A

LIBRARY OF FATHERS

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST AND WEST.

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.

YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE; BUT
THINE EYES SHALL SEE THY TEACHERS. Isaiuh XXX, 20.

OXFORD,
JOHN HENRY PARKER ;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLIII.

TO THE
MOST REVEREND FATHER IN SOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY of
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,
OF CHRIST'S HOLY CATHOLIC CHURCH,
is
WITH HIS GRACE'S PERMISSION
RESPECTFULLY INSCRIBED,
IN TOKEN OF
REVERENCE FOR HIS PERSON AND SACRED OFFICE,
AND OF
GRATITUDE FOR HIS EPISCOPAL KINDNESS.

THE
HOMILIES

OF

S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,

GOSPEL OF ST. MATTHEW.

BAXTER, PRINTER, OXFORD.

THE

HOMILIES

S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,

GOSPEL OF ST. MATTHEW,

TRANSLATED,

WITH NOTES AND INDICES.

PART I. HOM. I.— XXV.

OXFORD,
JOHN HENRY PARKER ;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLIII.

Me3 v.ll

ADVERTISEMENT.

The Preface to these Homilies is reserved until the
Publication of the whole is completed.
All that is necessary for the Editors to state here is, that
they are translated from the very admirable Edition, published
at Cambridge in 1839, by the Rev. Frederic Field, M.A.
Fellow of Trinity College in that University; and that for
the Translation they are indebted to the Rev. Sir George
Prevost, Bart. M.A. of Oriel College.

CONTENTS.

HOMILY I.
Page 1.
HOMILY II.
Page 17.
Matt. i. 1.
The book qf the generation of Jesus Christ, the Son of David,
the Son of Abraham.
HOMILY III.
Page 30.
Matt. i. 1.
The book of the generation of Jesus Christ, the Son of David,
the Son of Abraham.
HOMILY IV.
Page 43.
Matt. i. 17.
So all the generations from Abraham to David are fourteen
generations, and from David until the carrying away into
Babylon are fourteen generations, and from the carrying
away into Babylon unto Christ are fourteen generations.
HOMILY V.
Page 66.
Matt. i. 22, 23.
Now all this was done, that it might be fulfilled which was
spoken of the Lord by the Prophet, saying, Behold, a
Virgin shall be with child, and shall bring forth a Son,
and they shall call his name Emmanuel.

viii CONTENTS.
• HOMILY VI.
Page 77.
Matt. ii. 1, 2.
When Jesus was born in Bethlehem of Judaea in the days qf
Herod the king, behold, there came wise men from the east
to Jerusalem, saying, Where is He that is born King of
the Jews ? for we have seen His star in the east, and are
come to worship Him. ¦ HOMILY VII.
Page 93.
Matt. ii. 4, 5.
And when he had gathered all the Chief Priests and Scribes
of the people together, he demanded of them where Christ
should be born. And they said unto him, In Bethlehem of
Judaea. HOMILY VIII.
Page 107.
Matt. ii. 11.
And when they were come into the house, they saw the
young Child with Mary His Mother.
HOMILY IX.
Page 118.
Matt. ii. 16.
Then Herod, when he saw that he was mocked of the wise
men, was exceeding wroth.
HOMILY X.
Page 132.
Matt. iii. 1, 2.
In those days cometh John the Baptist, preaching in the
wilderness qf Judwa, and saying, Repent ye: for the
Kingdom qf Heaven is at hand.

CONTENTS. ix
HOMILY XI.
Page 146.
Matt. hi. 7.
But when he saw many qf the Pharisees and Sadducees come
to his baptism, he said unto them, 0 generation qf vipers,
who hath warned you to flee from the wrath to come ?

HOMILY XII.
Page 163.
Matt. iii. 13.
Then cometh Jesus from Galilee to Jordan.

HOMILY XIII.
Page 173.
Matt. iv. 1.
Then was Jesus led up qf the Spirit into the wilderness, to
be tempted of the devil.

HOMILY XIV.
Page 188.
Matt. iv. 12.
Now when Jesus had heard that John was delivered up, He
departed into Galilee.

• HOMILY XV.
Page 197.
Matt. v. 1, 2.
And Jesus seeing the multitudes went up into the mountain,
and when He was set, His disciples came unto Him. And
He opened His mouth, and taught them, saying.
b

CONTENTS.
HOMILY XVI.
Page 224.
Matt. v. 17.
Think not that I am come to destroy the Law or the
Prophets.

HOMILY XVII.
Page 252.
Matt. v. 27, 28.
Ye have heard that it was said to them of old time, Thou
shalt not commit adultery; but I say unto you, that every
one who looketh upon a woman to lust after her, hath
committed adultery with her already in his heart.

HOMILY XVIII.
Page 270.
Matt. v. 38, 39, 40.
Ye have heard that it hath been said, An eye for an eye, and
a tooth for a tooth. But I say unto you, that ye resist
not the evil : but whosoever shall smite thee on the right
cheek, turn to him the other also. And if any man will
sue thee at the law, and take away thy coat, let him have
thy cloak also.

HOMILY XIX.
Page 285.
Matt. vi. 1.
Take heed that ye do not your alms before men, to be seen
of them.

CONTENTS. xi
HOMILY XX.
Page 306.
Matt. vi. 16.
And when ye fast, be not as the hypocrites, qf a sad coun
tenance. For they disfigure their faces, that they may
appear unto men to fast.

HOMILY XXI.
Page 320.
Matt. vi. 24.
No man can serve two masters, for either he will hate the
one and love the other, or else he will hold to one and
despise the other.

HOMILY XXII.
Page 329.
Matt. vi. 28, 29.
Consider the lilies qf the field, hovj they grow; they toil
not, neither do they spin. And yet I say unto you, That
even Solomon in all his glory was not arrayed like one qf
these.

HOMILY XXIII.
Page 343.
Matt. vii. 1. .
Judge not, that ye be not judged.

HOMILY XXIV.
Page 365.
Matt. vii. 21.
Not every one that saith unto me, Lord, Lord, shall enter
into the kingdom qf Heaven, but he that doeth the will qf
My Father which is in Heaven.

£" CONTENTS.
HOMILY XXV.
Page 375.
Matt. vii. 28.
And it came to pass, when Jesus had ended these sayings,
the people were astonished at His doctrine.

The Written Word, an Accommodation to our Frailly.
HOMILIES OF
S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE GOSPEL ACCORDING TO
ST. MATTHEW.

HOMILY I.
It were indeed meet for us not at all to require the aid
of the written Word, but to exhibit a life so pure, that the
Grace of the Spirit should be instead of books to our souls,
and that as these are inscribed with ink, even so should our
hearts be with the Spirit. But, since we have utterly put
away from us this Grace, come, let us at any rate embrace
the second best course.
For that the former was better, God hath made manifest,
both by His words, and by His doings. Since unto Noah,
and unto Abraham, and unto his offspring, and unto Job,
and unto Moses too, He discoursed not by writings, but
Himself by Himself, finding their mind pure. But after the
whole people of the Hebrews had fallen into the very pit of
wickedness, then and thereafter was a written word, and
tables, and the admonition which is given by these.
And this one may perceive was the case, not of the Saints
in the Old Testament only, but also of those in the New.
For neither to the Apostles did God give any thing in
writing, but instead of written words He promised that He
would give them the grace of the Spirit: for He1, saith our1 S.John
Lord, shall bring all things to your remembrance. And that 14' 26"
thou mayest learn that this was far better, hear what He
saith by the Prophet : / will make a new covenant with you,
putting my laws into their mind, and in their heart I will

2 The Gift of the Scriptures an aggravation of Sin.
Houih. write them, and, they shall be all taught of God1. And
iilPaul too, pointing out the same superiority, said, that they
3i,e3ri^!had received a law not in tables of stone, but in fleshy tables
fili'- of the heart2.
Heb. 8, But since in process of time they made shipwreck, some
sTjohn with regard to doctrines, others as to life and manners, there
6, 45- was again need that they should be put in remembrance by
* 2 Cor. A, * A
3 3. the written word.
[2.] Reflect then how great an evil it is, for us, who
ought to live so purely, as not even to need written words,
but to yield up our hearts, as books, to the Spirit ; now that
we have lost that honour, and are come to have need of
these, to fail again in duly employing even this second
remedy. For if it be a blame to stand in need of written
words, and not to have brought down on ourselves the grace
of the Spirit ; consider how heavy the charge, of not choos
ing to profit even after this assistance, but rather treating
what is written with neglect, as if it were cast forth without
purpose, and at random, and so bringing down upon our
selves our punishment with increase.
But that no such effect may ensue, let us give strict heed
unto the things that are written ; and let us learn how the
Old Law was given on the one hand, how on the other the
New Covenant.
[3.] How then was that Law given in time past, and
when, and where ? After the destruction of the Egyptians,
in the wilderness, on Mount Sinai, when smoke jand fire
were rising up out of the mountain, a trumpet sounding,
thunders and lightnings, and Moses entering into the very
depth of the cloud. But in the New Covenant not so,-~
neither in a wilderness, nor in a mountain, nor with smoke
and darkness and cloud and tempest; but at the beginning
of the day, in a house, while all were sitting together, with
great quietness, all took place. For to those, being more
unreasonable, and hard to guide, there was need of outward
» ^r.- pomp3, as of a wilderness, a mountain, a smoke, a sound of
I'Z*. trumpet, and the other like things: but they who were of a
««. higher character, and submissive, and who had risen above
4 riivT^mere corporeal imaginations4, required none of these And
lZZm'l{ even in their case there was a sou°d, it was not for the

Tlie Law and the Gospel : Account of the latter Name. 3
sake of the Apostles, but for the Jews, who were present, on
whose account also the tongues of fire appeared. For if,
even after this, some said, they are filled with new wine1,1 Actsa,
much more would they have said so, had they seen none of13'
these things.
And in the Old Testament, it was upon Moses' going up,
that God came down; but here, when our nature hath been
carried up into Heaven, or rather unto the Royal Throne,
then the Spirit makes His descent.
Now had the Spirit been an inferior being", the results
would not have been greater and more wonderful. For
indeed these Tables are far better, and the achievements
more illustrious. Since the Apostles came not down from a
mountain, as Moses, bearing monuments of stone in their
hands, but carrying about the Spirit in their mind, and
pouring forth a kind of treasure and fountain of doctrines
and of gifts and of all things that are good, so they went
every where around, and became, through that grace, living
books and laws. Thus they won over the three thousand,
thus the five thousand2, thus the nations of the world; GoD,2Acts2,
by their tongue, discoursing with all that approached them. 4 4.
[4.] By Whom Matthew also being filled with the Spirit
wrote what he did write : — Matthew the Publican, for I am
not ashamed to name him by his trade, neither him nor the
others. For this in a very special way indicates both the
grace of the Spirit, and their virtue.
And He hath properly called His work by a name which sig
nifies Good Tidings. Yea, for it was removal of punishment,
and remission of sins, and righteousness, and sanctification,
and redemption, and adoption, and an inheritance of Heaven,
and a relationship unto the Son of God, which he came
declaring unto all; to enemies, to the perverse, to them that
were sitting in darkness. What then could ever be equal to
these Good Tidings ? God on earth, man in Heaven; and
all became mingled together, Angels joined the choirs of
men, men had fellowship with the Angels, and with the
other powers above : and one might see the long war brought
to an end, and reconciliation made between God and our
a Alluding to the blasphemy of the St. Chrysostom.
Macedonians, so often referred to by
B 2

4 Cause of the Number of the Gospels, and of
Homil. nature, the Devil'brought to shame, daemons in flight, death
h±Hl. destroyed, Paradise opened, the curse blotted out, sin put
out of the way, error driven off, truth returning, the word of
godliness every where sown, and flourishing in its growth,
the polity of those above planted on the earth, those powers
in secure intercourse with us, and on earth angels continually
haunting, and hope abundant touching things to come.
Therefore he hath called the history Good Tidings, for
asmuch as all other things surely are words only without
substance ; as, for instance, plenty of wealth, greatness of
power, kingdoms, and glories, and honours, and whatever
other things among men are accounted to be good: but
those which are published by the fishermen would be
legitimately and properly called Good Tidings : not only
as being sure and immoveable blessings, and beyond our
deserts, but also as being given to us with all facility.
For not by labouring and sweating, not by fatigue and
suffering, but merely as being beloved of God, we received
what we have received.
[5.] And why can it have been, that when there were so
many disciples, two write only from . among the Apostles,
and two from among their followers ? (For one that was a
disciple of Paul, and another of Peter, together with Matthew
and John, wrote the Gospels.) It was because they did
nothing for vain-glory, but all things for use.
" What then ? Was not one Evangelist sufficient to tell
all ?" One indeed was sufficient ; but if there be four that
write, not at the same times, nor in the same places, neither
after having met together, and conversed one with another,
and then they speak all things as it were out of one mouth,
this becomes a very great demonstration of the truth.
[6.] " But the contrary," it may be said, " hath come to
pass, for in many places they are convicted of discordance."
Nay, this very thing is a very great evidence of their truth.
For if they had agreed in all things exactly even to time, and
place, and to the very words, none of our enemies would
have believed, but that they had met together, and had
written what they wrote by some human compact; because
such entire agreement as this cometh not of simplicity But
now even that discordance which seems to exist in little

their real but not always apparent Harmony. 5
matters delivers them from all suspicion, and speaks clearly
in behalf of the character of the writers.
But if there be any thing touching times or places, which
they have related differently, this nothing injures the truth
of what they have said. And these things too, so far as God
shall enable us, we will endeavour, as we proceed, to point
out ; requiring you, together with what we have mentioned,
to observe, that in the chief heads, those which constitute
our life and furnish out' our doctrine, no where is any'«r*e»-
of them found to have disagreed, no not ever so little. '"""""
But what are these points? Such as follow; That God
became man, that He wrought miracles, that He was
crucified, that He was buried, that He rose again, that He
ascended, that He will judge, that He hath given command
ments tending to salvation, that He hath brought in a law
not contrary to the Old Testament, that He is a Son, that
He is only-begotten, that He is a true Son, that He is of the
same substance with the Father, and as many things as are
like these ; for touching these we shall find that there is in
them a full agreement.
And if amongst the miracles they have not all of them
mentioned all, but one these, the other those, let not this
trouble thee. For if on the one hand one had spoken of
all, the number of the rest would have been superfluous;
and if again all had written fresh things, and different one
from another, the proof of their agreement would not have
been manifest. For this cause they have both treated of
many in common, and each of them hath also received and
declared something of his own ; that, on the one hand, he
might not seem superfluous, and cast on the heap2 to no]fe°"h
purpose ; on the other, he might make our test of the truth l^xUs
of their affirmations perfect.
[7.] Now Luke tells us also the cause wherefore he
proceeds to write; 5that thou mayest hold, saith he, tfAe3Lukei,
certainty of the words wherein thou hast been instructed ;
that is, that being continually reminded thou mayest hold to
the certainty ", and abide in certainty.
But as to John, he hath himself kept silence touching the
a 'AirtpiXux, " certainty," seems to we say, " a thing is certain,'' then
be used here first objectively, as when subjectively, as, " I am certain of it."

6 Occasions of writing the Gospels: especially S. Matthew's.
Homil. cause; yet, (as a tradition" saith, which hath come down to
Hzi: us from the first, even from the Fathers,) neither did he come
to write without purpose ; but forasmuch as it had been the
care of the three to dwell upon the account of the Dis
pensation0, and the doctrines of the Godhead were near
being left in silence, he, moved by Christ, then and not
till then set himself to compose his Gospel. And this is
manifest both from the history itself, and from the opening
of his Gospel. For he doth not begin like the rest from
beneath, but from above, from the same point, at which he
was aiming, and it was with a view to this that he composed
the whole book. And not in the beginning only, but through
out all the Gospel, he is more lofty than the rest.
Of Matthew again it is said d, that when those who from
amongst the Jews had believed came to him, and besought
him to leave to them in writing those same things, which he
had spoken to them by word, he also composed his Gospel
in the language of the Hebrews. And Mark too, in Egypt',
is said to have done this self-same thing at the entreaty of
the disciples.
For this cause then Matthew, as writing to Hebrews,
sought to shew nothing more, than that He was from
Abraham, and David; but Luke, as discoursing to all in
general, traces up the account higher, going on even to
Adam. And the one begins with His generation, because
nothing was so soothing to the Jew, as to be told that
Christ was the offspring of Abraham and David : the other
doth not so, but mentions many other things, and then pro
ceeds to the Genealogy.
b So S. Irenaeus, iii. 11. 1. " John, S. Iren. iii. 1. But S. Chrysostome
the Disciple of the Lord, purposing by seems to be quoting the words of some
the publication of a Gospel to take other writer besides these.
away the error which Cerinthus had e Or in Rome, before the death of
sown among men, and long before him S. Peter, who approved the Gospel.
those who are called Nicolaitans .... So S. Clem. Alex, in Euseb. E. H. ii.
thus began the instruction of his Gospel: 15; S. Jer. de Vir. Illustr. u. 8. S.
In t/ie beginning, &,c" See also S. Clem. Iren. iii. 1. seems rather to agree with
t WX" 'p ?T^ E" Ui vi- U' s- Chrysostom. Perhaps they may be
S. Jerome, Pref. to Com. on St. Matth. reconciled by supposing S Mark's
•»«*•», i. e. our Lord's assump- Gospel written at Rome and approved
tion of the Manhood The word is so by St. Peter, but not published until
used continually by the Fathers. after his death, when S°M kwasi
v ^nt S-.H-.ln^24L S" Jer- de EgyPt. See Massuet's note I the
Vir. 111. 3 ; Ong. m Matth. t. iii. 440 ; plaoe in S. Irenseus : and Euseb U 16

Heretics involuntarily bear Witness to the Truth. 7
[8.] But the harmony between them we will establish,
both by the whole world, which hath received their state
ments, and by the very enemies of the truth. For many
sects have had birth, since their time, holding opinions
opposed to their words; whereof some have received all
that they have said, while some have cut off from the rest
certain portions of their statements, and so retain them for
themselves f. But if there were any hostility in their state
ments, neither would the sects, who maintain the contrary part,
have received all, but only so much as seemed to harmonize
with themselves ; nor would those, which have parted off a
portion, be utterly refuted by that portion ; so that the very
fragments ' cannot be hid, but declare aloud their connexion ' *»^-
with the whole body. And like as, if thou shouldest take g1™
any part from the side of an animal, even in that part thou
wouldest find all the things out of which the whole is
composed; — nerves and veins, bones, arteries, and blood,
and a sample, as one might say, of the whole lump; — so
likewise with regard to the Scriptures; in each portion of
what is there stated, one may see the connexion with the
whole clearly appearing. Whereas, if they were in discord,
neither could this have been pointed out, and the doctrine
itself had long since been brought to nought: for every
kingdom 2, saith He, divided against itself shall not 2 Mat.
stand. But now even in this shines forth the might ofM^rkgt
the Spirit, namely, in that it prevailed on these men, en-24-
, , . , ,. ,., Lukell,
gaged as they were in those things which are more ne-17.
cessary and very urgent, to take no hurt at all from these
little matters.
Now, where each one was abiding, when he wrote, it is
not right for us to affirm very positively.
But that they are not opposed to each other, this we will
endeavour to prove, throughout the whole work. And thou,
in accusing them of disagreement, art doing just the same,

f The Arians, e. g. and kindred sects, O. T. and the Acts of the Apostles :
received all the Scriptures ; the Mar- in which latter the Montanists agreed
cionites besides .rejecting the O. T. with them. This was besides numerous
received only the Gospel of St. Luke, interpolations which they all alleged in
and ten of St. Paul's Epistles : out of the Books which they did receive. See
which, Tertullian refutes them at S. Aug. Ep. 237.
large. The Manichaeans rejected the

8 Excellency of the Evangelists'" Doctrine :
Homil. as if thou wert to insist upon their using the same words,

I 9-11
— — — - and forms of speech

[9. J And I do not yet say, that those likewise who glory.
greatly in Rhetoric and Philosophy, having many of them
written many books touching the same matters, have not
merely expressed themselves differently, but have even
spoken in opposition to one another ; (for it is one thing to
speak differently, and another to speak at variance;) none
of these things do I say. Far be it from me to frame our
defence from the frenzy of those men, neither am I willing
out of falsehood to make recommendations for the truth.
But this I would be glad to enquire; how were the
differing accounts believed ? how did they prevail ? how
was it, that, while saying opposite things, they were ad
mired, were believed, were celebrated every where in the
world ?
And yet the witnesses of what they said were many, and
many too were the adversaries and enemies thereof. For
they did not write these things in one corner and bury
them, but every where, by sea and by land, they unfolded
them in the ears of all, and these things were read in the
presence of enemies, even as they are now, and none of
the things which they said offended any one. And very
naturally, for it was a divine power that pervaded all, and
made it to prosper with all men.
[10.] For if it had not been so, how could the publican,
and the fisherman, and the unlearned, have attained to such
Philosophy ? For things, which they that are without have
never been able to imagine, no not in a dream, are by these
men with great certainty both published and made con
vincing, and not in their lives only, but even after death :
neither to two men, nor twenty men, nor an hundred, nor
a thousand, nor ten thousand, but to cities, nations, and
people, both to land and sea, in the land both of Greeks and
barbarians, both inhabited and desert; and all concerning
things far beyond our nature. For leaving the earth, all
their discourse is concerning the things in heaven, while
they bring in unto us another principle of life, another
manner of living : both wealth and poverty, freedom and
slavery, life and death, our world and our polity, all changed.

as compared with the Philosophers'. 9
Not like Plato, who composed that ridiculous Republic,
or Zeno, or if there be any one else that hath written
a polity, or hath framed laws. For indeed, touching all
these, it hath been made manifest by themselves, that an
evil spirit, and some cruel demon at war with our race,
a foe to modesty, and an enemy to good order, oversetting
all things, hath made his voice be heard in their soul.
When, for example, they make their women common to
all, and stripping virgins naked in the Palaestra, bring them
into the gaze of men; and when they establish secret
marriages, mingling all things together and confounding
them, and overturning the limits of nature, what else is
there to say? For that these their sayings are all inven
tions of devils, and contrary to nature, even nature herself
would testify, not tolerating what we have mentioned; and
this, though they write not amidst persecutions, nor dangers,
nor fightings, but in all security and freedom, and deck it
out with many ornaments from many sources. But these
doctrines of the fishermen, chased as they were, scourged
and in jeopardy, both learned and unlearned, both bond and
free, both kings and private soldiers, both barbarians and
Greeks, have received with all good will.
[11.] And thou canst not say, that it was because these
things were trifling and low, that they were easily to be
received by all men: nay, for these doctrines are far
higher than those. For as to virginity, they never imagined
even the name thereof so much as in a dream, nor yet of
voluntary poverty, nor of fasting, nor of any other of those
things that are high.
But they that are of our part not only exterminate lust,
they chastise not only the act, but even an unchaste look,
and insulting language, and disorderly laughter, and dress,
and gait, and clamour, and they carry on their exactness
even to the smallest things, and have filled the whole earth
with the plant of virginity. And touching God too, and the
things in heaven, they persuade men to be wise with such
knowledge as no one of those hath at any time been able so
much as to conceive in his mind. For how could they,
who made for gods images of beasts, and of monsters that
crawl on the earth, and of other things still more vile ?

10 Simplicity and Success of Christ's Law.
Homil. Yet these high doctrines were both accepted and be-
^^'lieved, and they flourish every day and increase; but the
others have passed away, and perished, having disappeared
more easily than spiders' webs.
And very naturally, for they were daemons that published
these things; wherefore besides their uncleanness, their
obscurity is great, and the labour they require greater. For
what could be more ridiculous than that " republic," in
which, besides what I have mentioned, the philosopher, when
he hath spent lines without number, that he may be able to
shew what justice is, hath over and above this prolixity filled
his discourse with much indistinctness ? This, even if it did
contain any thing profitable, must needs be very useless for
the life of man. For if the husbandman and the smith, the
builder and the pilot, and every one who subsists by the
labour of his hands, is to leave his trade, and his honest
toils, and is to spend such and such a number of years in
order to learn what justice is; before he has learnt he will often
times be absolutely destroyed by hunger, and perish because
of this justice, not having learnt any thing else useful to be
known, and having ended his life by a cruel death.
[12.] But our lessons are not such; rather Christ hath
taught us what is just, and what is seemly, and what is ex
pedient, and all virtue in general, comprising it in few and
plain words : at one time saying, that on two commandment
1 Mat. hang the Law and the Prophets1; that is to say, on the love
22' ' of God and on the love of our neighbour : at another time,
Whatsoever ye would that men should do to you, do ye also
" Mat. to them ; for this is the Law and the Prophets2.
7> 12- And these things even to a labourer, and to a servant, and
to a widow woman, and to a very child, and to him that
appeareth to be exceedingly slow of understanding, are all
plain to comprehend and easy to learn. For the lessons of
the truth are like this ; and the actual result bears witness
thereto. All at least have learned what things they are to
do, and not learned only, but been emulous also of them;
and not in the cities alone nor in the midst of the market
places, but also in the summits of the mountains.
Yea, for there wilt thou see true wisdom abounding, and
choirs of Angels shining forth in a human body, and the

Rewards, Guides, Wars of His Kingdom. 11
commonwealth of Heaven manifested here on earth. For a
commonwealth did these fishermen too write for us, not with
commands that it should be embraced from childhood, like
those others, nor making it a law that the virtuous man must
be so many years old, but addressing their discourse gene
rally to every age. For those lessons are children's toys, bat
these are the truth of things.
And as a place for this their commonwealth they have
assigned Heaven, and God they have brought in as the
Framer thereof, and as Lawgiver of the statutes there set ; as
indeed was their duty. And the rewards in their common
wealth are not leaves of bay nor olive, nor an allowance of
meat in the public hall, nor statues of brass, these cold and
ordinary things, but a fife which hath no end, and to become
children of God, to join the Angels' choir, and to stand by
the Royal Throne, and to be always with Christ. And the
popular guides of this commonwealth are publicans, and
fishermen, and tent-makers, not such as have lived for a
short time, but such as are now living for ever. Therefore
even after their death they may possibly do the greatest good
to the governed.
This Republic is at war not with men, but with devils, and
those incorporeal powers. Wherefore also their captain is
[ no one of men, nor of Angels, but God Himself. And the
armour too of these warriors suits the nature of the warfare,
for it is not formed of hides and steel, but of truth and of
righteousness, and faith, and all true love of wisdom.
[13.] Since then the aforesaid Republic is both the subject
on which this Book was written, and it is now proposed for
us to speak thereof, let us give careful heed to Matthew, dis
coursing plainly concerning this : for what he saith is not his
own, but all Christ's, who hath made the laws of this city.
Let us give heed, I say, that we may be capable of enrol
ment therein, and of shining forth among those that have
already become citizens thereof, and are awaiting those
incorruptible crowns. To many however this discourse
seems to be easy, while the prophetic writings are difficult.
But this again is the view of men who know not the depth
of the thoughts laid up therein. Wherefore I entreat you to

12 Difficulties about our Lord's Genealogy.
Homil. follow us with much diligence, so as to enter into the very
I-13'15' ocean of the things written, with Christ for our guide at this
our entering in.
But in order that the word may be the more easy to learn,
we pray and intreat you, as we have done also with respect
to the other Scriptures, to take up beforehand that portion of
the Scripture, which we may be going to explain, that your
reading may prepare the way for your understanding, (as also
¦Acts 8, was the case with the eunuch1,) and so may greatly facilitate
28 our task.
[14.] And this because the questions are many and fre
quent. See, for instance, at once in the beginning of his
Gospel, how many difficulties might be raised one after the
other. As first, wherefore the genealogy of Joseph is traced,
who was not Father of Christ ? Secondly, whence may it
be made manifest that He derives His origin from David^ j
while the forefathers of Mary, who bare Him, are not known,
for the Virgin's genealogy is not traced ? Thirdly, on what
account Joseph's genealogy is traced, when he had nothing
to do with the Birth ; while with regard to the Virgin, who
was the very Mother, it is not shewn of what fathers, or
grandfathers, or ancestors, she is sprung.
And along with these things, this is also worth enquiry,
wherefore it can be, that, when tracing the genealogy through
the men, he hath mentioned women also ; and why since he
determined upon doing this, he yet did not mention them all,
but passing over the more eminent, such as Sarah, Rebecca,
and as many as are like them, he hath brought forward only \
them that are famed for some bad thing; as, for instance, if
any was a harlot, or an adulteress, or a mother by an unlaw- j
ful marriage, if any was a stranger or barbarian. For he
hath made mention of the wife of Uriah, and of Thamar, and
of Rahab, and of Ruth, of whom one was of a strange race,
another an harlot, another was defiled by her near kinsman,
and with him not in the form of marriage, but by a stolen
intercourse, when she had put on herself the mask of an
harlot; and touching the wife of Uriah no one is ignorant by
reason of the notoriety of the crime. And yet the Evange'list
hath passed by all the rest, and inserted in the genealogy

Temper required to receive their Solution. 13
these alone. Whereas, if women were to be mentioned, all
ought to be so ; if not all but some, then those famed in the
way of virtue, not for evil deeds.
See you how much care is required of us straightway in
the first beginning ? and yet the beginning seems to be
plainer than the rest ; to many perhaps even superfluous, as
being a mere numbering of names.
After this, another point again is worth enquiry ; wherefore
he hath omitted three kings. For if, because they were
exceeding ungodly, he therefore passed by their names in
silence, neither should he have mentioned the others, that
j were like them.
And this again is another question ; why, after having
spoken of fourteen generations, he hath not in the third
division maintained the number.
And wherefore Luke hath made mention of other names,
and not only not all of them the same, but also many
more of them, while Matthew hath both fewer and different,
though he too hath ended with Joseph, with whom Luke
likewise concluded.
Ye see how much wakeful attention is needed on our part,
not only for explanation, but even that we may learn what
things we have to explain. For neither is this a little matter,
to be able to find out the difficulties ; there being also this
other hard point, how Elizabeth, who was of the Levitical
tribe, was kinswoman to Mary.
[15.] But that we may not overload your memory, by
stringing many things together, here let us stay our dis
course for a time. For it is enough for you in order that ye
be thoroughly roused, that you learn the questions only.
But if ye long for1 their solution also, this again depends '»«««
on yourselves, before we speak. For if I see you thoroughly
awakened, and longing to learn, I will endeavour to add
the solution also ; but if gaping, and not attending, I will
conceal both the difficulties, and their solution, in obedience
to a Divine Law. For, saith He, *give not the holy things * Mat.
to the dogs, neither cast ye your pearls before swine, lest7'6'
they trample them under their feet.
But who is he that tramples them under foot ? He that

IWur Ignorance ofDivineThingsreprovedby those who travel
HoMiL.doth not account these things precious, and venerable^
L15'17-And who, it may be asked, is so wretched as not to esteem
these things venerable, and more precious than all ? He who
doth not bestow on them so much leisure, as on the harlot
^.women in the theatres of Satan. For there the multitude
"pass the whole day, and give up not a few of their domestic
concerns for the sake of this unseasonable employment, and
they retain with exactness, whatever they have heard, and
this though it be to the injury of their souls, that they keep
it. But here, where God is speaking, they will not bear to
tarry even a little time.
Therefore, let me warn you, we have nothing in common
with Heaven, but our citizenship goes no further than
words. And yet because of this, God hath threatened even
Hell, not in order to cast us therein, but that He might
persuade us to flee this grievous tyranny. But we do the
opposite, and run each day the way that leads thither, and
while God is commanding us not only to hear, but also to
do what He saith, we do not submit so much as to hearken.
When then, I pray thee, are we to do what is commanded,
and to put our hand to the works, if we do not endure so
much as to hear the words that relate to them, but are
impatient and restless about the time we stay here, although
it be exceedingly short ?
[16.] And besides, when we are talking of indifferent
matters, if we see those that are in company do not attend,
we call what they do an insult ; but do we consider that we
are provoking God, if, while He is discoursing of such
things as these, we despise what is said, and look another
way? Why, he that is grown old, and hath travelled over much
country, reports to us with all exactness the number of
stadia, and the situations of cities, their plans, and their
harbours and markets ; but we ourselves know not even how
.  far we are from the City that is in Heaven. For surely we
should have endeavoured to shorten the space, had we
known the distance. That city being not only as far from
us as Heaven is from the earth, but even much farther, if
we be negligent; like as, on the other hand, if we do our
best, even in one instant we shall come to the gates thereof!

The Glories of the City of God. 15
For not by local space, but by moral disposition, are these
distances defined.
But thou knowest exactly the affairs of the world, as well
new as old, and such too as are quite ancient; thou canst
number the Princes under whom thou hast served in time
past, and the ruler of the games, and them that gained the
prize, and the leaders of armies, matters that are of no con
cern to thee ; but who hath become ruler in this city, the
first or the second or the third, and for how long, each of
them; and what each hath accomplished, and brought to
pass, thou hast not imagined even as in a dream. And the
laws that are set in this city thou wilt not endure to hear,
nor attend to them, even when others tell thee of them.
How then, I pray thee, dost thou expect to obtain the
blessings that are promised, when thou dost not even attend
to what is said ?
[17.] But though never before, now, at any rate, let us do
this. Yea, for we are on the point of entering into a city
(if God permit) of gold, and more precious than any gold.
Let us then mark her foundations, her gates consisting of
sapphires and pearls ; for indeed we have in Matthew an
excellent guide. For through his gate we shall now enter
in, and much dihgence is required on our part. For should
He see any one not attentive, He casts him out of the
city. Yes, for the city is most kingly and glorious ; not as the
cities with us, divided into a market-place, and the royal
courts ; for there all is the court of the King. Let us open
therefore the gates of our mind, let us open our ears, and
with great trembling, when on the point of setting foot on
the threshold, let us worship the King that is therein. For
indeed the first approach hath power straightway to con
found the beholder.
For the present we find the gates closed; but when we see
them thrown open, (for this is the solution of the difficulties,)
then we shall perceive the greatness of the splendor within.
=• For there also, leading thee with the eyes of the Spirit, is
one who offers to shew thee all, even this Publican'* where
the King sitteth, and who of His host stand by Him ; where
are the Angels, where the Archangels ; and what place is set

16 - With what Silence the Gospel should be heard,
Homil. apart for the new citizens in this city, and what kind of
l-17- way it is that leads thither, and what manner of portion they
have received, who first were citizens therein, and thoSe
next after them, and such as followed these. And how
many are the orders of those Tribes, how many those of the
Senate, how many the distinctions of dignity.
Let us not therefore with noise or tumult enter in, but'
with a mystical silence.
For if in a theatre, when a great silence hath been made,
then the letters of the king are read, much more in this city
must all be composed, and stand with soul and ear erect,
For it is not the letters of any earthly master, but of the
Lord of Angels, which are on the point of being read.
If we would order ourselves on this wise, the grace itself of
the Spirit will lead us in great perfection, and we shall arrive
at the very Royal Throne, and attain to all the good things,
by the grace and love towards man of our Lord, Jesus Christ/
to Whom be glory and might, together with the Father and
the Holy Ghost, now and always, even for ever and ever.
Amen.

Reverence due on beginning to read the Gospel. 17

HOMILY II.

Matt. i. 1.
T7ie book of the generation of Jesus Christ, the Son of David,
the Son of Abraham.
Do ye indeed remember the charge, which we lately made Matt.
you, entreating you to hearken unto all the things that are — '—:—

said with all silence, and mystical quietness ? For we are to
day to set foot within the holy vestibule, wherefore I have
also put you in mind of the charge.
Since, if the Jews, when they were to approach ' a mountain ' Heb.
that burned, and fire, anfl blackness, and darkness, and tern- '
pest;-^-OT rather when they were not so much as to approach,
but both to see and to hear these things from afar; — were com
manded for three days before to abstain from their wives, and
to wash their garments, and were in trembling and fear, both
themselves and Moses with them ; much more we, when we
are to hearken to such words, and are not to stand far from a
smoking mountain, but to enter into Heaven itself, ought to
shew forth a greater self-denial ; not washing our garments,
but wiping clean the robe of our soul, and ridding ourselves
of all mixture with worldly things. For it is not blackness
that ye shall see, nor smoke, nor tempest, but the King
Himself sitting on the throne of that unspeakable Glory, and
Angels, and Archangels standing by Him, and the tribes of
the Saints, with those interminable myriads.
For such is the city of God, having 2the Church of* Heb.
the first-born, the Spirits of the just, the general assembly of™' 22-
the Angels, the blood of sprinkling, whereby all are knit into
one, and Heaven hath received the things of earth, and earth

18 The Vestibule of the Gospel History.
Homil. the things of Heaven, and that peace hath come which wat
i_3. of old longed for both by Angels and by Saints.
Herein standeth the trophy of the cross, glorious, aria
conspicuous, the spoils won by Christ, the first-fruits of our
nature, the booty of our King ; all these, I say, we shall out
of the Gospels know perfectly. If thou follow in becoming
quietness, we shall be able to lead thee about every where,
and to shew where death is set forth crucified, and where sin
is hanged up, and where are the many and wondrous offerings
from this war, from this battle.
Thou shalt see likewise the tyrant here bound, and the
multitude of the captives following, and the citadel from
which that unholy demon overran all things in time past.
Thou wilt see the hiding places, and the dens of the robber,
broken up now, and laid open, for even there also was our
King present".
But be not thou weary, beloved, for if any one were
describing a visible war, and trophies, and victories, wouldest
thou feel no satiety at all ; nay, thou wouldest not prefer
either drink or meat to this history. But if that kind of nar
rative be welcome, much more this. For consider what a thing
it is to hear, how on the one side God from Heaven, arising
1 Wisd- out of the Royal Thrones, leaped down1 unto the earth, and
even unto Hell itself, and stood in the battle array ; and how
the Devil on the other hand set himself in array against Him ;
or rather not against God unveiled, but God hidden in man's
nature. And what is marvellous, thou wilt see Death destroyed by
death, and curse extinguished by curse, and the dominion. of
the Devil put down by those very things whereby he did
prevail. Let us therefore rouse ourselves thoroughly, and
let us not sleep, for lo, I see the gates opening to us ; but
let us enter in with all seemly order, and with trembling,
setting foot straightway within the vestibule itself.
[2.] But what is this vestibule ? The book of the generation
of Jesus Christ, Son of David, Son of Abraham.
*
a See 1 S. Pet. 3. 19, 20; 4. 6; S. 551. B; Tert. de Anim V- S Greg.
Iren. 4. 45 j 3. 23 ; 4 89, 56 66 ; 5. Naz. Or. 42. p. 693 Ed Moreilf 3
n ^"g" m. J°an- *•."• 3°! °°n.tr- ^rscitedbyCoteleriusonS.Hemas,
Cels. ii. 43; in Rom. lib. 5. 1. t. iv. iii. 16. ™«.uciii»i

Our Lord's Eternal and Temporal Birth. 19
" What sayest thou? Didst thou not promise to discourse of Matt.
the Only-begotten Son of God, and dost thou make mention — — —
of David, a man born after a thousand generations, and say
that he is both Father and Ancestor?" Stay, seek not to learn
all at once, but gently and by little and little. Why, it is in
the vestibule that thou art standing, by the very porch ; why
then dost thou hasten towards the inner shrine ? As yet thou
hast not well marked all without. For neither for a while do
I declare unto thee that other generation : or rather not even
this which cometh after, for it is unutterable, and unspeak
able. And before me the Prophet Esaias hath told thee
this ; where when proclaiming His passion, and His great
care for the world, and admiring who He was, and what He
became, and whither He descended, he cried out loud and
clear, saying thus, Who shall declare His generation 1? * Isaiah
It is not then of that we are now to speak, but of this
beneath, this which took place on earth, which was amongst
ten thousand witnesses. And concerning this again we will
relate in such wise as it may be possible for us, having
received the grace of the Spirit. For not even this may any
one set forth altogether plainly, forasmuch as this too is most
awful. Think not, therefore, it is of small things thou art
hearing, when thou hearest of this Birth, but rouse up thy
mind, and straightway tremble, being told that God hath come
upon earth. For so marvellous was this, and beyond ex
pectation, that because of these things the very angels formed
a choir, and in behalf of the world offered up their praise for
them, and the prophets from the first were amazed at this,
that He was seen upon earth, and conversed with men2. 2Baruch
Yea, for it is far beyond all thought to hear that God the
Unspeakable1*, the Unutterable, the Incomprehensible, and
He that is equal to the Father, hath passed through a
Virgin's womb, and hath vouchsafed to be born of a woman,
and to have Abraham and David for forefathers. But
why do I say Abraham and David ? For what is even more
amazing, there are those women, whom we have lately
mentioned. [8.] Hearing these things, arise, and surmise nothing low :
b Or Unapproachable, ix^Uirtt, according to some Mss. Savil.
C 2

20 Christ's Manhood, the Bond between Earth and Heaven.
HoMiL.but even because of this very thing most of all shouldest
3"5. thou marvel, that being Son of the Unoriginate God, and His
 true Son, He suffered Himself to be called also Son of
David, that He might make thee Son of God. He suffered
a slave to be father to Him, that He might make the Lord
Father to thee a slave.
Seest thou at once from the beginning of what nature are
the Gospels? If thou doubt concerning the things that
pertain to thee, from what belongs to Him believe these also.
For it is far more difficult, judging by human reason, for
God to become man, than for a man to be declared a Son of
God. When therefore thou art told that the Son of God
is Son of David and of Abraham, doubt not any more, that
thou too, the son of Adam, shalt be son of God. For
not at random, nor in vain did He abase Himself so greatly,
only He was minded to exalt us. Thus He was born after
the flesh, that thou mightest be born after the Spirit; He
was born of a woman, that thou mightest cease to be the son
of a woman.
Wherefore the birth was two-fold, both made like unto
us, and also surpassing ours. For to be bom of a woman
indeed was our lot, but to be born not of blood, nor of the will
¦John i, of flesh, nor of man, but of the Holy Ghost1, was to pro
claim beforehand the birth surpassing us, the birth to come,
which He was about freely to give us of the Spirit. And
every thing else too was like this. Thus His Baptism also
was of the same kind, for it partook of the old, and it
partook also of the new. To be baptized by the Prophet
marked the old, but the coming down of the Spirit shadowed
out the new. And like as though any one were to place
himself in the space between any two persons that were
standing apart, and stretching forth both his hands were
to lay hold on either side, and tie them together; even
so hath He done, joining the Old Covenant with the
New, God's nature with man's, the things that are His
with ours.
;£"«- Seest thou the flashing brightness2 of the city, with how
great a splendour it hath dazzled thee from the very begin
ning? how it hath straightway shewn the King in thine
own form ; as though in a camp ? For neither there doth the

The Name qf Jesus. 21
king always appear bearing his proper dignity, but laying Matt.
aside the purple and the diadem, he often disguises himself T- L
in the garb of a common soldier. But there it is, lest by
being known he should draw the enemy upon himself; but here
on the contrary, lest, if He were known, He should cause the
Enemy to fly from the conflict with Him, and lest He
should confound all His own people : for His purpose was to
save, not to dismay.
[4.] For this reason he hath also straightway called Him
by this title, naming Him Jesus. For this name, Jesus,
is not Greek, but in the Hebrew language it is thus called
Jesus; which is, when interpreted into the Greek tongue,
A Saviour. And He is called a Saviour, from His saving
His people.
Seest thou how he hath given wings to the hearer, at
once speaking things familiar, and at the same time by
these indicating to us things beyond all hope ? I mean that
both these names were well known to the Jews. For,
because the things that were to happen were beyond ex
pectation, the types even of the names went before, in order
that from the very first all the unsettling power of novelty
might be taken away. Thus he is called Jesus, who after
Moses brought the people into the land of promise. Hast
thou seen the type ? Behold the truth. That led into the
land of promise, This into heaven, and to the good things in
the heavens ; that, after Moses was dead, This after the Law
had ceased ; that as a Leader, This as a King.
However, lest having heard the word Jesus, thou shouldest
by reason of the identity of the name be perplexed, he hath
added, Jesus Christ, Son qf David. But that other was not
of David, but of another tribe.
[5.] But wherefore doth he call it a book of the Genera
tion of Jesus Christ ',- while yet this book hath not the birth > Gen.
only, but the whole Dispensation ? Because this is the sum ' 4"
of the whole dispensation, and is made an origin and root
of all our blessings. As then Moses calleth it the Book of
heaven and earth, although he hath not discoursed of heaven
and earth only, but also of all things that are in the midst
thereof; so also this man hath named his book from that
which is the sum of all the great things done. For that

22 Why His Birth is counted from David first.
Homil. which teems with astonishment, and is beyond hope and
"f. all expectation, is that God should become man. But this
—L-:- having come to pass, all afterwards foUows in reasonable
consequence. [6.] But wherefore did he not say, " the Son of Abraham,"
and then " the Son of David ?" It is not, as some suppose,
that he means to proceed upward from the lower point, since
then he would have done the same as Luke, but now he
doth the contrary. Why then hath he made mention of
David? The man was in the mouths of all, both from his
distinction, and from the time, for he had not been so very
long since dead, like Abraham. And though God made
promises to both, yet the one, as old, was passed over in
silence, while the other, as fresh and recent, was repeated
of all. Themselves, for instance, say, Doth not Christ come
of the seed of David, and out of Bethlehem, the town where
1 John David was 1 ? And no man called Him Son of Abraham,
' ' but all Son of David ; and that because this last was more
in the recollection of all, both on account of the time, as
I have already said, and because of his royalty. On this
principle again all the kings whom they had in honour after
his time were named from him, both by the people them-
5 Ezek. selves and by God. For both Ezekiel 2 and other Prophets
24'. 37 besides speak of David as coming and rising again ; not
24. 25. meaning him that was dead, but them who were emulating
9. Hos. his virtue. And to Hezekiah He saith, T will defend this
*zkme«c*'ty'for Mine own sake and for My servant David's sake3.
19, 34. And to Solomon too He said, that for David's sake He
i^nf rent not the kingdom during his lifetime4. For great was
12. 13. the glory of the man, both with God and with men.
On account of this he makes the beginning at once from
him, who was more known, and then runs up to his father;
accounting it superfluous, as far as regards the Jews, to carry
the genealogy higher up. For these were principally the
persons held in admiration; the one as a Prophet and a
King, the other as a Patriarch and a Prophet.
[7.] " But whence is it manifest that He is of David ?" one
may say. For if He was not sprung of a man, but from
a woman only, and the Virgin hath not her genealogy traced,
how shall we know that He was of David's race ? Thus,

The Virgin shewn to be of the Family of David. 23
there are two things enquired; both why His Mother's Matt.
genealogy is not recited, and wherefore it can be that '

Joseph is mentioned by them, who hath no part in the
birth: since the latter seems to be superfluous, and the
former a defect.
Of which then is it necessary to speak first ? How the
Virgin is of David. How then shall we know that she is of
David? Hearken unto God, telling Gabriel to go unto
a Virgin betrothed to a man, {whose name was Joseph,)
of the house and lineage of David i. What now wouldest thou ' Luke
have plainer than this, when thou hast heard that the Virgin '
was of the house and lineage of David ?
Hence it is evident that Joseph also was of the same.
Yes, for there was a law, which bade that it should not
be lawful to take a wife from any other stock, but from the
same tribe. And the Patriarch Jacob also foretold that He
should arise out of the tribe of Judah, saying on this wise :
there shall not fail a ruler out of Judah, nor a governor out
of his loins, until He come for whom it is appointed, and He
is the expectation of the Gentiles".
" Well ; this prophecy doth indeed make it clear that He
was of the tribe of Judah, but not also that He was of the
family of David. Was there then in the tribe of Judah one
family only, even that of David, or were there not also many
others ? And might it not happen for one to be of the tribe
of Judah, but not also of the family of David ?"
Nay, lest thou shouldest say this, the Evangelist hath
removed this suspicion of thine, by saying, that He was of
the house and lineage of David.
And if thou wish to learn this from another reason besides,
neither shall we be at a loss for another proof. For not only
was it not allowed to take a wife out of another tribe, but
not even from another lineage, that is, from another kindred.
So that if either we connect with the Virgin the words, of
the house and lineage of David, what hath been said stands
good ; or if with Joseph, by that fact this also is proved.
For if Joseph was of the house and lineage of David, he
° Gen. 49, 10. from LXX. Our translation preserving the Hebrew word
renders it, " until Shiloh come."

24 Why St. Matthew gives Joseph's Genealogy.
Homil. would not have taken his wife from another than that
7_9 whence he himself was sprung.
 « What then," one may say, " if he transgressed the law ?"
Why, for this cause he hath by anticipation testified that
Joseph was righteous, on purpose that thou mightest not
say this, but having been told his virtue, mightest be sure
also, that he would not have transgressed the law. For he
who was so benevolent, and free from passion, as not^ to
wish, even when urged by suspicion, to attempt inflicting
punishment on the Virgin, how should he have transgressed
the law for lust ? he that shewed wisdom and self-restraint
beyond the law, (for to put her away, and that privily, was
to act with self-restraint beyond the law,) how should he
have done any thing contrary to the law; and this when
there was no cause to urge him ?
[8.] Now that the Virgin was of the race of David, is
indeed from these things evident ; but wherefore he gave not
her genealogy, but Joseph's, requires explanation. For what
cause was it then? It was not the law among the Jews
that the genealogy of women should be traced. In order
then that he might keep the custom, and not seem to be
i v*ta- making alterations l from the beginning, and yet might make
x*t**- (jjg Virgin known to us, for this cause he hath passed over
her ancestors in silence, and traced the genealogy of Joseph.
For if he had done this with respect to the Virgin, he would
have seemed to be introducing novelties ; and if he had
passed over Joseph in silence, we should not have known the
Virgin's forefathers. In order therefore that we might learn,
touching Mary, who she was, and of what origin, and that
the laws might remain undisturbed, he hath traced the
genealogy of her espoused husband, and shewn him to be
of the house of David. For when this hath been clearly
proved, that other fact is demonstrated with it, namely, that
the Virgin likewise is sprung from thence, by reason that this
righteous man, even as I have already said, would not have
endured to take a wife from another race.
There is also another reason, which one might mention, of
a more mystical nature, because of which the Virgin's fore
fathers were passed over in silence; but this it were not

Benefits of devout Meditation. 25
seasonable now to declare, because so much has been already Matt.
said". JLL_
[9.] Wherefore let us stay at this point our discourse
concerning the questions, and in the meanwhile let us retain
with accuracy what hath been revealed to us ; as, for instance,
why he mentioned David first ; wherefore he called the book,
a book of the generation ; on what account he said, of Jesus
Christ; how the Birth is common and not common ; whence
it was that Mary was shewn to be from David ; and wherefore
Joseph's genealogy is traced, while her ancestors are passed
over in silence.
For if ye retain these things, ye will the more encourage
us with respect to what is to come ; but if ye reject and cast
them from your mind, we shall be the more backward as to
the rest. Just as no husbandman would care to pay attention
to a soil which had destroyed the former seed.
Wherefore I entreat you to revolve these things. For from
taking thought concerning such matters, there springs in
the soul some great good, tending unto salvation. For by
these meditations we shall be able to please God Himself;
and our mouths will be pure from insults, and filthy talking,
and reviling, while they are exercising themselves in spiritual
sayings; and we shall be formidable to the Devils, while
arming our tongue with such words ; and we shall draw unto
ourselves God's grace the more, and it will render our
eye more piercing. For indeed both eyes and mouth and
hearing He set in us to this intent, that all our members may
serve Him, that we may speak His words, and do His deeds,
that we may sing unto Him continual Hymns, that we may
offer up sacrifices of thanksgiving 1, and by these may ' <£*;*-
thoroughly purify our consciences. '"""'
For as a body will be more in health, when enjoying the
benefits of a pure air, even so will a soul be more endued
with practical wisdom, when nourished in such exercises
as these. Seest thou not even the eyes of the body, that
when they abide in smoke, they are always weeping; but when
they are in clear air, and in a meadow, and in fountains and
gardens, they become more quicksighted and more healthy ?
d See Horn. iii. §. 1.

26 Evils of unthinking use of the Tongue.
HoMiL.Like this is the soul's eye also, for should it feed in the
9"o meadow of spiritual oracles, it will be clear and piercing,
iptioijand quick of sight; but should it depart into the smoke
LXX ' of the thinSs of this life' U wU1 We6P without end' and wail
both now and hereafter. For indeed the things of this life
are like smoke. On this account also one hath said, My
days" have failed like smoke1. He indeed was referring
to their shortness of duration, and to their unsubstantial
nature, but I would say that we should take what is said,
not in this sense alone, but also as to their turbid cha
racter. For nothing doth so hurt and dim the eye of the soul,
as the crowd of worldly anxieties, and the swarm of desires*
For these are the wood that feedeth this smoke. And as fire,
when it lays hold of any damp and saturated fuel, kindles
much smoke; so likewise this desire, so vehement and
burning, when it lays hold of a soul that is (so to speak)
damp and dissolute, produces also in its way abundance of
smoke. For this cause there is need of the dew of the Spirit,
and of that air, that it may extinguish the fire, and scatter
the smoke, and give wings to our thoughts. For it cannot,
it cannot be that one weighed down with so great evils
should soar up to heaven; it is well if being without
impediment we can cleave our way thither; or rather
it is not possible even so, unless we obtain the wing of the
Spirit. Now if there be need both of an unencumbered mind,.
and of spiritual Grace, that we may mount up to that
height ; what if there be none of these things, but we draw
to ourselves whatever is opposite to them, even a Satanical
weight ? how shall we be able to soar upwards, when dragged
down by so great a load? For indeed, should any one
attempt to weigh our words as it were in just balances;
in ten thousand talents of worldly talk he will scarcely find
an hundred pence of spiritual words, or rather, I should say,
not even ten farthings. Is it not then a disgrace, and an
extreme mockery, that if we have a servant, we make use of
him for the most part in things necessary, but being possessed
' Rather, have failed, LXX.

Reading the Scriptures necessary for all. 27
of a tongue, we do not deal with our member so well even Matt.
as with a slave, but on the contrary make use of it for L *'
things unprofitable, and mere makeweights ? And would it were
only for makeweights: but now it is for what are contrary
and hurtful and in no respect advantageous to us. For
if the things that we spoke were profitable to us, they would
assuredly be also pleasing to God. But as it is, whatever
the Devil may suggest, we speak it all, now laughing, and
now speaking wittily; now cursing and insulting, and now
swearing, lying, and taking false oaths; now murmuring,
and now making vain babblings, and talking trifles more
than old wives ; uttering all things that are of no concern
to us.
For, tell me, who of you that stand here, if he were re
quired, could repeat one Psalm, or any other portion of the
Divine Scriptures ? There is not one.
And it is not this only that is the grievous thing, but that
while ye are become so backward with respect to things
spiritual, yet in regard of what belongs to Satan, ye are more
vehement than fire. Thus should any one be minded to
ask of you songs of Devils and impure effeminate melodies,
he will find many that know these perfectly, and repeat them
with much pleasure.
[10.] But what is the answer to these charges? " I am
not," you will say, " one of the monks, but I have both
a wife and children, and the care of a household." Why,
this is what hath ruined all, your supposing that the reading
of the Divine Scriptures appertains to those only, when ye
need it much more than they. For they that dwell in the
world, and each day receive wounds, these have most need
of medicines. So that it is far worse than not reading, to
account the thing even " superfluous :" for these are the
words of diabolical invention. Hear ye not Paul saying,
that all these things are written for our admonition1? ^ Cor,
And thou, if thou hadst to take up a Gospel, wouldest
not choose to do so with hands unwashed; but the things
that are laid up within it, dost thou not think to be highly
necessary? It is because of this, that all things are turned
upside down.
For if thou wouldest learn how great is the profit of the

28 Scripture Examples of the Benefit of good Words.
Homil. Scriptures, examine thyself, what thou becomest by hearing
jo*1!!. Psalms, and what by listening to a song of Satan; and how
— ! — thou art disposed when staying in a Church, and how when
sitting in a Theatre; and thou wilt see that great is the
" "difference between this soul and that, although both be one.
Therefore Paul said, Evil communications corrupt good
1 1 c°r- manners1. For this cause we have need continually of those
15 33
' ' songs, which serve as charms from the Spirit. Yes, for this
it is whereby we excel the irrational creatures, since with
respect to all other things, we are even exceedingly inferior
to them.
This is a soul's food, this its ornament, this its security;
even as not to hear is famine and wasting; for I will give
them, saith He, not a famine of bread, nor a thirst of water,
•' Amos 0Vlf a famine of hearing the word of the Lord2.
What then can be more wretched ? when the veiy evil,
which God threatens in the way of punishment, this thou
art drawing upon thine head of thine own accord, bringing
into thy soul a sort of grievous famine, and making it the
feeblest thing in the world ? For it is its nature both to be
wasted and to be saved by words. Yea, this leads it on
to anger ; and the same kind of thing again makes it meek :
a filthy expression is wont to kindle it to lust, and it is
trained to temperance by speech full of gravity.
But if a word merely have such great power, tell me, how
is it thou dost despise the Scriptures ? And if an admonition
can do such great things, far more when the admonitions
are with the Spirit. Yes, for a word from the Divine Scrip
tures, made to sound in the ear, doth more than fire soften
the hardened soul, and renders it fit for all good things.
[11.] In this way too did Paul, when he had found the
Corinthians puffed up and inflamed, compose them, and
make them more considerate. For they were priding them
selves on those very things, touching which they ought to
have been ashamed, and to have hid their face. But after
they had received the letter, hear the change in them, of
which the Teacher himself hath borne witness for them,
saying on this wise: for this very thing, that ye sorrowed
after a godly sort, what carefulness it wrought in you,
yea, what clearing of yourselves, yea, what indignation,

Holy Reading, a Help to Repentance. 29
yea, what zeal, yea, what revenge1. In this way do we Matt.
bring to order servants and children, wives, and friends, and

¦, j. . , J 2 Cor.
make our enemies friends. 7 u.
In this way the great men too, they that were dear to
God, became better. David for instance, after his sin, when
he had had the benefit of certain words, then it was that he came
unto that most excellent repentance ; and the Apostles also
by this mean became what they did become, and drew
after them the whole world.
" And what is the profit," one may say, " when any one
hears, but doeth not what is said ?" No little will the profit
be even from hearing. For he will go on to condemn himself,
and to groan inwardly, and will come in time also to do the
things that are spoken of. But he that doth not even know
that he hath sinned, when will he cease from his negligence ?
when will he condemn himself ?
Let us not therefore despise the hearing of the Divine
Scriptures. For this is of Satan's devising ; not suffering us
to see the treasure, lest we should gain the riches. There
fore he saith that the hearing the Divine laws is nothing,
lest he should see us from the hearing acquhing the
practice also.
Knowing then this his evil art, let us fortify ourselves
against him on all sides, that being fenced with this armour,
we may both abide, unconquered ourselves, and smite him
on the head : and thus, having crowned ourselves with the
glorious wreaths of victory, we may attain unto the good
things to come, by the grace and love towards man of our
Lord Jesus Christ, to Whom be glory and might for ever
and ever. Amen.

30 St. Mary's Virginity concealed from Christ's enemies.

HOMILY III.

Matt. i. 1.
The book of the generation of Jesus Christ, the Son of David,
the Son of Abraham.
Homil. Behold a third discourse, and we have not yet made an
ITI- end of the prefatory matter. It was not then for nought that
I said, It is the nature of these thoughts to have a great
depth. Come then, let us speak to-day what remains. What is it
then that is now required ? Why Joseph's genealogy is traced,
who had no part in the birth. And one cause we have
mentioned already ; but it is necessary to mention likewise
the other, that which is more mystical and secret than the
first. What then is this ? He would not that it should be
manifest to the Jews, at the time of the Birth, that Christ
was born of a Virgin.
Nay, be not troubled at the strangeness of the saying.
For it is no statement of mine, but of our fathers, wonderful
and illustrious men a. For if He disguised many things from
a St. Ignatius ad Ephes. xix. init. tyr, I mean Ignatius, the next Bishop
Kai 'tXaQiv rov afi%avTa rov alSves vcuroa of Antioch after the blessed Peter, him
n vaghvia Magia t . ** 1 o tokitos etirns, who fought with wild beasts in the per-
ifcolat ») I Hvxim reu Kvtfow r^ict ftuir- secution at Some, ' Now the Virginity
r^Qta ttgavytis . «r/v« i v rtav^ta ®eau eyga- of Mary was kept in secret from the
xfn- " Now the Virginity of Mary, Prince of this world.' It was con-
and her delivery, was kept in secret cealed because of Joseph, because of
from the Prince of this world, as was her espousals, because she was sup-
also the Lord's Death ; three most do- posed to have a husband. For, had
table mysteries, yet done in secret of she had no spouse or supposed husband,
God." And Origen, 6th Homily on St. it could not have been concealed from
Luke, says, " It hath been well written the Prince of this world. For presently
in one of the Epistles of a certain Mar- the thought would have silently oc-

The Espousals with Joseph, a Shelter to the Virgin. 31
the first, calling Himself Son of Man, and hath not every Matt.
where clearly unfolded to us even His equality with the *' 1-
Father; why dost thou wonder at His having for a time
disguised this also, taking order as He was for a certain great
and marvellous purpose ?
But what kind of marvel? it may be asked. That the
Virgin should be preserved, and delivered from evil sus
picion. For if this had been discovered by the Jews from
the beginning, they would have stoned the Virgin, making
the report a handle for mischief1; and would have con-'*«*«<e-
demned her for adultery. For if in regard to the other 7"""r"
matters, for which they had frequent precedents likewise
in the old Dispensation, they were quite shameless in their
obstinacy, (for so, because He had cast out devils, they
called Him possessed; and because He healed on the
Sabbath Day, they supposed Him to be an adversary of
God ; and yet oftentimes even before this had the Sabbath
been broken,) what would they not have said, if this had
been told them? Especially as they had all time before
this on their side, in that it never had produced any such
thing. For if after so many miracles they still called Him
Son of Joseph, how before the miracles would they have
believed that He was born of a Virgin ?
It is then for this reason that both Joseph has his gene
alogy traced, and the Virgin betrothed to him. For if even
he, who was both a just and wondrous man, required many
things, in order that he should receive that which had come
to pass; an angel, and the vision in dreams, and the testi
mony from the Prophets ; how coidd the Jews, being both dull

curredto the Evil One,' How is she with the same effect. And in answer to the
child, who knoweth not <• man ? This objection, How the Devils which were
conception must be divine, it must be from time to time cast out knew Him
something higher than human nature.' to be the Son of God, he suggests that
On the contrary, our Saviour had pur- it might be owing to their inferiority
posed that the Devil should be ignorant in malice and mischief: according to
of His (Economy and Incarnation : for the rule among men, that the worse
which cause He both in His birth con- they are, the less they can know of
cealed the same, and commanded His Christ.
Disciples afterwards that they should See also a supposed Homily of St.
not make Him known. Also when Basil's, De Chrisli generatione, Ed.
tempted by the Devil in person, He Ben. ii. 598. c ; and S. Jerome on
no where owned Himself Son of God." S. Matt. 1, 18.
Origen then quotes 1 Cor. ii. 6 — 8, to

32 Reserve practised in leaching the Incarnation.
Homil. and depraved, and of so unfriendly spirit towards Him, have
"3 admitted this idea into their minds. For the strangeness and
' novelty thereof would be sure greatly to disturb them, and
the fact that they had never so much as heard of such a
thing having happened in the times of their forefathers. For
as the man who was once persuaded that He is Son of God,
would after that have no cause to doubt concerning this too ;
so he who was accounting Him to be a deceiver and an
adversary of God, how could he but have been yet more
offended by this, and have been led on unto the opposite
notion ? For this cause neither do the Apostles at the first
directly say this, but while of His resurrection they dis
course much and often, (forasmuch as of this there were
examples in the times before, although not such as this;) that
He was born of a Virgin they do not say always : nay, not
even His Mother herself ventured to utter this. See, for
instance, what saith the Virgin even to Himself: Behold,
1 Luke TJiy father and I have sought Thee 1. For if this suspicion
had been entertained, neither would He any longer have
been accounted to be a Son of David, and this opinion not
being held, many other evils besides would have arisen. For
this cause neither do the Angels say these things to all, but
to Mary only, and Joseph; but when shewing to the
shepherds the glad tidings of that which was come to
pass, they no longer added this.
[2.] But why is it, that having mentioned Abraham, and
having said, that he begat Isaac, and Isaac, Jacob ; and not
having made any mention of his brother ; when he is come to
Jacob, he remembers both Judah, and his brethren ? Now
there are some that say, it was because of the perverseness of
Esau, and of the rest that came before. But I should not
say this ; for if it were so, how is it that he a little after
mentions such women ? It being out of contraries, in this
place, that His glory is manifested; not by having great
forefathers, but low and of little account. For to the lofty
One it is a great glory to be able to abase Himself exceed
ingly. Wherefore then did He not mention them ? Because
Saracens, and Ishmaelites, and Arabians, and as many as are
sprung from those ancestors, have nothing in common with
the race of the Israelites. For this cause then he passes over

Why TJiamar is named in Christ's Genealogy. 33
those in silence, and hastens on to His forefathers, and those Matt.
of the Jewish people. Wherefore he saith, And Jacob begat Ip 2"
Judas and his brethren. For at this point the race of the
Jews begins to have its peculiar mark.
[3.] And Judas begat Phares and Zara of Thamar.r-3.
" What doest thou, O man, putting us in remembrance of
a history that contains an unlawful intercourse ?" But why
is this said ? Since, if we were recounting the race of a mere
man, one might naturally have been silent touching these
things ; but if of God Incarnate, so far from being silent, one
ought to make a glory of them, shewing forth His tender
care, and His power. Yea, it was for this cause He came,
not to escape our disgraces, but to bear them away. There
fore as He is the more admired, in that He not only died,
but was even crucified, (though the thing be opprobrious,
yet the more opprobrious, the more doth it shew Him
full of love to man,) so likewise may we speak touching
His birth ; it is not only because He took flesh upon
Him, and became man, that we justly stand amazed at Him,
but because He vouchsafed to have also such kinsfolk,
being in no respect ashamed of our evils. And this He was
proclaiming from the very beginnings of His Birth, that He
is ashamed of none of those things that belong to us ; while
He teaches us also hereby, never to hide our face at our
forefathers' wickedness, but to seek after one thing alone,
even virtue. For such a man, though he have an alien for
his ancestor, though he have a mother who is a prostitute,
or what you will, can take no hurt thereby. For if the whore
monger himself, being changed, is nothing disgraced by his
former life, much more will the wickedness of his ancestry
have no power to bring to shame him that is sprung of an
harlot or an adulteress, if he be virtuous.
But he did these things not only to instruct us, but also to
bring down the haughtiness of the Jews. For since they,
negligent about virtue in their own souls, were parading the
name of Abraham, thinking they had for a plea then fore
fathers' virtue; he shews from the very beginning that it is not
in these things men ought to glory, but in their own good deeds.
Besides this, he is establishing another point also, to shew
that all are under sin, even their forefathers themselves. At
D

34 What noble Birth is to a Christian.
Homil. least their Patriarch and namesake is shewn to have com-
3"; mitted no small sin, for Thamar stands against him, to
accuse his whoredom. And David too had Solomon by
the wife whom he corrupted. But if by the great ones
the Law was not fulfilled, much more by the less. And if
it was not fulfilled, all have sinned, and Christ's coming
is become necessary.
For this cause he mademention also of the twelve Patriarchs,
by this again bringing down their pride at the noble birth of
their fathers. Because many of these also were born of women
that were slaves; but nevertheless the difference of the parents
did not make a difference in the children. For all were equally ,
both Patriarchs and heads of tribes. For this is the pre
cedence of the Church, this the prerogative of the nobility that
is among us, taking its type from the beginning. So that
whether thou be bond, or free, thou hast from thence nothing,
more nor less ; but the question is all about one thing only,
namely, the mind, and the disposition of the soul.
[4.] But besides what we have said, there is another cause
also, wherefore he hath mentioned even this history; for to he
sure, Zara's name was not cast at random on that of Phares»
(For indeed it was irrelevant, and superfluous, when he had
mentioned Phares, from whom he was to trace Christ's
genealogy, to mention Zara also.) Wherefore then did he
mention him? When Thamar was on the point of giving
birth to them, the pangs having come upon her, Zara put
1 Gen. forth his hand first1. Then the midwife, when she saw
38 27. this, in order that the first should be known, bound his
hand with scarlet; but the child, when he was bound, drew
in his hand, and when he had drawn it in, Phares came forth
first, and then Zara. The midwife when she saw this said,
Why was the hedge broken up for theeh?
Seest thou the dark expression of mysteries ? For it was
not without purpose that these things were recorded for us:
since neither was it worth our study to learn, what it might
be that the midwife said; nor worth a narrative to know,
that he who came out second, put forth his hand first.
What then is the mysterious lesson 2 ? First, from the name
,," 0"r marginal translation is, " Wherefore hast thou made this breach against
thee?" Gen. 38, 29. °

ulw

yfita.

Mystery of the Birth of Phares and Zarah.

35

of the child we learn what is enquired, for Phares is " a Matt.
division," and " a breach." And moreover from the thing L3"
itself, which took place ; for it was not in the order of
nature, that having thrust out his hand, he should draw
it in again when bound ; these things neither belonged
to a movement directed by reason, nor did they take place in
the way of natural consequence. For after the hand had
found its way out, that another child should come forth
before, was perhaps not unnatural ; but that he should draw
it back, and give a passage for another, was no longer
after the manner of children at the birth, but the Grace of
God was present with the children, ordering these things,
and sketching out for us by them a sort of image of the
things that were to come.
What then ? Some of those who have examined these
things accurately say, that these children are a type of
the two nations0. And so in order that thou mightest
learn that the polity of the latter people shone forth
previously to the origin of the former, the child that hath
the hand stretched forth, doth not shew itself entire, but
draws even it in again ; and after his brother had glided

c i. c. The Jewish and the Christian.
Compare the 62 Homily on Genesis,
t. i. 478. ed. Sav. " Zara, being inter
preted, is ' the East.' And that these
things did not take place at random,
but were a Type of what was to come,
the facts themselves indicate. For that
which happened was not in the order of
nature. For how was it possible, when
the hand had been bound with the scarlet
thread, for it to be again drawn back
to afford passage to him who came
after, had there not been some divine
power which before ordained these
things, and as in a kind of shadow
drew out this figure ; that at first and
from the beginning Zara (that is, the
East, which is the'Type of the Church)
began to increase, and after it had
made a little progress and then retired,
the observance of the Law, represented
by Phares, came in : and after prevail
ing a long time, on a second advance
of Zara, who had before retired, made
room on the contrary for the Church ; I
mean, the whole Jewish Polity did so.
" Perhaps however it is necessary
now to state the matter more briefly and
clearly. There was a beginning, like

the putting forth of Zara's hand, in
Abel, Enoch, Noah, Melchisedek,
Abraham, making extreme account of
what might please God. Afterwards,
when they had grown into a multitude,
and had heaped on themselves heavy
burthens of sin, and needed the benefit
of some slight consolation, the Law was
given as a kind of shadow, not as taking
away sins, but as declaring and making
them manifest: that as imperfect chil
dren living on milk they might be
capable of attaining full age. But
when even thus they failed of profiting,
yea, kept mingling themselves up again
with their sins, all the while that the
Law was pointing out the greatness of
the same, He came Who is our com
mon Lord, and freely bestowed on
mankind this present spiritual Polity,
full of all virtue, whereof Zara was to
stand as a type. For this cause the
Evangelist also hath mentioned Tha
mar and her children, saying, ' Judas
begat Phares and Zarah of Thamar.' "
Compare also S. Cyr. of Alex. 6 lib.
in Gen. t. i. 201. ed. Aubert ; Theod. in
Gen. qu. 96; S. Aug. in Ps. 61. t. iv.
442. D.

d2

36 Mystical Meaning of Ruth's History.
Howl. forth whole, then he too appears entire. And this took
S Place also with re&ard t0 the tW° nalionS- * meaD' that
 after the Polity of the Church had been manifested in the
times of Abraham, and then had been withdrawn in the
midst of its course, the Jewish people came, and the Legal
Polity, and then the new people appeared entire with their
own laws. Wherefore also the midwife saith, Why was the
hedge broken up for thee ? because the Law coming in had
broken in upon the freedom of the Polity. For indeed the
Scripture is ever wont to call the Law a hedge ; as the Prophet
saith; Thou hast broken down her hedge, so that all they
i Ps. 80, wMch pass by the way do pluck off her grapes 1 : and, /
have set a hedge about itA: and Paul, Having broken down
the middle wall of the hedge'. But others say, that the
saying, Why was the hedge broken up for thee? was spoken
touching the new people: for this at its coming put down the
Law. [5.] Seest thou that it was not for few nor small causes,
that he brought to our remembrance the whole history con
cerning Judah ? For this end he hath mentioned Ruth also
and Rahab, the one an alien, the other an harlot, that thou
mayest leam that He came to do away with all our ills.
For He hath come as a Physician, not as a Judge. There-.
fore in like manner as those of old took harlots for wives,
even so God too espoused unto Himself the nature which had
2 Hosea played the harlot : and this also Prophets 2 from the begin-
g'.2i^"ning declare to have taken place with respect to the Syna-
23, 4. 5. gogue. But that spouse was ungrateful towards Him who
had been an Husband to her, whereas, the Church, when
once delivered from the evils received from our fathers,
continued to embrace the Bridegroom.
See, for instance, what befel Ruth, how like it is to the
things which belong to us. For she was both of a strange
race, and reduced to the utmost poverty, yet Booz when
he saw her neither despised her poverty, nor abhorred
her mean birth; as Christ having received the Church,
being both an alien and in much poverty, took her to he
"| Is. 5, 2. where the marginal trans- <= Eph. 2, 14. where this word is
latum is , He made a wall about it : the translated « 'partition "
Word hedge occurs verse 5. r

Humility, the Crown of all Virtue. 37
partaker of the great blessings. But even as Ruth, if she Matt.
had not before left her father, and renounced household and -I,G--
race, country and kindred, would not have attained unto this
alliance; so the Church too, having forsaken the customs
which men had received from their fathers, then, and not
before, became lovely to the Bridegroom. Of this therefore
the Prophet discourses unto her, and saith, Forget thy people,
and thy father's house, so shall the King have pleasure in
thy beauty 1. This Ruth did too, and because of this she ' Ps- 45,
became a mother of kings, even as the Church did likewise.
For of her David himself sprung. So then to shame them
by all these things, and to prevail on them not to be high-
minded, he hath both composed the genealogy, and brought
forward these women. Yes, for this last, through those who
intervened, was parent to the great King, and of these
David is not ashamed. For it cannot, nay, it cannot be that
a man should be good or bad, obscure or glorious, either by
the virtue or by the vice of his forefathers; but if one
must say somewhat even paradoxical, he shines forth the
more, who not being of worthy ancestors, has yet become
excellent. [6.] Let no one therefore be highminded on account of
these matters, but let him consider the forefathers of the
Lord, and put away all his haughtiness, and let good actions
be his pride ; or rather, not even these. For thus it was that
the Pharisee came to be inferior to the Publican. Thus, if
thou wouldest shew thy good work to be great, have no high
thought, and thou hast proved it so much the greater. Make
account that thou hast done nothing, and then thou hast done
all. For if, being sinners, when we account ourselves to be
what we are, we become righteous, as indeed the Publican did ;
how much more, when being righteous we account ourselves to
be sinners. Since if out of sinners men are made righteous
by a lowly mind, (although this were not to be lowly-minded
but to be right-minded ;) if then to be right-minded avails so
much in the case of sinners, consider what will not lowliness
of mind do with respect to righteous men.
Do not then mar thy labours, nor cast away from thee the
fruits of thy toils, neither run thou in vain, making frustrate
all thy labours after the many courses thou hast ran. Nay,

38 We must forget our own good Actions.
Homil. for thy Lord knows thy good works better than thou dost,
6-i. Though thou give but a cup of cold water, not even this
 doth He overlook ; though thou contribute but a farthing,
though thou shouldest utter a sigh only, He receives it all with
great favour, and is mindful thereof, and assigns for it great
rewards. But wherefore dost thou search out thine own doings, and
bring them out before us continually ? Knowest thou not,
that if thou praise thyself, God will no more praise thee?
even as if thou bewail thyself, He will not cease proclaiming
thee before all. For it is not at all His will that thy labours
should be disparaged. Why do I say, disparaged? Nay,
He is doing and contriving all things, so that even for little
He may crown thee; and He goes about seeking excuses,
whereby thou mayest be delivered from hell. For this cause,
though thou shouldest work but the eleventh hour of the day,
He gives thy wages entire ; and though thou afford no ground
' Ezek. of salvation, He saith1, I do it for mine own sake, that mu
36 22
' ' name be not profaned: though thou shouldest sigh only,
though thou shouldest only weep, all these things He quickly
catches hold of, for an occasion of saving thee.
Let us not therefore lift up> ourselves, but let us declare
ourselves unprofitable, that we may beeome profitable. For
if thou call thyself approved, thou art become unprofitable,
though thou wert approved ; but if useless, thou art become
profitable, even though thou wert reprobate.
[7.] Wherefore it is necessary to forget our good actions.
" Yet how is it possible," one may say, " not to know these
things with which we are well acquainted ?" How sayest thou?
Offending thy Lord perpetually, thou livest delicately, and
laughest, and dost not so much as know that thou hast sinned,
but hast consigned all to oblivion ; and of thy good actions
canst thou not put away the memory ? And yet fear is a stronger
kind of thing. But we do the veiy contrary ; on the one
hand, whilst each day we are offending, we do not so much
as put it before our mind ; on the other, if we give a little
money to a poor person, this we are ever revolving. This
kind of conduct comes of utter madness, and it is a very great
xi~"Z«l°SS t0 him Wh° S0 makes his reckoning2- For the secure
Cl storehouse of good works is to forget our good works. And

Benefits of humble Confession. 39
as with regard to raiment and gold, when we expose Matt.
them in a market-place, we attract many illmeaning per-. I,e'
sons ; but if we put them by at home and hide them, we
shall deposit them all in security: even so with respect
to our good deeds ; if we are continually keeping them in
memory, we provoke the Lord, we arm the enemy, we invite
him to steal them away ; but if no one know of them, besides
Him Who alone ought to know, they will lie in safety.
Be not therefore for ever parading them, lest some one
should take them away. As was the case with the Pharisee, for
bearing them about upon his lips; whence also the Devil
caught them away. And yet it was with thanksgiving he
made mention of them, and referred the whole to God.
But not even did this suffice Him. For it is not thanksgiving,
to revile others, to be vain-glorious before many, to exalt
one's self against them that have offended. Rather, if thou art
giving thanks to God, be content with Him only, and publish
it not unto men, neither condemn thy neighbour ; for this is
not thanksgiving. Wouldest thou learn words of thanks
giving? hearken unto the Three Children, saying1, We have1 Song
sinned, we have transgressed. Thou art righteous, O Lord, Three
in all that thou hast done unto us, because thou hast brought ^hil-
all things upon us by a true judgment. For to confess' one's 6. s.V
own sins, this is to give thanks with confession5 unto God:
a kind of thing which implies one to be guilty of numberless
offences, yet not to have the due penalty exacted. This man
most of all is the giver of thanks.
[8.] Let us beware therefore of saying any thing about
ourselves, for this renders us both odious with men, and
abominable to God. For this reason, the greater the good
works we do, the less let us say of ourselves ; this being the
way to reap the greatest glory both with men, and with God.
Or rather, not only glory from God, but a reward, yea, a
great recompense. Demand not therefore a reward that thou
mayest receive a reward. Confess thyself to be saved by
grace, that He may profess Himself a debtor to thee; and
not for thy good works only, but also for such rightness of
mind. For when we do good works, we have Him debtor
' i/nXiysTv—ifiD/.cyiHiiTa, There seems an allusion to the two meanings of
" conliteor" and the kindred words.

40 Examples of Humility, and its Rewards.
HoMiL.for our good works only; but when we do not so much as
lll9- think we have done any good work, then also for this
-J-L- disposition itself; and more for this, than for the other things:
so that this is equivalent to our good works. For should
this be absent, neither will they appear great. For in the
1 Luke same way, we too, when we have servants', do then most
17' 10' approve them, when after having performed all their service
with goodwill, they do not think they have done anything
great. Wherefore, if thou wouldest make thy good deeds great,
do not think them to be great, and then they will be great.
It was in this way that the centurion also said, I am not
fit that Thou shouldest enter under my roof; because of this,
3Mat.8,ne became worthy, and was marvelled at2 above all Jews.
On this wise again Paul saith, / am not meet to be called an
3 l Cor- Apostle3 ; because of this he became even first of all. So
* Mark likewise John : lam not meet to loose the latchet qf His shoe1;
Luke 3 because of this he was the friend of the Bridegroom, and the
16. John hand which he affirmed to be unworthy to touch His shoes,
1 27* 3 .
29. ' 'this did Christ draw unto His own headg. So Peter too said,
5 Luke Depart from me, for I am a sinful man s ; because of this
' ' he became a foundation of the Church.
For nothing is so acceptable to God, as to number one's self
with the last. This is a first principle of all practical wisdom.
For he that is humbled, and bruised in heart, will not be vain
glorious, will not be wrathful, will not envy his neighbour,
will not harbour any other passion. For neither when a
hand is bruised, though we strive ten thousand times, shall
we be able to lift it up on high. If therefore we were thus
to bruise our heart likewise, though it were stirred by ten
thousand swelling passions, it could not be lifted up, no,
not ever so little. For if a man, by mourning for things per
taining to this life, drives out all the diseases of his soul,
much more will he, who mourns for sins, enjoy the blessing of
self-restraint.

8 Alluding to S. Matthew 3, 14. 15 ; Tertullian, de Bapt. 7. " As soon as
and to the custom of the ancient Church we are come out of the water, we are
of adding Imposition of Hands for the anointed with the consecrated oil. .Then
gift of the strengthening Spirit imme- we receive Imposition of Hands, sum-
diately on Baptism, if the Bishop were moning and inviting the Holy Spirit in
present. See Bingham, xii. 1. 1. and the way of solemn Benediction."
the writers quoted by him, especially

David, an Example of humble Penitency. 41
[9.] " But who," one may say, " will be able thus to bruise Matt.
his own heart ? " Listen to David, who became illustrious I'8' ¦
chiefly because of this, and see the contrition of Ms soul.
How after ten thousand good works, and when he was on the
point of being deprived of country, and home, and life itself,
at the very season of his calamity, seeing a vile and outcast com
mon soldier trample on the turn of his fortunes1 and revile him ; > trip.
so far from reviling him again, he utterly forbad one of his . M~Ta-
captains, who was desirous to have slain him, saying, Let him *«'e«
alone, for the Lord hath bidden him1." And again, when the 52 gam-
Priests desired to carry about the Ark of God with him, he '
did not permit it ; but what doth he say h ? Let me set it down
in the Temple, and if God deliver me from the dangers that
are before me, I shall see the beauty thereof; but if He say
to me, I have no delight in thee, behold, here am I, let Him
do to me as seemeth good unto Him. And that which was
done with regard to Saul, again and again, even oftentimes,
what excellence of self-restraint doth it not shew ? Yea, for
he even surpassed the old law, and came near to the Aposto
lic injunctions. For this cause he bore with contentedness
all that came from the Lord's hands ; not contending against
what befel him, but aiming at one object alone, namely, in
every thing to obey, and follow the laws set by Him. And
when after so many noble deeds on his part, he saw the
tyrant, the parricide, the murderer of his own brother, that
injurious, that frenzied one, possessing in his stead his own
kingdom, not even so was he offended. But " if this please
God," saith he, " that I should be chased, and wander, and
flee, and that he should be in honour, I acquiesce, and accept
it, and do thank God for His many afflictions." Not like many
of the shameless and impudent ones, who when they have
not done, no not the least part of his good works, yet if they see
any in prosperity, and themselves enduring a little discourage
ment, ruin their own souls by ten thousand blasphemies.
But David was not such an one ; rather he shewed forth all
modesty3. Wherefore also God said4, / have found David,] \*™~
the son of Jesse, a man after mine own heart. * Acts
' 13, 22.
h Or " Carry back the ark of God Lord,&c." Benedict, and Savil. 2 Sam. j3 14"
into the city, and put it in its place : 15, 25. 26.
if I shall find favour in the eyes of the

42 Humility, the Rest of the Soul.
.*¦
Homil. Such a spirit as this let us too acquire, and whatever we
1J.1' may suffer, we shall bear it easily, and before the Kingdom,
we shall reap here the gain accruing from lowliness of
mind. Thus learn, saith He, of Me, for I am meek and
i Matt, lowly in heart, and ye shall find rest unto your souls1.
11,29. Tlierefore in or(iei. that we mav enjoy rest both here and
hereafter, let us with great diligence implant in our souls the
mother of all things that are good, I mean, Humility. For
thus we shall be enabled both to pass over the sea of this
life without waves, and to end our voyage in that calm
harbour ; by the grace and love towards man of our Lord
Jesus Christ, to Whom be glory and might for ever and ever.
Amen.

Difficulties in Christ's Genealogy. 43

HOMILY IV.

Matt. i. 17.
So all the generations from Abraham to David are fourteen
generations, and from David until the carrying away into
Babylon are fourteen generations, and from the carrying
away into Babylon unto Christ are fourteen generations.
He hath divided all the generations into three portions, to Matt,
indicate that not even when their form of government was *• l'~
changed, did they become better, but alike under an aris
tocracy, and under a king, and under an oligarchy, they
were in the same evil ways, and whether popular leaders, or
priests, or kings controlled them, it was no advantage to
them in the way of virtue.
But wherefore hath he in the middle portion passed over
three kings, and in the last, having set down twelve genera
tions, affirmed them to be fourteen ? The former question I
leave for you to examine * ; for neither is it needful for me to
explain all things to you, lest ye should grow indolent : but
the second we will explain. To me then he seems in this
place to be putting in the place of a generation, both the
time of the Captivity, and Christ Himself, by every means
connecting Him with us. And full well doth he put us in
mind of that Captivity, making it manifest, that not even
when they went down thither, did they become more sober-
minded; in order that from every thing His coming may
be shewn to be necessary.
" Why then," one may say, " doth not Mark do this, nor
trace Christ's genealogy, but utter every thing briefly?"
It seems to me that Matthew was before the rest in entering
on the subject, (wherefore he both sets down the genealogy
a See S. Jerome in loc.

44 Use of Miracles: Account of their Cessation.
HoMiL.with exactness, and stops at those things which require it:)
^a. but that Mark came after him, which is why he took a short
 '' course, as putting his hand to what had been already spoken
and made manifest.
How is it then that Luke not only traces the genealogy,
but doth it through a greater number? As was natural,
Matthew having led the way, he seeks to teach us somewhat
in addition to former statements. And each too in like man
ner imitated his master ; the one Paul, who flows fuller than
any river ; the other Peter, who studies brevity.
[2.] And what may be the reason that Matthew said not
at the beginning, in the same way as the Prophet, "the
vision which I saw," and "the word which came unto me?"
Because he was writing unto men well disposed, and exceed
ingly attentive to him. For both the miracles that were done
cried aloud, and they who received the word were exceeding
faithful. But in the case of the Prophets, there were neither
so many miracles to proclaim them ; and besides, the tribe of
the false prophets, no small one, was riotously breaking in upon
them : to whom the people of the Jews gave even more heed.
This kind of opening therefore was necessary in their case.
And if ever miracles were done, they were done for the
aliens' sake, to increase the number of the proselytes ; and
for manifestation of God's power, if haply their enemies having
taken them captives, fancied they prevailed, because their
own gods were mighty : like as in Egypt, out of which no
' Exod. small mixed multitude ¦ went up ; and, after that, in Babvlon,
12 38 ¦ *
Je'r. 50 what befel touching the furnace and the dreams. And
37- miracles were wrought also, when they were by themselves in
the wilderness ; as also in our case : for among us too, when
we had just come out of error, many wonderful works were
shewn forth ; but afterwards they stayed, when in all countries
true Religion had taken root.
And whattookplace at a later period were few and at intervals;.
for example, when the sun stood still in its course, and started
back in the opposite direction. And this one may see to have
occurred in our case also. For so even in our generation, in
the instance of him who surpassed all in ungodliness, I mean
Julian, many strange things happened. Thus when the Jews
were attempting to raise up again the temple at Jerusalem,

Miracles in the Time of Julian. 45
fire burst out from the 'foundations, and utterly hindered them Matt
all; and when both his Treasurer", and his uncle and name- L l7-
sake, made the sacred vessels the subject of their open
insolence, the one was eaten with worms, and gave up the
ghost', the other burst asunder in the midst. Moreover,' Acts
the fountains failing", when sacrifices were made there, andf'jg3'
the entrance of the famine into the cities together with the
Emperor himself, was a very great sign. For it is usual with
God to do such things ; when evils are multiplied, and He
sees His own people afflicted, and their adversaries greatly
intoxicated with their dominion over them, then to display
His own power ; which he did also in Persia with respect to
the Jews.
[3.] Wherefore, that he was not acting without an object,
or by chance, when he distributed Christ's forefathers into
three portions, is plain from what hath been said. And mark
too, whence he begins, and where he ends. From Abraham to
David ; from David to the captivity of Babylon ; from this
unto Christ Himself. For both at the beginning he put the
two in close succession, David and Abraham, and also in
summing up he mentions both in the same way. And this,
because, as I have already said, it was to them that the pro
mises were made.
But why can it be, that as he mentioned the captivity of
Babylon, he did not mention also the descent into Egypt?
Because they had ceased to be any longer afraid of the
Egyptians, but the Babylonians they dreaded still. And the
one thing was ancient, but the other fresh, and had taken
place of late. And to the one they were carried down for
a " The Tyrant commanded the sa- from his mouth. ..until he also wasted
cred vessels to be delivered up to the away." Theodoret. E. H. iii. 8, 9. ed.
Imperial Treasury. .Into the Temple of Schulze. See also Sozom. E. H. v. 8 ;
God then," at Antioch, " there entered, S. Chrys. Orat. in Babylam. t. v. p. 246,
along with Julian the Prefect of the sub fin. where he says that Felix
East, Felix the Steward of the Imperial " burst asunder."
Treasures. .And they say that Julian •> He mentions this miracle too with
grievously insulted the Sacred Table, the former ones, Horn, in Ps. ex. t. 1.
and when Euzoius" (the Arian Bishop) 738 ; and in his first Horn, on St. Paul,
" endeavoured to prevent him, he gave t. 8. 44. " The fountains among us,
him a blow on the temple. .Julian how- whose current is stronger than the ri-
ever presently fell into a grievous dis- vers, shrank suddenly and started back,
ease, and had his bowels wasted with (a thing which never had occurred to
a kind of mortification, .-and so came them before,) upon the Emperor's at-
to an end of his life. Felix also for his tempting to defile the place with sacri-
part being afflicted with a scourge from fices and libations."
God, had to vomit blood night and day

46 Why the Generations are numbered.
H-.MiL.no sins, but to the other, transgressions were the cause of
3_5 their being removed.
 ~ And also with regard to the veiy names, if any one were to
attempt to translate their etymologies, even thence would he
derive great matter of divine speculation0, and such as is of
great importance with regard to the New Testament : as, for
instance, from Abraham's name, from Jacob's, from Solomon's,
from Zorobabel's. For it was not without purpose that these
names were given them. But lest we should seem to be
wearisome by running out a great length, let us pass these
things by, and proceed to what is urgent.
[4.] Having then mentioned all His forefathers, and ending
with Joseph, he did not stop at this, but added, Joseph the
husband of Mary; intimating that it was for her sake he
traced his genealogy also. Then, lest when thou hast heard
of the husband qf Mary, thou shouldest suppose that Christ
was bom after the common law of nature, mark, how he sets
it right by that which follows. " Thou hast heard," saith he,
" of an husband, thou hast heard of a mother, thou hast
heard a name assigned to the child, therefore hear the manner
' v. 18. too of the birth. The birth of Jesus Christ was on this wise1."
" Of what kind of birth art thou telling me, I pray thee ? since
thou hast already mentioned His ancestors ?" " I still wish to
tell thee the manner also of His birth." Seest thou, how he
wakens up the hearer ? For as though he were about to speak of
something unusual, he promises to tell also the manner thereof,
And observe a most admirable order in the things he hath
mentioned. For he did not proceed directly to the birth, but
puts us in mind first, how many generations he was from Abra
ham, how many from David, and from the captivity of Baby
lon ; and thus he sets the careful hearer upon considering
the times, to shew that this is the Christ who was preached
by the Prophets. For when thou hast numbered the genera
tions, and hast learnt by the time that this is He, thou wilt
readily receive likewise the miracle which took place in His
birth. Thus, being about to tell of a certain great thing, His
birth of a Virgin, he first shadows over the statement, until
he hath numbered the generations, by speaking of an
- tuugU, : the allegorical or mystical A. Ed. Morell. See also in the Catena
sense See Suicer on the word; and Aurea, from St. Jerome, the interprets,
S>. Just. Mart. Cohort, ad Grtec. p. 29. .tionofthe names in our Lord's genealogy.

Remarks on the Account of the Incarnation. 47
husband of Mary ; or rather he doth even put in short space1 Matt.
the narration of the birth itself, and then proceeds to number '/ '
also the years, reminding the hearer, that this is He, ofTS/iV„
Whom the Patriarch Jacob had said, He should then at
length come, when the Jewish rulers had come to an end ; of
Whom the Prophet Daniel had proclaimed beforehand, that
He should come after those many weeks. And if any one,
counting the years spoken of to Daniel by the Angel in a
number of weeks, would trace down the time from the build
ing of the city to His birth, by reckoning he will perceive the
one to agree with the other d.
[5.] How then was He born, I pray thee ? When as His
mother Mary was espoused2: He saith not " Virgin," but2 v. 18.
merely " Mother ;" so that his account is easy to be received.
And so having beforehand prepared the hearer to look for
some ordinary piece of information, and by this laying hold
of him, after all he amazes him by adding the marvellous
fact, saying, Before they came together, she was found with
child qf the Holy Ghost. He saith not, " before she was
brought to the bridegroom's house;" for indeed she was
therein. It being the way of the ancients for the most part
to keep their espoused wives in their house3: in those parts,3 Gen.
at least, where one may see the same practised even now. '
Thus also Lot's sons-in-law were in his house with him.
Mary then herself likewise was in the house with Joseph.
And wherefore did she not conceive before her espousal ?
It was, as I said at first, that what had been done might be
concealed awhile, and that the Virgin might escape every
evil suspicion. For when he, who had most right of all to
feel jealousy, so far from making her a show, or degrading
her, is found even receiving and cherishing her after her
conception; it was quite clear, that unless he had fully
persuaded himself, that what was done was of the operation
of the Holy Spirit, he would not have kept her with him, and
ministered to her in all other things. And most properly hath
he said, that she was 'found' with child, the sort of expression
that is wont to be used with respect to things strange, and such
as happen beyond all expectation, and are unlooked for.
A See the different opinions of the Fathers on these dates, in St. Jerome on
Daniel 9.

4S The Birth of our Lord, full of Mysteries.
Homil. Proceed therefore no further, neither require any thing more
IZ7. *at what hath been said; neither say thou, " But how was it
 ~ that the Spirit wrought this of a Virgin ?" For if, when nature
is at work, it is impossible to explain the manner of the forma
tion ; how, when the Spuit is working miracles, shall we be
able to express these? And lest thou shouldest weary the
Evangelist, or disturb him by continually asking these things,
he hath said Who it was that wrought the miracle, and so
withdrawn himself. " For I know," saith he, " nothing more,
but that what was done, was the work of the Holy Ghost."
[6.] Shame on them who busy themselves touching the
Generation on high. For if this birth, which hath witnesses
without number, and had been proclaimed so long a time
before, and was manifested and handled with hands, can by
no man be explained ; of what excess of madness do they
come short, who make themselves busy and curious touching
that unutterable Generation ? For neither Gabriel nor Matthew
was able to say any thing more, but only that it was of the
Spirit ; but how, of the Spirit, or in what manner, neither of
them hath explained ; for neither was it possible.
Nor think that thou hast learnt all, by hearing qf the
Spirit; nay, for we are ignorant of many things, even when
we have learnt this ; as, for instance, how the Infinite is in a
womb, how He that contains all things is carried, as unborn,
by a woman ; how the Virgin bears, and continues a Virgin.
How, I pray thee, did the Spirit frame that Temple? how
did He take not all the flesh from the womb, but a part
thereof, and increased it, and fashioned it ? For that He did
come forth of the Virgin's flesh, He hath declared by speaking
' Gal. 4, of that which was conceived in her1; and Paul, by saying,
made of a woman; whereby he stops the mouths of them11,
that say, Christ came among us as through some conduit.
d i. e. the Valentinians and some seeming to be a man ; as He appeared
other Gnostics. Theodoret, Ep. 145. to Abraham and certain other of the
" Valentinus, and Basilides, and Bar- ancients." S. Epiph. Haer. 31. 1-
desanes, and Harmonius, and those of " They affirm that He brought down
their company, allow indeed the Vir- His Body from Heaven, and that as
gin's conception and the birth, but water through a conduit, so He passed
affirm that God the Word took through the Virgin Mary : taking no-
nothing of the Virgin, but in a man- thingof His Mother's womb, buthaving
ner made Himself a passage through His Body from Heaven, as I said be-
her as through a conduit, and that in fore." Comp. Massuet's 1st Dissert.
manifesting Himself to men He was prefixed to the Benedictine Irenams,
employing a mere phantom, and only §. 73.

Joseph's Conduct, an Evidence of the Miracle. 49
For, if this were so, what need of the womb ? If this were so, Matt.
He hath nothing in common with us, but That Flesh is of some L 19-
other kind, and not of the mass which belongs to us. How
then was He of the root of Jesse ? How was He a Rod?
how Son of man ? how was Mary His Mother ? how was
He of David's seed ? how did he take the form of a servant1? 1 1 Phil.
how was the Word made flesh2 ? and how saith Paul to thea2'^],
Romans, Of whom as concerning the flesh Christ came, Who14-
is God over all*? Therefore that He was of us, and of our^ Eom.
substance1, and of the Virgin's womb, is manifest from these f'^.
things, and from others beside ; but how, is not also manifest. f«™(
Do not either thou then enquire ; but receive what is re
vealed, and be not curious about what is kept secret.
[7.] And Joseph her husband, being, saith he, a just man, v. 19.
and not willing to make her a public example, was minded
to put her away privily.
Having said that it was of the Holy Ghost, and without
cohabitation, he establishes his statement in another way
again : i. e. lest any one should say, " Whence doth this
appear ? Who hath heard, who hath seen any such thing
ever come to pass ?"— or lest you should suspect the disciple
as inventing these things to favour his Master; — he introduces
Joseph as contributing, by what he underwent, to the proof
of the things mentioned ; and by bis narrative all but says,
" If thou doubt me, and if thou suspect my testimony, believe
her husband." For Joseph, saith he, her husband, being a
just man. By a just man in this place he means him that
is virtuous in all things. For both freedom from covetous-
ness is justice, and universal virtue is also justice"; and it is
mostly in this latter sense that the Scripture uses the name
of justice; as when it saith, a man that was just and true5; «j0bi,i.
and again, they were both just6. Being then just, that is e Luke
good and considerate, he was minded to put her away privily. > •
For this intent he tells what took place before Joseph's
being fully informed, that thou mightest not mistrust what
was done after he knew.
However, such a one was not liable to be made a public
example only, but that she should also be punished was
* See Arist. Eth. Nicom. v. 1, 2.
E

IV.
7-9.

50 St. Joseph an Example of Self-Command.
HoMiL.the command of the Law. Whereas Joseph remitted not
only that greater punishment, but the less likewise, namely,
the disgrace. For so far from punishing, he was not minded
even to make an example of her. Seest thou a man under
self-restraint, and freed from the most tyrannical of passions ?
For ye know how great a thing jealousy is : and therefore
He said, to whom these things are clearly known, For full
1 Prov. of jealousy is the rage of a husband1; he will not spare in
* bant ^w day of vengeance : and jealousy is cruel as the grave2.
8, 6- And we too know of many, that have chosen to give up
their lives, rather than fall under the suspicion of jealousy.
But in this case it was not so little as suspicion, the burden
of the womb entirely convicting her. But nevertheless he
was so free from passion, as to be unwilling to grieve the
Virgin even in the least matters. Thus, whereas to keep her
in his house seemed like a transgression of the Law, but to
expose and bring her to trial would constrain him to deliver
her to die ; he doth none of these things, but conducts
himself now by a higher rule than the Law. For Grace
being come, there must needs henceforth be many tokens
of that exalted citizenship. For as the sun, though as
yet he shew not his beams, doth from afar by his light
illumine more than half the world ; so likewise Christ,
when about to rise from that womb, even before He
came forth, shone over all the world. Wherefore, even
before her travail, Prophets danced for joy, and women
foretold what was to come, and John, when he had not yet
come forth from the belly, leaped from the very womb.
Hence also this man exhibited great self-command, in that
he neither accused nor upbraided, but only set about putting
her away.
[8.] The matter then being in this state, and all at their
wits' end, the Angel comes to solve all their difficulties.
But it is worth enquiring, why the Angel did not speak sooner,
before the husband had such thoughts : but, when he thought
on it, not until then, he came ; for it is said, While heihought
on these things, the Angel comes. And yet to her he declares
the good tidings even before she conceived. And this again
contains another difficulty ; for even though the Angel had
not spoken, wherefore was the Virgin silent, who had been

Solution of some Points about the Angel's Appearance. 51
informed by the Angel ? and why, when she saw her be- Matt.
trolhed husband in trouble, did she not put an end to his I'a0'
perplexity ?
Wherefore then did not the Angel speak before Joseph
became troubled ? For we must needs explain the former
difficulty first. For what reason then did he not speak ?
Lest Joseph should be unbelieving, and the same happen
to him as to Zacharias. For when the thing was visible,
belief was thenceforth easy ; but when it had not yet a
beginning, it was not equally easy to receive his saying.
For this reason the Angel spake not at the first, and through
the same cause the Virgin too held her peace. For she did
not think to obtain credit with her betrothed husband, in
declaring to him a thing unheard of, but rather that she
should provoke him the more, as though she were cloking
a sin that had been committed. Since if she herself, who was
to receive so great a favour, is affected somewhat after the
manner of man, and saith, How shall this be, seeing I know
not a man x ? much more would he have doubted ; and ' Luke
especially when .hearing it from the woman who was under '
suspicion. Wherefore the Virgin saith nothing to him, but
the Angel, the time demanding it, presents himself to him.
[9.] Why then, it may be asked, did he not so in the
Virgin's case also, and declare the good tidings to her after
the Conception? Lest she should be in agitation and great
trouble. For it were likely that she, not knowing the cer
tainty, might have even devised something amiss touching
herself, and have gone on to strangle or to stab herself, not
enduring the disgrace. For wondrous indeed was that
Virgin, and Luke points out her excellency, saying, that
when she heard the salutation, she did not straightway pour
herself out, neither did she accept the saying, but was
troubled, seeking what manner of salutation this might be2.* Luke
1 29
Now she who was of such perfect delicacy would even have '
been distracted with dismay at the thought of her shame,
not expecting, by whatever she might say, to convince any
one who should hear of it, but that what had happened was
adultery. Therefore to prevent these things, the Angel came
before the Conception. Besides that it was meet that Womb
should be free from trouble, which the Maker of all things
e2

52 Why the Angel appeared in a Dream.
Homil. entered ; and the soul rid of all perturbation, which was
oi^i. thought worthy to become the minister of such Mysteries.
 '' For these reasons He speaks to the Virgin before the con
ception, but to Joseph at the time of travail.
And this many of the simpler sort, not understanding,
have said there is a discordance ; because Luke saith it was
Mary, to whom he declared the good tidings, but Matthew,
that it was Joseph ; not knowing that both took place. And
this sort of thing it is necessary to bear in mind throughout
the whole history ; for in this way we shall solve many
seeming discordancies.
[10.] The Angel then comes, when Joseph is troubled.
For in addition to the causes mentioned, with a view also
to the manifestation of his self-command, he defers his
coming. But when the thing was on the point of taking
v. 20. place, then at last he presents himself. While he thought on
these things, an Angel appeareth to Joseph in a dream.
Seest thou the mildness of the husband ? So far from
punishing, he did not even declare it to any one, no not even
to her whom he suspected, but was thinking it over with
himself, as aiming to conceal the cause even from the Virgin
herself. For neither is it said that he was minded to " cast
her out," but to put her away, so very mild and gentle was
the man. But while he is thinking on these things, the Angel
appeareth in a dream.
And why not openly, as to the shepherds, and to Zacha-
rias, and to the Virgin ? The man was exceedingly full of
faith, and needed not this vision. Whereas the Virgin, as
having declared to her very exceeding good tidings, greater
than to Zacharias, and this . before the event, needed also a
marvellous vision ; and the Shepherds, as being by disposi
tion rather dull and clownish. But this man, after the
f*v Conception1, when his soul was actually possessed with that
evil suspicion, and ready to exchange it for good hopes, if
there appeared any one to guide that way, readily receives
the revelation. Wherefore he hath the good tidings declared
to him after his suspicion, that this selfsame thing might
be to him a convincing proof of the things spoken. I mean,
that the fact of his having mentioned it to no one, and his
hearing the Angel say the very things which he thought in

10HOV.

Particulars of Ids Message expounded. 53
his mind, this afforded him an unquestionable sign, that one Matt.
had come from God to say it. For to Him alone it belongs L 20'
to know the secrets of the heart.
Mark only, what a number of results are here. The man's
self-command is thoroughly shewn ; the word spoken in
season contributes to his faith, and the history is freed from
suspicion, in that it shews him to have felt what it was likely
a husband would feel.
[11.] How then doth the Angel assure him? Hear and
marvel at the wisdom of his words. For being come he
saith, Joseph, thou son qf David, fear not to take unto thee
Mary thy wife. He straightway puts him in mind of David,
of whom the Christ was to spring, and he doth not suffer him
to be greatly perturbed, by the title of his forefathers, remind
ing him of the promise made to the whole race. Else where
fore doth he call him Son of David ?
Fear not: and yet in another case God doeth not so,
but when one was devising about a certain woman what he
ought not, He spake the word more in a way of rebuke,
and with a threat1. And yet there too, the act was of igno- ' Gen.
ranee, for not with knowledge did that person take Sarah ; > 3-
yet nevertheless He rebuked him: but here mildly. For
exceeding great were the mysteries He was dispensing2, and2 ««<»-
wide the interval between the two men ; wherefore neither /""!""'•
was there need of rebuke.
But by saying, fear not, he signifies him to have been afraid,
lest he should give offence to God, as retaining an adulteress;
since, if it had not been for this, he would not have even
thought of casting her out. In all ways then he points out
that the Angel came from God, bringing forward and setting
before him all, both what he thought to do, and what he felt
in his mind.
Now having mentioned her name, he stayed not at this,
but added also, thy wife ; whereas he would not have
called her so, if she had been corrupted. And here he
calls her that is espoused a wife; as indeed the Scripture
is wont to call betrothed husbands sons-in-law even before
marriage. But what means, to take unto thee ? To retain her in his
house, for in intention she had been now put away by him.

54 St. Joseph appointed to give our Lord His Name.
HoiiiL."Her, being put away, do thou retain," saith he, "as com-
ii^h. raitted unto thee hy God' not h? her Paren.ts- And He
 ' commits her not for marriage; but to dwell with thee; and
by my voice doth He commit her." Much as Christ Himself
afterwards committed her to His disciple, so even now unto
Joseph. [ 1 2.] Then having obscurely signified the matter in hand, be
mentioned not the evil suspicion; but, in a manner more reve
rent and seemly, by telling the cause of travail he removed
this also ; implying that the very thing which had made him
afraid, and for which he would have cast her out, — this very
thing, I say, was a just cause why he should take her and
retain her in his house. Thus more than entirely doing away
with his distress. " For she is not only free," saith he, " from
unlawful intercourse, but even above all nature is her con
ception. Not only therefore put away thy fear, but even
rejoice more exceedingly, for That which is conceived in her
is of the Holy Ghost."
A strange thing it was which he spake of, surpassing man's
reason, and above all the laws of nature. How then is he to
believe, to whom such tidings are altogether new ? " By the
things that are past," saith he, " by the revelations." For with
this intent he laid open all things that were in his mind, what
he felt, what he feared, what he was resolved to do ; — that
by these he might assure himself of this point.
Or rather, not by things past only, but likewise by things
v. 21. to come, he wins him over. And she shall bring forth, saith
he, a Son, and thou shall call His name JESUS. " For do
not thou, because He is of the Holy Ghost* imagine that
thou art an alien to the ministry of this Dispensation. Since
although in the birth thou hast no part, but the Virgin
abode untouched, nevertheless, what pertains to a father, not
injuring the honour of virginity, that do I give thee, to set a
Name on that which is born: for thou shalt call Him. For
though the offspring be not thine, yet shalt thou exhibit a
father's care towards Him. Wherefore I do straightway*
even from the giving of the name, connect thee with Him
that is born."
Then lest on the other hand any one should from this
suspect him to be the father, hear what follows, with what

Mysteries implied in the Name ofjEsvs. 55
exact care he states it. She shall bring forth, he saith, a Matt.
Son: he doth not say, "bring forth to thee,"but merely "she L '""

shall bring forth," putting it indefinitely ' : since not to him • /*•-¦
did she bring forth, but to the whole world. e"'
[13.] For this cause too the Angel came bringing His Name
from Heaven, hereby again intimating that this is a wondrous
birth: it being God Himself who sends the Name from above
by the Angel to Joseph. For neither was this without an
object, but a treasure of ten thousand blessings. Wherefore
the Angel also interprets it, and suggests good hopes, in this
way again leading him to belief. For to these things we are
wont to be more inclined, and therefore are also fonder of
believing them.
So having established his faith by all, by the past things,
by the future, by the present, by the honour given to himself,
he brings in the Prophet also in good time, to give his suf
frage in support of all these. But before introducing him,
he proclaims beforehand the good things which were to befal
the world through Him. And what are these? Sins re
moved and done away. For He shall save His people from
their sins.
Here again the thing is signified to be beyond all expecta
tion. For not from visible wars, neither from barbarians, but
what was far greater than these, from sins, he declares the
glad tidings of deliverance ; a work which had never been
possible to any one before.
But wherefore, one may ask, did he say, His people, and
not add the Gentiles also? That he might not startle
the hearer yet a while. For to him that listens with under
standing he darkly signified the Gentiles too. For His
people are not the Jews only, but also all that draw nigh
and receive the knowledge that is from Him.
And mark how he hath by the way discovered to us also
His dignity, by calling the Jewish nation His people. For
this is the word of one implying nought else, but that He
who is born is God's Child, and that the King of those on
high is the subject of his discourse. As neither doth
forgiving sins belong to any other power, but only to that
Single Essence.
[14.] Forasmuch then as we have partaken of so great a Gift,
let us do every thing not to dishonour such a benefit. For

56 Believers ought to be known by their Lives :
HoMiL.if even before this honour, what was done was worthy of
14^16 punishment, much more now, after this unspeakable benefit.
 And this I say not now for no cause, but because I see many
after their baptism living more carelessly than the uninitiated,
and having nothing peculiar to distinguish them in their way
of life. It is, you see, for this cause, that neither in the
market nor in the Church is it possible to know quickly,
who is a believer, and who an unbeliever; unless one be
present at the time of the Mysteries, and see the one
sort put out, the others remaining within. Whereas they
ought to be distinguished not by their place, but by their
1 i£«Av. way of life. For as men's outward1 dignities are- natu-
]3 °r' 'rally to be discovered by the outward signs with which
they are invested ; so ours ought to be discernible by
the soul. That is, the believer ought to be manifest not
by the Gift only, but also by the new life. The believer
ought to be the light and salt of the world. But when
thou dost not give fight even to thyself, neither bind up
thine own gangrene, what remains, whereby we are to
know thee? Because thou hast entered the holy waters?
2 '«pShm. Nay, this to thee becomes a store 2 of punishment. For
greatness of honour is, to them who do not choose to live
worthy of the honour, an increase of vengeance. Yea, the
believer ought to shine forth not only by what he hath re
ceived from God, but also by what he himself hath con
tributed ; and should be discernible by every thing, by his
gait, by his look, by his garb, by his voice. And this I
have said, not that display, but that the profit of beholders,
may be the rule by which we frame ourselves.
[15.] But now, what things soever I might seek to recognise
thee by, I find thee in all points distinguished by the contraries
of the same. For whether by thy place I would fain discern
thee, I see thee spending thy day in horse races, and theatres,
and scenes of lawlessness, in the wicked assemblies in the market
places, and in companies of depraved men ; or by the fashion
of thy countenance, I see thee continually laughing to excess,
3 »!*¦*- and dissolute as a grinning3 and abandoned harlot; or by
thy clothes, I see thee in no better trim than the people on the
stage ; or by thy followers, thou art leading about parasites
and flatterers; or by thy words, I hear thee say nothing
wholesome, nothing necessary, nothing of moment to our

but ours hardly mark us for human Beings. 57
life ; or by thy table, yet heavier from thence will the Matt.
charge against thee appear. l- 21-
By what then, tell me, am I to recognise the Christian in
thee, while all the things I have mentioned give the contrary
sentence ? And why do I say, the Christian ? since I can
not clearly make out whether thou art a man. For when
thou art like an ass, kicking, and like a bull, wantoning, and
like a horse neighing after women ; when thou dost play the
glutton like the bear, and pamper thy flesh as the mule, and
bear malice like the camel a ; when thou dost raven as a
wolf, art wrathful as a serpent, stingest like a scorpion, and
art crafty as a fox, treasurest the poison of wickedness like
an asp or a viper, and warrest against thy brethren like that
evil Demon ; — how shall I be able to number thee with men,
not seeing in thee the marks of man's nature ? Why, whilst
I am seeking the difference of catechumen and believer, I
come near not to find even the difference between a man and
a wild beast. For what shall I call thee ? a wild beast ?
Nay, the wild beasts are possessed by some one of these
defects, but thou heapest all together, and far surpassest
their brutishness. Shall I then call thee a devil? Nay, a
devil is not a slave to the dominion of the belly, neither doth
he set his love on riches. When therefore thou hast more
faults than either wild beasts or devils, how, I pray thee,
shall we call thee a man ? And if thou art not to be styled a
man, how shall we address thee as a Christian ?
[16.] And what is yet more grievous is this, that being in
such evil case, we have no idea whatever of the deformity of
our own soul, nor discern the hideousness thereof. And yet
when thou art sitting at a hairdresser's, and having thine hair
cut, thou takest the mirror, and dost examine with care the
arrangement of thy locks, and askest them that stand by, and
the haircutter himself, if he hath well disposed what is on the
forehead ; and being old, for so it often happens, art not
ashamed of going wild with the fancies of youth : while of our
own soul, not only deformed, but transformed into a wild beast,
and made a sort of Scylla or Chimasra, according to the
Heathen fable, we have not even a slight perception. And
d The Hebrew name b^J is bor- taining anger long, and returning evil
rowed according to Bochartfrom bill, *™ evil." Simon. Lex. in verb.
retribuit, "because it is an animal re-

58 Men are more careful to tame wild Beasts than themselves.
Homil. yet in this case too there is a mirror, spiritual, and far more
]6IVi'7_ excellent, and more serviceable than that other one; for it
~^ — 1 not only shews our own deformity, but transforms it too, if we
be willing, into surpassing beauty. This mirror is the memory
of good men, and the histoiy of their blessed lives ; the read
ing of the Scriptures ; the laws given by God. If thou be
willing once only to look upon the portraitures of those holy
men, thou wilt both see the foulness of thine own mind, and
having seen this, wilt need nothing else to be set free from
that deformity. Because the mirror is useful for this purpose
also, and makes the change easy.
Let no man therefore continue in the form of the irrational
creatures. For if the slave doth notenter into the father's house,
how wilt thou, having become even a wild beast, be able to set
thy foot within those vestibules? And why say I, a wild beast?
Nay, such a one is more unmanageable than any wild beast.
For they, although by nature savage, yet when they have had
the advantage of man's art, oftentimes grow tame ; but thou
who bast changed their natural wildness into this unnatural
gentleness, what sort of plea wilt thou have, when thou hast
trained thine own natural meekness into the savageness that
is contrary to nature ? when that which is wild by nature thou
exhibitest in gentle mood, but presentest thyself, by nature so
gentle, unnaturally savage ? and the lion ' thou tamest and
makest tractable, but thine own wrath thou renderest wilder
than any lion. And yet in that case there are two hindrances,
first that the beast is deprived of reason, and then that it
is the most wrathful of all things; nevertheless by the excel
lency of the wisdom given to thee of God, thou dost overcome
even nature. Thou therefore, who in wild beasts art victo
rious over nature herself, how is it that in thine own case
together with nature thou givest up thine admirable quality of
free will also ?
Further, if I were bidding thee make another man gentle,
not even so ought I to seem as one enjoining impossible things;
however, thou mightest then object that thou hast not the
control of another's disposition, and that it doth not altogether
rest with thee. But now it is thine own wild beast, and a
n™ '£Jjis, i.llustrati°n ab°»t,; taming the ally attached to the games of the Circus.
lion might come with peculiar force to See XJibbon, c. 24
the people of Antioch, who were especi-

Mode of taming our wild Passions. 59
thing which absolutely depends on thee. What plea then Matt.
hast thou ? or what fair excuse wilt thou be able to put forth, L 21'-
turning as thou art a lion into a man, and regardless that thou
thyself art of a man becoming a lion ; upon the beast bestow
ing what is above nature, but for thyself not even preserving
what is natural ? Yea, while the wild beasts are by thine
earnest endeavours advanced into our noble estate, thou art
by thyself cast down from the throne of the Kingdom, and
thrust out into then; madness. Thus, imagine, if thou wilt,
thy wrath to be a kind of wild beast, and as much zeal as
others have displayed about lions, so much do thou in regard
of thyself, and cause that way of taking things ' to become ' «•«» r«-
gentle and meek. Because this too bath grievous teeth and"T"^, .,
talons, and if thou tame it not, it will lay waste all things.
For not even lion nor serpent hath such power to rend the
vitals, as Wrath, with its iron talons continually doing so.
Since it mars, we see, not the body only, but the very health
likewise of the soul is corrupted by it, devouring, rending,
tearing to pieces all its strength, and making it useless for
every thing. For if a man nourishing worms in his entrails,
shall not be able so much as to breathe, his inward parts all
wasting away ; how shall we, having so large a serpent eating
up all within us, (it is Wrath I mean,) how, I say, shall we be
able to produce any thing noble ?
[17.] How then are we to be freed from this pest? If we
. can drink a potion that is able to kill the worms within us and
the serpents. " And of what nature," it will be asked, " may
this potion be, that hath such power?" The precious Blood of
Christ, if it be received with full assurance2, (for this will have1 *«w'i-
power to extinguish every disease); and together with this
the Divine Scriptures carefully heard, and almsgiving added
to our hearing ; for by means of all these things we shall be
enabled to mortify the affections that mar our soul. And
then only shall we live ; for now surely we are in no better
state than the dead : forasmuch as it cannot be, that while
those passions five, we should live too, but we must necessarily
perish. And unless we first kill them here, they will be sure
to kill us in the other life ; or rather before that death they
will exact of us, even here, the utmost penalty. Yes, for every
such passion is both cruel and tyrannical and insatiable, and

60 The vain-glorious, Enemies to their own Glory.
Homil. never ceases to devour us every day. For their teeth are
j^g the teeth of a lion1, or rather even far more fierce. For the
1 Joili.6.hon, as soon as ever he is satisfied, is wont to leave the carcase
that hath fallen in his way ; but these passions neither are
satisfied, nor do they leave the man whom they have seized,
until they have set him nigh the Devil. For so great is their
power, that the very service, which Paul shewed forth to
aRom.8, Christ2, despising both Hell and the Kingdom for His sake,
even this same do they require of them whom they have
seized. For whether it be with the love of women, or of
riches, or of glory, that any one is entangled, he laughs at
Hell thenceforth, and despises the Kingdom, that he may work
the will of these. Let us not then doubt Paul when he saith
that he so loved Christ. For when some are found so doing
service to their passions, how should that other afterwards
seem incredible ? Yea, and this is the reason why our longing
for Christ is feebler, because all our strength is consumed
on this love, and we rob, and defraud, and are slaves to vain
glory ; than which what can be more worthless ?
For though thou shouldest become infinitely conspicuous,
thou wilt be nothing better than the base : rather for this self
same cause thou wilt even be baser. For when they who are
willing to give thee glory, and make thee illustrious, do for
this very cause ridicule thee, that thou desirest the glory which
comes of them, how can such instances fail to turn the con
trary way in regard of thee ? For indeed this thing is among
those which attract censure. So that even as in the case
of one desiring to commit adultery or fornication, should any
one praise or flatter him, by this very act he becomes an ac
cuser rather than a commender of the person indulging such
desires: so with regard to him who is desirous of glory; when
we all praise, it is accusation rather than praise which we be
stow on those who wish to be made glorious.
[18.] Why then bring upon thyself that, from which the
very opposite is wont to befal thee ? Yea, if thou wilt be
glorified, despise glory; so shalt thou be more illustrious
than any. Why feel as Nebuchadnezzar felt ? For he too
set up an image, thinking from wood and from a senseless
figure to procure to himself an increase of fame, and the
living would fain appear more glorious by the help of that

False and True Glory. Daniel's three Friends. 61
which hath no life. Seest thou the excess of his madness ; Matt.
how, thinking to do honour, he rather offered insult, to him — : — '-¦
self? For when it appears that he is relying rather on the
lifeless thing, than on himself and the soul that lives in him,
and when for this cause he advances the stock unto such
high precedence, how can he be other than ridiculous,
endeavouring as he doth to adorn himself, not by his way
of living^but by planks of wood ? Just as if a man should think
proper to give himself airs, because of the pavement of his
house, and his beautiful staircase, rather than because he
is a man. Him do many too amongst us imitate now. For as
he for his image, so some men claim to be admired for their
clothes, others for their house; or for then: mules and chariots,
and for the columns in their house. For inasmuch as they have
lost their being as men, they go about gathering to themselves
from other quarters such glory as is full of exceeding ridicule.
But as to the noble and great servants of God, not
by these means, but by such as best became them, even
by such did they shine forth. For captives as they were,
and slaves, and youths, and strangers, and stripped of all
resources of their own, they proved at that time far more
aweful than he who was invested with all these things.
And while Nebuchadnezzar found neither so great an image,
nor satraps, nor captains of the host, nor endless legions,
nor abundance of gold, nor other pomp, enough to meet
his desire, and to shew him great ; to these, on the other
hand, stripped of all this, their high self-restraint alone
was sufficient, and shewed him that wore the diadem and
the purple, as much inferior in glory to those who had no
such thing, as the sun is more glorious than a pearl1. For1 n^yu.-
they were led forth in the midst of the whole world, being «""'
at once youths, and captives, and slaves, and straightway on
their appearance the King darted fire from his eyes, and
captains, and deputies, and governors, and the whole amphi
theatre of the Devil, stood around ; and a voice of pipes
from all sides, and of trumpets, and of all music, borne up
to Heaven, was sounding in their ears, and the furnace
burned up to a boundless height, and the flame reached the
very clouds, and all was full of terror and dismay. But none
of these things dismayed them, but they laughed it all to

62 Meekness, Tlwughtfulness, Loyalty of the Tliree Children.
Homil. scorn, as they would children mocking them, and exhibited
jg^g their courage and meekness, and uttering a voice clearer
than those trumpets, they said, Be it known unto thee, 0
'Dan^Kw^1. For they did not wish to affront the King, no not
18# so much as by a word, but to declare their religion only.
For which cause, neither did they extend their speech to
any great length, but set forth all briefly ; For there is, say
2Dan.3,they, a God in Heaven, who is able to deliver us2, "why
' shewest thou me the multitude ? why the furnace ? why
the sharpened swords? why the terrible guards? our Lord
is higher and more mighty than all these."
Then when they considered that it was possible that God
might be willing even to permit them to be burnt; lest, if this
should come to pass, they might seem to be speaking false
hoods; they add this also and say, If this happen not, be it
3 Dr.n.3, known unto thee, O king, that we serve not thy gods3. For had
they said, " Sins axe the cause of His not delivering us, should
He fail to deliver," they would not have been believed. Where
fore in this place they are silent on that subject, though they
speak of it in the furnace, again and again alleging their sins.
But before the king they say no such thing; only, that though
they were to be burnt, they would not give up their religion.
For it was not for rewards and recompenses that they
did what they did, but out of love alone ; and yet they were
in captivity too, and in slavery, and had enjoyed no good thing.
Yea, they had lost their country, and their freedom, and all
their possessions. For tell me not of their honours in the
king's courts, for holy and righteous as they were, they
would have chosen ten thousand times rather to have been
beggars at home, and to have been partakers of the blessings
4Ps.84,in the temple. For I had rather*, it is saids, be an outcast
LXX. *w tfle nouse °fmy God, than to dwell in the tents of sinners.
And one day in thy courts is better than thousands. They
would have chosen then ten thousand times rather to be out
casts at home, than kings in Babylon. And this is manifest,
from what they declare even in the furnace, grieving at their
continuance in that country. For although themselves en
joyed great honours, yet seeing the calamities of the rest they
h^^T5™!^"' Si' ^ a wrorsmPPer outside the courts. Our marginal
h anslation is, « I would choose rather to sit at the threshold."

Poverty, a Furnace; Mammon, a golden Image. 68
were exceedingly vexed ; and this kind of thing is most Matt.
especially characteristic of saints, that no glory, nor honour, — '¦ — L

nor any thing else should be more precious to them than their
neighbour's welfare. See, for example, how even when they
were in a furnace, they made their supplication for all the
people. But we not even when at large bear our brethren
in mind. And again, when they were enquiring about the
dreams1, they were looking not to their own, but the common ' Dan.
good2, for that they despised death, they shewed by many 18_
things afterwards. But every where they put themselves2 phil.
forward, as wishing to prevail3 with God by importunity. i'coV.
Next, as not accounting themselves either to be sufficient, 310j' 33_-
they flee to the Fathers ; but of themselves they said that *r><rxt
they offer nothing more than a contrite spirit*. 4 Song
[19.] These men then let us also imitate. Because now too Threg
there is set up a golden image, even the tyranny of Mammon. Chii-
But let us not give heed to the timbrels, nor to the flutes, i6. '
nor to the harps, nor to the rest of the pomp of riches ; yea,
though we must needs fall into a furnace of poverty, let us
choose it, rather than worship that idol, and there will be in
the midst a moist whistling wind5. Let us not then shud-5Song
der at hearing of " a furnace of poverty." For so too at that Three
time they that fell into the furnace were shewn the more^n-
glorious, but they that worshipped were destroyed. Only 26. '
then all took place at once, but in this case some part will
be accomplished here, some there, some both here and in the
Day that is to come. For they that have chosen poverty, in
order that they might not worship Mammon, will be more
glorious both here and then, but they that have been rich
unjustly here, shall then pay the utmost penalty.
From this furnace Lazarus too went forth, not less glorious
than those Children ; but the rich man who was in the place
of them that worshipped the image, was condemned to hen6-°e^;
For indeed what we have now mentioned was a type of this.
Wherefore as in this instance they who fell into the furnace
suffered no hurt, but they who sat without were laid hold of
with great fierceness, so likewise shall it be then. The
saints walking through the river of fire shall suffer no pain,
nay they will even appear joyous; but they that have wor
shipped the image, shall see the fire rest upon them fiercer

64 Outward and inward Cure oj Poverty.
HoMii,than any wild beast, and draw them in. So that if any one
*\0 disbelieves hell, when he sees this furnace, let him from the
1-J^-L things present believe things to come, and fear not the
furnace of poverty, but the furnace of sin. For this is flame
and torment, but that, dew and refreshment; and by this
stands the devil, by that, angels wafting aside the flame.
[20.] These things let them hear that are rich, that are kin
dling the furnace of poverty. For though they shall not hurt
those others, the dew coming to their aid; yet themselves
they will render an easy prey to the flame, which they have
kindled with their own hands.
Then, an Angel went down with those Children ; now, let
, ,„„„„. us go down with1 them that are in the furnace of poverty,
¦TupZ/Mi, an(i Dy alms-deeds let us make a dewy air, and waft the
Tcend. flame quite aside, that we may be partakers of their crowns
also ; that the flames of hell may likewise be scattered by the
2 Matt voice of Christ saying, Ye saw me an hungred, and fed me 2.
25, 35. For that voice shall then be with us instead of a moist wind
whistling through the midst of the flame. Let us then go
down with alms-giving, unto the furnace of poverty; let us
behold them that in self-restraint walk therein, and trample
on the burning coals ; let us behold the marvel, strange and
beyond thought, a man singing praise in a furnace, a man
giving thanks in fire, chained unto extreme poverty, yet
offering much praise to Christ. Since they, who bear poverty
with thankfulness, really become equal to those Children.
For no flame is so terrible as poverty, nor so apt to set us on
fire. But those Children were not set on fire; rather, on
their giving thanks to the Lord, their bonds too were at once
loosed. So likewise now, if when thou hast fallen into
poverty, thou art thankful, both the bonds are loosened, and
the flame extinguished; or though it be not extinguished,
(what is much more marvellous,) it becomes a fountain in
stead of a flame : which then likewise came to pass, and in
the midst of a furnace they enjoyed a pure dew. For the
fire indeed it quenched not, but the burning of those cast in
it altogether hindered. This one may see in their case also
who live by the rules of wisdom, for they, even in poverty,
feel more secure than the rich.
Let us not therefore sit down without the furnace, feeling

Contempt of Wealth, the true Riches. 65
no pity towards the poor; lest the same befal us, as then Mm,
befel those executioners. For if thou shouldest go down to—: — :_
them, and take thy stand with the Children, the fire will no
longer work thee any harm ; but if thou shouldest sit above
and neglect them in the flame of their poverty, the flame will
burn thee up. Go down therefore into the fire, that thou
mayest not be burnt up by the fire ; sit not down without the
fire, lest the flame catch hold of thee. For if it should find
thee amongst the poor, it will depart from thee; but if
alienated from them, it will run upon thee quickly, and
catch thee. Do not therefore stand off from them that are
cast in, but when the Devil gives command to cast them that
have not worshipped gold into the furnace of poverty, be not
thou of them that cast others in, but of them that are cast in ;
that thou mayest be of the number of the saved, and not of
the burned. For indeed it is a most effectual dew, to be
held in no subjection by desire of wealth, to be associate
with poor persons. These are wealthier than all, who have
trampled under foot the desire of riches. Forasmuch as
those Children too, by despising the king at that time,
became more glorious than the king. And thou therefore, if
thou despise the things of the world, shalt become more
honourable than all the world; like those holy men, of whom Reh.n,
38.
the world was not worthy.
In order then to become worthy of the things in Heaven,
I bid thee laugh to scorn things present. For in this way
thou shalt both be more glorious here, and enjoy the good
things to come, by the grace and love towards man of our
Lord Jesus Christ ; to Whom be glory and might for ever
and ever. Amen.

66 How to make the most of Church Instructions.

HOMILY V.

Matt. i. 22, 23.
Now all this was done, that it might be fulfilled which was
spoken of the Lord by the Prophet, saying, Behold, a Virgin
shall be with child, and shall bring forth a Son, and they
shall call His name Emmanuel.
Homil. I hear many say, " While we are here, and enjoying the
 '- — privilege of hearing, we are awed, but when we are gone
out, we become altered men again, and the flame of zeal is
quenched." What then may be done, that this may not
come to pass ? Let us observe whence it arises. Whence then
doth so great a change in us arise ? From the unbecoming
employment of our time, and from the company of evil men.
For we ought not as soon as we retire from the Communion,
to plunge into business unsuited to the Communion, but as
soon as ever we get home, to take our Bible into our hands, and
call our wife and children to join us in putting together what
we have heard, and then, not before, engage in the business
of life".
For if after the bath you would not choose to hurry into the
market place, lest by the business in the market you should de
stroy the refreshment thence derived ; much more ought we
to act on this principle after the Communion. But as it is,
we do the contrary, and in this very way throw away all. For
while the profitable effect of what hath been said to us is not
yet well fixed, the great force of the things that press upon
us from without, sweeps all entirely away.
That this then may not be the case, when you retire from
the Communion, you must account nothing more necessary,
than that you should put together the things that have been
a1nC°1?feHie-rbertS Co™try. Parson, profits, comparing this year with the
c. 10. " He himself, or his wife, takes last."
account of Sermons, and how every one

Recollection as well qs Hearing enjoined. 67
said to you. Yes, for it were the utmost folly for us, while we Matt.
give up five and even six days to the business of this life, not l22'23,
to bestow on things spiritual so much as one day, or rather
not so much as a small part of one day. See ye not our own
children, that whatever lessons are given them, those they
study throughout the whole day ? This then let us do likewise,
since otherwise we shall derive no profit from coming here,
drawing water daily into a vessel with holes, and not bestow
ing on the retaining of what we have heard, even so much ear
nestness, as we plainly shew with respect to gold and silver.
For any one who has received a few pence, both puts them into
a bag, and sets a seal thereon; but we, having given us oracles
more precious than either gold or costly stones, and receiving
the treasures of the Spirit, do not put them away in the store
houses of our soul, but thoughtlessly and at random suffer
them to escape from our minds. Who then will pity us after
all this, plotting against our own interests, and casting our
selves into so deep poverty? Therefore, that this may not be
so, let us write it down an unalterable law for ourselves, for
our wives, and for our children, to give up this one day of the
week entire to hearing, and to the recollection of the things
we have heard. For thus with greater aptness for learning shall
we approach what is next to be said ; and to us the labour will
be less, and to you the profit greater, when, bearing in memory
what hath been lately spoken, ye hearken accordingly to what
comes afterwards. For no little doth this also contribute
towards the understanding of what is said, when ye know
accurately the connexion of the thoughts, which we are busy in
weaving together for you. For since it is not possible to set
down all in one day, you must by continued remembrance
make the things laid before you on many days into a kind of
chain, and so wrap it about your soul: that the body of the
Scriptures may appear entire.
Therefore let us not either to-day go on to the subjects set
before us, without first recalling what was lately said to our
memory. [2.J But what are the things set before us to-day ? Now
all this was done, that it might be fulfilled which was
spoken of the Lord by the Prophet, saying. In a tone
worthy of the Wonder, with all his might he hath uttered his
F2

68 Particulars of the Angel's Message to Joseph.
Homil. voice, saying, Now all this was done. For when he saw the
2Zi. sea and the abyss of the love of God towards man, and that
 actually come to pass, which never had been looked for, and
nature's laws broken, and reconciliations made, Him who
is above all come down to him that is lower than all, and
•Ephes. the middle walls of partition broken', and the impediments
2' U" removed, and many more things than these done besides ; in
one word he hath put before us the miracle, saying, Now
all this was done that it might be fulfilled which was spoken
of the Lord. For, " think not," saith he, " that these things
are now determined upon; they were prefigured of old."
Which same thing, Paul also every where labours to prove.
And the Angel proceeds to refer Joseph to Isaiah ; in order
that even if he should, when awakened, forget his own words,
as newly spoken, he might by being reminded of those of the
prophet, with which he had been nourished up continually,
retain likewise the substance of what he had said. And to
the woman he mentioned none of these things, as being a
damsel and unskilled in them, but to the husband, as being
a righteous man, and one who studied the prophets, from
them he reasons. And before this he saith, Mary, thy wife;
but now, when he hath brought the Prophet before him, he
then trusts him with the name of Virginity; for Joseph would
not have continued thus unshaken, when he heard from him
of a Virgin, unless he had first heard it also from Isaiah.
For indeed it was nothing novel that he was to hear out of
the Prophets, but what was familiar to him, and had been
for a long time the subject of his meditations. For this
cause the Angel, to make what he said easy to be received,
brings in Isaiah. And neither here doth he stop, but con
nects the discourse with God. For he doth not call the saying
Isaiah's, but that of the God of all things. For this cause he
said not, " that it might be fulfilled which was spoken of
Isaiah," but which was spoken of the Lord. For the mouth
indeed was Isaiah's, but the oracle was wafted from above.
[3.] What then saith this oracle. Behold, a Virgin shall
be with child, and shall bring forth a Son, and they shall
call His name Emmanuel.
How was it then, one may say, that His name was not
called Emmanuel, but Jesus Christ? Because he said not,

In what Sense our Lord's Name was Emmanuel. 69
" thou shalt call," but they shall call, that is, the multitude, Matt.
and the issue of events. For here he puts the event as a I-23,
name : and this is customary in Scripture, to substitute the
events that take place for names.
Therefore, to say, they shall call Him Emmanuel, means
nothing else, than that they shall see God amongst men.
For He hath indeed always been amongst men, but never
so manifestly.
But if Jews are obstinate, we will ask them, when was
the child called, Make speed to the spoil, hasten the
prey? Why, they could not say. How is it then that
the Prophet said, Call his name Maher-shalal-hash-baz1'? ''Is. 8,
Because when he was born, there was a taking and dividing 3-
of spoils, therefore the event that took place in his time is
put as his name. And the city too, it is said, shall be
called the city of righteousness, the faithful city Sion2. * Is. 1,
And yet we no where find that the city was called " righ- 26~ 27'
teousness," but it continued to be called Jerusalem. However,
inasmuch as this came to pass in fact, when the city under
went a change for the better, on that account he saith it
is so called. For when any event happens, which marks
out him who brings it to pass, or who is benefitted by it, more
clearly than his name, the Scripture speaks of the truth of
the event as being a name to him.
[4.] But if, when their mouths are stopped on this point,
they should seek another, namely, what is said touching
Mary's virginity, and should object to us other translators b,
saying, that they used not the term " Virgin," but " young
woman;" in the first place we will say this, that the Seventy
were justly entitled to confidence above all the others. For
these made their translation after Christ's coming, continuing
to be Jews, and may justly be suspected as having spoken
rather in enmity, and as darkening the prophecies on pur
pose ; but the Seventy, as having entered upon this work an
hundred years or more before the coming of Christ, stand
clear from all such suspicion, and on account of the date,
and of their number, and of their agreement, would have a
better right to be trusted.
b i. e. Aquila who flourished A.D. Jews or Judaizing Heretics. Cave,
128, Theodotion, A.D. 175, Symma- Hist. Lit. i. 32, 48, 64.
chus, A.D. 201 : who were all of them

70 Force of certain Words in the Account of the Incarnation.
Homil. But even if they bring in the testimony of those others,
4_k yet so the tokens of victory would be with us. Because
~ the Scripture is wont to put the word " youth," for " virginity ; "
and this with respect not to women only, but also to men.
For it is said, young men and maidens, old men with younger
'Pb.148, ones1. And again speaking of the damsel, who is attacked,
1 it saith, if the young woman cry out °, meaning the Virgin.
And what goes before also establishes this interpretation.
For ho doth not merely say, Behold, the Virgin shall be with
child, but having first said, Behold, the Lord Himself shall
give you a sign, then he subjoins, Behold, the Virgin shallhe
2 Is. 1, with child2- Whereas, if she that was to give birth was not
a Virgin, but this happened in the way of marriage, what
sort of sign would the event be ? For that which is a sign
must of course be beyond the course of common events,
it must be strange and extraordinary; else how could it
be a sign ?
[5.] Tlien Joseph, being raised from sleep, did as the
Angel of the Lord had bidden him. Seest thou obedience,
and a submissive mind? Seest thou a soul truly wakened,
and in all things incorruptible ? For neither, when he sus
pected something painful or amiss, could he endure to keep
the Virgin with him; nor yet, after he was freed from this
suspicion, could he bear to cast her out, but he rather keeps
her with him, and ministers to the whole Dispensation.
And look unto him Mary his wife. Seest thou, how con
tinually the Evangelist uses this word, not walling that that
mystery should be disclosed as yet, and annihilating that
evil suspicion ?
And when he had taken her, he knew her not, till she
had brought forth her first born Son. He hath here used the
word till, not that thou shouldest suspect that afterwards he
did know her, but to inform thee that before the Birth the
Virgin was wholly untouched by man. But why then, it
may be said, hath he used the word, till ? Because it is
usual in Scripture often to do this, and to use this expression
without reference to limited times. For so with respect to
the ark likewise, it is said, The raven returned not till the
« ft Dw 2l' V'a In ?nr Sa"fla£°J?' Place is oited by st- Jerome on 1 Matt.
the betrothed damsel cried." Tins with reference to the same argument.

St. James our Lord's Brother: his Character. 71
earth was dried up1. And yet it did not return even after Matt.
that time. And when discoursing also of God, the Scripture L22>23-
saith, From age until age Thou art2, not as fixing limits in this 8, 7?°'
case. And again when it is preaching the Gospel before- *Ps90?
hand, and saying, In his days shall righteousness flourish,
and abundance of peace, till the moon be taken away3, it3Ps.72,
doth not set a limit to this fair part of creation. So then7'
here likewise, it uses the word till, to make certain what
was before the Birth, but as to what follows, it leaves thee
to make the inference. Thus, what it was necessary for thee
to learn of Him, this He Himself hath said ; that the Virgin
was untouched by man until the birth; but that which both
was seen to be a consequence of the former statement, and
was acknowledged, this in its turn he leaves for thee to
perceive ; namely, that not even after this, she having so
become a mother, and having been counted worthy of a
new sort of travail, and a child-bearing so strange, could
that righteous man ever have endured to know her. For
if he had known her, and had kept her in the place of a wife,
how is it that our Lord4 commits her, as unprotected, and4 John
having no one, to His Disciple, and commands him to take '
her to his own home ?
How then, one may say, are James and the others called
His Brethren ? In the same kind of way as Joseph himself
was supposed to be husband of Mary. For many were the
veils provided, that the Birth, being such as it was, might
be for a time screened. Wherefore even John so called
them, saying, For neither did His brethren believe in Him5. ^John
[6.] Nevertheless they, who did not believe at first, '
became afterwards admirable, and illustrious. At least when
Paul and they that were of his company were come up to
Jerusalem about decrees6, they went in straightway unto « Acts
James. For he was so admired, as even to be the first to Jg> * \
be entrusted with the Bishop's office. And they say he2i'i8.
gave himself up to such great austerity, that even his members
became all of them as dead, and that from his continual
praying, and his perpetual intercourse with the ground, his
forehead became so callous, as to be in no better state than a
camel's knees, simply by reason of his striking it so against
the earth d. This man gives directions to Paul himself, when
•l See Hegesippus in St. Jerome de Viris Illustr u. 2.

72 We must not trust to the Goodness of our Kindred.
HoMiL.he was after this come up again to Jerusalem, saying1, Thou
6V;_ seest, brother, how many thousands there are of them that
1 a^ are come together. So great was his understanding and
se^ 20-o his zeal ; or rather so great the power of Christ. For they
ver. 22. that mock Him when living, after His death are so filled
with awe, as even to die for Him with exceeding readiness.
Such things most of all shew the power of His Resurrection.
For this, you see, was the reason of the more glorious things
being kept till afterwards, viz. that this proof might become
indisputable. For seeing that even those who are admired
amongst us in their life, when they are gone, are apt to be
forgotten by us; how was it that they, who made light of
This Man living, afterwards thought Him to be God, if He
was but one of the many? How was it that they consented
even to be slain for His sake, unless they received His resur
rection on clear proof ?
[7.] And these things we tell you, that ye may not hear only,
but imitate also his manly severity, his plainness of speech,
his righteousness in all things ; that no one may despair of
himself, though hitherto he have been careless ; that he may
set his hopes on nothing else, after God's mercy, but on his
own virtue. For if these were nothing the better for such a
kindred, though they were of the same house and lineage with
Christ, until they gave proof of virtue ; what favour can we
possibly receive, when we plead righteous kinsmen and
sijnn- brethren, unless we be exceeding dutiful2, and have lived
in virtue? As the Prophet too said, intimating the self
> Ps. 49, same thing; A brother redeemeth not, shall a man redeem3?
No, not although it were Moses, Samuel, Jeremiah. Hear,
for example, what God saith unto this last, Pray not thou
*Jei.u, for this people, for I will not hear thee*. And why marvel-
lest thou if I hear not thee ? " Though Moses himself and
sjer.15, Samuel stood before me5, I would not receive their suppli
cation for these men." Yea, if it be Ezekiel who entreats,
he will be told, Though Noah stand forth, and .Job, and
Daniel, they shall deliver neither sons nor daughters9.
16. Though the Patriarch Abraham be supplicating for them
that are most incurably diseased, and change not, God will
IMS. leave him and £° His waJT» that he may not receive his
•is™. «y m their behalf. Though again it be Samuel who is
16,1. doing this, He saith unto him, Mourn not thou for Saul8.

6 Ezek.
14, 14.

Diverse Event of Intercessions related in Scripture. 73
Though for his own sister one entreat, when it is not fitting, Matt.
he again shall have the same sort of answer as Moses, If ~22'2 '
her father had but spit in her face1. ' Numb.
Let us not then be looking open-mouthed towards others. '
For it is true, the prayers of the saints have the greatest power;
on condition however of our repentance and amendment. Since
even Moses, who had rescued his own brother and six hundred
thousand men from the wrath that was then coming upon
them from God, had no power to deliver his sister2 ; and yet3 Ex. 32;
the sin was not equal ; for whereas she had done despite but ^ro^
to Moses, in that other case it was plain impiety, what they
ventured on. But this difficulty I leave for you ; while that
which is yet harder, I will try to explain.
For why should we speak of his sister ? since he who stood
forth the advocate of so great a people had not power to pre
vail for himself, but after his countless toils, and sufferings, and
his assiduity for forty years, was prohibited from setting foot
on that land, touching which there had been so many decla
rations and promises. What then was the cause ? To grant
this favour would not be profitable, but would, on the con
trary, bring with it much harm, and would be sure to prove a
stumbling-block to many of the Jews. For if when they were
merely delivered from Egypt, they forsook God, and sought after
Moses, and imputed all to him ; had they seen him also lead
them into the land of promise, to what extent of impiety might
they not have been cast away? And for this reason also, let me
add, neither was his tomb made known.
And Samuel again was not able to save Saul from the wrath
from above, yet he oftentimes preserved the Israelites. And
Jeremiah prevailed not for the Jews, but some one else he did
haply cover from evil by his prophecy0. And Daniel saved
the barbarians from slaughter3, but he did not deliver the Jews 3 Dan. 2,
from their captivity.
And in the Gospels too we shall see both these events come
to pass, not in the case of different persons, but of the
same ; and the same man now prevailing for himself and now
given up. For he who owed the ten thousand talents, though
he had delivered himself from the danger by entreaty, yet
again he prevailed not4, and another on the contrary, who had^J*^ 34
e Alluding perhaps to 2 Maccab. 15,13—16.

74 Trust not to others' Prayers, without your own Alms.
Homii,. before thrown himself away, afterwards had power to help
7Z/9. himself in the greatest degree*. But who is this ? He that
iLuke devoured his Father's substance.
"» 13— So that on the one hand, if we be careless, we shall not be able
to obtain salvation, no not even by the help of others; if, on the
other hand,we be watchful,we shallbe able to do this by ourselves,
and by ourselves rather than by others. Yes; for God is more
willing to give His grace to us, than to others for us; that we by
endeavouring ourselves to do away His wrath, may both enjoy
confidence towards Him, and become better men. Thus He
had pity on the Canaanitish woman, thus He saved the harlot,
thus the thief, when there was none to be mediator nor advocate.
[8.] And this I say, not that we may omit supplicating the
saints, but to hinder our being careless, and entrusting our
concerns to others only, while we fall back and slumber our
selves. For so when He said, make to yourselves friends',
he did not stop at this only, but He added, of the unrighteous
mammon ; that so again the good work may be thine own ;
for it is nothing else but almsgiving which He hath here sig
nified. And, what is marvellous, neither doth He make a
strict account with us, if we withdraw ourselves from injustice.
For what He saith is like this : " Hast thou gained ill ?
spend well. Hast thou gathered by unrighteousness? scatter
abroad in righteousness." And yet, what manner of virtue
is this, to give out of such gains ? God however, being full of
love to man, condescends even to this, and if we thus do,
promises us many good things. But we are so past all feeling,
as not to give even of our unjust gain, but while plundering
without end, if we contribute the smallest part, we think we
have fulfilled all. Hast thou not heard Paul saying, He
3 2 Cor. which soweth sparingly, shall reap also sparingly2? Where-
' ' fore then dost thou spare ? What, is the act an outlay ? is it
an expense ? Nay, it is gain and good merchandise. Where
there is merchandise, there is also increase ; where there is
sowing, there is also reaping. But thou, if thou hadst to till a
rich and deep soil, and capable of receiving much seed,
wouldest both spend what thou hadst, and wouldest borrow
' St. Lute 16, 9. It would seem from earth, whom we may assist by our alms.
this that the saints whom we are to And the examples before tend to con-
supplicate for their help are those on firm this view.

Heavenly and Earthly Usury. 75
of other men, accounting parsimony in such cases to be loss ; Matt.
but, when it is Heaven which thou art to cultivate, which is L22'23'
exposed to no variation of weather, and will surely repay
thine outlay with abundant increase, thou art slow and back
ward, and considerest not that it is possible by sparing to
lose, and by not sparing to gain.
[9.J Disperse therefore, that thou mayest not lose ; keep
not, that thou mayest keep ; lay out, that thou mayest save ;
spend, that thou mayest gain. If thy treasures are to be
hoarded, do not thou hoard them, for thou wilt surely cast
them away; but entrust them to God, for thence no man
makes spoil of them. Do not thou traffic, for thou knowest
not at all how to gain ; but lend unto Him who gives an
interest greater than the principal. Lend, where is no envy,
no accusation, nor evil design, nor fear. Lend unto Him
who wants nothing, yet hath need for thy sake ; who feeds
all men, yet is an hungered, that thou mayest not suffer
famine ; who is poor, that thou mayest be rich. Lend there,
where thy return cannot be death, but life instead of death.
For this usury is the harbinger of a Kingdom, that, of Hell ;
the one coming of covetousness, the other of self-denial ;
the one of cruelty, the other of humanity. What excuse
then will be ours, when having the power to receive more,
and that with security, and in due season, and in great
freedom, without either reproaches, or fears, or dangers, we
let go these gains, and follow after that other sort, base and
vile as they are, insecure and perishable, and greatly
aggravating the furnace for us? For nothing, nothing is
baser than the usury of this world, nothing more cruel.
Why, other persons' calamities are such a man's traffic;
he makes himself gain of the distress of another, and
demands wages for kindness, as though he were afraid to
seem merciful, and under the cloke of kindness he digs
the pitfall deeper, by the act of help galling a man's
poverty, and in the act of stretching out the hand thrust
ing him down, and when receiving him as in harbour,
involving him in shipwreck, as on a rock, or shoal, or reef.
" But what dost thou require ?" saith one ; " that I
should give another for his use that money which I have
got together, and which is to me useful, and demand no

9

76 Wastefulness of the Avaricious Man.
Homil. recompense ?" Far from it: I say not this : yea, I earnestly
1 desire that thou shouldest have a recompense ; not however
" a mean nor small one, but far greater ; for in return for gold,
I would that thou shouldest receive Heaven for usury. Why
then shut thyself up in poverty, crawling about the earth,
and demanding little for great ? Nay, this is the part of one
who knows not how to be rich. For when God in return
for a little money is promising thee the good things that are
in Heaven, and thou sayest, " Give me not Heaven, but
instead of Heaven, the gold that perisheth," this is for one
who wishes to continue in poverty. Even as he surely who
desires wealth and abundance will choose things abiding
rather than things perishing ; the inexhaustible, rather than
such as waste away ; much rather than little, the incorruptible
rather than the corruptible. For so the other sort too will
follow. For as he who seeks earth before Heaven, will surely
lose earth also, so he that prefers Heaven to earth, shall
enjoy both in great excellency. And that this may be the
case with us, let us despise all things here, and choose the
good things to come. For thus shall we obtain both the one
and the other, by the grace and love towards man of our
Lord Jesus Christ; to Whom be glory and might for ever
and ever. Amen.

The Epiphany abused to support Astrology. 77

HOMILY VI.

Matt. ii. 1, 2.
When Jesus was born in Bethlehem ofJudaa in the days
qf Herod the king, behold, there came wise men from the
east to Jerusalem, saying, Where is He that is born King
qf the Jews ? for we have seen His star in the east, and
are come to worship Him.
We have need of much wakefulness, and many prayers, matt.
that we may arrive at the interpretation of the passage now n- *> 2-
before us, and that we may learn who these wise men were,
and whence they came, and how ; and at whose persuasion,
and what was the star. Or rather, if ye will, let us first bring
forward what the enemies of the truth say. Because the
Devil hath blown upon them with so violent a blast, as even
from this passage to try to arm them against the words of
truth. What then do they allege ? " Behold," say they, " even
when Christ was born a star appeared ; which is a sign that
astrology may be depended on." How then, if He had
His birth according to that law, did He put down astrology,
and take away fate, and stop the mouths of demons, and cast
out error, and overthrow all such sorcery ?
And what moreover do the wise men learn from the star
of itself ? That He was King of the Jews ? And yet He was
not King of this kingdom ; even as He said also to Pilate ;
My Kingdom is not of this world. At any rate He made no
display of this kind, for He had neither guards armed with
spear or shield, nor horses, nor chariots of mules, nor any
other such thing around Him ; but He followed this life of

78 77/e Wise Men's Conduct foolish, humanly speaking:
Homil. meanness and poverty, carrying about with Him twelve men
i 2" of mean estate.
' And even if they knew Him to be a King, for what intent
are they come? For surely this is not the business of
astrology, to know from the stars who are born, but from
the hour when men are born to predict what shall befal
them: so it is said. But these were neither present with the
Mother in her pangs, nor did they know the time when He
was born, neither did they, beginning at that moment, froui
the motion of the stars compute what was to happen : but
conversely, having a long time before seen a star appeal- in
their own country, they come to see Him that was born.
Which circumstance in itself would afford a still greater
difficulty even than the former. For what reason induced
them, or the hope of what benefits, to worship One Who was
King so far off ? Why, had He been to reign over themselves,
most assuredly not even so would the circumstance be
capable of a reasonable account. To be sure, if He had
been born in royal courts, and with His father, himself
a King, present by Him, any one would naturally say, that
they, from a wish to pay court to the father, had worshipped
the child that was born, and in this way were laying up
for themselves beforehand much ground of patronage. But
now when they did not so much as expect Him to be their
own King, but of a strange nation, far distant from their
country, neither seeing Him as yet grown to manhood;
wherefore do they set forth on so long a journey, and offer
gifts, and this when dangers were sure to beset their whole
proceeding? For both Herod, when he heard it, was ex
ceedingly troubled, and the whole people was confounded on
being told of these things by them.
" But these men did not foresee this." Nay, this is not
reasonable. For let them have been ever so foolish, of this
they could not be ignorant, that when they came to a city
under a King, and proclaimed such things as these, and set
forth another King besides him who then reigned, they
must needs be bringing down on themselves a thousand
deaths. [2.] And why did they at all worship one who was
in Swaddling clothes ? For if He had been a grown man,

especially in worshipping the Infant. 79
one might say, that in expectation of the succour they should Mat*.
receive from Him, they cast themselves into a danger which n' *» 2-
they foresaw; a thing however to the utmost degree un
reasonable, that the Persian, the Barbarian, and one that
had nothing in common with the nation of the Jews, should
be willing to depart from his home, to give up country, and
kindred, and friends, and that they should subject themselves
to another Kingdom.
But if this be foolish, what follows is much more foolish.
Of what nature then is this ? That after they had entered on
so long a journey, and worshipped, and thrown all into con
fusion, they went away immediately. And what sign at all
of royalty did they behold, when they saw a shed, and a
manger, and a Child in swaddling clothes, and a poor
Mother ? And to whom moreover did they offer their gifts,
and for what intent ? Was it then usual and customary, thus
to pay court to the kings that were born in every place ? and
did they always keep going about the whole world, worship
ping them who they knew should become kings out of a low
and mean estate, before they ascended the royal throne? Nay,
this no one can say.
And for what purpose did they worship Him at all ? If for
the sake of things present, then what did they expect to
receive from an Infant, and a Mother of mean condition?
If for things future, then whence did they know, that the
Child whom they had worshipped in swaddling clothes would
remember what was then done ? But if His Mother was to
remind Him, not even so were they worthy of honour, but
of punishment, as bringing Him into danger which they
must have foreseen. Thence at any rate it was that Herod
was troubled, and sought, and pried, and took in hand to
slay Him. And indeed every where, he who makes known
the future King, supposing him in his earliest age in a
private condition, doth nothing else than betray him to
slaughter, and kindle against him endless warfare.
Seest thou how manifold the absurdities appear, if we
examine these transactions according to the course of human
things, and ordinary custom ? For not these topics only, but
more than these might be mentioned, containing more matter
for questions than what we have spoken of. But lest,

80 The Star in the East, no natural Phenomenon.
Homil. stringing questions upon questions, we should bewilder you,
J\ come let us now enter upon the solution of the matters inquired
¦ ' of, making a beginning of our solution with the star itself.
[3.] For if ye can learn what the star was, and of what kind,
and whether it were one of the common stars, or new and
unlike the rest, and whether it was a star by nature or a star
in appearance only, we shall easily know the other things
also. Whence then will these points be manifest ? From
the very things that are written. Thus, that this star was not
of the common sort, or rather not a star at all, as it seems at
least to me, but some invisible power transformed into this
appearance, is in the first place evident from its very course.
For there is not, there is not any star that moves by this
way, but whether it be the sun you mention, or the moon, or
all the other stars, we see them going from east to west ; but
this was wafted from north to south; for so is Palestine
situated with respect to Persia.
In the second place, one may see this from the time also.
For it appears not in the night, but in mid-day, while the
sun is shining ; and this is not within the power of a star,
nay not of the moon ; for the moon that so much surpasses
all, when the beams of the sun appear, straightway hides
herself, and vanishes away. But this by the excess of its
own splendour overcame even the beams of the sun, appear
ing brighter than they, and in so much light shining out
more illustriously.
In the third place, from its appearing, and hiding itself
again. For on their way as far as Palestine it appeared
leading them, but after they set foot within Jerusalem, it hid
itself: then again, when they had left Herod, having told
him on what account they came, and were on the point of
departing, it shews itself; all which is not like the motion of
a star, but of some power highly endued with reason. For
it had not even any course at all of its own, but when they
1 «»«»»- were to move, it moved; when to stand, it stood, dispensing1
'""' all as need required: in the same kind of way as the pillar of
the cloud, now halting and now rousing, up the camp of the
Jews, when it was needful.
In the fourth place, one may perceive this clearly, from
its mode of pointing Him out. For it did not, remaining on

Final Cause of the Star's appearing. 81
high, point out the place ; it not being possible for them so Matt.
to ascertain it, but it came down and performed this office. II- 1'2-
For ye know that a spot of so small dimensions, being only
as much as a shed would occupy, or rather as much as the
body of a little infant would take up, could not possibly
be marked out by a star. For by reason of its immense
height, it coidd not sufficiently distinguish so confined a spot,
and discover it to them that were desiring to see it. And
this any one may see by the moon, which being so far superior
to the stars, seems to all that dwell in the world, and are
scattered over so great an extent of earth, — seems, I say,
near to them every one. How then, tell me, did the star
point out a spot so confined, just the space of a manger and
shed, unless it left that height and came down, and stood
over the very head of the young Child ? And at this the
Evangelist was hinting when he said, Lo, the star went
before them, till it came and stood over where the young
Child was.
[4.] Seest thou, by what store of proofs this star is shewn not
to be one of the many, nor to have shewn itself according to
the order of the outward creation ? And for what intent did
it appear ? To reprove the Jews for their insensibility, and
to cut off from them all occasion of excuse for their wilful
ignorance. For, since He who came was to put an end to
the ancient polity, and to call the world to the worship
of Himself, and to be worshipped in all land and sea,
straightway, from the beginning, He opens the door to the
Gentiles, willing through strangers to admonish His own
people. Thus, because the Prophets were continually heard
speaking of His Advent, and they gave no great heed, He
made even barbarians come from a far country, to seek after
the King that was among them. And they learn from a
Persian tongue first of all, what they would not submit to
learn from the Prophets ; that, if on the one hand they were
disposed to be candid, they might have the strongest motive
for obedience; if, on the other hand, they were conten
tious, they might henceforth be deprived of all excuse. For
what could they have to say, who did not receive Christ after
so many prophets, when they saw that wise men, at the sight
of a single star, had received this same, and had worshipped
G

82 Divine CEconomy in teaching by familiar Things.
Homil. Him who was made manifest. Much in the same way then as
4^5. He acted in the case of the Ninevites, when He sent Jonas, and
~  as in the case of the Samaritan and the Canaanitish women;
so He did likewise in the instance of the Magi. For this
cause He also said, The men of Nineveh shall rise up, and
shall condemn : and, the Queen of the South shall rise up,
• Matt, and shall condemn this generation1 : because these believed
42^ 41' the lesser things, but the Jews not even the greater.
" And wherefore," one may say, " did He attract them by
such a vision ?" Why, how should He have done ? Sent
Prophets ? But the Magi would not have submitted to Pro
phets. Uttered a voice from above ? Nay, they would not
have attended. Sent an Angel ? But even him they would
have hurried by. And so for this cause dismissing all those
means, God calleth them by the things that are familiar, in
exceeding condescension ; and He shews a large and extra
ordinary star, so as to astonish them, both at the greatness
and beauty of its appearance, and the manner of its course.
In imitation of this, Paul also reasons with the Greeks from
an heathen altar, and brings forward testimonies from the
2 Acts poets2. And not without circumcision doth he harangue the
2g\ ' Jews. Sacrifices he makes the beginning of his instruction
i_Cor. to them that are living under the Law. For, since to every
Titus i', one what is familiar is dear, both God, and the men that are
12- sent by Him, manage things on this principle with a view to
the salvation of the world. Think it not therefore unworthy
of Him to have called them by a star ; since by the same
rale thou wilt find fault with all the Jewish rites also, the
sacrifices, and the purifications, and the new moons, and
the ark, and the Temple too itself. For even these derived
their origin from Gentile grossness". Yet for all that, God,
for the salvation of them that were in error, endured to
be served by these things, whereby those without were used
to serve Devils ; only He slightly altered them ; that He
might draw them off by degrees from their customs, and lead
them towards the Highest Wisdom. Just so He did iu the
case of the wise men also, not disdaining to call them by
sight of a star, that He might lift them higher ever after.
a See S. Iren. 4. 28, 29. ; Tertull. adv. Marc. 1. 18, 22. ; S. Chrvs. adv. Jud.
Horn. 1. 1. 6. 318. J

Instances of it from the Old Testament. 83
Therefore after He hath brought them, leading them by the Matt.
hand, and hath set them by the manger, it is no longer by a IL 1' a'
star, but by an Angel that He now discourses unto them.
Thus did they by little and little become better men.
This did He also with respect to them of Ascalon, and
of Gaza. For those five cities too, (when at the coming of
the Ark they had been smitten with a deadly plague, and
found no deliverance from the ills under which they lay,) — the
men of them called their prophets, and gathered an assembly,
and sought to discover an escape from this Divine scourge.
Then, when their Prophets said that they should yoke to the
Ark heifers untamed, and having their first calves, and let
them go their way, with no man to guide them, for so it would
be evident, whether the plague was from God, or whether it was
any accident which brought the disease ; — (" for if," it is said,
" they break the yoke in pieces for want of practice, or turn
where their calves are lowing, it is a chance that hath hap
pened1; but if they go on right, and err not from the way, and ' 1 Sam.
neither the lowing of their young, nor their ignorance of the '
way, have any effect on them, it is quite plain that it is the hand
of God that hath visited those cities :") — when, I say, on these
words of their prophets the inhabitants of those cities obeyed
and did as they were commanded, God also followed up the
counsel of the Prophets, shewing condescension in that in
stance also, and counted it not unworthy of Himself to bring
to effect the prediction of the Prophets, and to make them
seem trust-worthy in what they had then said. For so the good
achieved was greater, in that His very enemies themselves
bore witness to the Power of God ; yea, their own teachers
gave their voice concerning Him. And one may see many
other such things brought about by God. For what took
plaee with respect to the witch2, is again like this sort of 2 1 Sam.
dispensation ; which circumstance also you will now be able
to explain from what hath been said.
With respect to the star, we have said these things, and
yet more perhaps may be said by you ; for, it is said, Give
occasion to a wise man, and he will be yet wiser3 : but we 3 Prov.
9 9
must now come to the beginning of what hath been read.
[5.] And what is the beginning ? When Jesus was born in
Bethlehem ofJudaa, in the days of Herod the king, behold,
g2

84 Why those Wise Men were favoured:
Homil. there came wise men from the east to Jerusalem. While
J\ wise men followed under the auspices of a star, these be-
— !  lieved not, with Prophets even sounding in their ears. But
wherefore doth He mention to us both the time and the place,
saying, in Bethlehem, and in the days of Herod the king ?
And for what reason doth He add his rank also ? His rank,
because there was also another Herod, he who slew John :
but that was a tetrarch, this a king. And the place likewise,
and the time, he puts down, to bring to our remembrance
ancient prophecies ; whereof one was uttered by Micah,
saying, And thou, Bethlehem, in the land of Judah, art by

1 Micah wo means the least among the princes of Judah1 ; and the
' " other by the Patriarch Jacob, distinctly marking out to us
the time, and setting forth the great sign of His coming.
For, A ruler, saith he, shall not fail out of Judah, nor a
leader out of his loins, until He come for ivhom it is ap-
2 Gen. pointed, and He is the expectation of the Gentiles 2.
¦' ' And this again is worth enquiry, whence it was that they
came to entertain such a thought, and who it was that
stirred them up to this. For it doth not seem to me to be
the work of the star only, but also of God, who moved their
soul ; which same kind of thing He did also in the case of
Cyrus, disposing him to let the Jews go. He did not how^
ever so do this, as to destroy their free will, since even when
He called Paul from above by a voice, He manifested both
His own grace, and Paul's obedience.
And wherefore, one may ask, did He not reveal this to all
the wise men of the East ? Because all would not have be
lieved, but these were better prepared than the rest ; since
also there were countless nations that perished, but it was
to the Ninevites only that the Prophet was sent ; and there
were two thieves on the Cross, but one only was saved. See
at least the virtue of these men, not only by their coming,
but also by their boldness of speech. For so, that they may
3 i*c^»- not seem to be a sort of impostors3, they tell who shewed
rmi them the way, and the length of their journey; and being
come, they had boldness of speech : for we are come, that is.
their statement, to worship Him : and they were afraid neither.
of the people's anger, nor of the tyranny of the king. Whence
to me at least they seem to have been at home also teachers

Folly and Obstinacy qf the Jews. 85
of their countrymen \ For they who here did not shrink from Matt.
saying this, much more would they speak boldly in their IIv 3'
own country, as having received both the oracle from the
Angel, and the testimony from the Prophet.
[6.] But when Herod, saith the Scripture, had heard, he was
troubled, and all Jerusalem with him. Herod naturally, as
being king, and afraid both for himself and for his children ;
but why Jerusalem ? Surely the Prophets had foretold Him
a Saviour, and Benefactor, and a Deliverer from above.
Wherefore then was Jerusalem troubled? From the same
feeling which caused them before also to turn away from God
when pouring His benefits on them, and to be mindful of the
flesh-pots of Egypt, while in the enjoyment of great freedom.
But mark, I pray thee, the accuracy of the Prophets. For
this self-same thing also had the Prophet foretold from the
first, saying, c They would be glad, if they had been burnt with
fire ; for unto us a Child is born, unto us a Son is given.
But nevertheless, although troubled, they seek not to see
what hath happened, neither do they follow the wise men,
nor make any particular enquiry; to such a degree were they
at once both contentious and careless above all men. For
when they had reason rather to pride themselves that the
King was born amongst them, and had attracted to Him the
land of the Persians, and they were on the point of having all
subject to them, as though their affairs had advanced towards
improvement, and from the very outset His empire had be
come so glorious ; nevertheless, they do not even for this
become better. And yet they were but just delivered from
their captivity there ; and it was natural for them to think,
(even if they knew none of those things that are high and
mysterious, but formed their judgment from what is present
only,) " If they thus tremble before our King at His birth,
much more when grown up will they fear and obey Him, and
our estate will be more glorious than that of the Barbarians."
* So in Op. Imperf. in Matt. Horn, and seems certainly of the same date
2. " After their return, they continued with him.
serving God more than before, and in- c Is. 9, 5. 6. LXX. i. e. " They
structed many by their preaching, (the enemies of Christ) would rather
And at last, when Thomas had gone have been burned, than for this to hap-
into that province, they joined them- pen." The LXX, reading differently
selves to him and were baptized, and from the present Hebrew, seem to con*
became doers of his word." This work strue the passage thus.
has been attributed to S. Chrysostom,

86 Christian Zeal leads to Compunction.
Hohil. [7.] But none of these things thoroughly awakens them; so
7^8. great was their dulness, and with this their envy also : both
_J which we must with exact care root out of our mind ; and he
must be more fervent than fire who is to stand in such an
array. Wherefore also Christ said, F am come to send fire
on earth, and I would it were already kindled*. And the
Spirit on this account appears in fire.
But we are grown more cold than a cinder, and more
lifeless than the dead ; and this, when we see Paul soaring
above the Heaven, and the Heaven of Heaven, and more
fervent than any flame, conquering and over-passing all
things, the things beneath, and the things above ; the things
present, and the things to come ; the things that are, and the
things that are not.
But if that example be too great for thee, in the first place,
this saying itself cometh of sloth ; for what had Paul more
than thou, that thou shouldest say, emulation of him is to thee
impossible ? However, not to be contentious, let us leave
Paul, and consider the first believers, who cast away both
goods and gains, together with all worldly care and worldly
leisure, and devoted themselves to God entire, every night
and day giving attendance on the teaching of the word. For
such is the fire of the Spirit, it suffers us not to have any
desire for the things that are here, but removes us to another
Love. For this cause, he who hath set his love on such
things as these, though what he hath must be given away, or
luxury or glory laughed to scorn, or his very soul yielded
up, he doeth all these things with perfect ease. For the
warmth of that fire entering into the soul casts out all slug
gishness, and makes him whom it hath seized more light than
any thing that soars ; and thenceforth overlooking the things
that are seen, such a one abides in continual compunction,
pouring forth never-ceasing fountains of tears, and thence reap
ing fruit of great delight. For nothing so binds and unites unto
God, as do such tears. Such a one, though he be dwelling
in the midst of cities, spends his time as in a desert, and in
mountains and woods ; none of them that are present doth
he see, neither feel any satiety of such lamentations ; whether
it be for himself, or for the negligences of others, that he
'' iAA» for t! fUn. Luke 12, 49.

Blessedness of those that mourn. 87
is weeping. For this cause God blessed these above all the Matt.
rest of men, saying, Blessed are they that mourn. n" 3" ,
[8.] And how saith Paul, Rejoice in the Lord, alway1 ? The ' Phil. 4,
joy he is speaking of, is what springs from those tears. For as 4"
men's joy for the world's sake hath a sorrow2 in the same2 «iy*i-
lot with it, even so godly tears are a germ of perpetual and **"«*"
unfading joy. In this way the very harlot became more
honourable than virgins, when seized by this fire. That is,
being thoroughly warmed by repentance, she was thence
forth carried out of herself by her longing desire toward
Christ; loosing her hair, and drenching with her tears His
holy Feet, and wiping them with her own tresses, and ex
hausting the ointment. And all these were outward results,
but those wrought in her mind were far more fervent than
these ; which things God Himself alone beheld. And there
fore every one, when he hears, rejoices with her, and
takes delight in her good works, and acquits her of every
blame. But if we that are evil pass this judgment, consider
what sentence she obtained from that God, who is a Lover of
mankind; and how much, even before God's gifts, her re
pentance caused her to reap in the way of blessing.
For much as after a violent burst of rain, there is a clear
open sky ; so likewise when tears are pouring down, a calm
arises, and serenity, and the darkness that ensues on our sins
quite disappears. And like as by Water and the Spirit, so
by tears and confession are we cleansed the second time;
unless we be acting thus for display and vanity: for as to a
woman whose tears were of that sort, I should call her justly
condemnable, more than if she decked herself out with
lines and colouring. For I seek those tears which are shed
not for display, but in compunction; those which trickle
down secretly and in closets, and in sight of no man, softly
and noiselessly; those which arise from a certain depth of
mind, those shed in anguish and in sorrow, those which are
for God alone ; such as were Hannah's, for her lips moved, it
is said, but her voice was not heard3; however, her tears 3i Sam.
alone uttered a cry more clear than any trumpet. And be- '
cause of this, God also opened her womb, and made the hard
rock a fruitful field.
If thou also weep thus, thou art become a follower of thy

H txxovr-
rut

88 Immoderate Mirth wrong in those waiting for Judgment.
HoiiiL. Lord. Yea, for He also wept, both over Lazarus, and over
8^9. the city ; and touching Judas He was greatly troubled. And
~ this indeed one may often see Him do, but no where laugh,
nay, nor smile but a little ; no one at least of the Evangelists
hath mentioned this. Therefore also with regard to Paul,
1 Acts that he wept, that he did so three years night and day', both
comp! ' ne nath said of himself, and others say this of him ; but that
v. 37. he laughed, neither hath he said himself any where, neither
hath so much as one other of the Saints, either concerning
2Gen.is,him, or anv other like him; but this is said of Sarah only2,
when she is blamed, and of the son of Noe, when for a free-
3 Gen. 9, man he became a slave3.
25 [9.] And. these things I say, not to suppress * all laughter, but
to take away dissipation of mind. For wherefore, I pray thee,
art thou luxurious and dissolute, while thou art still liable to
such heavy charges, and are to stand at a fearful judgment-
seat, and to give a strict account of all that hath been done
here ? Yes : for we are to give an account both of what we
have sinned willingly, and what against our will: — for
whosoever shall deny Me, saith He, before men, him
5 Mat. will I also deny before My Father5: — and surely such a
denial is against our will; but nevertheless it doth not
escape punishment, but of it too we have to give account: — •
both of what we know, and of what we do not know; For I
know nothing by myself, saith one, yet am I not hereby
6 1 Cor. justified8: — both for what we have done in ignorance, and
what in knowledge ; For I bear them record, it is said, that
7 Rom. they have a zeal of God, but not according to knowledge1;
but yet this doth not suffice for an excuse for them. And
when writing to the Corinthians also he saith, For I fear
lest, by any means, as the serpent beguiled Eve through his
subtlety, so your minds should be corrupted from the sim-
8 2 Cor. plicity that is in Christ 8.
The things then being so great, for which thou art to give
account, dost thou sit laughing and talking wittily, and
giving thyself up to luxury ? " Why," one may say, " if I did
not so, but mourned, what would be the profit ?" Very great
indeed ; even so great, as it is not possible so much as to set
it forth by word. For while, before the temporal tribunals,
be thy weeping ever so abundant, thou canst pot escape

Examples qf Danger in thoughtless Mirth. 89
punishment after the sentence ; here, on the contrary, Matt.
shouldest thou only sigh, thou hast annulled the sentence, IL3-
and hast obtained pardon. Therefore it is that Christ dis
courses to us much of mourning, and blesses them that
mourn, and pronounces them that laugh wretched. For this
is not the theatre for laughter, neither did we come together.  ,
for this intent, that we may give way to immoderate mirth,
but that we -may groan, and by this groaning inherit a king
dom. But thou, when standing by a king, dost not endure
so much as merely to smile ; having then the Lord of the
Angels dwelling in thee, dost thou not stand with trembling,
and all due self-restraint, but rather laughest oftentimes when
He is displeased ? And dost thou not consider that thou
provokest Him in this way more than by thy sins ? For God
is not wont to turn Himself away so much from them that
sin, as from those that are not awestruck after their sin.
But for all this, some are of so senseless a disposition, as
even after these words to say, "Nay, far be it from me to weep
at any time, but may God grant me to laugh and to play_all my 
days." And what can be more childish than this mind? For
it is not God that grants to play, but the devil. At least
hear, what was the portion of them that played. The people,
it is said, sat down to eat and drink, and rose up to play1. ' l Cor.
Such were they at Sodom, such were they at the time of the Exod.
Deluge. For touching them of Sodom likewise it is said, 32,6.
that in pride, and in. plenty, and in /illness qf bread, they
¦waxed wan f on 2. And they who were in Noah's time, seeing2 Ezek.
the ark a preparing for so many years, lived on in senseless ' "
mirth, foreseeing nought of what was coming. For this
cause also the flood came and swept them all away, and
wrought in that instant the common shipwreck of the
world. Ask not then of God these things, which thou receivest
of the devil. For it is God's part to give a contrite and
humbled heart, sober, self-posessed, and awestruck, full of
repentance and compunction. These are His gifts, forasmuch
as it is also of these things that we are most in need. Yes, for
a grievous conflict is at hand, and against the powers unseen
is our wrestling ; against the spiritual wickednesses3 our fight,3 Eph.
against principalities, against powers our warfare: and it is ' 2"

90 Theatres ill ordered : Danger of frequenting them.
HoMiL.well for us, if when we are earnest and sober and thoroughly
9Vio. awakened, we can be able to sustain that savage phalanx. But
~  if we are laughing and sporting, and always taking things easily,
even before the conflict, we shall be overthrown by our own
remissness.. [10.] It becometh not us then to be continually laugh
ing, and to be dissolute, and luxurious, but it belongs to
, those upon the stage, the harlot women, the men that are
trimmed for this intent, parasites, and flatterers; not them
that are called unto heaven, not them that are enrolled into
_Jhe City above, not them that bear spiritual arms, but them
that are enlisted on the devil's side. For it is he, yea, it is
he, that even made the thing an art, that he might weaken
Christ's soldiers, and soften the nerves of their zeal. For
_fhis cause he also built theatres in the cities, and having
trained those buffoons, by their pernicious influence he
causes that kind of pestilence to light upon the whole city,
persuading men to follow those things which Paul bade us
1 Eph.5, flee, foolish talking and jesting1 . And what is yet more
grievous than these things is the subject of the laughter.
For when they that act those absurd things utter any word
of blasphemy or filthiness, then many among the more
thoughtless laugh and are pleased, applauding in them
what they ought to stone them for; and drawing down on
their own heads by this amusement the furnace of fire. For
they who praise the utterers of such words, it is these above
all who induce men so to speak : wherefore they must be more
justly accountable for the penalty allotted to these things.
 For were there no one to be a spectator in such cases,
neither would there be one to act ; but when they see you
forsaking your workshops, and your crafts, and your income
from these, and in short every thing, for the sake of con
tinuing there, they derive hence a greater forwardness, and
exert a greater diligence about these things.
And this I say, not freeing them from reproof, but that ye
may learn that it is you chiefly who supply the principle and
root of such lawlessness ; ye who consume your whole day on
these matters, and profanely exhibit the sacred things of mar
riage, and make an open mock of the Great Mystery. For not
even he who acts these things is so much the offender, as

Gross Abuses in the Theatre at Antioch. 91
thou art before him ; thou who biddest him make a play on Matt.
¦ these things, or rather who not only biddest him, but art even n' 3'
zealous about it, taking delight, and laughing, and praising
what is done, and in every way gaining strength for such
workshops of the devil.
Tell me then, with what eyes wilt thou after this look upon
thy wife at home, having seen her insulted there ? Or how
dost thou not blush being put in mind of the partner of thy
home, when thou seest nature herself put to an open shame ?
Nay, tell me not, that what is done is acting; for this acting
hath made many adulterers, and subverted many families.
And it is for this most especially that I grieve, that what is
done doth not so much as seem evil, but there is even
applause and clamour, and much laughter, at commission
of so foul adultery. What sayest thou ? that what is done is
acting ? Why, for this self-same reason they must be worthy""
of ten thousand deaths, that what things all laws command
men to flee, they have taken pains to imitate. For if the
thing itself be bad, the imitation thereof also is bad. And I
do not yet say how many adulterers they make, who act these
scenes of adultery, how they render the spectators of such
things bold and shameless ; for nothing is more full of
whoredom and boldness than an eye that endures to look at
such things.
And thou in a market-place wouldest not choose to see a
woman stripped naked, or rather not even in a house, but callest
such a thing an outrage. And goest thou up into the theatre,
to insult the common nature of men and women, and disgrace
thine own eyes ? For say not this, that she that is stripped is
an harlot ; but that the nature is the same, and they are bodies
ahke, both that of the harlot, and that of the free-woman. For if
this be nothing amiss, what is the cause, that if thou wert to see
this done in a market place, thou wouldest both hasten away
thyself, and drive thence her who was behaving herself un
seemly ? Or is it that when we are apart, then such a thing
is outrageous, but when we are assembled and all sitting
together, it is no longer equally shameful ? Nay, this is
absurdity and a disgrace, and words of the utmost madness ;
and it were better to besmear the eyes all over with mud and
mire, than to be a spectator of such a transgression. For

92 Severe Reproof of Theatrical Licence.
Homil. surely mire is not so much an hurt to an eye, as an unchaste

VI. 10.

sight, and the spectacle of a woman stripped naked
Hear, for example, what it was that caused nakedness at
the beginning, and dread the occasion of such disgrace.
What then did cause nakedness ? Our disobedience, and
the Devil's counsel. Thus, from the first, even from the very
beginning, this was his contrivance. Yet they were at least
ashamed when they were naked, but ye take a pride in it;
having, according to that saying of the Apostle, your glory in
' Phil. 3, your shame1.
19- How then will thy wife thenceforward look upon thee, when
thou art returned from such wickedness ? how receive thee ?
how speak to thee, after thou hast so publicly put to shame the
common nature of woman, and art made by such a sight the
harlots' captive and slave ?
Now if ye grieve at hearing these things, I thank you
much, for uho is he that maketh me glad, but he which is
22Cor.2, made sorry by me 2 ? Do not then ever cease to grieve and
be vexed for them, for the sorrow that comes of such things
will be to you a beginning of a change for the better. For
this cause I also have made my language the stronger, that
by cutting deeper I might free you from the venom of them
that intoxicate you ; that I might bring you back to a pure
health of soul; which God grant we may all enjoy by
all means, and attain unto the rewards laid up for these
good deeds ; by the grace and love towards man of our Lord
Jesus Christ, to Whom be glory and dominion for ever and
ever. Amen.

Chrisfs Enemies, Witnesses to the Truth. 93

HOMILY VII.

Matt. ii. 4, 5.
And when he had gathered all the Chief Priests and Scribes
of the people together, he demanded of them where Christ
should be born. And they said unto him, In Bethlehem
qfJud<ea. Seest thou how all things are done to convict the Jews ? Matt.
how, as long as He was out of their sight, the envy had not yet II* 4' 5:
laid hold of them, and they rehearsed the Testimonies of Him
with truth ; but when they saw the glory that arose from the
miracles, a grudging spirit possessed them, and thenceforth
they betrayed the truth.
However, the truth was exalted by all things, and strength-
was the more gathered for it even by its enemies. See for
example in this very case, how wonderful and beyond ex
pectation are the results secretly provided for1. For both ' «'*»»»-
the Barbarians and the Jews do at the same time alike learn'""'"'
something more of one another, and teach one another. Thus
the Jews, for their part, heard from the wise men, that a star
also had proclaimed Him in the land of the Persians ; the
wise men, in their turn, were informed by the Jews, that this
Man, whom the star proclaimed, prophets also had made
known from a long time of old. And the ground a of their in
quiry was made to both an occasion of setting forth clearer
and more perfect instruction ; and the enemies of the Truth
are compelled even against their will to read the writings in
favour of the truth, and to interpret the Prophecy ; although
not all of it. For having spoken of Bethlehem, and how that
" i. e. Their assuming that the Christ should be born at that time.

94 Christ revealed Himself by Degrees.
Homil. out of it He shall come that should rule Israel, they proceed
Yl' not afterwards to add what follows, out of flattery to the
— — King. And what was this ? That His goings forth are from
of old, from everlasting.
[2.] " But why," one may say, " if He was to come from
thence, did He live in Nazareth after the birth, and obscure the
Prophecy ?" Nay, He did not obscure it, but unfolded it
the more. For the fact, that while His mother had her con
stant residence in the one place, He was born in the other,
' i? «'«<- shews the thing to have been done by a Divine dispensation '.
"f!"s And for this cause, let me add, neither did He remove from
thence straightway after His birth, but abode forty days,
giving opportunity to them that were disposed to be in
quisitive to examine all things accurately. Because there
were in truth many things to move them to such an inquiry,
at least if they had been disposed to give heed to them.
Thus at the coming of the wise men the whole city was in a
2 1m«*'i- flutter2, and together with the city the King, and the Prophet
t"e" was brought forward, and a court of high authority was sum
moned; and many other things too were done there, all which
Luke relates minutely. Such were what concerns Anna, and
Symeon, and Zacharias, and the Angels, and the Shepherds ;
all which things were to the attentive sufficient to give
hints for ascertaining what had taken place. For if the wise
men, who came from Persia, were not ignorant of the place,
much more might they, whose abode it was, acquaint them
selves with these things.
He manifested Himself then from the beginning by many
miracles, but when they would not see, He hid Himself for a
while, to be again revealed from another more glorious be
ginning. For it was no longer the wise men, nor the star,
but the Father from above that proclaimed Him at the
streams of Jordan ; and the Spirit likewise came upon Him,
guiding that voice to the head of Him just baptized ; and
John, with all plainness of speech, cried out every where in
Judaea, till inhabited and waste country ahke were filled with
that kind of doctrine ; and the witness too of the miracles,
and earth and sea, and the whole creation, uttered in His
behalf a distinct voice. But at the time of "the birth, just so
many things happened as were fitted quietly to mark out Him

Bethlehem made illustrious by His Birth. 95
that was come. Thus, in order that the Jews might not say, Matt.
" We know not when He was bom, nor whereabouts," both H' 4' 5'
all these events in which the wise men were concerned were
brought about by God's providence, and the rest of the things
which we have mentioned ; so that they would have no ex
cuse to plead, for not having inquired into that which had
come to pass.
But mark also the exactness of the Prophecy. For it does
not say, " He will abide in Bethlehem," but " He will come
out thence." So that this too was a subject of prophecy, His
being simply born there.
Some of them, however, being past shame, say that these
things were spoken of Zerubbabel. But how can they be
right ? For surely his goings forth were not from qf old,
from everlasting1. And how can that suit him which is said1 Micah
at the beginning, Out qf thee shall He come forth : Zorobabel '
not having been born in Judaea, but in Babylon, whence also
he was called Zorobabel b, because he had his origin there ?
And as many as know the Syrians' language know what I
say. And together with what hath been said, all the time
also since these things is sufficient to establish the testimony.
For what saith he ? Thou art not the least among the Princes
of Judah, and he adds the cause of the preeminence, saying,
out of thee shall He come. But no one else hath made that
place illustrious or eminent, excepting Him alone. For
example: since that Birth, men come from the ends of the
earth to see the manger, and the site of the shed. And this
the Prophet foretold aloud from the first, saying, Thou art
not the least among the Princes of Judah ; that is, among
the heads of tribes. By which expression he comprehended
even Jerusalem". But not even so have they given heed,
although the advantage passes on to themselves. Yea, and
because of this the Prophets at the beginning discourse no
where so much of His dignity, as touching the benefit which
accrued to them by Him. For so, when the Virgin was
b S. Jerome, de Norn. Hebr. t. 3. 77. c i- e. He made Bethlehem so far
ed. Venet. 1767. " Zorobabel, ' princeps greater than Jerusalem : because " not
vel magister Babylonis,' sive ' aliena the least" seems here equivalent to
translatio,' vel ' ortus in Babylone.' " " the greatest."

96 Christ favoured the Jews at first.
Homil. bearing the Child, he saith, Thou shalt call His name Jesus' ;
VTT 2. " and he gives the reason, saying, ./or He shall save His people
1 Mat.i, from their sins. And the wise men too said not, " Where is the
21- Son of God?" but He that is born King of the Jews. And
here again it is not affirmed, Out of thee shall come forth the
Son of God, but a Governor, that shall feed My people
Israel. For it was needful to converse with them at first
setting out in a tone of very exceeding condescension, lest
they should be offended; and to preach what related to their
salvation in particular, that hereby they might be the rather
won over. At any rate, all the testimonies that are first
cited, and for which it was the season immediately at the
time of the Birth, say nothing great, nor lofty con
cerning Him, nor such as those subsequent to the manifesta
tion of the miracles; for these discourse more distinctly
concerning His dignity. For instance, when after many
miracles children were singing hymns unto Him, hear what
saith the Prophet, Out of the mouth of babes and sucklings
5 Mat. Thou hast perfected praise2. And again, / will consider the
Pa' 8 2. Heavens, the works of Tliy fingers ; which signifies Him to
be Maker of the universe. And the testimony too, which
was produced after the Ascension, manifests His equality
with the Father ; thus saying, The Lord said unto my Lord,
3Ps.no, Sit Thou on My right hand3. And Isaiah too saith, He
2, 34. that riseth up to rule over the Gentiles, in Him shall the
«ls. n, Gentiles trust*.
Rom. But how saith He that Bethlehem is not the least among
15> 12" the Princes of Judah ? for not in Palestine alone, but in the
whole world, the village bath become conspicuous. Why,
so far he was speaking to Jews ; wherefore also he added, He
shall feed My people Israel. And yet He fed the whole
world ; but as I have said, He is fain not to offend as yet,
by revealing what He hath to say touching the Gentiles.
But how was it, one may say, that He did not feed the
Jewish people ? I answer, first, this too is accomplished :
for by the term Israel in this place, he figuratively meant
such as believed on Him from among the Jews. And Paul
interpreting this, saith, For they are not all Israel, which are
sRom.9, of Israel5, hnt as many as have been bom by faith and promise.
And if He did not feed them all, this is their own faidt and

Extreme Absurdity of Herod's Conduct. 97
blame. For when they ought to have worshipped with the Matt.
Wise men, and have glorified God that such a time was come, IL-^i_
doing away all their sins, (for not a word was spoken to them
of judgments set, or of accounts to be given, but of a mild
and meek Shepherd ;) they for their part do just the contrary,
and are troubled, and make disturbance, and go on con
tinually framing plots without end.
[3.] Then Herod, when he had privily called the Wise men,"*- 7.
enquired of them diligently what lime the star appeared:
Attempting to slay That which was born, — an act of extreme
idiotcy ", not of madness only ; since what had been said and l «»«**
done was enough to have withholden him from any such at
tempt. For those occurrences were not after the manner of
man. A star, I mean, calling the Wise men from on high ;
and barbarians making so long a pilgrimage, to worship Him
that lay in swaddling clothes and a manger ; and Prophets
too from of old, proclaiming beforehand all this ; — these
and all the rest were more than human events : but never
theless, none of these things restrained him. For such a
thing is Wickedness. It falls foul of itself, and is ever at
tempting impossibilities. And mark his utter folly. If
on the one hand he believed the prophecy, and accounted
it to be unchangeable, it was quite clear that he was attempting
impossibilities; if again he disbelieved, and did not expect
that those sayings would come to pass, he need not have
been in fear and alarm, nor have formed any plot on that
behalf. So that in either way his craft was superfluous.
And this too came of the utmost folly, to think that the
Wise men would make more account of him than of the Child
that was born, for the sake of which they had come so long
a journey. For if, before they saw, they were so inflamed
with longing for Him ; after they had seen with their eyes,
and been confirmed by the prophecy, how hoped he to per
suade them to betray the young Child to him ?
Nevertheless, many as were the reasons to withhold him, he
made the attempt ; and having privily called the Wise men,
he enquired of them. Because he thought that Jews would be
concerned in favour of the Child, and he never could expect
that they would fall away unto such madness, as to be willing to
give up to His enemies their Protector and Saviour, and Him
H

98 Herod contrasted with the Wise Men.
Homil. ^ho was come for the deliverance of their nation. On account
3, i. of this he both calls them privily, and seeks the time not of
the Child, but of the star ; thereby marking out the object of his
chace so as to include far more than if. For the star, I think,
must have appeared a long time before. It was a long time,
which the Wise men had to spend on their journey. In order,
therefore, that they might present themselves just after His
Birth, (it being meet for Him to be worshipped in His very
swaddling clothes, that the marvellous and strange nature of the
thing might appear,) the star, a long time before, makes itself
visible. Whereas if at the moment of His birth in Palestine,
and not before, it had been seen by them in the East, they,.
consuming a long time in their journey, would not have seen
Him in swaddling clothes on their arrival. As' to his slaying
the children from two years old and under, let us not marvel;
for his wrath and dread, for the sake of a fuller security,
added very much to the time, so that not one might escape.
v. 8. Having therefore called them, he saith, Go and search
diligently for the young Child; and when ye have found
Him, bring me word again, that I may come and worship
Him also.
Seest thou his extreme folly ? Why, if thou sayest these
things in sincerity, wherefore dost thou enquire privily ? But
if intending to plot against Him, how is it thou dost not per
ceive, that from the fact of their being asked secretly the
Wise men will be able to perceive thy craft ? But as I have
already said, a soul taken captive by any wickedness becomes
more utterly senseless than any thing.
And he said not, " go and learn concerning the King,"
but concerning the young Child; for he could not even
endure to call Him by the name of His dominion.
[4.] But the Wise men perceive nothing of this, by reason of
their exceeding reverence, (for they never could have expected
that he could have gone on to so great wickedness, and
would have attempted to form plots against a dispensation
so marvellous) : and they depart suspecting none of these
things, but from what was in themselves auguring all that
would be in the rest of mankind.
ix mx\>i; <riis vffiaiwiiic nh)f To-Hmua. comp. Viger. de Idiotism. Graec. ix.
3. 3.

The Course of the miraculous Star. 99
And, lo ! the star, which they saw in the east, went before Matt.
them. II- 8 A
For therefore only was it hidden, that having lost their
guide, they might come to be obliged to make enquiry of
the Jews, and so the matter might be made evident to all.
Since after they have made enquiries, and have had His
enemies1 for informants, it appears to them again. And mark1 some
how excellent was the order; how in the first place after theS'
star the people of the Jews receives them, and the king, and '' th°„
these bring in the prophecy to explain what had appeared :
how next, after the Prophet, an Angel again took them up
and taught them all things ; but for a time they journey from
Jerusalem to Bethlehem by the guidance of the star, the star
again journeying with them from that place also ; that hence
too thou mightest learn, that this was not one of the ordinary
stars, for there is not so much as one star that hath this
nature. And it not merely moved, but went before them,
drawing and guiding them on in mid-day.
" But what need of this star any more," one may ask,
" when the place was ascertained ?" In order that the Child
also might be seen. For there was not any thing to make
Him manifest, since the house was not conspicuous, neither
was His Mother glorious, or distinguished. There was need
then of the star, to set them by the place. Wherefore it
re-appears on their coming out of Jerusalem, and stays not,
before it hath reached the manger.
And marvel was linked on to marvel; for both were strange
things, as well the Magi worshipping, as the star going before
them ; and enough to attract even such as were made all of
stone. For if the Wise men had said, they had heard Pro
phets say these things, or that Angels had discoursed with
them in private, they might have been disbelieved ; but now,
when the vision of the star appeared on high, even they that
were exceeding shameless had their mouths stopped.
Moreover, the star, when it stood over the young Child,
stayed its course again: which thing itself also was of a
greater power than belongs to a star, now to hide itself, now
t,o appear, and having appeared to stand still. Hence they
too received an increase of faith. For this cause they
rejoiced also, that they had found what they were seeking,
h 2

100 Two-fold Mystery qf the Epiphany.
Homil. that they had proved messengers of truth, that not without
J]}6\ fmit nad they come so great a journey; so great a longing
(so to speak) had they for Christ. For first it came and
stood over His very head, shewing that what is bom is
Divine ; next standing there, it leads them to worship Him;
being not simply barbarians, but the wiser sort amongst them.
Seest thou, with how great fitness the star appeared?
Why ? because even after the Prophecy, and after the inter
pretation of the Chief Priests and Scribes, they still had their
minds turned towards it.
[5.] Shame upon Marcion, shame upon Paul of Samosata",
for refusing to see what those Wise men saw, — the forefathers;
of the Church ; for I am not ashamed so to call them. Let
Marcion be ashamed, beholding God worshipped in the flesh.
Let Paul be ashamed, beholding Him worshipped as not being
merely a man. As to His being in the flesh, that first is sig
nified by the swaddling clothes and the manger ; as to their
not worshipping Him as a mere man, they declare it, by
offering Him, at that unripe age, such gifts as were meet to be
offered to God. And together with them let the Jews also be
ashamed, seeing themselves anticipated by barbarians and
Magi, whilst they submit not so much as to come after them.
For indeed what happened then was a type of the things
to come, and from the very beginning it was shewn that the
Gentiles would anticipate their nation.
" But how was it," one may ask, " that not at the begin-1
ning, but afterwards, He said, Go ye, and make disciples of
all nations ?" Because the occurrence was a type, as I
said, of the future, and a sort of declaration of it before
hand. For the natural order was that Jews should come
unto Him first ; but forasmuch as they of their own choice
gave up their proper benefit, the order of things was in
verted. Since not even in this instance should the Wise men
have come before the' Jews, nor should persons from so great
a distance have anticipated those who were settled about the
very city, nor should those who had heard nothing have pre
vented them that were nurtured in so many prophecies. But
because they were exceedingly ignorant of their own blessings,
'Because Marcion denied Christ's human nature, Paul His Divinity. See
S. Epiph. Hier. 22. and 65.

Moral Meaning of the Epiphany. 101
those from Persia anticipate those at Jerusalem. And this Matt.
indeed is what Paul also saith : It was necessary that the n" 8' 9"
word of the Lord should first have been spoken to you, but
seeing ye have judged yourselves unworthy, lo, we turn to
the Gentiles1. For even though before they did not obey, i Acts
at any rate when they heard it from the Wise men, they ought 13» 46,
to have made all haste; but they would not. Therefore,
while those are slumbering, these run before.
[6.] LetusthenalsofollowtheMagijletus separate ourselves
from our barbarian customs, and make our distance therefrom
great, that we may see Christ, since they too, had they not been
far from their own country ; would have missed seeing Him.
Let us depart from the things of earth. For so the Wise
men, while they were in Persia, saw but the star, but after
they had departed from Persia, they beheld the Sun of Righte
ousness. Or rather, they would not have seen so much as
the star, unless they had readily risen up from thence. Let
iis then also rise up ; though all men be troubled, let us run
to the house of the young Child ; though kings, though
nations, though tyrants interrupt this our path, let not our
desire pass away. For so shall we thoroughly repel all the
dangers that beset us. Since these too, except they had
seen the young Child, would not have escaped their danger
from the king. Before seeing the young Child, fears and
dangers and troubles pressed upon them from every side ;
but after the adoration, it is calm and security; and no longer
a star but an angel receives them, having become priests from
the act of adoration ; for we see that they offered gifts also.
Do thou therefore likewise leave the Jewish people, the
troubled city, the blood-thirsty tyrant, the pomp of the
world, and hasten to Bethlehem, where is the" house of the
Spiritual Bread. For though thou be a Shepherd, and come
hither, thou wilt behold the young Child in an inn : though
thou be a King, and approach not here, thy purple robe will
profit thee nothing ; though thou be one of the Wise men,
this will be no hindrance to thee ; only let thy coming be to
honour and adore, not to spurn the Son of God; only do
this with trembling and joy : for it is possible for both of these
to concur in one.
b Bethlehem signifies, in Hebrew, " the house of bread."

102 We must come worthily ; with Gifts; with Trouble.
Homil. But take heed that thou be not like Herod, and say,
J1?- that I may come and worship Him, and when thou art
— L-^come, be minded to slay Him. For him do they resemble,
who partake of the Mysteries unworthily: it being said,
that such a one shall be guilty of the Body and Blood
1 1 Cor. qf the Lord1. Yes; for they have in themselves the tyrant
11 '27- who is grieved at Christ's Kingdom, him that is more
wicked than Herod of old, even Mammon. For he would
fain have the dominion, and sends them that are his own, to
worship in appearance, but slaying while they worship. Let
us fear then, lest at any time, while we have the appearance
of suppliants and worshippers, we should in deed shew forth
the contrary.
And let us cast every thing out of our hands, when we are
to worship ; though it be gold that we have, let us offer it
unto him, and not bury it. For if those Barbarians then
offered it for honour, what will become of thee, not giving
even to Him that hath need ? If those men journeyed so far
to see Him newly bom, what sort of excuse wilt thou have,
not going out of thy way one alley's length, that thou mayest
visit Him sick or in bonds ? And yet when they are sick or
in bonds, even our enemies have our pity; thine is denied
even to thy Benefactor and Lord. And they offered gold, thou
hardly givest bread. They saw the star and were glad, thou,
seeing Christ Himself a stranger and naked, art not moved.
For which of you, for Christ's sake, hath made so
long a pilgrimage, you that have received countless benefits,
as these barbarians, or rather, these wiser than the wisest;
Philosophers? And why say I, so long a journey? Nay,
many of our women are so delicate, that they go not over so
much as one crossing of the streets to behold Him on the
Spiritual Manger0, unless they can have mules to draw them.
And others being able to walk, yet prefer to their attendance
here, some a crowd of worldly business, some the theatres.
Whereas the Barbarians accomplished so great a journey for
His sake, before seeing Him ; thou not even after thou hast
seen Him dost emulate them, but forsakest Him after seeing
Him, and runnest to see the stage player. (For I touch again
Hom. 6.on the same subJects, as I did also of late2.) And seeing
10- c or " Spiritual Table." Savile.

Wickedness qf certain Theatrical Shows. 108
Christ lying in the manger, thou leavest Him, that thou Matt.
mayest see women on the stage. n- 8' 9-
[7.] What thunderbolts do not these things deserve ? For tell
me, if any one were to lead thee into a palace, and shew thee
the King on his throne, wouldest thou indeed choose to see
the theatre instead of those things ? And yet even in the palace
there is nothing to gain; but here a spiritual well of fire
gushes up, out of this Table. And thou leavest this, and
runnest down to the theatre, to see women swimming, and
nature put to open dishonour, leaving Christ sitting by the
well ? Yes : for now, as of old, He sits down by the well,
not discoursing to a Samaritan woman, but to a whole city.
Or perchance now too with a Samaritan woman only. For
neither now is any one with Him ; but some with their bodies
only, and some not even with these. But nevertheless, He
retires not, but remains, and asks of us to drink, not water,
but holiness, for " His Holy Things He gives unto the Holys."
For it is not water that He gives us from this fountain, but
living Blood; and it is indeed a symbol of death, but it is
become the cause of life.
But thou, leaving the fountain of blood, the awful Cup,
goest thy way unto the fountain of the devil, to see a
harlot swim, and to suffer shipwreck of the soul. For
that water is a sea of lasciviousness, not drowning bodies,
but working shipwreck of souls. And whereas she swims
with naked body, thou beholding, art sunk into the deep
of lasciviousness. For such is the devil's net; it sinks,
not them that go down into the water itself, but them that
sit above more than such as wallow therein ; and it chokes
them more grievously than Pharaoh, who was of old sunk in
the sea with his horses, and his chariots. And if souls could
but be seen, I could shew you many floating on these waters,
like the bodies of the Egyptians at that time. But what is
still more grievous is this, that they even call such utter
destruction a delight, and they term the sea of perdition
a channel for a pleasure voyage1- Yet surely one might i w„fe
easier pass over in safety the ^Egean or the Tuscan sea, than "!"»¦
% This expression, ikayat t«s fryuui, St. James, St. Mark, St. Chrysostqm,
" Holy Things f..r Holy Persons," the Ethiopian Liturgy, and that of
is used in the Liturgies of St. Clement, Severus.

104 Scripture teaches by Example of meaner Things.
Homil. this spectacle. For in the first place, through a whole night
VIL the devil preoccupies their souls with the expectation of it;
^- then having shewn them the expected object, he binds them
at once, and makes them captives. For think not, because
thou hast not been joined unto the harlot, thou art clean from
the sin ; for in the purpose of thine heart thou hast done it
all. Since if thou be taken by lust, thou hast kindled the
flame up higher ; if thou feel nothing at what thou seest, thou
deservest a heavier charge, for being a scandal to others, by
encouraging them in these spectacles, and for polluting thine
own eye-sight, and together with thine eye-sight, thy soul.
However, not merely to find fault, come let us devise
a mode of correction too. What then will the mode be?
I would commit you to your own wives, that they may
1 1 Cor. instruct you. It is true, according to Paul's law ', you ought
as' ' to be the teachers. But since that order is reversed by sin,
and the body has come to be above, and the head beneath,
let us even take this way.
But if thou art ashamed to have a woman for thy teacher,
fly from sin, and thou wilt quickly be able to mount up on
the throne which God hath given thee. Since so long as
thou sinnest the Scripture sends thee not to a woman only,
but even to things irrational, and those of the viler sort; yea,
it is not ashamed to send thee who art honoured with reason,
" Prov. as a disciple to the ant2. Plainly this is no charge against the
' ' Scripture, but against them that so betray their own nobility of
race. This then we will do likewise; and for the present we
will commit thee to thy wife; but if thou despise her, we will
send thee away to the school of the very brutes, and will point
out to thee how many birds, fishes, four-footed beasts, and creep
ing things are found more honourable, and chaster than thou.
If now thou art ashamed, and dost blush at the com
parison, mount up to thine own nobility, and fly the sea
of hell, and the flood of fire, I mean the pool in the theatre.
For this pool introduces to that sea, and kindles that
abyss of flame. Since if he that looketh on a woman to
3 Mat. lust after her halh already, committed adultery3, he who
is forced even to see her naked, how doth he not become ten
thousand fold a captive ? The flood in the days of Noah
did not so utterly destroy the race of men, as these swimming

Self Restraint not a mere monastic Virtue. 105
women drown all that are there with great disgrace. For as Matt.
to that rain, though it wrought indeed a death of the body, IL 8' 9'
yet did it repress the wickedness of the soul ; but this hath
the contrary effect; while the bodies remain, it destroys the
soul. And ye, when there is a question of precedence, claim to
take place of the whole world, forasmuch as our city first
crowned itself with the name of Christian ' ; but in the com- ' Acts
petition of chastity, ye are not ashamed to be behind the ' '
rudest cities.
[8.] " Well," saith one, " and what dost thou require us to do ?
to occupy the mountains, and become monks ?" Why it is this
which makes me sigh, that ye think them alone to be properly
concerned with decency and chastity; and yet assuredly
Christ made His laws common to all. Thus, when He saith,
if any one look on a woman to lust after her, He speaks not
to the solitary, but to him also that hath a wife ; since in fact
that mount was at that time filled with all kinds of persons
of that description. Form then in thy mind an image of that
amphitheatre, and hate thou this, which is the devil's. Neither
do thou condemn the severity of my speech. For I neither
forbid to marry", nor hinder thy taking pleasure; but I would2 1 Tim.
have this be done in chastity, not with shame, and reproach, ' '
and imputations without end. I do not make it a law that
you are to occupy the mountains and the deserts, but to be
good and considerate and chaste, dwelling in the midst of
the city. For in fact all our laws are common to the monks
also, except marriage ; yea rather, even with respect to this,
Paul commands us to put ourselves altogether on a level
with them ; saying, For the fashion of this world passeth
away: that they that have wives be as though they had
none 3. 3 1 Cor.
7 31 29
"Wherefore" (so he speaks) " I do not bid you take '
possession of the summits of the mountains; it is true I
could wish it, since the cities imitate the things that were
done in Sodom ; nevertheless, I do not enforce this. Abide,
having house and children and wife ; only do not insult thy
wife, nor put thy children to shamej^ neither bring into thine
house the infection from the theatrej' Hearest thou not Paul
saying, The husband hath not power of his own body, but
the wife*, and setting down laws common to both? But* ' Cor<
7, 4.

106 Mutual Right of Husbands and Wives.
Homil. thou, if thy wife be continually thrusting herself into
VgI#I" a public assembly, art severe in blaming her; but thyself,
ZZ-spending whole days on pubhc shows, thou dost not account
worthy of blame. Yea, touching thy wife's modesty thou
art so strict, as even to go beyond necessity or measure, and
not to allow her so much as indispensable absences ; but to
thyself thou deemest all things lawful. Yet Paul allows thee
not, who gives the wife likewise the same authority; for thus
he speaks: Let the husband render unto the wife due honour*.
What sort of honour then is this, when thou insultest her in
the chiefest things, and givest up her body to harlots, (for
thy body is hers;) when thou bringest tumults and wars into
thine house, when thou doest in the market place such things,
as being related by thyself to thy wife at home, overwhelm
her with shame, and put to shame also thy daughter if
present, and more than them, surely, thyself? For thou
must necessarily either be silent, or behave thyself so un
seemly, that it would be just for thy very servants to be
scourged for it. What plea then wilt thou have, I pray thee,
beholding, as thou dost, with great eagerness things which
even to name is disgraceful; preferring to all sights these,
which even to recount is intolerable ?
Now then for a season, in order not to be too burthensome,
I will here bring my discourse to an end. But if ye continue
in the same courses, I will make the knife sharper, and the
cut deeper ; and I will not cease, till I have scattered the
theatre of the Devil, and so purified the assembly of the
Church. For in this way we shall both be delivered from
the present disgrace, and shall reap the fruit of the life to
come, by the Grace and Love towards man of our Lord
Jesus Christ, to Whom be glory and might for ever and ever.
Amen. " 1 Cor. 7, 3. In our copies of the parison of St. Chrysostom's own Corn-
Greek Testament, and in the MSS. of mentary on this place of St. Paul ; and
St. Chrysostom, here, it is, iSmm, not accounts for it by supposing that he
npm. But Mr. Field writes ripfo, quoted from memory, as often, and
1. from internal evidence ; 2. from com- confused the verse with, 1 Pet. 3, 7.

Adoration of the Wise Men. 107

HOMILY VIII.

Matt. ii. 11.
And when they were come into the house, they saw the young
Child with Mary His Mother.
How then saith Luke, that He was lying in the manger ? matt.
Because at the Birth indeed she presently laid Him there ; IIj 11-
{for, as was not unlikely, in that large assemblage for the
taxing, they could find no house ; which Luke also signifies,
by saying, Because there was no room, she laid Him there;)
but afterwards she took Him up, and held Him on her
knees. For no sooner was she arrived at Bethlehem than
she brought her pangs to an end ", th at thou mayest thence also
learn the whole dispensation, and that these things were not
done at random, or by chance, but that they all were in
course of accomplishment, according to some Divine fore
knowledge, and prophetic order.
But what was it that induced them to worship? For
neither was the Virgin conspicuous, nor the house dis
tinguished, nor was any other of the things which they saw
apt to amaze or attract them. Yet they not only worship,
but also open their treasures, and offer gifts ; and gifts, not
as to a man, but as to God. For the frankincense and the
myrrh were a symbol of this. What then was their induce
ment? That which wrought upon them to set out from
home, and to come so long a journey ; and this was both the
star, and the illumination wrought of God in their mind,
guiding them by little and little to the more perfect know
ledge. For, surely, had it not been so, all that was in sight
being ordinary, they would not have shewn so great honour.
3 iXivta iXusu. cf. Acts 2, 24.

108 Faith of the Magi. Flight into Egypt.
Homil. Therefore none of the outward circumstances was great in
VITI- that instance, but it was a manger, and a shed, and a Mother
in poor estate; to set before thine eyes, naked and bare,
¦ f,xu- those Wise-men's love of Wisdom 1, and to prove to thee,
*'"' that not as mere man they approached Him, but as a God,
and Benefactor. Wherefore neither were they offended by
ought of what they saw outwardly, but even worshipped, and
brought gifts ; gifts not only free from JudaicaJ grossness, in
that they sacrificed not sheep and calves, but also coming
nigh to the self-devotion of the Church, for it was knowledge
and obedience and love that they offered unto Him.
v_ 12. And being warned of God in a dream that they should
not return unto Herod, they departed into their own country
another way.
See from this also their faith, how they were not offended,
but are docile, and considerate ; neither are they troubled,
nor reason with themselves, saying, " And yet, if this Child be
great, and hath any might, what need of flight, and of a
clandestine retreat ? and wherefore can it be, that when we
have come openly and with boldness, and have stood against so
great a people, and against a king's madness, the Angel
sends us out of the city as runaways, and fugitives ?" But
none of these things did they either say or think. For this
most especially belongs to faith, not to seek an account of
what is enjoined, but merely to obey the commandments laid
upon us.
v. 13. ^2"^ ^H^ wnen taeV were departed, behold, an Angel ap
peareth to Joseph in a dream, saying, Arise, and take the
young Child and His Mother, and flee into Egypt.
There is something here worth inquiring into, both touch
ing the Magi, and touching the Child; for if even they were
not troubled, but received all with faiih, it is worthy of
examination on our part, why they and the young Child are
not preserved, continuing there, but they as fugitives go into
Persia, He with His Mother into Egypt. But what ? should
He have fallen into the hands of Herod, and having fallen,
not have been cut off? Nay, He would not have been
thought to have taken flesh upon Him; the greatness of
the GEconomy would not have been believed.
For if, while these things are taking place, and many

Providential Meaning of Herod's being mocked. 109
circumstances are being ordered mysteriously after the man- Matt.
ner of men, some have dared to say, that His assumption of IL I3'
our flesh is a fable ; in what degree of impiety would they
not have been wrecked, had He done all in a manner
becoming His Godhead, and according to His own
power ?
As to the wise men, He sends them off quickly, at once
both commissioning them as teachers to the land of the
Persians, and at the same time intercepting the madness of
the king, that he might learn that he was attempting things
impossible, and might quench his wrath, and desist from this
his vain labour. For not alone openly to subdue His enemies,
but also to deceive them with ease, is worthy of His power.
Thus, for example, He deceived the Egyptians also in the
case of the Jews, and having power to transfer their wealth
openly into the hands of the Hebrews, He bids them do this
secretly and with craft; and this surely, not less than the
other miracles, made Him an object of terror to His enemies.
At least, they of Ascalon, and all the rest, when they had
taken the ark, and being smitten, did after that advise their
countrymen not to fight, nor to set themselves against Him,.
with the other miracles brought this also forward, saying,
Wherefore harden ye your hearts, as Egypt and Pharaoh
hardened ? when He had mocked them, did He not after
that send forth His people, and they departed 1 ? Now this 1 1 Sam.
they said, as accounting this fresh one not inferior to those ^> J?'
other signs that had been done openly, towards the demon
stration of His power, and of His greatness. And the like
ensued on this occasion too ; a thing sufficient to astonish the
tyrant. For consider what it was natural for Herod to feel,
and how his very breath would be stopped, deceived as he
was by the Wise men, and thus laughed to scorn. For what,
if he did not become better ? It is not His fault, who marvel
lously ordered all this, but it is the excess of Herod's mad
ness, not yielding even to those things which had virtue to
have persuaded him, and deterred him from his wickedness, "
but going on still further, to receive a yet sharper punishment
for folly so great.
[3.J But wherefore, it may be said, is the young Child sent
into Egypt ? In the first place, the Evangelist himself hath

110 Moral of the Flight into Egypt.
Homil. mentioned the cause, saying, That it might be fulfilled. Out
Y"' of Egypt have I called my Son. And at the same time begin-
nings of fair hopes were thenceforth proclaimed before to the
world. That is, since Babylon and Egypt, most in the whole
earth, were burnt up with the flame of ungodliness, He, sig
nifying from the first that He means to correct and amend
both, and inducing men hereby to expect His bounties in
regard of the whole world likewise, sent to the one the Wise
men, the other He Himself visited with His Mother.
And besides what I have said, there is another lesson also,
which we are hereby taught, tending not slightly to true self-
command in us. Of what kind then is it? To look from
the beginning for temptations and plots. See, for instance,
how this was the case even at once from His swaddling
clothes. Thus you see at His birth, first a Tyrant raging ,
then flight ensuing, and departure beyond the border; and
for no crime His mother is exiled into the land of the
Barbarians : that thou, hearing these things, (supposing thee
thought worthy to minister to any spiritual matter, and
then to see thyself suffering incurable ills, and enduring
countless dangers,) shouldest not be greatly troubled, nor say,
" What can this be ? yet surely I ought to be crowned and
celebrated, and be glorious and illustrious for fulfilling the
Lord's commandment :" but that having this example, thou
mightest bear all things nobly, knowing that this especially
is the order of all things spiritual, to have every where tempt
ations in the same lot with them. See at least how this is the
case not only with regard to the Mother of the young Child,
but also of those Barbarians ; since they for their part retire
secretly in the condition of fugitives; and she again, who
had never passed over the threshold of her house, is com
manded to undergo so long a journey of affliction, on account
of this wonderful birth, and her spiritual travail.
And behold a wonder again, Palestine plots, and Egypt
receives and preserves Him that is the object of the plots.
For, as it appears, not only in the instance of the sons of the
1 i. e. of Patriarch x did types take place, but also in om Lord's own
Jacob T . x .
case. In many instances, we are sure, His doings at that
time were prophetic declarations of what was to happen

The Holy Family, by turns in Sorrow and in Joy. Ill
afterwards ; as, for example, in the matter of the ass and the Matt.
colt". n- 13-
[4.] Now the angel having thus appeared, talks not with
Mary, but with Joseph ; and what saith he ? Arise, and take
the young Child and His mother. Here, he saith not any more,
" thy wife," but " His mother." For after that the birth had
taken place, and the suspicion was done away, and the
husband appeased, thenceforth the Angel talks openly, calling
neither Child nor wife his, but take the young Child and His
mother, and flee into Egypt ; and he mentions the cause of the
flight : For Herod, saith he, will seek the young Child's life.
Joseph, when he had heard these things, was not offended,
neither did he say, " The thing is hard to understand : Didst
thou not say just now, that He should save His people ? and
now He saves not even Himself: but we must fly, and go far
from home, and be a long time away: the facts are contrary
to the promise." Nay, none of these things doth He say,
(for the man was faithful :) neither is he curious about the
time of his return ; and this though the Angel had put it
indefinitely thus : Be thou there until I tell thee. But
nevertheless, not even at this did He shudder, but submits
and obeys, undergoing all the trials with joy.
And this because God, who is full of love to man, did with
these hardships mingle things pleasant also ; which indeed is
His way with regard to all the saints, making neither their
dangers nor their refreshment continual, but weaving the life
of all righteous men, out of both the one and the other. This
very thing He did here also : for consider, Joseph saw the
Virgin with child ; this cast him into agitation and the utmost
b The received mvstioal interpreta- the persecution by the Jews, and the
tion of our Lord's final entry into Jeru- assent of that profane multitude to His
salem represented the Ass as the type murder, Christ passes over to the
of the Jewish Converts, and the Colt, nations, sold as they were to the vainest
of the Gentile Church. See hereafter, superstitions. He leaves Jewry, and
Horn. 66. and comp. Origen on S. Matt, is carried into the world which knows
t. 16. 15 ; S. Amb. in Luc. lib. 9. 4— Him not: while Bethlehem, i. e. Judaea,
14 ¦ S. Just. Mart. Dial, cum Tryph. overflows with the blood of Martyrs.
c 53. The interpretation to which St. As to Herod's rage and his murdering
Chrysostom points of the Flight into the infants, it is the type of the Jewish
Egypt, it probably the same with that of people raging against the Christians,
St Hilaryonthisplace."Josephisadmo- under the notion that by the slaughter
nished by the Ansel to take the young of the blessed Martyrs they may blot
Child into Egypt^ Egypt full of idols, out Christ's Name from the faith and
and given to the worship of all kinds of profession of all men." p. 613. ed. Ben.
portents for gods. Accordingly, after Paris, 1693.

1 12 Reserve in our Lord's Epiphany.
Homil. trouble, for he was suspecting the damsel of adulteiy. But
^5L straightway the Angel was at hand to do away his suspicion,
and remove his fears; and seeing the young Child born, he
reaped the greatest joy. Again, this joy.no trifling danger
succeeds, the city being troubled, and the king in his
madness seeking after Him that was bom. But this trouble
was again succeeded by another joy ; the star, and the
adoration of the Wise men. Again, after this pleasure,
fear and danger ; For Herod, saith he, is seeking the young
Child's life, and He must needs fly and withdraw Himself
as any mortal might : the working of miracles not being sea
sonable as yet. For if from His earliest infancy He had shewn
forth wonders, He would not have been accounted a Man.
Because of this, let me add, neither is a Temple framed at
once; but a regular conception takes place, and a time of
nine months, and pangs, and a delivery, and giving suck,
and silence for so long a space, and He awaits the age
proper to' manhood ; that by all means acceptance might be
won for the mystery of His Economy.
" But wherefore then," one may say, '"' were even these
signs wrought at the beginning?" For His mother's sake;
for the sake of Joseph and of Symeon, who was presently to
depart; for the sake of the shepherds and of the Wise men;
for the sake of the Jews. Since they, had they been willing
to mind diligently what was taking place, would from this
event also have reaped no small advantage in regard of what
was to come.
But if the Prophets do not mention what relates to the
Wise men, be not troubled; for they neither foretold all
things, nor were they silent touching all. For as without
any warning to see those things coming to pass, would
naturally occasion much astonishment and trouble ; so also
to have been informed of all would dispose the hearer to
sleep, and would have left nothing for the Evangelists to add*
[5.] And if the Jews should raise a question touching the
Prophecy, and say, that the words, Out of Egypt have I
called my Son, were uttered concerning themselves; we
would tell them, This is a law of prophecy, that in many cases
much that is spoken of one set of persons is fulfilled in
another; of which kind is that which is said touching Simeon

Israel in Egypt, a Type of Christ there. 113
and Levi, / will divide them, saith He, in Jacob, and scatter Matt.
them in Israel1. And yet not in themselves did this come to U' l3'
pass, but in their descendants ; and Noah's saying again 49 7.'
about Canaan, came to pass in the Gibeonites, Canaan's
descendants'. And that concerning Jacob one may see to2Gen-9»
have so come to pass; for those blessings which say, .Bejosh.9
lord over thy brother, and let thy father's sons worship^7',
thee3, had no accompHshment in himself: (how could they, he 8, 7—9.
being in fear and trembling, and worshipping his brother 37' 29
over and over again4?) but in his offspring they had. The4 Gen-
very same may be said in this case also. For which may be '
called the truer son of God ; he that worships a calf, and is
joined to Baalpeor, and sacrifices his sons to devils? or He
that is a Son by nature, and honours Him that begat Him ?
So that, except This man had come, the prophecy would not
have received its due fulfilmentr It is worth observing too,
that the Evangelist intimates the same, by the phrase, that
it might be fulfilled; implying that it would not have been
fulfilled, unless He had come.
And this makes the Virgin also in no common degree
glorious and distinguished; that the very thing which was
the whole people's special endowment in the way of praise,
she also might thenceforth have for her own. I mean, that
whereas they were proud of their coming up from Egypt,
and used to boast of it ; (which indeed the Prophet also was
hinting at, when he said, Have I not brought up the strangers
from Cappadocia, and the Assyrians from the pit6:) He
makes this preeminence belong to the Virgin Ekewise.
Rather, however, both the people and the Patriarch, going
down thither, and coming up thence, were together completing
the type of this His return. Thus, as they went down to avoid
death by famine, so He death by conspiracy. But whereas
they on their arrival were for the time delivered from the
famine, This man, when He had gone down, sanctified the
whole land, by setting His foot thereon.
At least it is observable how, in the midst of His humilia
tions, the tokens of His Godhead are disclosed. Thus, first of all,
the Angel saying, Flee into Egypt, did not promise to journey
d Amos 9, 7. " The Philistines from Caphtor, and the Syrians from Kir."
Heb.

114 Egypt, a bright Spot in the Christian World;
Homil. with them, either in their descent or return ; intimating that

VIII 5, 6.

they have a great fellow-traveller, the Child that had been
"bom; such an one as actually changed all things immediately
on His appearing, and wrought so that His enemies should
minister in many ways to this Economy. Thus magi and
barbarians, leaving the superstition of their fathers, are come
to worship : thus Augustus ministers to the Birth at Bethlehem
by the decree for the taxing ; Egypt receives and preserves
Him, driven from His home, and plotted against, and
obtains a sort of first impulse towards her union unto Him ;
so that when in after-time she should hear Him preached by
the Apostles, she might have this at least to glory of, as
having received Him first. And yet this privilege did belong
unto Palestine alone; but the second proved more fervent
than the first.
[6.] And now, shouldest thou come unto the desert of Egypt,
thou wilt see this desert become better than any Paradise,
and ten thousand choirs of angels in human forms, and
nations of martyrs, and companies of virgins, and all the
devil's tyranny put down, while Christ's kingdom shines forth
in its brightness. And the Mother of poets, and wise men,
and magicians, the inventor of every kind of sorcery, and
propagator thereof among all others, her thou wilt see now
taking pride in the fishermen, and treating all those with
contempt, but carrying about every where the publican, and
the tentmaker, and protecting herself with the cross; and
these good things not in the cities only, but also in the
deserts more than in the cities ; since in truth every where
in that land may be seen'the camp of Christ, and the royal
flock, and the polity of the Powers above. And these rules
one may find in force, not among men only, but also in
woman's nature. Yea, they, not less than men, practise that
search of wisdom, not taking shield, and mounting horse, as
the Grecians' grave lawgivers and philosophers direct, but
another and far severer fight are they undertaking. For the
war against the devil and his powers is common to them and
to the men, and in no respect doth the delicacy of their
nature become an impediment in such conflicts, for not by
bodily constitution, but by mental choice, are these struggles
decided. Wherefore women in many cases have actually

Holiness of the Egyptian Monks. 115
been more forward in the contest than men, and have set up Matt.
more brilliant trophies. Heaven is not so glorious with the 1L ir
varied choir of the stars, as the wilderness of Egypt, exhibit
ing to us all around the tents of the monks.
Whoever knows that ancient Egypt, her that fought against
God in frenzy, her that was the slave of cats, that feared
and dreaded onions ; this man will know well the power of
Christ. Or rather, we have no need of ancient histories ; for
even yet there remain relics of that senseless race, for a
specimen of their former madness. Nevertheless, these who
of old broke out all of them into so great madness, now seek
to be wise touching heaven, and the things above heaven,
and laugh to scorn the customs of their fathers, and acknow
ledge the wretchedness of their ancestors, and hold the
philosophers in no estimation: having learnt by the real
facts, that all that was theirs were but inventions of sottish
old women, but the real philosophy, and worthy of heaven,
is this, which was declared unto them by the fishermen. And
for this very cause, together with their so great exactness in
doctrine, they exhibit also by their life that extreme serious
ness. For when they have stripped themselves of all that
they have, and are crucified to the whole world, they urge
their course on again yet farther, using the labour of then-
body for the nourishment of them that be in need. For
neither, because they fast and watch, do they think it meet to
be idle by day ; but their nights they spend in the holy hymns,
and in vigils, and their days in prayers, and at the same time
in labouring with their own hands; imitating the zeal of the
Apostle. For if he, when the whole world was looking unto
him, for the sake of nourishing them that were in need ', both ' Acts
90 °i
occupied a workshop, and practised a craft, and being thus i Thess.
employed did not so much as sleep by night ; how much 2> 9-
more, say they, is it meet that we, who have taken up our
abode in the wilderness, and have nothing to do with the
turmoils in the cities, should use the leisure of our quiet for
spiritual labours !
Let us then be ashamed all of us, both they that are rich,
and they that are poor, when those having nothing at all but
a body only and hands, force their way on and strive
eagerly to find thence a supply for the poor; while we,
i2

116 Praise of St. Antony :
Homil. having endless stores within, touch not even our superfluities
6, 7.' for these objects. What kind of plea shall we have then, I
— pray thee ? and what sort of excuse ?
Yet further consider, how of old these Egyptians were both
avaricious, and gluttonous, together with their other vices. For
' Exod. there were the flesh-pots ' which the Jews remember ; there,
the great tyranny of the belly. Nevertheless, having a willing
mind, they changed : and having caught fire from Christ, they
set off at once on their voyage towards heaven ; and though
more ardent than the rest of mankind, and more headstrong,
both in anger, and in bodily pleasures, they imitate the
incorporeal powers in meekness, and in the rest of that
freedom from passions which pertains unto self-denial.
[7.] Now if any man hath been in the country, he knows what
I say. But if he have never entered those tabernacles, let
him call to mind him who even until now is in the mouths of
all men, — him whom, after the Apostles, Egypt brought forth, —
the blessed and great Antony ; and let him put it to himself,
" This man too was born in the same country with Pharaoh;
nevertheless he wasnot thereby damaged, but both had a divine
vision vouchsafed him, and shewed forth such a life as the laws
of Christ require." And this any man shall know perfectly,
when he hath read the book that contains the history of that
man's life e ; in which also he will perceive much prophecy. I
allude to his prediction about those infected with the errors
of Arius, and his statement of the mischief that would arise
from them ; God even then having shewn them to him, and
sketched out before his eyes all that was coming. A thing
which most especially (among the rest) serves to demonstrate
the truth ; that no person, belonging to the heresies without,
hath such a man to mention. But, not to depend on us for
this information, look earnestly into what is written in that
book, and ye will leam all exactly, and thence be instructed
in much self-denial.
And this advice I give, that we not merely peruse what
is written there, but that we also emulate it, and make
neither place, nor education, nor forefathers' wickedness an
excuse. For if we will take heed to ourselves, none of these
e In the works of St. Athanasius.

and of such as please God under Disadvantages. 1 17
things shall be an hindrance to us, since even Abraham had Matt.
an ungodly father1, but he inherited not his wickedness ; and -

Hezekiah, Ahaz : yet nevertheless he became dear to God. 24, 2.
And Joseph too when in the midst of Egypt, adorned him
self with the crowns of temperance ; and the Three Children
no less in the midst of Babylon, and of the palace, when a
table like those at Sybaris was set before them, shewed the
highest self-denial; and Moses also in Egypt, and Paul in
the whole world ; but nothing was to any one of these an
hindrance in the race of virtue.
Let us then, bearing in mind all these things, put out of the
way these our superfluous pleas and excuses, and apply our
selves to those toils which the cause of virtue requires. For
thus shall we both attract to ourselves more favour from God,
and persuade Him to assist us in our struggles, and we shall
obtain the eternal blessings ; unto which God grant that we
may all attain, by the grace and love towards man of our
Lord Jesus Christ, to Whom be glory and victory for ever and
ever. Amen.

118 Herod's Madness : Scruple about the Children.

HOMILY IX.

Matt. ii. 16.
Then Herod, when he saw that he was mocked of the Wise
men, was exceeding wroth.
Homil. Yet surely it was a case not for anger, but for fear and
IX- awe : he ought to have perceived, that he was attempting
impossible things. But he is not refrained. For when a
soul is insensible and incurable, it yields to none of the
medicines given by God. See for example this man follow
ing up his former efforts8, and adding many murders to one,
and hurried down the steep any whither. For driven wild by
this anger, and envy, as by some demon, he takes account of
nothing, but rages even against nature herself, and his anger
against the Wise men who had mocked him, he vents upon
the children that had done no wrong: venturing then in
Palestine upon a deed akin to the things that had been done
in Egypt. For he sent forth, it is said, and slew all the
children that were in Bethlehem, and in all the coasts
thereof, from two years old and under, according to the time
which he had diligently enquired of the Wise men.
Here attend to me carefully. Because many things are
uttered by many very idly touching these children, and the
course of events is charged with injustice, and some of these
express their perplexity about it in a more moderate way,
others with more of audaciousness and frenzy. In order
then that we may free these of their madness and those of
their perplexity, suffer us to discourse a little upon this topic.
Plainly, then, if this be their charge, that the children were
left to be slain, they should find fault likewise with the
a t»"j *£<rSg«c l<raymi%oft,iw. cf. S. Jude 3.

Herod's sin compared with that of his Son. 119
slaughter of the soldiers that kept Peter1. For as here, when Matt.
the young Child had fled, other children are massacred in the -11' "'

Acts

place of Him who was sought; even so then too, Peter 12, 19.
having been delivered from his prison and chains by the
Angel, one of like name with this tyrant, and like temper too,
when he had sought him, and found him not, slew instead of
him the soldiers that kept him.
" But what is this ?" it may be said ; " why this is not a
solution, but an enhancement of our difficulty." I know it
too, and for this intent, I bring forward all such cases,
that to all I may adduce one and the same solution. What
then is the solution of these things ? or what fair account of
them can we give ? That Christ was not the cause of their
slaughter, but the king's cruelty ; as indeed neither was Peter
to those others, but the madness of Herod. For if he had
seen the wall broken through, or the doors overthrown, he
might, perhaps, have had ground to accuse the soldiers, that
kept the Apostle, of neglect ; but now when all things con
tinued in due form 2, and the doors were thrown wide open, 2 «^i
and the chains fastened to the hands of them that kept him, ***'"*
(for in fact they were bound unto him,) he might have
inferred from these things, (that is, if he had been strictly
doing a judge's office on the matters before him,) that the
event was not of human power or craft, but of some divine
and wonder-working power; he might have adored the Doer
of these things, instead of waging war with the sentinels.
For God had so done all that He did, that so" far from ex
posing the keepers, He was by their means leading the king
unto the truth. But if he proved senseless, what signifies
to the skilful Physician of souls, managing all things to do
good, the insubordination of him that is diseased ?
And just this one may say in the present case likewise. For,
wherefore art thou wroth, O Herod, at being mocked of the
Wise men ? didst thou not know that the birth was divine ?
didst thou not summon the Chief Priests ? didst thou not
gather together the Scribes ? did not they, being called,
bring the Prophet also with them into thy court of judgment,
proclaiming these things beforehand from of old? Didst
thou not see how the old things agreed with the new ? Didst
thou not hear that a star also ministered to these men?

120 Benefit of Suffering unjustly :
Homil. Didst thou not reverence the zeal of the Barbarians ? Didst
l^s. thou not marvel at their boldness ? Wast thou not horror-
 struck at the truth of the Prophet ? Didst thou not from the
former things perceive the very last also ? Wherefore didst
thou not reason with thyself from all these things, that this
event was not of the craft of the Wise men, but of a Divine
Power, duly dispensing all things ? And even if thou wert
deceived by the Wise men, what is that to the young children,
who have done no wrong ?
[2.] " Yea," saith one, " Herod thou hast full well deprived
of excuse, and proved him blood-thirsty ; but thou hast not
yet solved the question about the injustice of what took
place. For if he did unjustly, wherefore did God permit it ?"
Now, what should we say to this ? That which I do not
cease to say continually, in church, in the market-place, and
every where ; that which I also wish you carefully to keep
in mind, for it is a sort of rule for us, suited to every such
perplexity. What then is our rule, and what our saying?
That although there be many that injure, yet is there not so
much as one that is injured. And in order that the riddle
may not disturb you too much, I add the solution too with
all speed. I mean, that what we may suffer unjustly from
any one, it tells either to the doing away of our sins, God so
putting that wrong to our account ; or unto the recompense
of rewards.
And that what I may say may be clearer, let us conduct
our argument in the way of illustration. As thus: suppose a
certain servant who owes much money to his master, and
then that this servant has been despitefully used by unjust
men, and robbed of some of his goods. If then the master,
in whose power it was to stay the plunderer and wrong doer,
should not indeed restore that same property, but should
reckon what was taken away towards what was owed him by
his servant, is the servant then injured? By no means.
But what if he should repay him even more ? has he not then
even gained more than he has lost ? Every one, I suppose,
perceives it.
Now this same reckoning we are to make in regard of our
own sufferings. For as to the fact, that in consideration of
what we may suffer wrongfully, we either have sins done

doing away Sin, or increasing Reward. 121
away, or receive more glorious crowns, if the amount of our Matt.
sins be not so great: hear what Paul says concerning him II- 16'
that had committed fornication, Deliver ye such a one to
Satan for the destruction qf the flesh, that the spirit may
be saved1. " But what is this ?" you may say, " for the discourse » 1 Cor.
was about them that were injured by others, not about them5' 5'
that are corrected by their Teachers." I might answer, that
there is no difference ; for the question was, whether to suffer
evil be not an indignity to the sufferer. But, to bring my
argument nearer the very point enquired of; remember
David, how, when be saw Shimei at a certain time assailing
him, and trampling on his affliction, and pouring on him
revilings without end, his captains desiring to slay him, he
utterly forbade them, saying, Let him curse, that the Lord
may look upon mine abasement, and that he may requite me
good for this cursing this day2. And in the Psalms too in his3 2 Sam.
chanting, he said, Consider mine enemies, that they are multi- 12' '
plied, and they hate me with unjust hatred, and forgive all
my sins3. And Lazarus again for the same cause enjoyed3Ps.25,
remission, having in this life suffered innumerable evils. ' '
They therefore who are wronged, are not wronged, if they
bear nobly all that they suffer, yea, rather they gain even
more abundantly, whether they be smitten of God, or scourged
by the Devil.
[3.] " But what kind of sin had these children," it may be
said, " that they should do it away ? for touching those who
are of full age, and have been guilty of many negligences,
one might with shew of reason speak thus : but they who so
underwent premature death, what sort of sins did they by
their sufferings put away?" Didst thou not hear me say,
that though there were no sins, there is a recompense of
rewards hereafter for them that suffer ill here? Wherein
then were the young children hurt in being slain for such a
cause, and borne away speedily into that waveless harbour ?
" Because," sayest thou, " they would in many instances have
achieved, had they lived, many and great deeds of goodness."
Why, for this cause He lays up for them beforehand no small
reward, the ending their lives for such a cause. Besides, if
the children were to have been any great persons, He
would not have suffered them to be snatched away before-

122 Reasons for trusting God under grievous Wrong.
Homil. hand. For if they that eventually will live in continual
3^- wickedness are endured by Him with so great long-suffering,
— L~~ much more would He not have suffered these to be so taken
off, had He foreknown they would accomplish any great
things. And these are the reasons we have to give ; yet these are
not all; but there are also others more mysterious than these,
which He knoweth perfectly, who Himself ordereth these
things. Let us then give up unto Him the more perfect
understanding of this matter, and apply ourselves to what
follows, and in the calamities of others let us leam to bear all
things nobly. Yea, for it was no little scene of woe, which
then befel Bethlehem, the children were snatched from their
mothers' breast, and dragged unto this unjust slaughter.
And if thou art yet faint-hearted, and not equal to con
trolling thyself in these things, learn the end of him who
dared all this, and recover thyself a little. For very quickly
was he overtaken by punishment for these things; and he
paid the due penalty of such an abominable act, ending his
life by a grievous death, and more pitiable than that which
he now dared inflict b; suffering also countless additional ills,
which ye may know of, by perusing Josephus' account of
these events. But, lest we should make our discourse long,
and interrupt its continuity, we have not thought it necessary
to insert that account in what we are saying.
v.17,18. [4.] Then was fulfilled that which was spoken by Jeremy
Jer. 31, the Prophet, saying, In Rama was there a voice heard,Rachel
weeping for her children, and woidd not be comforted,
because they are not.
Thus having filled the hearer with horror by relating these
things; the slaughter so violent and unjust, so extremely
cruel and lawless; he comforts him again, by saying, Not
from God's wanting power to prevent it did all this take
place, nor from any ignorance of his, but when He both
knew it, and foretold it, and that loudly by His Prophet.
Be not troubled then, neither despond, looking unto His un
speakable Providence, which one may most clearly see, alike
by what He works, and by what He permits. And this He
•> See Josephus, A. J. 17. 6. 5.

Prophecy, a Demonstration of Providence. 123
intimated in another place also, when discoursing to His Matt.
disciples. I mean where having forewarned them of the — : — -

judgment seats, and executions, and of the wars of the world,
and of the battle that knows no truce, to uphold their spirit
and to comfort them He saith, Are not two sparrows sold for
a farthing ? and one qf them shall not fall on the ground
without your Father which is in Heaven1. These things 'Matt.
He said, signifying that nothing is done without His know- '
ledge, but while He knows all, yet not in all doth He act.
" Be not then troubled," He saith, " neither be disturbed."
For if He know what ye suffer, and hath power to hinder its
it is quite clear that it is in His providence and care for you
that He doth not hinder it. And this we ought to bear in
mind in our own temptations also, and great will be the con
solation we shall thence receive.
But what, it may be said, hath Rachel to do with Beth
lehem ? For it saith, Rachel weeping for her children.
And what hath Rama to do with Rachel ? Rachel was the
mother of Benjamin, and on his death, they buried her in the
Horse-course that was near this place 2. The tomb then being « Gen.
near, and the portion pertaining unto Benjamin her infant, lxx!
(for Rama was of the tribe of Benjamin,) from the head of the and 48,
tribe first, and next from the place of her sepulture, He
naturally denominates her young children who were mas
sacred. Then to shew that the wound that befel her was
incurable and cruel, He saith, she would not be comforted
because they are not.
Hence again we are taught this, which I mentioned before,
never to be confounded, when what is happening is contrary
to the promise of God. Behold, for instance, when He was
come for the salvation of the people, or rather for the sal
vation of the world, of what kind were His beginnings. His
mother, first, in flight ; His birth-place is involved in irreme
diable calamities, and a murder is perpetrated of all murders
the bitterest, and there is lamentation and great mourning,
and waitings every where. But be not troubled ; for He is
wont ever to accomplish His own dispensations by their
contraries, affording us from thence a very great demonstra
tion of His power.
Thus did He lead on His own disciples also, and pre-

124 The Return from Egypt.
Homil. pared them to do all their duty, bringing about things by
S. their contraries, that the marvel might be greater. They, at
any rate, being scourged and persecuted, and suffering
terrors without end, did in this way get the better of them
that were beating and persecuting them.
[5.] But when Herod was dead, behold, an angel of the Lord
appeareth in a dream to Joseph, saying, Arise, and take the
young Child and His mother, and go into the land of Israel.
He no more saith " fly," but " go." Seest thou again
after the temptation refreshment ? then after the refreshment
danger again ? in that he was freed indeed from his banish
ment, and came back again to his own country ; and beheld
Vpa^a- the murderer of the children brought to the slaughter1 ; but
"h'TX when he hath set foot on his own country, he finds again a
remnant of the former perils, the son of the tyrant living, and
being king.
But how did Archelaus reign over Judea, when Pontius
Pilate was governor? Herod's death had recently taken
place, and the kingdom had not yet been divided into many
parts; but as he had only just ended his fife, the son for
a while kept possession of the kingdom in the room of his
father Herod; his brother also bearing this name, which
is the reason why the Evangelist added, in the room of his
father Herod.
It may be said, however, " if he was afraid to settle in
Judea on account of Archelaus, he had cause to fear Galilee
also on account of Herod. I answer, By his changing the place,
the whole matter was thenceforward thrown into shade ; for
the whole assault was upon Bethlehem and the coasts thereof.
Therefore now that the slaughter had taken place, the youth
Archelaus had no other thought, but that the whole was come
to an end, and that amongst the many, He that was sought
had been destroyed. And besides, his father having come
to such an end of his life before his eyes, he became for the
future more cautious about farther proceedings, and about
urging on that course of iniquity.
Joseph therefore comes to Nazareth, partly to avoid
the danger, partly also delighting to abide in his native
place. To give him the more courage, he receives also an
oracle from the Angel touching this matter. Luke, however,

The Settling in Nazareth: how predicted. 125
doth not say that he came there by Divine warning, but Matt.
that when they had fulfilled all the purification, they returned Hi£?".
to Nazareth \ What then may one say ? That Luke is giving 'Luke 2,
an account of the time before the going down to Egypt,39'
when he saith these things. For He would not have brought
them down thither before the purification, in order that
nothing should be done contrary to the law, but he waited
for her to be purified, and to go to Nazareth, and that then
they should go down to Egypt. Then, after their return,
He bids them go to Nazareth. But before this, they were
not warned of God to go thither, but yearning after their
native place, they did so of their own accord. For since
they had gone up for no other cause but on account of the
taxing, and had not so much as a place where to stay, when
they had fulfilled that for which they had come up, they
went down to Nazareth.
[6.] We see here the cause why the Angel also, putting them
at ease for the future, restores them to their home. And not
even this simply, but he adds to it a prophecy, That it might
be fulfilled, saith he, which was spoken by the Prophets, He
shall be called a Nazarene.
And what manner of Prophet said this ? Be not curious,
nor overbusy. For many of the prophetic writings have been
lost ; and this one may see from the history of the Chronicles".
For being negligent, and continually falling into ungodliness,
some they suffered to perish, others they themselves brought
up and cut to pieces. The latter fact Jeremiah relates2; the3 Jer.
former, he who composed the fourth book of Kings, saying, '
that after3 a long time the book of Deuteronomy was hardly *2Kings
found, buried somewhere and lost. But if, when there was &0'.
no Barbarian there, they so betrayed their books, much more
when the Barbarians had overran them. For as to the fact,
that the Prophet had foretold it, the Apostles themselves in
many places call Him a Nazarene4- 4 see
Acts 2
" Was not this then," one may say, " casting a shade over 22; 3 ti
the Prophecy touching Bethlehem?" By no means: rather*' ™>
6, 14 ;
&c.
c See 2 Chron. 9, 29. where it is said Shilonite; and in the Visions of Iddo the
that certain of the A cts of Solomon were Seer against Jeroboam the son of Nebat.
written in the Book of Nathan the Pro- See also ibid. 12, 15. and 13, 22.
phet, and in the Prophecy of Ahijah the (

126 Christ at Nazareth, a warning against Pride of Birth.
Homil. this very fact was sure greatly to stir up men, and to awaken
6^; them to the search of what was said of Him. Thus, for
-~L~ example, Nathanael too enters on the enquiry concerning
Him, saying, Can there any good thing come out qf Naza-
• John l, reth ' ? For the place was of little esteem ; or rather not that
4' "' place only, but also the whole district of Galilee. Therefore
the Pharisees said, Search and look, for out of Galilee ariseth
2 John 7, no Prophet2. Nevertheless, He is not ashamed to be named
52- even from thence, signifying that He needs not ought of
the things of men ; and His disciples also He chooses out of
Galilee ; eveiy where cutting off the pretexts of them who
are disposed to be remiss, and giving tokens that we have no
need of outward things, if we practise virtue. For this
cause He doth not choose for Himself so much as a house ;
for the Son of man, saith He, hath not where to lay His
3Matt.8, head 3 ; and when Herod is plotting against Him, He fleeth,
20" and at His birth is laid in a manger, and abides in an inn,
and takes a mother of low estate ; teaching us to think no
such thing a disgrace, and from the first outset trampling
under foot the haughtiness of man, and bidding us give our
selves up to virtue only.
[7.] For why dost thou pride thyself on thy country, when
I am commanding thee to be a stranger to the whole world ?
(so He speaks ;) when thou hast leave to become such as
that all the universe shall not be worthy of thee ? For
these things are so utterly contemptible, that they are not
thought worthy of any consideration even amongst the Philo
sophers of the Greeks, but are called Externals, and occupy
the lowest place.
" But yet Paul," one may say, " allows them, saying on
this wise, As touching the election, they are beloved for the
4 Rom. Father's sake*." But tell -me, when, and of what things was he
discoursing, and to whom ? Why, to those of Gentile origin,
who were puffing themselves up on their faith, and exalting
themselves against the Jews, and so breaking them off the
more : to quell the swelling pride of the one, and to win
over the others, and thoroughly excite them to the same
emulation. For when he is speaking of those noble and
great men,, hear how he saith, They that say these things,
shew plainly that they seek a country: and truly if they had

11,28.

Children must not depend on their Parents' Goodness. 127
been mindful of that from whence they came out, they might Matt.
have had opportunity to have returned : but now they desire IL 23'
another, a better country1. And again, Tliese all died in ' Heb.
faith, not having obtained the promises, but having seen \l5' 14'
them afar off, and embraced them2. And John too said'iHeb. 11 13
unto those that were coming to him, Think not to say, We
have Abraham to our father3. And Paul again, For they 'Matt.
are not all Israel, which are of Israel ; neither they, which '
are the children qf the flesh, are they the children of God*. 4Rom.
For what were the sons of Samuel advantaged, tell me, by '
their father's nobleness, when they were not heirs of their
father's virtue ? And what profit had Moses' sons, not having
emulated his perfection ? Therefore neither did they inherit
the dominion ; but whilst they enrolled him as their father,
the rule of the people passed away to another, to him who
had become his son in the way of virtue. And what
harm was it to Timothy, that he was of a Greek father ? Or
what on the other hand again was Noah's son profited by
the virtue of his father, when he became a slave instead of
free ? Seest thou, how little the nobleness of a father avails
his children in the way of advocacy ? For the wickedness of
Ham's disposition overcame the laws of nature, and cast him
not only out of the nobility which he had in respect of his
father, but also out of his free estate. And what of Esau ?
Was he not son of Isaac, and had he not his father to stand
his friend ? Yea, his father too endeavoured and desired that
he should partake of the blessings, and he himself for the
sake of this did all that was commanded him. Nevertheless,
because he was untoward', none of these things profited 5 ™*?ii
him ; but although he was by birth first, and had his father
on his side doing every thing for this object, yet not having
God with him, he lost all.
But why do I speak of men ? The Jews were sons of
God, and gained nothing by this their high birth. Now if a
man, having become a son of God, but failing to shew forth
an excellency meet for this noble birth, is even punished the
more abundantly; why dost thou bring me forward the
nobleness of ancestors remote or near? For not under
the old covenant only, but even under the new, one may find
this rule to have held. For as many as received Him, it is

128 We must not depend on our Wealth.
Homil. said, to them gave He power to become the sons qf God1.
j\ And yet many of these children Paul hath affirmed to be
ijohni', nothing profited by their father; For if ye be circumcised,
* Gal 5 saith he' Christ shal1 Profif y°u nothin9* And if Christ be
2. a' 'no help to those, who will not take heed to themselves, how
shall a man stand up in their behalf?
[8.] Let us not therefore pride ourselves either onhighbirth,
or on wealth, but rather despise them who are so minded :
neither let us be dejected at poverty. But let us seek that
wealth, which consists in good works; let us flee that poverty,
which causes men to be in wickedness, by reason of which
'Luke also that rich man was poor3; wherefore he had not at his
' ' command so much as a drop of water, and that, although he
made much entreaty. Whereas, who can be so poor amongst
us, [das to want water enough even for comfort ?] There is none
such. For even they that are pining with extreme hunger,
may have the comfort of a drop of water ; and not of a drop
only, but of refreshment too far more abundant. Not so that
rich man, but he was poor even to this degree: and what was
yet more grievous, he could not so much as soothe his poverty
from any source. Why then do we gape after riches, since
they bring us not into Heaven ?
For tell me, if any king among those upon earth had
said, It is impossible for him that is rich to be distinguished
at court, or to enjoy any honour ; would ye not have thrown
away eveiy one his riches with contempt? So then, if
they cast us out from such honour as is in the palaces
below, they shall be worthy of all contempt : but, when
the King of Heaven is day by day crying aloud and
saying, "It is hard, with them, to set foot on that sacred
threshold ;" shall we not give up all, and withdraw from our
possessions, that with boldness we may enter into the king
dom ? And of what consideration are we worthy, who are at
great pains to encompass ourselves with the thiugs that
obstruct our way thither; and to hide them not only in
chests, but even in the earth, when we might entrust them to
the guard of the very Heavens ? Since now surely thou art
doing the same, as if any husbandman, having gotten wheat,
d The words in brackets are omitted in several MSS.

Covetousness punished in this World. 129
wherewith to sow a rich land, was to leave the land alone, Matt.
and bury all the wheat in a pit ; so as neither to enjoy it IL 23-
himself, nor for the wheat to come to ought, but decay and
waste. But what is then common plea, when we accuse them of
these things ? It gives no little comfort, say they, to know
that all is laid up for us in safety at home. Nay, rather not
to know of its being laid up is a comfort. For even if thou
art not afraid of famine, yet other more grievous things, on
account of this store, must needs be a terror to thee : deaths,
wars, plots laid against thee. And if a famine should ever
befal us, the people again, constrained by the belly, takes
weapon in hand against thy house. Or rather, in so doing,
thou art first of all bringing Famine into our cities, and next
thou art forming for thine own house this gulph, more grievous
than Famine. For by stress of famine I know not any who
have come to a speedy end ; there being in fact many means
in many quarters which may be devised to assuage that evil :
but for possessions and riches, and the pursuits connected
with them, I can shew many to have come by their ruin,
some in secret, some openly. And with many such instances
the highways abound, with many the courts of law, and the
market-places. But why speak I of the highways, the courts
of law, and the market-places? Why, the very sea thou
mayest behold filled with their blood. For not over the land
only, as it seems, hath this tyranny prevailed, but over the
ocean also hath walked in festal procession with great excess.
And one makes a voyage for gold, another, again, is stabbed for
the same ; and the same tyrannical power hath made one a
merchant, the other a murderer.
What then can be less trust-worthy than Mammon ; seeing
that for his sake one travels, and ventures, and is slain ? But
who, it is said, will pity a charmer that is bitten with a ser- 'Ecclus.
pent1? For we ought, knowing its cruel tyranny, to flee that ' '
slavery, and destroy that grievous longing. " But how," saith
one, " is this possible ?" By introducing another longing,
the longing for Heaven. Since he that desires the Kingdom
will laugh covetousness to scorn ; he that is become Christ's
slave is no slave of Mammon, but rather his lord ; for him that
flieth from him, he is wont to follow, and to fly from him
K

130 Covetousness akin to Sensuality.
Homil. that pursues. He honours not so much his pursuer as his
IX"9' despiser ; no one doth he so laugh to scom, as them that
desire him ; nor doth he only laugh them to scorn, but wraps
round them also innumerable bonds.
Be it ours then, however late, to loose these grievous chains.
Why bring thy reasonable soul into bondage to brute matter,
to the mother of those untold evils? But, O the absurdity!
that while we are warring against it in words, it makes war
with us by deeds, and leads and carries us everywhere about,
insulting us as purchased with money, and meet for the lash ;
and what can be more disgraceful and dishonourable than
this ?
Again ; if we do not get the better of senseless forms of
matter, how shall we have the advantage of the incorporeal
Powers ? If we despise not vile earth and abject stones, how
shall we bring into subj ection the Principalities and Authorities'?
How shall we practise temperance ? I mean, if silver dazzle
and overpower us, when shall we be able to hurry by a fair
face ? For, in fact, some are so sold under this tyranny, as
be moved somehow even at the mere show of the gold, and
in playfulness to say, that the very eyes are the better for a
gold coin coming in sight. But make not such jests, whoever
thou art; for nothing so injures the eyes, both those of the
body and those of the soul, as the lust of these things. For
instance ; it was this grievous longing that put out the lamps
of those Virgins, and cast them out of the bride-chamber.
This sight, which (as thou saidst) " doeth good to the eyes,"
suffered not the wretched Judas to hearken unto the Lord's
voice, but led him even to the halter, made him burst asunder
in the midst ; and, after all that, conducted him on to Hell.
What then can be more lawless than this ? what more hor
rible ? I do not mean the substance of riches, but the unseason
able and frantic desire of them ? Why, it even drops human
gore, and looks murder, and is fiercer than any wild beast,
tearing in pieces them that fall in its way, and what is much
worse, it suffers them not even to have any sense of being so
mangled. For reason would that those who are so treated
should stretch forth their hand to them that pass by, and call
them to their assistance ; but these are even thankful for such
rendings of their flesh, than which what can be more wretched?

Prayer against Covetousness. 131
Let lis then, bearing in mind all these things, flee the Matt.
incurable disease ; let us heal the wounds it hath made, and — — '-
withdraw ourselves from such a pest : in order that both
here we may five a secure and untroubled life, and attain to
the future treasures ; [£unto which God grant that we may all
attain,] by the grace and love towards man of our Lord
Jesus Christ, with whom unto the Father together with the
Holy Ghost be glory, might, honour, now and ever, and
world without end. Amen.
' Om. in one or two manuscripts.

K2

132 Meaning of the Phrase, In those Days.

HOMILY X.

Matt. iii. 1, 2.
In those days cometh John the Baptist, preaching in the
wilderness of Judasa, and saying, Repent ye: for the
Kingdom of Heaven is at hand.
Homil. How in those days? For not then, surely, when He
^ was a child, and came to Nazareth, but thirty years after,
John cometh; as Luke also testifies. How then is it
said, in those days ? The Scripture is always wont to use this
manner of speech, not only when it is mentioning what occurs
in the time immediately after, but also of things which are to
come to pass many years later. Thus also, for example, when
His disciples came unto Him as He sat on the mount of
Olives, and sought to learn about His coming, and the taking
1 Matt, of Jerusalem l : and yet ye know how great is the interval
between those several periods. I mean, that having spoken
of the subversion of the mother city, and completed His
discourse on that subject, and being about to pass to that on
the consummation, he inserted, " Then shall these things
"Matt, also come to pass2;" not bringing together the times by the
word then, but indicating that time only in which these
things were to happen. And this sort of thing he doth now
also, saying, In those days. For this is not put to signify
the days that come immediately after, but those in which
these things were to take place, which he was preparing to
relate. " But why was it after thirty years," it may be said, " that
Jesus came unto His Baptism ?" After this baptism He was
thenceforth to do away with the Law : wherefore even until
this age, which admits of all sins, He continues fulfilling it

24, 23.

Why our Lord came to St. John's Baptism. 133
all ; that no one might say, that because He Himself could Matt.
not fulfil it, He did it away. For neither do all passions '1>2'
assail us at all times ; but while in the first age of life there
is much thoughtlessness and timidity, in that which comes
after it, pleasure is more vehement, and after this again the
desire of wealth. For this cause he awaits the fulness of His
adult age, and throughout it all fulfils the Law, and so comes
to His Baptism, adding it as something which follows upon
the complete keeping of all the other commandments.
To prove that this was to Him the last good work of those
enjoined by the Law, hear His own words; For thus it
becometh us to fulfil all righteousness1. Now what He saith ' Matt
is like this : " We have performed all the duties of the Law, 3' 15'
we have not transgressed so much as one commandment.
Since therefore this only remains, this too must be added,
and so shall we fulfil all righteousness." For He here calls
by the name of righteousness, the full performance of all
the commandments.
[2.] Now that on this account Christ came to His Baptism,
is from this evident. But wherefore was this Baptism devised
for Him ? For that not of himself did the son of Zacharias
proceed to this, but of God who moved him, — this Luke
also declares, when he saith, The word of the Lord came
unto him*, that is, His commandment. And he himself too * Luke
saith, He that sent me to baptize with water, the same said '
to me, Upon Whom thou shalt see the Spirit descending
like a dove, and remaining on- Him, the same is He which
baptizeth with the Holy Ghost3. Wherefore then was he 3i John
sent to baptize ? The Baptist again makes this also plain to '
us, saying, 7" knew Him not, but that He should be made
manifest to Israel, therefore am I come baptizing with
water *. 4 John
And if this was the only cause, how saith Luke, that he ' '
came into the country about Jordan, preaching the baptism
of repentance for the remission of sins'? And yet it had 5 Luke
not remission, but this gift pertained unto the Baptism that3> 3-
was given afterwards; for in this we are buried with Him6, sqoI.
and our old man was then crucified with Him, and before 2> 12<
, , . . in Rom.
the Cross there doth not appear remission any where ; for 6, 4.
every where this is imputed to His Blood. And Paul too

134 Relation of Si. John's Baptism to Remission of Sins.
Homil. saith, But ye are washed, but ye are sanctified, not by the
*• Baptism of John, but in the name of our Lord Jesus Christ,
TTSo7. and by the Spirit of our God'. And elsewhere too he saith,,
6> "• John verily preached a Baptism of repentance, (he saith not
" of remission,") that they should believe on Him that should
"Acts come after him*. For when the Sacrifice was not yet offered,
19' 4* neither had the Spirit yet come down, nor sin was put away,
nor the enmity removed, nor the curse destroyed ; how was
remission to take place ?
What means then, for the remission of sins? •
The Jews were senseless, and had never any feeling of
their own sins, but while they were justly accountable for
the worst evils, they were justifying themselves in every
respect; and this more than any thing caused their de
struction, and led them away from the faith. This, for
example, Paul himself was laying to their charge, when he
said, that they being ignorant of God's righteousness,
and going about to establish their own, had not sub-
3 Kom. mitted themselves unto the righteousness qf God3- And
* Kom aSain : 4 Wnat shaM we say then ^ Tnat iJie Gentiles,
9, 30— which followed not after righteousness, have attained5 to
«x»ri- righteousness; but Israel, which followed after the law of
i.*jht righteousness, haih not attained'' unto the law of righteous'
"'"'" ness. Wherefore? Because they sought it not by faith, but
as it were by works.
Since therefore this was the cause of their evils, John
cometh, doing nothing else but bringing them to a sense of
their own sins. This, among other things, his very garb
declared, being that of repentance and confession. This was
indicated also by what he preached ; for nothing else did he
'Matt, say, hut bring forth fruits meet for repentance"1. Forasmuch
3' then as their not condemning their own sins, as Paul also
hath explained, made them start off from Christ, while their
coming to a sense thereof would set them upon longing to
seek after their Redeemer, and to desire Remission; this
John came to bring about, and to persuade them to repent ;
not in order that they might be punished, but that having
become by repentance more humble, and condemning them
selves, they might hasten to receive remission.
But let us see how exactly he hath expressed it: how,

St. John's Baptism a Preparation for Christ's. 135
having said, that he came preaching the baptism of repent- Matt.
ance in the wilderness of Judcea, he adds, for remission, as ni I'2'
though he said, For this end he exhorted them to confess
and repent of their sins ; not that they should be punished,
but that they might more easily receive the subsequent re
mission. For had they not condemned themselves, they
could not have sought after His Grace; and not seeking,
they could not have obtained remission.
Thus that Baptism led the way for this; wherefore also
he said, that they should believe on Him which should come
after him ' ; together with that which hath been mentioned ' Acts
setting forth this other cause of His Baptism. For neither19'4,
would it have been as much for him to have gone about to
then houses, and to have led Christ around, taking Him by
the hand, and to have said, " Believe in This Man ;" as for
that Blessed Voice to be uttered, and all those other things
performed in the presence and sight of all.
On account of this He cometh to the Baptism. Since in
fact both the credit of him that was baptizing, and the purport
of the thing itself, was attracting the whole city, and calling
it unto Jordan ; and it became a great spectacle 2. * 4far;».
Therefore he humbles them also when they are come,
and persuades them, to have no high fancies about themselves;
shewing them liable to the utmost evils, unless they would
repent, and leaving their forefathers, and all vaunting in them,
would receive Him that was coming.
Because in fact the things concerning Christ had been up to
that time veiled, and many thought He was dead, owing to
the massacre which took place at Bethlehem. For though at
twelve years old He discovered Himself, yet did He also
quickly veil Himself again. And for this cause there was
need of that splendid exordium and of a loftier beginning.
Wherefore also then for the first time he with clear voice
proclaims things which the Jews had never heard, neither
from prophets, nor from any besides; making mention of
Heaven, and of the kingdom there, and no longer saying
any thing touching the earth.
But by the kingdom in this place he means His former
and His last advent.

136 Natural Effect of St. John's Preaching on the Jews :
Homil. [3.] " But what is this to the Jews ?" one may say, " for
——they know not even what thou sayest." " Why, for this
cause," saith he, " do I so speak, in order that being roused
by the obscurity of my words, they may proceed to seek
Him, whom I preach." In point of fact, he so excited them
with good hopes when they came near, that even many pub
licans and soldiers enquired what they should do, and how
they should direct their own life ; which was a sign of being
thenceforth set free from all worldly things, and of looking to
i hi,e,. other greater objects, and of foreboding1 things to come. Yea,
w'u" for all, both the sights and the words of that time, led them
unto lofty thoughts.
Conceive, for example, how great a thing it was to see a
man after thirty years coming down from the wilderness,
being the son of a chief priest, who had never known the
common wants of men, and was on every account venerablej
and had Isaiah with him. For he too was present, pro
claiming him, and saying, " This is he who I said should
come crying, and preaching throughout the whole wilderness
with a clear voice." For so great was the earnestness of the
Prophets touching these things, that not their own Lord
only, but him also who was to minister unto. Him, they
proclaimed a long time beforehand, and they not only
mentioned him, but the place too in which he was to
abide, and the manner of the doctrine which he had to
teach when he came, and the good effect that was produced
by him.
See, at least, how both the Prophet and the Baptist go
upon the same ideas, although not upon the same words.
Thus the Prophet saith, that he shall come saying, Prepare
* Is. 40, ye the way of the Lord, make his paths straight'2. And he
himself when he was come said, Bring forth fruits meet for
3 Mat.3, repentance1, which corresponds with, Prepare ye the way of
the Lord. Seest thou that both by the words of the Prophet,
and by his own preaching, this one thing is manifested
alone ; that he was come, making a way and preparing
beforehand, not bestowing the Gift, which was the Remission,
but ordering in good time the souls of such as should receive
the God of all ?
But Luke expresses somewhat further : not repeating the

especially as compared with Isaiah's Prophecy. 137
exordium, and so passing on, but setting down likewise all Matt.
the Prophecy. For every valley, saith he, shall be filled ; IIL1'2,
and every mountain and hill shall be brought low ; and the
crooked shall be made straight, and the rough ways smooth ;
and all flesh shall see the salvation of God1. Dost thou'Luke3,
perceive how the Prophet hath anticipated all by his words ; 5" 6'
the concourse of the people, the change of things for the
better, the easiness of that which was preached, the first
cause of all that was occurring, even if he hath expressed it
rather as in figure, it being in truth a prophecy which he
was uttering ? Thus, when he saith, Every valley shall be
filled, and every mountain and hill shall be brought low,
and the rough ways shall be made smooth ; he is signifying
the exaltation of the lowly, the humiliation of the self-willed^
the hardness of the Law changed into easiness of faith.
For " it is no longer toils and labours," saith he, but
grace, and forgiveness of sins, affording great facility of
salvation. Next he states the cause of these things, saying,
All flesh shall see the salvation of God; no longer Jews and
Proselytes only, but also all earth and sea, and the whole
race of men. • Because by the crooked things he signified our
whole corrupt life, publicans, harlots, robbers, magicians, as
many as having been perverted before afterwards walked in
the right way: much as He Himself likewise said, publicans
and harlots go into the kingdom of God before you'1, because2 Mat.
they believed. And in other words also again the Prophet21'31,
declared the selfsame thing, thus saying, Then icolves and
lambs shall feed together3- For like as here by the hills and3 Is- 11,
valleys he meant that incongruities of character* are blended 4 'Tj hi-
into one and the same evenness of self-restraint, so also there, f^-'J
i . , TBV Y\@OVi
by the characters of the brute animals indicating the different
dispositions of men, he again spoke of their being linked
in one and the same harmony of godliness. Here also, as
before, stating the cause. That cause is, There shall be He
that riseth to reign over the Gentiles, in Him shall the Gentiles
trust5: much the same as here too he said, All flesh shall5 Is. n,
see the salvation of God, every where declaring that the1^866
power and knowledge of these our Gospels would be poured Rom-
out to the ends of the world, converting the human race, '

138 Particulars of the Baptist's Austerity.
Homil. from a brutish disposition and a fierce temper to some-
3 4 thing very gentle and mild.
v[im [4.] And the same John had his raiment of cameVs hair,
and a leathern girdle about his loins.
Observe, how the Prophets foretold some things, others
they left to the Evangelists. Wherefore also Matthew both
sets down the prophecies, and adds his own part, not
accounting even this superfluous, to speak of the dress of the
righteous man.
For indeed it was a marvellous and strange thing to
behold so great austerity in a human frame: which thing
also particularly attracted the Jews, seeing in him the great
Elijah, and guided by what they then beheld, to the memory
of that blessed man ; or rather, even to a greater astonishment.
For the one indeed was brought up in cities and in houses,
the other dwelt entirely in the wilderness from his very
swaddling clothes. For it became the forerunner of Him
who was to put away all the ancient ills, the labours, for
example, the curse, the sorrow, the sweat ; himself also to
have certain tokens of such a Gift, and to come at once
to be above that condemnation. Thus he neither ploughed
land, nor opened furrow, he ate not his bread by the sweat
of his face, but his table was hastily supplied, and his
clothing more easily furnished than his table, and his lodging
yet less troublesome than his clothing. For he needed
neither, roof, nor bed, nor table, nor any other of these
things, but a kind of Angel's life in this our flesh did he
exhibit. For this cause his very garment was of hair, that by
his dress he might instruct men to separate themselves from
all things human, and to have nothing in common with the
earth, but to hasten back to their earlier nobleness, wherein
Adam was before he wanted garments or robe. Thus that
garb bore tokens of nothing less than a kingdom, and of
repentance. And do not say to me, " Whence had he a garment of hair
and a girdle, dwelling as he did in the wilderness ?" For if
thou art to make a difficulty of this, thou wilt also enquire
into more things besides ; how in the winters, and how in
the heats of summer, he continued in the wilderness, and this

The Baptist, an Example of Counsels of Perfection. 139
with a delicate body, and at an immature age ? how the Matt.
nature of his infant flesh endured such great inconstancy of — —

weather, and a diet so uncommon, and all the other hardships
arising from the wilderness ?
Where now are the philosophers of the Greeks, who at
random and for nought emulated the shamelessness of the
Cynics ? (for what is the profit of being shut up in a tub, and
afterwards running into such wantonness ?) they who en
compassed themselves with rings and cups, and men servants
and maid servants, and with much pomp besides, falling into
either extreme. But this man was not so ; but he dwelt in
the wilderness as in Heaven, shewing forth all strictness of
self-restraint. And from thence, like some Angel from
Heaven, he went down unto the cities, being a champion of
godliness, and a crowned victor over the world, and a
Philosopher of that Philosophy which is worthy of the
Heavens. And these things were, when sin was not yet put
away, when the law had not yet ceased, when death was not
yet bound, when the brazen gates were not yet broken up,
but while the Ancient Polity still was in force.
Such is the nature of a noble and thoroughly vigilant soul,
for it is every where springing forward, and passing beyond
the limits set to it; as Paulc also did with respect to the
New Polity.
But why, it may be asked, did he use a girdle with his
raiment ? This was customary with them of old time, before
men passed into this soft and loose kind of dress. Thus, for
instance, both Peter1 appears to have been girded, and 'John
Paul; for it saith, the man that owneth this girdle*. Andante
Elijah3 too was thus arrayed, and every one of the samts»22^jn'g
because they were at work continually, labouring and i, 8.
busying themselves either in joumeyings, or about some
other necessary matter; and not for this cause only, but
also with a view of trampling under foot all ornaments, and
practising all austerity. This very kind of thing accordingly
Christ declares to be the greatest praise of virtue, thus saying,
c As in refusing to be supported (in of his views in so doing, 1 Cor. ix.
several cases) by those to whom he especially towards the end of the chap-
preached the Gospel. See his account „ter.

140 Result of St. John's Preaching on the Jews.
Homil. What went ye out for to see ? a man clothed in soft
4^6. raiment ? behold, they that wear soft clothing are in kings'
i Mat. houses l.
n> 8- But if he, who was so pure, and more glorious than tha
Heaven, and above all Prophets, than whom none greater
was bom, and who had such great boldness of speech, thus
exercised himself in austerity, scorning so exceedingly all
dissolute delicacy, and training himself to this hard life;
what excuse shall we have, who after so great a benefit, and
the unnumbered burthens of our sins, do not shew forth so
VZeuoXc- much as the least part of his penance2, but are drinking
9""'** and surfeiting, and smelling of perfumes, and in no
better trim than the harlot women on the stage, and are by all
means softening ourselves, and making ourselves an easy
prey to the devils ?
ver.5,6. [5.] Then went out to him all Judma, and Jerusalem, and
all the region round about Jordan, and were baptized of him,
confessing their sins.
Seest thou how great power was in the coming of the
Prophet? how he stirred up all the people? how he led them
to a consideration of their own sins ? For it was indeed
worthy of wonder to behold him in human form shewing
forth such things and using so great freedom of speech, and
rising up in condemnation of all as children, and having his
great Grace beaming out from his countenance. And moreover
the appearance of a Prophet after the great interval of time
contributed to their amazement, because the gift had failed
them, and returned to them after a long time. And the
nature of his preaching too was strange and unusual. For
they heard of none of those things to which they were
accustomed ; such as wars and battles and victories below,
and famine and pestilence, and Babylonians and Persians,
and the taking of the city, and the other things with which
they were familiar, but of Heaven and of the Kingdom there,
and of the punishment in Hell. And it was for this cause,
let me add, that although they that committed revolt in the
3 Acts 5, wilderness, those in the company of Judas, and of Theudas*,
had been all of them slain no great while before, yet they
were not the more backwardpto go out thither. For neither

The Approach <tf the End, a Reason for Self-denial. 141
was it for the same objects that he summoned them, as Matt.
for dominion, or revolt, or revolution ; but in order to lead II1- 4'
them by the hand to the Kingdom on high. Wherefore
neither did he keep them in the wilderness to take them
about with him, but baptizing them, and teachiug them the
rules concerning self-denial, he dismissed them; by all
means instructing them to scorn whatever things are on
earth, and to raise themselves up to the things to come, and
press on every day.
[6.] This man then let us also emulate, and forsaking luxury
and drunkenness let us go over unto the life of restraint.
For this surely is the time of confession both for the un
initiated and for the baptized ; for the one, that upon their
repentance they may partake of the sacred Mysteries ; for
the others, that having washed away their stain after Baptism,
they may approach the Table with a clean conscience. Let
us then forsake this soft and effeminate way of living. For
it is not, it is not possible at once both to do penance1 and to Ml^oXn-
live in luxury. And this let John teach you by his raiment, »""'"'•
by his food, by his abode. What then ? dost thou require
us, you may say, to practise such self-restraint as this ? I do
not require it, but I advise and recommend it. But if this
.be not possible to you, let us at least, though in cities, shew
forth repentance, for the judgment is surely at our doors.
But even if it were further off, we ought not even so to be
emboldened, for the term of each man's life is the end of the
world virtually to him that is summoned. But that it is
even at the doors, hear Paul saying, The night is far spent,
the day is at hand 2; and again, He that cometh will come, 2 Rom.
and will not tarry3- >Heb
For the signs too are now complete, which announce that 10, 37.
day. For this Gospel of the Kingdom, saith He, shall be
preached in all the world for a witness unto all nations ;
and then shall the end come*. Attend with care to what4 Mat.
is said. He said not, " when it hath been believed by all ' '
men," but " when it hath been preached to all." For this
cause he also said, for a witness to the nations, to shew,
that He doth not wait for all men to believe, and then for
Him to come. Since the phrase, for a witness, hath this

142 Efforts of rare Goodness, a great Part of Penance.
Homil. meaning, " for accusation," "for reproof," "for condemnation
6^. or" tnem that have not believed."
But we, while hearing these things and seeing them,
slumber, and see dreams, sunk in a lethargy, as in some very
deepest night. For the things present are nothing better
than dreams, whether they be prosperous, or whether they
be painful. Wherefore I entreat you now at length to be
awakened, and to look another way, unto the Sun of Righte
ousness. For no man while sleeping can see the Sun, nor
delight his eyes with the beauty of its beams ; but whatever
he may see, he beholds all as in a dream. For this cause
we need much penance, and many tears ; both as being in a
state of insensibility while we err, and because our sins are
great, and beyond excuse. And that I lie not, the more part
of them that hear me are witnesses. Nevertheless, although
they be beyond excuse, let us repent, and we shall receive
crowns. [7.] But by repentance I mean, not only to forsake our former
evil deeds, but also to shew forth good deeds greater than
1 Mat.3, those. For, bring forth, saith he, fruits meet for repentance1.
8 But how shall we bring them forth. If we do the opposite
things: as for instance, hast thou seized by violence the goods
of others? henceforth give away even thine own. Hast
thou been guilty of fornication for a long time ? abstain even
from thy wife for certain appointed days ; exercise continence,
Hast thou insulted and stricken such as were passing
by ? Henceforth bless them that insult thee, and do good
to them that smite thee. For it sufficeth not for our health
to have plucked out the dart only, but we must also apply
remedies to the wound. Hast thou lived in self-indulgence,
and been drunken in time past ? Fast, and take care to drink
water, in order to destroy the mischief that hath so grown
up within thee. Hast thou beheld with unchaste eyes beauty
that belonged to another? Henceforth do not so much as
look upon a woman at all, that thou mayest stand in more
3 Ps. 34, safety. For it is said, Depart from evil, and do good * ; and
again, Make thy tongue to cease from evil, and thy lips that
> Ps.34, they speak no guile3. "But tell me the good too." Seek
Peace, and pursue it : I mean not Peace with man only, but

God answers not, that we may persevere* 143
also Peace with God. And he hath well said, pursue her: Matt.
for she is driven away, and cast out ; she hath left the earth, n1, 4-
and is gone to sojourn in Heaven. Yet shall we be able to
bring her back again, if we will put away pride and boasting,
and whatsoever things stand in her way, and will follow this
temperate and frugal life. For nothing is more grievous than
wrath and fierce anger. This renders men both puffed up
and servile, by the former making them ridiculous, by the
other hateful; and bringing in opposite vices, pride and
flattery, at the same time. But if we will cut off the greedi
ness of this passion, we shall be both lowly with exactness,
and exalted with safety. For in our bodies too all distempers
arise from excess ; and when the elements thereof leave their
proper limits, and go on beyond moderation, then all these
countless diseases are generated, and grievous kinds of death.
Somewhat of the same kind one may see take place with
respect to the soul likewise.
[8.] Let us therefore cut away excess, and drinking the salu
tary medicine of moderation, let us abide in our proper tem
perament, and give careful heed to our prayers. Though we
receive not, let us persevere that we may receive ; and if we
do receive, then because we have received. For it is not at
all His wish to defer giving, but by such delay He is con
triving for us to persevere. With this intent He doth also
lengthen out" our supplication, and at times permits a
temptation to come upon us, that we may continually flee
for refuge unto Him, and where we have fled for refuge, may
there abide. Thus also do affectionate fathers act, and
mothers that love their children ; when they see their little
children forsake then society, and playing with those of their
own age, they cause their servants to enact many fearful
things, that by such fear they may be constrained to flee for
refuge to their mother's bosom. Even so doth God oftentimes
hold out some kind of threat; not that He may bring it upon
us, but that He may draw us unto HimseE At any rate,
" irifritmu, used as in the word Reliq.. Sacr. i. 397, &c St. Irenasus,
t*Uhn$, superpositio, which was a kind St. Dionys. Alex, and S. Epiphanius,
of technical word in the Church for the as quoted by him.
prolongation of » fast. See Kouth,

144 The Saints kept waiting, to teach us Patience.
Homil. when we return, he doth away with our fear at once ; since
— '— - assuredly, if we were alike in temptations and at ease, there
would have been no need of temptations.
But why do I speak of us ? Since even to those Saints of old
great was the lesson of moderation hence derived. For this
cause the Prophet too saith, It is good for me that Tliou hast
1 Psalm humbled me1. And He Himself likewise said to the Apostles,
"John ^n lhe world ye shall have tribulation*. And Paul signifies
16, 33. this self-same thing, when he saith, There was given to me a
3 2 Cor. thorn in the flesh, the messenger of Satan to buffet me3.
Wherefore also when he sought to be delivered from the
temptation, he obtained it not, by reason of the great benefit
thence ensuing. And if we should go over the whole life of
David, we shall find him more glorious in his dangers ; both
himself and all the others that were like him. For so Job at
that season shone forth the more abundantly, and Joseph
too in this way became the more approved, and Jacob also,
and his father likewise, and his father's father; and all as
many as ever put on crowns of peculiar glory, it was by
tribulations and temptations that they first won their crowns,
then had their names recited.
Being conscious of all these things, according to the wise
* Ecclus. saying, let us not make haste in time of trouble*, but let us
teach ourselves one thing only, how to bear all nobly, and
not to be curious or inquisitive about any of the things that
are coming to pass. For to know when our tribulations should
be done away, belongs to God who permits them to befal us;
but to bear them, brought upon us, with all thankfulness, all
that is the work of a good disposition on our part; and if
this be so, then all our blessings will follow. In order therefore
that these may follow, and that we may become better
approved here, and more glorious in that world; let us
submit to all, whatever may be brought upon us, for all thanking
Him who knows what is good for us better than we do, and
loves us more ardently than those who gave us birth. And
let both these considerations be a charm for us to chant to
ourselves in every terror that occurs, that so we may quell
our despondency, and in all things glorify Him, who on our
behalf doeth and ordereth all, even God.

Conclusion. 145
For so we shall both easily repulse all hostile devices, and Matt.
attain unto the incorruptible crowns : by the grace and 4_g
love towards man of our Lord Jesus Christ, with Whom be
unto the Father glory, might, and honour, together with the
Holy Ghost, now, and always, even for ever and ever.
Amen.

1 ^Contrast ofthePhariseesandPeoplein respectoflheBaptist.

HOMILY XL

Matt. iii. 7.
But when he saw many of the Pharisees and Sadducees come
to his baptism, he said unto them, O generation of vipers,
who hath warned you to flee from the wrath to come ?
Homil. How then doth Christ say, that they did not believe
X1, John1 ? Because this was not believing, to decline receiving
20 5. Him whom he preached. For so they thought they regarded
their Prophets and their Lawgiver, nevertheless He said
they had not regarded them, forasmuch as they received not
Him, that was foretold by them. For if ye had believed
» John Moses, saith He, ye would have believed Me*- And after
5' 46, this again, 'being asked by Christ, The Baptism of John,
3 Matt, whence is it3? they said, If we shall say, Of earth, we fear
26' " the people; if we shall say, From heaven, He will say unto
us, How then did ye not believe him ?
So that from all these things it is manifest, that they came
indeed and were baptized, yet they did not abide in the
belief of that which was preached. For John also points
out their wickedness, by their sending unto the Baptist, and
saying, Art thou Elias? Art thou Christ? wherefore he also
* John added, they which were sent were of the Pharisees* -
1,24. « What then? were not the multitudes also of this same
mind ?" one may say. Nay, the multitudes in simplicity of
mind had this suspicion, but the Pharisees, wishing to lay
hold of Him. For since it was acknowledged that Christ
comes out of the village of David, and this man was of the
tribe of Levi, they laid a snare by the question, in order that

His Plainness : discerning of Spirits : mixture of Praise. 147
if he should say any such thing they might quickly come Matt.
upon him. This at any rate he hath declared by whatiil-L
follows; for on his not acknowledging any of the things
which they expected, even so they take hold of him, saying,
Why baptizest thou then, if thou be not the Christ ' ? ' J°nn
And to convince thee that the Pharisees came with one '
mind, and the people with another, hear how the Evangelist
hath declared this too; saying of the people, that they came v. 6.
and were baptized of him', donfessing their sins; but con
cerning the Pharisees, no longer like that, but that when he
saw many of the Pharisees and Sadducees coming, he said,
O generation of vipers, who hath warned you to flee from
the wrath to come? O greatness of mind! How doth he
discourse unto men ever thirsting after the blood of the
Prophets, and in disposition no better than serpents ! how
doth he disparage both themselves and their progenitors
with all plainness !
[2.] " Yea," saith one ; " he speaks plainly enough, but the
question is if there be any reason in this plainness. For
he did not see them sinning, but in the act of change ;
wherefore they did not deserve blame, but rather praise
and approbation, for having left city and houses, and making
haste to hear his preaching."
What then shall we say ? That he had not things present,
and even now doing, in his view, but he knew the secrets of
their mind, God having revealed this. Since then they were
priding themselves on their forefathers, and this was like to
prove the cause of their destruction, and was casting them
into a state of carelessness, he cuts away the roots of their
pride. For this cause Isaiah also calls them, rulers of
Sodom, and people of Gomorrah2; and another Prophet 2 is. l,
saith, Are ye not as children of the Ethiopians3; and all 3 Amos
withdraw them from this way of thinking, bringing down 9, 7.
their pride, which had caused them ivnnumbered evils.
a But the Prophets," you will say, " naturally did so ; for
they saw them sinning : but in this case, with what view and
for what cause doeth he the same, seeing them obey him ?"
To make them yet more tender-hearted.
But if one accurately mark his words, he hath also
tempered his rebuke with commendation. For he spake
l2

148 The Baptisfs Warnings: his Call to Repentance:
Homil. these things, as marvelling at them, that they were become
^\\ able, however late, to do what seemed almost an impossibility
~~ ' '' — for them. His rebuke, you see, is rather that of one bringing
them over, and working upon them to arouse themselves.
For in that he appears amazed, he implies both their former
wickedness to be great, and their conversion marvellous and
beyond expectation, Thus, " what hath come to pass,"
saith he, " that being children of those men, and brought
up so badly, they have repented? Whence hath come so
great a change ? Who hath softened down the harshness of
their spirit ? Who corrected that which was incurable ?"
And see how straightway from the beginning he alarmed
them, by laying first, for a foundation, his words concerning
hell. For he spake not of the usual topics : " Who hath
warned you to flee from wars, from the inroads of the
barbarians, from captivities, from famines, from pestilences ?"
but concerning another sort of punishment, never before
made manifest to them, he was striking the first preparatory
note, saying thus, Who hath warned you to flee from the
wrath to come ?
And full well did he likewise call them, .generation qf
vipers. For that animal too is said to destroy the mother
that is in travail with her, and eating through her belly, thus
to come forth unto light; which kind of thing these men
also did, being murderers of fathers, and murderers of
• l Tim. mothers1, and destroying their instructors .with their own
1; 9' hands. [3.] However, he stops not at the rebuke, but introduces
advice also. For,
Bring forth, says he, fruits meet for repentance.
For to flee from wickedness is not enough, but you must
shew forth also great virtue. For let me not have that
contradictory yet ordinary case, that refraining yourselves for
a little while, ye return unto the same wickedness. For
we are not come for the same objects as the prophets before.
Nay, the things that are now are changed, and are more
exalted, forasmuch as the Judge henceforth is coming, His
very Self, the very Lord of the kingdom, leading unto greater
self-restraint, calling us to heaven, and drawing us upward
to those abodes. For this cause do I unfold the doctrine

his' Reference to Abraham. 149
also touching hell, because both the good things and the Matt.
painful are for ever. Do not therefore abide as ye are, IIL 9'
neither bring forward the accustomed pleas, Abraham, Isaac,
Jacob, the noble race of your ancestors."
And these things he said, not as forbidding them to say
that they were sprung from those holy men, but as forbidding
them to put confidence in this, while they were neglecting
the virtue of the soul ; at once bringing forward publicly
what was in their minds, and foretelling things to come.
Because after this they are found to say, We have Abraham
to our father, and were never in bondage to any man1. 'John
Since then it was this, which most of all lifted them up with 8' 33,
pride and ruined them, he first puts it down.
And see how with his honour paid to the Patriarch he
combines his correction touching these things. Namely,
having said, Think not to say, We have Abraham to our
father, he said not, " for the Patriarch shall not be able to
profit you any thing," but somehow in a more gentle and
acceptable manner he intimated the selfsame thing, by
saying, For God is able of these stones to raise up children to v. 9.
Abraham. Now some say, that concerning the Gentiles he saith
these things, calling them stones, metaphorically ; but I say,
that the expression hath also another meaning. But of what
kind is this? Think not, saith he, that if you should
perish, you would make the Patriarch childless. This is
not, this is not so. For with God it is possible, both out
of stones to give him men, and to bring them to that
relationship ; since at the beginning also it was so done.
For it was like the birth of men out of stones, when a
child came forth from that hardened womb.
This accordingly the Prophet also was intimating, when he
said, Look unto the hard rock, whence ye are hewn, and to
the hole qf the pit, whence ye are digged : look unto Abraham
your father, and unto Sarah that bare you2- Now of this2js 51
prophecy, you see, he reminds them, shewing that if at the x- 2.
heginning he made him a father, as marvellously as if he had
made him so out of stones, it was possible for this now also
to come to pass. And see how he both alarms them, and

150 How the Axe was laid to the Root of the Trees :
Homil. cuts them off: in that he said not, " He had already raised up,"
f^i lest they should despair of themselves, but that He "is able
~LJ~ to raise up :" and he said not, " He is able out of stones to
make men," but what was a much greater thing, " kinsmen
and children of Abraham."
Seest thou how for the time he drew them off from
their vain imagination about things of the body, and from
their refuge in their forefathers ; in order that they might
rest the hope of their salvation in their own repentance and
continence ? Seest thou how by casting out their carnal re
lationship, he is bringing in that which is of faith ?
[4.] Mark then how by what follows also he increases their
alarm, and adds intensity to their agonizing fear.
t. 10. For having said that God is able of these stones to raise
up children unto Abraham, he added, And now also the
axe is laid unto the root of the trees, by all means
making his speech alarming. For as he from his way
of life had much freedom of speech, so they needed his
1 zh'"- severe rebuke, having been left barren ' now for a long
l"T" time. For " why do I say" (such are his words) " that ye
are on the point of falling away from your relationship to the
Patriarch, and of seeing others, even those that are of stones,
brought in to your preeminence ? Nay, not to this point
only will your penalty reach, but your punishment will
proceed further. For now, saith he, the axe is laid unto the
root of the trees." There is nothing more terrible than this
2 Zech. turn of his discourse. For it is no longer a flying sickle*,
^'^•_ nor the taking doien of a hedge, nor the treading under foot
3 isaj. qf the vineyard1 ; but an axe exceeding sharp, and what is
s, 5. worse, it is even at the doors. For inasmuch as they con*
tinually disbelieved the Prophets, and used to say, Wliere
is the day of the Lord A ? and let the counsel qf the Holy One
' Is. 5, of Israel come, that we may know it *, by reason that it
19, was many years before what they said came to pass; to
lead them off from this encouragement also, he sets the
terrors close to them. And this he declared by saying now,
and by his putting it to the root. " For the space between
is nothing now," saith he, " but it is laid to the very root*"
* See Amos 5, 18; Jer. 17, 15; Ezek. 12, 22. 27.

Moral of its being only laid there, not yet smiting. 151
And he said not, " to the branches," nor " to the fruits," but Matt.
" to the root." Signifying, that if they were negligent, they IIL 10-
would have incurable horrors to endure, and not have so
much as a hope of remedy. It being no servant who is now
come, as those before Him were, but the very Lord of all,
bringing on them His fierce and most effectual vengeance.
Yet, although he hath terrified them again, he suffers
them not to fall into despair; but as before he said not
" He hath raised up," but " He is able to raise up children
to Abraham," (at once both alarming and comforting them ;)
even so here also he did not say that " it hath touched the
root," but "it is laid to the root, and is now hard by it,
and shews signs of no delay." However, even though He
hath brought it so near, He makes its cutting depend upon
you. For if ye change and become better men, this Axe will
depart without doing any thing ; but if ye continue in the
same ways, He will tear up the tree by the roots. And
therefore, observe, it is neither removed from the root, nor
applied as it is, doth it cut at all : the one, that ye may not
grow supine, the other to let you know that it is possible
even in a short time to be changed and saved. Wherefore
he doth also from all topics heighten their fear, thoroughly
awakening and pressing them on to repentance. Thus first
their falling away from their forefathers ; next, others being
introduced instead ; lastly, those terrors being at their doors,
the certainty of suffering incurable evils, (both which he
declared by the Root and the Axe,) was sufficient to rouse
thoroughly those even that were very supine, and to make
them full of anxiety. I may add, that Paul too was setting
forth the same, when he said, A short word1 will the Lord1 xSy»
make upon the whole world*. 9 2°™'
But be not afraid ; or rather, be afraid, but despair not.
For thou hast yet a hope of change ; the sentence is not
quite absolute5, neither did the Axe come to cut; (else what3**™-
hindered it from cutting, close as it was to the root?) but on "£-"''
purpose by this fear to make thee a better man, and toe*«™^
prepare thee to bring forth fruit. For this cause he added,
Therefore every tree, which bringeth not forth good fruit, v. 10.
is hewn down, and cast into the fire. Now by the word
every, he rejects again the privilege which they had from their

152 Promise of Deliverance by Christ's Baptism.
Homil. noble descent; " Why, if thou be Abraham's own descendant,"
5} 6. saith he, " if thou have thousands of patriarchs to enumerate,
thou wilt but undergo a double punishment, abiding unfruitful."
By these words he alarmed even publicans, the soldiers'
mind was startled by him, not casting them into despair, yet
ridding them of all security. For along with the terror, there
is also much encouragement in what he saith ; since by the
expression, which bringeth not forth good fruit, he signified
that what bears fruit is delivered from all vengeance.
[5. J " And how," saith one, " shall we be able to bring forth
fruil, when the edge is being applied, and the time so strait,
and the appointed season cut short ?" " Thou wilt be able,"
saith he, " for this fruit is not of the same kind as that of
common trees, waiting a long time, and in bondage to the
1 amy- necessities ' of seasons, and requiring much other management;
*"" but it is enough to be willing, and the tree at once hath put
forth its fruit. For not the nature of the root only, but also
the skill of the Husbandman contributes the most to that
kind of fruit-bearing."
For (let me add) on account of this, — lest they should say,
" Thou art alarming and pressing,, and constraining us, ap*
plying an axe, and threatening us with being cut down, yet
requiring produce in time of punishment," — he hath added, to
v, n. signify the ease of bearing that fruit, i" indeed baptize you
with water, but He that cometh after me is mightier than I,
the latchet of whose shoe I am not worthy to unloose ; He
shall baptize you with the Holy Ghost and with fire*:
implying hereby that consideration only is needed and faith,
not labours and toils ; and as it is easy to be baptized, so is
it easy to be converted, and to become better men. So
having stirred their mind by the fear of God's judgment, and
the expectation of His punishment, and by the mention of
the Axe, and by the loss of their ancestors, and by the bringing
in of those other children, and by the double vengeance of
cutting off and burning, and having by all means softened
their hardness, and brought them to desire deliverance from
so great evils ; then he brings in what he hath to say touch-
jng Christ ; and not simply, but with a declaration of His
t" v. 11. comp. Luke 3, 16,

Comparison of it with that of St. John. 153
great superiority. Then in setting forth the difference between Matt.
himself and Him, lest he should seem to say this out nfIIL n-
favour, he establishes the fact by comparison of the gifts
betowed by each of them. For he did not at once say, / am
not worthy to unloose the latchet of His shoe; but when he
had first set forth the little value of his own Baptism, and
had shewn that it hath nothing more than to lead them to
repentance, (for he did not say with water of remission, but of
repentance.) he sets forth Christ's also, which is full of the
Unspeakable Gift. Thus he seems to say, " Lest, on being told
that He cometh after me, thou shouldest despise Him as having
come later; leam thou the virtue of His Gift, and thou wilt
clearly know that I uttered nothing worthy nor great, when I
said, / am not worthy to unloose the latchet of His shoe. So
too when thou art told, He is mightier than I, do not think
I said this in the way of making a comparison. For I am not
worthy to be ranked so much as among His servants, no,
not even the lowest of His servants, nor to receive the least
honoured portion of His ministry." Therefore He did not
merely say, His shoes, but not even the latchet, which kind
of office was counted the last of all. Then to hinder thy
attributing what he had said to humility, he adds also the
proof from the facts : For He shall baptize you, saith he, with
the Holy Ghost and with fire.
[6.] Seest thou how great is the wisdom of the Baptist? how,
when He Himself is preaching, He saith every thing to alarm,
and fill them with anxiety ; but when He is sending men to
Him, whatever was mild and apt to recover them ; not bringing
forward the axe, nor the tree that is cut down and burnt, and
cast into the fire, nor the wrath to come ; but remission of
sins, and removing of punishment, and righteousness, and
sanctification, and redemption, and adoption, and brother
hood, and a partaking of the inheritance, and an abundant
supply of the Holy Ghost. For all these things he obscurely
denoted, when he said, He shall baptize you with the Holy
Ghost; at once, by the very figure of speech declaring the
abundance of the grace, (for he said not, " He will give you
the Holy Ghost," but He will baptize you with the Holy
Ghost;) and by the specification of fire on the other hand in
dicating the vehement and uncontrollable quality of His grace.

154 Why theGift of the Spirit was theflrst Doctrine mentioned.
Homil. Imagine only what sort of men it was meet for the hearers
f \ to become, when they considered that they were at once to
— ~ '" be like the Prophets, and like those great ones. For it was
on this account, you see, that he made mention at all of fire ;
that he might lead them to reflect on the memory of those
men. Because, of all the visions that appeared unto them,
I had almost said, the more part appeared in fire ; thus God
discoursed with Moses iu the bush, thus with all the people
i Ezek. in the mount Sinai, thus with Ezekiel on the Cherubim'.
J> 27- And mark again how he rouses the hearer, by putting
that first which was to take place after all. For the Lamb
was to be slain, and sin to be blotted out, and the enmity
to be destroyed, and the Burial to take place, and the
Resurrection, and then the Spirit to come. But none of
these tilings doth he mention as yet, but that first, which was
last, and for the sake of which all the former were done, and
which was fittest to proclaim His dignity ; so that when the
hearer should be told that he was to receive so great a Spirit,
he might search with himself, how and in what manner this
shall be, while sin so prevails; that finding him full of
thought and prepared for that lesson, he might thereupon
introduce what he had to say touching the Passion, no man
being any more offended, under the expectation of such a
Gift. Wherefore he again cried out, saying, Behold the Lamb of
God, ichich beareth the sin of the world "¦ He did not say,
" which remitteth," but, that which implies a more guardian
care, " which beareth it." For it is not all one, simply to
remit, and to take it upon Himself. For the one was to be
done without peril, the other with death.
2Johni, And again, he said, He is Son of God2. But not even
3i- this declared His rank openly to the hearers : (for they did
not so much as know yet how to conceive of Him as a true
Son:) but by so great a Gift of the Spirit that also was
established. Therefore the Father also in sending John gave
him, as you know, this as a first token of the dignity of Him
that was come, saying, Upon whom thou shalt see the Spirit
descending and remaining, the Same is He which baptizelh
c John 1 , 29. Engl, Vers, in marg.

That Gift, an Earnest of future Retribution, 155
with the Holy Ghost1- Wherefore himself too saith, I saw Matt.
and bare record that this is the Son of God ; as though the IIL 12,
one were to all time the clear evidence of the other. 33. 34. '
[7.] Then, as having uttered the gentler part of his message,
and soothed and relaxed the hearer, he again binds him up,
that he may not become remiss. For such was the nature
of the Jewish nation ; by all encouraging things they were
easily puffed up, and corrupted. Wherefore he again
adduces his terrors, saying,
Whose fan is in His hand. v. 12.
Thus, as before he had spoken of the punishment, so
here he points out the Judge likewise, and introduces the
eternal vengeance. For He will burn the chaff, saith he,
with unquenchable fire. Thou seest that He is Lord of all
things, and that He is Himself the Husbandman ; albeit in
another place He calls His Father the same. For My Father,
saith He, is the Husbandman*. Thus, inasmuch as He had 2 j0jin
spoken of an Axe, lest thou shouldest suppose that the thing 15j 1-
needed labour, and the separation was hard to make ; by
another comparison he suggests the easiness of it, implying
that all the world is His ; since He could not punish those
who were not His own. For the present, it is true, all are
mingled together, (for though the wheat appears gleaming
through, yet it lies with the chaff, as on a threshing floor,
not as in a garner,) but then, great will be the separation.
Where now are they by whom hell-fire is disbelieved ? Since
surely here are two points laid down, one, that He will
baptize with the Holy Ghost, the other, that He will burn
up the disobedient. If then that is credible, so is this too,
assuredly. Yea, this is why the two predictions are put by
him in immediate connection, that by that which hath taken
place already, he might accredit the other, as yet un
accomplished. For Christ too Himself in many places doth
so, often of the same things, and often of opposites, setting
down two Prophecies ; the one of which He performs here,
the other He promises in the future ; that such as are too
contentious may, from the one which has already come to
pass, believe the other also, which is not yet accomplished.
For instance, to them that strip themselves of all that they j^ *'„_
have for His sake3, He promised to give an hundred fold in Luke 18, 30,

156 God's Judgments represented by threshing.
Homil. the present world, and life eternal in that which is to come ; by
XI- 1- the things already given making the future also credible.
Which, as we see, John likewise hath done in this place;
laying down two things, that He shall both baptize with the
Holy Ghost, and burn up with unquenchable fire. Now
then, if He had not baptized with the Spirit the Apostles,
and all every day who are willing, thou mightest have
doubt concerning those other things too ; but if that which
seems to be greater and more difficult, and which transcends
all reason, hath been done, aud is done every day ; how
deniest thou that to be true, which is easy, and comes to
pass according to reason ? Thus having said, He shall
baptize with the Holy Ghost and with, fire, and having
thence promised great blessings ; lest thou, released wholly
from the former things, grow supine, he hath added the fan,
and the judgment thereby declared. Thus, " think not at
all," saith he, " that your baptism suffices, if ye become
ordinary persons hereafter:" for we need both virtue, and
1 flixmrs- plenty of that known self-restraint1. Therefore as by the
f'" Axe he urges them unto grace, and unto the Font, so after
grace he terrifies them by the fan, and the unquenchable
fire. And of the one sort, those yet unbaptized, he makes
no distinction, but saith in general, Every tree that bringeth
sMatt. not forth good fruit is hewn down2, punishing all the un-
3, io. believers. Whereas after Baptism, He works out a kind of
division, because many of them that believed would exhibit
a life unworthy of their faith.
Let no man then become chaff, let no one be tossed to
and fro, nor lie exposed to wicked desires, blown about by
them easily every way. For if thou continue wheat, though
temptation be brought on thee, thou wilt suffer nothing
dreadful ; nay, for in the threshing floor, the wheels of the
B. car, that are like saws3, do not cut in pieces the wheat; but

> VPI9TVI-

rpia
fiuihs, if thou fall away into the weakness of chaff, thou wilt both
40, 15. here suffer incurable ills, being smitten of all men, and
there thou wilt undergo the eternal punishment. For all
such persons both before that furnace become food for the
irrational passions here, as chaff is for the brute animals:
and there again they are material and food for the flame.
Now to have said directly, that He will judge men's

Christ Indwelling, implies all Mysteries. 157
doings, would not so effectually procure acceptance for His Matt.
doctrine : but to blend with it the Parable, and so to II1- 12,
establish it all, was apter to persuade the hearer, and
attract him by a more ample encouragement. Wherefore
also Christ Himself for the most part so discourses with
them ; threshing floor, and harvest, and vineyard, and wine
press, and field, and net, and fishing, and all things familiar,
all among which they were busied, He makes ingredients
in His Discourses. This kind of thing then the Baptist
likewise did here, and offered an exceeding great demon
stration of his words, the giving of the Spirit. For " He
who hath so great power, as both to forgive sins, and to give
the Spirit, much more will these things also be within His
Power :" so he speaks.
Seest thou how now in due order the Mystery5 came to
be laid as a foundation, before the Resurrection and Judg
ment1? 1 Heb.
" And wherefore," it may be said, " did he not mention 6> 1- 2-
the signs and wonders which were straightway to be done by
Him ?" Because This was greater than all, and for its sake
all those were done. Thus, in his mention of the chief
thing, he comprehended all; Death dissolved, sins abolished,
the curse blotted out, those long wars done away ; our
entrance into Paradise, our ascent into heaven, our citizen
ship with the angels, our partaking of the good things to
come : for in truth This is the earnest of them all. So that
in mentioning This, he hath mentioned also the resurrection
of our bodies, and the manifestation of His miracles here,
and our partaking of His kingdom, and the good things,
which eye halh not seen, nor ear heard, neither have
entered into the heart of man *. For all these things He -i \ c0r.
bestowed on us by that Gift. It was therefore superfluous 2> 9-
to speak of the signs that were immediately to ensue, and
which sight can judge of; but those were meet to be dis
coursed on, whereof they doubted ; as for instance, that He
is the Son of God; that He exceeds John beyond com
parison; that He beareth the sin of the world; that He will
a " The Mystery :" i.e. Christ's Baptism by Fire, His dwelling in our hearts
by His Spirit: cf. Col. 1, 26. 27; Eph. 1, 9. 10 ; 3, 9.

158 Fearfulness and Certainty of future Punishment.
Homil. require an account of all that we do ; that our interests are
8^9. not limited to the present, but elsewhere every one will
undergo the due penalty. For these things were not as yet
proveable by sight.
[8.] Therefore, knowing these things, let us use great dili
gence, while we are in the threshing floor ; for it is possible
while we are here, to change even out of chaff into wheat, even
as on the other hand many from wheat have become chaff.
Let us not then be supine, nor be carried about with every
wind; neither let us separate ourselves from our brethren,
though they seem to be small and mean ; forasmuch as the
wheat also compared with the chaff is less in measure, but
better in nature. Look not therefore to the forms of outward
pomp, for they are prepared for the fire, but to this godly
humility, so firm and indissoluble, and which cannot be cut,
neither is burnt by the fire. It being for their sake that He
bears long with the very chaff, that by their intercourse with
them they may become better. Therefore judgment is not
yet, that we may be all crowned together, that from wicked
ness many may be converted unto virtue.
Let us tremble then at hearing this Parable. For indeed
that fire is unquenchable. " And how," it may be said, " is
it unquenchable?" Seest thou not this sun ever burning,
and never quenched ? didst thou not behold the bush burning,
and not consumed ? If then thou also desirest to escape the
flame, lay up alms beforehand, and so thou wilt not even taste
of that fire. For if, while here, thou wilt believe what is told
thee, thou shalt not so much as see this furnace, after thy
departure into that region ; but if thou disbelieve it now, thou
shalt know it there full well by experience, when no sort of
escape is possible. Since in truth no entreaty shall avert
the punishment from them who have not shewn forth an
upright life. For believing surely is not enough, since even
the devils tremble at God, but for all that they will be
punished. [9.] Wherefore our care of our conduct hath need to be great'.
Why, this is the very reason of our continually assembling
you here ; not simply that ye should enter in, but that ye
should also reap some fruit from your continuance here, But
if ye come indeed constantly, but go away again reaping no

Preaching compared to School Instruction. 159
fruit from thence, ye will have no advantage from your enter- Mat*.
ing in and attendance in this place. m- l%
For if we, when sending children to teachers, should we
see them reaping no benefit thereby, begin to be severe in
blaming the teachers, and remove them often to others ; what
excuse shall we have for not bestowing upon virtue even so
much diligence as upon these earthly things, but for ever
bringing our tablets home empty ? And yet our Teachers
here are more in number and greater. For no less than
Prophets and Apostles and Patriarchs, and all righteous men,
are by us set over you as teachers in every Church. And
not even so is there any profit, but if you have joined in
chanting two or three Psalms, and making the accustomed
prayers at random and any how, are so dismissed, ye think
this enough for your salvation. Have ye not heard the
Prophet, saying, (or rather God by the Prophet,) This people
honoureth Me with their lips, but their heart is far from
Me1? -Isaian
Therefore, lest this be our case too, wipe thou out the ??' 13,
letters, or rather the impressions, which the Devil hath Mark
engraven in thy soul ; and bring me a heart set free from ' '
worldly tumults, that without fear I may write on it what I
will. Since now at least there is nothing else to discern,
except his letters ; — rapines, covetings, envy, jealousy . Where
fore of course, when I receive your tablets, I am not able so
much as to read them. For I find not the letters, which we
every Lord's Day inscribe on you, and so let you go ; but
others, instead of these, unintelligible and misshapen. Then,
when we have blotted them out, and have written those which
are of the Spirit, ye departing, and giving up your hearts to
the works of the Devil, give Him again power to substitute
his own characters in you. What then will be the end of
all this, even without any words of mine, each man's own
conscience knoweth. For I indeed will not cease to do my
part, and to write in you the right letters. But if ye mar
our diligence, for our part our reward is unaltered, but your
danger is not small.
Now, though I would fain say nothing to disgust you, yet
I beseech again and entreat you, imitate at least the little

160 Virtue best learned by degrees, and at Home.
Matt, children's diligence in these matters. For so they first leam
IH. 10.^ form of the letterSj after that they practise themselves in
distinguishing them put out of shape, and then at last in their
reading they proceed orderly by means of them. Just so let
us also do ; let us divide virtue, and learn first not to swear,
nor to forswear ourselves, nor to speak evil ; then proceeding
' r*',x» to another row1, not to envy, not to lust, not to be gluttonous,
not to be drunken, not fierce, not slothful : so that from these
We may pass on again to the things of the Spirit, and practise
continence, and neglect of the belly, temperance, righteous
ness, to be above glory, and gentle and contrite in mind;
and let us join these one with another, and write them upon
our soul.
[10.] And all these let us practise at home, with our own
friends, with our wife, with our children. And, for the
present, let us begin with the things that come first, and are
easier; as for instance, with not swearing ; and let us practise
this one letter continually at home. For, in truth, there
are many at home to hinder this our practice ; sometimes a
man's servant provoking him, sometimes his wife annoying
and angering him, sometimes an indocile and disorderly
child urges him on to threatening and swearing. If now at
home, when thus continually galled, thou shouldest attain not
to be tempted into swearing, thou wilt in the market-place
also have power with ease to abide unconquered.
Yea, and in like sort, thou will attain to keep thyself from
insulting any, by not insulting thy wife, nor thy servants, nor
any one else among those in thy house. For a man's wife too
not seldom, praising this or that person, or bemoaning herself,
stirs him up to speak evil of that other. But do not thou
let thyself be constrained to speak evil of him that is praised,
but bear it all nobly. And if thou shouldest perceive thy
servants praising other masters, be not perturbed, but stand
nobly. Let thy home be a sort of lists, a place of exercise
for virtue, that having trained thyself well there, thou mayest
with entire skill encounter all abroad.
Do this with respect to vain-glory also. For if thou
train thyself not to be vain-glorious in company of thy wife
and thy servants, thou wilt not ever afterwards be easily

How to form Habits by daily home Discipline. lf}l
caught by this passion with regard to any one else. For Matt.
though this malady be in every case grievous and tyrannical, — '¦ — '
yet is it so especially when a woman is present. If we
therefore in that instance put down its power, we shall easily
master it in the other cases also.
And with respect 'to the other passions too, let us do this
self-same thing, exercising ourselves against them at home,
and anointing ourselves every day.
And that our exercise may be easier, let us further enact.
a penalty for ourselves, upon our transgressing any of our
purposes. And let the very penalty again be such as brings
with it not loss, but reward, — such as procures some very
great gain. And this is so, if we sentence ourselves to intenser
fastings, and to' sleeping often on the bare ground, and to
other like austerity. For in this way will much profit come
unto us from every quarter ; we shall both live the sweet life
of virtue here, and we shall attain unto the good things to
come, and be perpetually friends of God.
But in order that the same may not happen again, —
that ye may not, having here admired what is said, go your
way, and cast aside at random, wherever it may chance,
the tablet of your mind, and so allow the Devil to blot out
these things ; — let each one, on returning home, call his own
wife, and tell her these things, and take her to help him ;
and from this day let him enter into that noble school of
exercise, using for oil the supply of the Spirit. And though
thou fall once, twice, many times in thy training, despair not,
but stand again, and wrestle ; and do not give up until thou
hast bound on thee the glorious crown of triumph over the
Devil, and hast for the time to come stored up the riches of
virtue in an inviolable treasure-house.
For if thou shouldest establish thyself in the habits of this
noble self-restraint, then not even when remiss, wilt thou be
able to transgress any of the commandments, habit imitat
ing the solidity of nature. Yea, as to sleep is easy, and to eat,
and to drink, and to breathe, so also will the deeds of virtue
be easy to us, and we shall reap to ourselves that pure
pleasure, resting in a harbour without a wave, and enjoying
continual calm, and with a great freight bringing our vessel
M

162 Conclusion.

Homil. into haven, in That City, on That Day; and we shall attain
 ¦ unto the undecaying crowns : unto which may we all attain,
by the grace and love towards man of our Lord Jesus
Christ, to Whom be all glory and might, now and always,
and world without end. Amen.

Account of our Lord's Humiliation in His Baptism. 163

HOMILY XII.

Matt. iii. 13.
Then cometh Jesus from Galilee to Jordan.
With the servants the Lord, with the criminals the Judge, Matt.
cometh to be baptized. But be not thou troubled ; for in ~ — '
these humiliations His exaltation doth most shine forth. For
He who vouchsafed to be borne so long in a Virgin's womb,
and to come forth thence with our nature, and to be smitten
with rods, and crucified, and to suffer all the rest which He
suffered; — why marvellest thou if He vouchsafed also to be
baptized, and to come with the rest to His servant? For
the amazement lay in that one thing, that being God, He
would be made Man; but the rest after this all follows in
course of reason.
For this cause, let me add, John also by way of anticipa
tion said all that he had said before, that he was not worthy
to unloose the latchet of His shoe ; and all the rest, as for
instance, that He is Judge, and rewards every man according
to his desert, and that He will bestow His Spirit abundantly
on all : in order that when thou shouldest see Him coming
to the Baptism, thou mightest not suspect any thing mean.
Therefore he forbids Him, even when He was come, saying,
/ have need to be baptized of Thee, and comest Thou to v. 14.
me. For, because the baptism was of repentance, and led
men to accuse themselves for their offences : lest any one
should suppose that He too cometh to Jordan in this sort of
mind, John sets it right beforehand, by calling Him both
Lamb, and Redeemer from all the sin that is in the, world.
M 2

164 St. John's Resistance. Reason of the Baptism.
Homil. Since He that was able to take away the sins of the whole
f1^ race of men, much more was He Himself without sin. For
~  this cause then he said not, " Behold, He that is without
sin," but what was much more, He that beareth the sin of
the world,'m order that together with this truth thou mightest
receive that other with all assurance, and having received it
mightest perceive, that in the conduct of some further economy
He cometh to the Baptism. Wherefore also he said to Him
when He came, / have need to be baptized of Thee, and
comest Thou to me?
And he said not, " And art Thou baptized of me ?" nay, for
this he feared to say; but what? And comest Thou to me?
What then doth Christ? What He did afterwards with
respect to Peter, this did He then also. For so he too would
have forbidden Him to wash his feet, but when he had heard,
What I do thou knowest not now, but thou shalt know here-
1 John after, and thou hast no part with Me1, he speedily withdrew
' from his determination, and went over to the contrary. And
v. 15. this man again in like manner, when he had heard, Suffer it
to be so now, for thus it becometh us to fulfil all righteousness,
straightway obeyed. For they were not unduly contentious, but
they manifested both love and obedience, and made it their
study to be ruled by their Lord in all things.
And mark how He urges him on that very ground which
chiefly caused him to look doubtfully on what was taking
place ; in that He did not say, " thus it is just," but thus it
becometh. For, inasmuch as the point unworthy of Him
was in his mind chiefly this, His being baptized by His
servant, He stated this rather than any thing else, which is
directly opposed to that impression : as though He had said,
" Is it not as unbecoming that thou avoidest and forbiddest
this ? nay, for this self-same cause I bid thee suffer it, that it
is becoming, and that in the highest degree."
And He did not merely say, suffer, but He added,
now. " For it will not be so for ever," saith He, " but thou
shalt see Me such as thou desirest ; for the present, however,
endure this." Next He shews also how this becometh Him.
How then doth it so ? " In that We fulfil the whole law ;" and
to express .'this He said, all righteousness. For righteousness
is the fulfilling of the commandments. " Since then We have

Reason of the Holy Ghost lighting upon Him. 165
performed all the rest of the commandments," saith He, Matt.
" and this alone remains, it also must be added : because I 15 {6
am come to do away the curse that is appointed- for the
transgression of the Law. I must therefore first fulfil it all,
and having delivered you from its condemnation, in this
way bring it to an end. It becometh Me therefore to fulfil
the whole law, by the same rule that it becometh Me to do
away the curse that is written against you in the Law : this
being the very purpose of My assuming flesh, and coming
hither." [2.] Then he suffereth Him. And Jesus, when He was v.\5,w.
baptized, went up straightway out of the water: and,
lo, the Heavens were opened unto Him, and he saw the
Spirit of God descending like a dove, and lighting upon
Him. For inasmuch as many supposed that John was greater
than He, because John had been brought up all his time in
the wilderness, and was son of a Chief Priest, and was clothed
with such raiment, and was calling all men unto his baptism,
and had been born of a barren mother ; while Jesus, first of
all, was of a damsel of ordinary rank, (for the Virgin birth
was not yet manifest to all;) and besides, He had been
brought up in an house, and held converse with all men,
and wore this common raiment ; they suspected Him to be
less than John, knowing as yet nothing of those secret
things ; — and it fell out moreover that He was baptized of
John, which thing added support to this surmise, even if
none of those mentioned before had existed; for it would
come into their mind that This Man was one of the many,
(for were He not one of the many, He would not have come
with the many to the baptism,) but that John was greater
than He, and far more admirable : — in order therefore that
this opinion might not prevail with the multitude, the very
Heavens are opened, when He is baptized, and the Spirit
comes down, and a Voice with the Spirit, proclaiming the
dignity of the Only Begotten. For since the voice that said,
This is My beloved Son, would seem to the multitude rather
to belong to John, for It added not, " This that is baptized,"
but simply This, and every hearer would conceive it to be
said concerning the baptizer, rather than the Baptized, partly

166 Account of the Jews' Unbelief .
homil. on account of the Baptist's own dignity, partly for all that
f"; hath been mentioned ; the Spirit came in form of a Dove,
~ drawing the Voice towards Jesus, and making it evident to
all, that This was not spoken of John that baptized, but of
Jesus who was baptized.
And how was it, one may say, that they did not believe,
when these things came to pass ? Because in the days of
Moses also many wonderful works were done, albeit not such
as these ; and after all those, the voices, and the trumpets,
and the lightnings, they both forged a calf, and were joined
unto Baal-peor. And those very persons too, who were
present at the time, and saw Lazarus arise, so far from
believing in Him who had wrought these things, re
peatedly attempted even to slay Him. Now if seeing
before their eyes one rise ' from the dead, they were so
wicked ; why marvel at their not receiving a voice wafted
from above ? Since when a soul is uncandid and perverse,
and possessed by the disease of envy, it yields to none of
these things ; even as when it is candid it receives all with
faith, and hath no great need of these.
Speak not therefore thus, " They believed not," but rather
enquire, " Did not all things take place which ought to have
made them believe ?" For by the Prophet also God frames
this kind of defence of His own ways in general. That is,
the Jews being on the point of ruin, and of being given over
to extreme punishment; lest any from their wickedness
should calumniate His providence, He saith, What ought I
'Is.5,4. to have done to this vineyard, that I have not done1? Just
so here likewise do thou reflect; " what ought to have been
clone, and was not done?" And indeed whensoever argu
ments arise on God's Providence, do thou make use of this
kind of defence, against those who from the wickedness of
the many try to raise a prejudice against It. See, for
instance, what astonishing things are done, preludes of
those which were to come ; for it is no more Paradise, but
Heaven that is opened.
But let our argument with the Jews stand over unto some
other time ; for the present, God working with us, we would
direct our discourse to what is immediately before us.
v. 16. [3.] And Jesus, when He was baptized, went up straight-

Account of the Opening of the Heavens. 167
way out of the water; and, lol the Heavens were opened Matt.
unto Him. m- 16-
Wherefore were the heavens opened ? To inform thee,
that at thy baptism also this is done, God calling thee to
thy country on high, and persuading thee to have nothing to
do with earth. And if thou see not, yet never doubt it. For
so evermore at the beginnings of all wonderful and spiritual
transactions, sensible visions appear, and such-like signs, for
the sake of them that are somewhat dull in disposition, and
who have need of outward sight, and who cannot at all
conceive an incorporeal nature, but are excited only by the
things that are seen : that so, though afterward no such
thing occur, what hath been declared by them once for all at
the first may be received by thy faith.
For in the case of the Apostles too, there was a sound of a
mighty wind1, and visions of fiery tongues appeared, but 'Acts 2,
not for the Apostles' sake, but because of the Jews who were 2-
then present. Nevertheless, even though no sensible signs
take place, we receive the things that have been once mani
fested by them. Since the Dove Itself at that time therefore
appeared, that as in place of a finger (so to say) It might
point out to them that were present, and to John, the Son of
God. Not however merely on this account, but to teach
thee also, that upon thee no less at thy Baptism the Spirit
comes. But since then we have no need of sensible vision,
faith sufficing instead of all. For signs are 2 not for them * l Cor.
that believe, but for them that believe not. '
But why in the fashion of a Dove ? Gentle is that creature,
and pure. Forasmuch then as the Spirit too is a Spirit of
meekness ', He therefore appears in this sort. And besides, 3 Gal. 6,
He is reminding us of an ancient history. For so, when '
once a common shipwreck had overtaken the whole world,
and our race was in danger of perishing, this creature
appeared, and indicated the deliverance from the tempest,
and bearing an olive branch4, published the good tidings of* Gen. 8.
the common calm of the whole world ; all which was a type
of the things to come. For in fact the condition of men
was then much worse, and they deserved a much sorer
punishment. To prevent thy despairing, therefore, He
reminds thee of that history. Because then also, when

168 Account of the Appearance of the Dove.
Homil. things were desperate, there was a sort of deliverance and
f1^ reformation ; but then by punishment, now, on the contrary,
1 2 Cor. by grace and an Unspeakable Gift1. Therefore the Dove
9' 18, also appears, not bearing an olive branch, but pointing out
to us our Deliverer from all evils, and suggesting the
gracious hopes. For not from out of an ark doth she lead
one man only, but the whole world she leads up into heaven
at her appearing, and instead of a branch of peace from an
olive, she conveys the Adoption to all the world's offspring
in common.
Reflect now on the greatness of the Gift, and do not
account His dignity the less, for His appearing in such
a likeness. For I actually hear some saying % that " such
as is the difference between a man and a dove, so great is
that between Christ and the Spirit : since the One appeared
in our nature, the Other in the likeness of a dove." What
must we say then to these things ? That the Son of God did
indeed take upon Him the nature of man, but the Spirit took
not on Him the nature of a dove. Therefore the Evangelist
also said not, " in the nature of a dove," but in the form
of a dove. Accordingly, never after did He so much as
appear in this fashion, but at that moment only. And if on
this account thou affirmest His dignity to be less, the
Cherubim too will be made out by this reasoning much His
superior, even as much so as an eagle is to a dove : because
they too were figured into that visible shape. And the
Angels too superior again, for they no less have many times
appeared in the fashion of men. But these things are not so,
indeed they are not. For the Truth of an Economy is one
thing, and the condescension of a temporary vision another.
Do not now, I pray thee, become unthankful towards thy
Benefactor, nor with the very contraries b requite Him that
hath bestowed on thee the fountain of blessedness. For
where adoption is vouchsafed, there is also the removing
of evils, and the giving of all good things.
[4.] On this very account the Jewish Baptism eeases, and
a i. e. the Macedonians, who were partakers of the Divine Nature, the
censured at Constantinople, A.D. 381. heretics would degrade Him to some-
b " The contraries :" for whereas thing like our own.
the Spirit came to exalt, and make us

Elevation of all Things in being made Christian. 169
ours takes its beginning. And what was done with regard to Matt.
the Passover, the same ensues in the Baptism also. For as in ' 1<]'
that case too, He acting with a view to both, brought the
one to an end, but to the other He gave a beginning : so here,
having fulfilled the Jewish Baptism, He at the same time
opens also the doors of that of the Church; as on one
table then, so in one river now, He had both sketched out the
shadow, and now adds the Truth. For this Baptism alone
hath the Grace of the Spirit, but that of John was destitute
of this Gift. For this very cause in the case of the others that
were baptized no such thing came to pass, but only in the,
instance of Him who was to hand on this; in order that,
besides what we have said, though mightest learn this also,
that not the pmity of the baptizer, but the power of the
Baptized, had this effect. Not until then, assuredly, were
either the heavens opened, nor did the Spirit make His
approach. Because henceforth He leads us away from the
old to the new Polity, both opening to us the gates on high,
and sending down His Spirit from thence to call us to our
country there ; and not merely to call us, but also with the
greatest mark of dignity. For He hath not made us Angels
and Archangels, but He hath caused us to become sons of
God, and beloved, and so He draws us on towards that
portion of ours.
Having then all this in thy mind, do thou shew forth a life
worthy of the love of Him who calls thee, and of thy citizen
ship in that world, and of the honour that is given thee.
Crucified as thou art to the world, and having crucified it
to thyself, shew thyself with all strictness a citizen of the
City of the heavens. And do not, because thy body is not
translated unto heaven, suppose that thou hast any thing to
do with the earth; for thou hast thy Head abiding above.
Yea with this very purpose the Lord, having first come
here and having brought His Angels, did then, taking thee
with Him, depart thither ; that even before thy going up to that
place, thou mightest understand that it is possible for thee to
inhabit earth as it were heaven.
Let us then keep watch over that noble birth, which we
received from the beginning ; and let us every day seek more
and more the palaces there, and account all that is here to

170 Our Danger proportionate to our Privileges.
HoMn.be a shadow and a dream. For so, had any king among
*"¦ those on earth, finding thee poor and a beggar, made thee
— '~~ suddenly his son, never wouldest thou have thought upon thy
cottage, and thy cottage's mean appointments. Yet surely
in that case the difference is not much. Do not then either
in this case take account of any of the former things, for
thou art called unto much greater. For both He who calls
is the Lord of the Angels, and the good things that are given
surpass all both word and thought. Since not from earth to
earth doth He remove thee, as the king doth, but from earth
to heaven, and from a mortal nature to an immortal, and to
glory unspeakable, then only possible to be properly mani
fested, when we shall actually enjoy it.
Now then, having to partake of such blessings, do I
see thee minding money, and clinging to the pomp which
is here ? And dost thou not esteem all that is seen to be
more vile than beggar's rags ? And how wilt thou appear
worthy of this honour ? And what excuse wilt thou have to
plead? or rather, what punishment wilt thou not have to
suffer, who after so great a Gift art running to thy former
vomit ? For no longer art thou punished merely as a man,
but as a son of God that hath sinned ; and the greatness of
thy honour becomes a mean of bringing a sorer punishment
on thee. Since we too punish not equally slaves that do
wrong, and sons committing the same offence ; and most of
all when they have received some great kindness from us.
For if he who had Paradise for his portion, for one dis
obedience underwent such dreadful things after his honour ;
we, who have received Heaven, and are become joint heirs
with the Only Begotten, what excuse shall we have, for
running to the Serpent after the Dove? For it will be no
1 Gen. 3, longer, Dust thou art, and unto dust shalt thou return1, and
iQen -4 thou tillest the ground2, and those former words, that will be
12. said to us; but what is far more grievous than these, the
25, 30. °uter darkness3, the bonds that may not be burst, the venomous
worm, the gnashing of teeth; and this with great reason.
For he that is not made better even by so great a benefit,
would justly suffer the most extreme, and a yet more grievous
punishment. Elias once opened and shut Heaven, but that was to bring

Folly and Scandal of laying up Treasures here. 171
down rain, and restrain it ; whereas to thee the Heaven is Matt.
not so opened, but in order for thee to ascend thither; and111, ]6,
what is yet more, not to ascend only, but to lead up others
also, if thou wilt ; such great confidence and power hath He
bestowed on thee in all that is His.
[5.] Forasmuch then as our house is there, there let us store
up all, and leave nothing here, lest we lose it. For here,
though thou put a lock on it, and doors, and bars, and set
thousands of servants to watch it ; though thou get the better
of all the crafty ones, though thou escape the eyes of the
envious, the worms, the wasting that comes of time ;— which
is impossible; — death at any rate thou wilt never escape,
but wilt be deprived of all those things in one moment of
time ; and not deprived of them only, but wilt have to transfer
them into the hands often of thy very enemies. Whereas if
thou wouldest transfer them into That House, thou wilt be
far above all. For there is no need to apply either key, or
doors, or bars ; such is the virtue of that City, so inviolable
is this place, and by nature inaccessible to corruption and
all wickedness.
How then is it not of the utmost folly, where destruction
and waste is the lot of all that is stored, there to heap up
all, but where things abide untouched and increase, there
not to lay up even the least portion ; and this, when we are
to live there for ever ? For this cause the very Heathens dis
believe the things that we say, since our doings, not our
sayings, are the demonstration which they are willing to re
ceive from us ; and when they see us building ourselves fine
houses, and laying out gardens and baths, and buying fields,
they are not willing to believe that we are preparing for
another sort of residence away from our city.
" For if this were so," say they, " they would turn to money
all they have here, and lay them up beforehand there ;" and
this they divine from the things that are done in this world.
For so we see those who are very rich getting themselves
houses and fields and all the rest, chiefly in those cities in which
they are to stay. But we do the contrary ; and with all earnest
zeal we get possession of the earth, which we are soon after
to leave ; giving up not money only, but even our very blood
for a few acres and tenements : while for the purchase of

172 Christian Men's Avarice, the Ruin of the Heathen.
Homil. Heaven we do not endure to give even what is beyond our
6. ' wants, and this though we are to purchase it at a small price,
and to possess it for ever, provided we had once purchased it.
Therefore I say we shall suffer the utmost punishment,
departing thither naked and poor; or rather it will not be
for our own poverty that we shall undergo these irremediable
calamities, but also for our making others to be such as our
selves. For when Heathens see them that have partaken of
so great Mysteries earnest about these matters, much more
will they cling themselves to the things present. Wherefore
even from this we are heaping much fire upon our head.
For when we, who ought to teach them to despise all things
that appear, do ourselves most of all men urge them to the
lust of these things ; when shall it be possible for us to be
saved, having to give account for the perdition of others?
Hearest thou not Christ say, that He left us to be for
salt and for lights in this world, in order that we may both
brace up those that are melting in luxury, and enlighten
them that are darkened by the care of wealth ? When there
fore we even cast them into more thorough darkness, and
make them more dissolute, what hope shall we have of
salvation ? There is none at all ; but wailing and gnashing
our teeth, and bound hand and foot, we shall depart into the
fire of Hell, after being full well worn down by the cares of
riches. Considering then all these things, let us loose the bands
of such deceit, that we may not at all fall into those things,
which deliver us over to the unquenchable fire. For he that
is a slave to money, the chains both here and there will have
him continually liable to them; but he that is rid of this
desire will attain to freedom from both. Unto which that
we also may attain, let us break in pieces the grievous yoke
of avarice, and make ourselves wings toward Heaven ; by the
grace and love towards man of our Lord Jesus Christ, to
Whom be glory and might for ever and ever. Amen.

Wliy the baptized must expect Temptations. 1 78

HOMILY XIII.

Matt. iv. 1.
Then was Jesus led up of the Spirit into the wilderness, to
be tempted of the devil.
Then. When ? After the descent of the Spirit, after the Tyl ATT1
Voice that was borne from above, and said, This is My Be- \\, \\
loved Son, in Whom I am well pleased. And what was
marvellous, it was of the Holy Spirit : for This, he here saith,
led Him up. For since with a view to our instruction
He both did and underwent all things ; He endures also to
be led up thither, and to wrestle against the Devil : in order
that each of those who are baptized, if after his baptism he
have to endure greater temptations, may not be troubled as
if the result were unexpected, but may continue to endure
all nobly, as though it were happening in the natural course
of things.
Yea, for therefore thou didst take up arms, not to be idle,
but to fight. For this cause neither doth God hinder the
temptations as they come on, first to teach thee that thou
art become much stronger ; next, that thou mayest continue
modest, neither be exalted even by the greatness of thy Gifts,
the temptations having power to repress thee ; moreover, in
order that that wicked demon, who is for a while doubtful
about thy desertion of him, by the touchstone of temptations
may be well assured that thou hast utterly forsaken and
fallen from him ; fourthly, that thou mayest in this way be
made stronger, and better tempered than any steel ; fifthly,
that thou mayest obtain a clear demonstration of the treasures
entrusted to thee.

174 Circumstances of our Lord's Temptation explained.
Homil. For the Devil would not have assailed thee, unless he had
¦f 1|1, seen thee brought to greater honour. Hence, for example,
— L~L' from the beginning, he attacked Adam, because he saw him in
the enjoyment of great dignity. For this reason he arrayed
himself against Job, because he saw him crowned and pro
claimed by the God of all.
How then saith He, Pray that ye enter not into tempta-
1 Matt, tion x- For this cause he doth not shew thee Jesus simply
26' 41, going up, but led up according to the principle of the
- *««¦£ Economy2; signifying obscurely by this, that we ought not
r" x°: of ourselves to leap upon it, but being dragged thereto, to
o'"">- stand manfully.
vc/nxs ^n£j gee wjjjtner tjje Spirit ie(j Him up, when He had
taken Him ; not into a city and forum, but into a wilderness.
That is, He being minded to attract the Devil, gives him a
handle not only by His hunger, but also by the place. For
then most especially doth the Devil assail, when he sees men
left alone, and by themselves. Thus did he also set upon
the woman in the beginning, having caught her alone,
and found her apart from her husband. Just as when he
sees us with others and banded together, he is not equally
confident, and makes no attack. Wherefore we have the
greatest need on this very account to be flocking together
continually, that we may not be open to the Devil's attacks.
[2.] Having then found Him in the wilderness, and in a
pathless wilderness, (for that the wilderness was such, Mark
3 Mark hath declared, saying, that He was with the wild beasts 3,) be-
1> 13, hold with how much craft he draws near, and wickedness; and
for what sort of opportunity he watches. For not in his fast,
but in his hunger he approaches Him; to instruct thee
how great a good fasting is, and how it is a most powerful
shield against the Devil, and that after the Font, men should
give themselves up, not to luxury and drunkenness, and a
full table, but to fasting. For, for this cause even He fasted,
not as needing it Himself, but to instruct us. Thus, since
our sins before the Font were brought in by serving the
belly: much as if any one who had made a sick man whole
were to forbid his doing those things, from which the distemper
arose ; so we see here likewise that He Himself after the Font
brought in fasting. For indeed both Adam by the incon-

Our Saviour's Fasting, how ordered. 175
tinence of the belly was cast out of Paradise ; and the flood Matt.
in Noah's time, this produced ; and this brought down the - i
thunders on Sodom. For although there was also a charge
of whoredom, nevertheless from this grew the root of each
of those punishments; which Ezekiel also signified when he
said, But this was the iniquity qf Sodom, that she waxed
wanton in pride and in fulness of bread, and in abundance ' Ezek.
of luxury '. Thus the Jews also perpetrated the greatest 16' 49,
wickedness, being driven upon transgression by their drunken
ness and delicacy2- 2 Is. 5,
On this account then even He too fasts forty days, point- ' '
ing out to us the medicines of our salvation ; yet proceeds
no further, lest on the other hand, through the exceeding
greatness of the miracle the truth of His Economy" should
be discredited. For as it is, this cannot be, seeing that both
Moses and Elias, anticipating Him, could advance to so
great a length of time, strengthened by the power of God.
And if He had proceeded farther, from this among other
things His assumption of our flesh would have seemed
incredible to many.
Having then fasted forty days and as many nights,
He was afterwards an hungred ; affording him a point v. 2.
to lay hold of and approach, that by actual conflict
He might shew how to prevail and be victorious. Just
so do wrestlers also: when teaching their pupils how
to prevail and overcome, they voluntarily in the lists
engage with others, to afford these in the persons of their
antagonists the means of seeing and learning the mode of
conquest. Which same thing then also took place. For it
being His will to draw him on so far, He both made His
hunger known to him, and awaited his approach, and as He
waited for him, so He dashed him to earth, once, twice, and
three times, with such ease as became Him.
[3.] But that we may not, by hurrying over these victories,
mar your profit, let us begin from the first assault, and ex
amine each with exact care.
Thus, after He was an hungred, it is said,
a oiximfiix, that is, the assumption of humanity.

176 Account of the first Temptation.
Homil. The tempter came, and said unto Him, If Thou be Son qf
x3n- God, command that these stones be made bread.
v 3 For, because he had heard a Voice borne from above, and
saying, This is My beloved Son; and had heard also John
bearing so large witness concerning Him, and after that saw
Him an hungred; he was thenceforth in perplexity, and
neither could believe that He was a mere man, because of
the things spoken concerning Him ; nor on the other hand
receive it, that He was Son of God, seeing Him as he did in
hunger. Whence being in perplexity he utters ambiguous
sounds. And much as when coming to Adam at the
beginning, he feigns things that are not, that he may leam
the things that are ; even so here also, not knowing clearly
the unutterable Mystery of the Economy, and who He may
be that is come, he attempts to weave other nets, whereby he
thought to know that which was hidden and obscure. And what
saith he ? If Thou be Son of God, command that these stones be
made bread. He said not, because thou art an hungred, but, if
Thou be Son of God ; thinking to cheat Him with his com
pliments. Wherefore also he was silent touching the hunger,
that he might not seem to be alleging it, and upbraiding
Him. For not knowing the greatness of the Economy which
was going on, he supposed this to be a reproach to Him.
Wherefore flattering Him craftily, he makes mention of His
dignity only.
What then saith Christ ? To put down his pride, and to
signify that there was nothing shameful in what had hap
pened, nor unbecoming His wisdom ; that which the other
had passed over in silence to flatter Him, He brings forward
and sets it forth, saying,
v. 4. Man shall not live by bread alone.
So that He begins with the necessity of the belly. But
mark, I pray thee, the craft of that wicked Demon, and
whence he begins his wrestlings, and how he doth not
forget his proper art. For by what means he cast out- also
the first man, and encompassed him with thousands of other
evils, with the same means here likewise he weaves his deceit;
I mean, with incontinence of the belly. So too even now one
may hear many foolish ones say their bad words by thousands

Parallel of Eve's Temptation with our Lord's. 1T7
because of the belly. But Christ to shew that the virtuous matt.
man is not compelled even by this tyranny to do any thing IV- °-
that is unseemly, first hungers, then submits not to what
is enjoined Him; teaching us to obey the Devil in nothing.
Thus, because the first man did hereby both offend God,
and transgress the Law ; as much and more doth He teach
thee : — though it be no transgression which he commands,
not even so to obey.
And why say I, " transgression ?" " Why, even though
something expedient be suggested by the Devils, do not
thou," saith He, " even so give heed unto them." Thus, for
instance, He stopped the mouths of those Devils also, pro
claiming Him Son of God. And Paul too again1 rebuked 1 Aets
them, crying this self-same thing; and yet what they said16' 18-
was profitable ; but he more abundantly dishonouring them,
and obstructing their plot against us, drove them away even
when doctrines of salvation were preached by them, closing
up their mouths, and bidding them be silent.
And therefore neither in this instance did He consent to
what was said. But what saith He ? Man shall not live by
bread alone. Now His meaning is like this; " God is able
even by a word to nourish the hungry man ;" bringing him
a testimony out of the ancient Scripture, and teaching us,
though we hunger, yea, whatever we suffer, never to fall away
from our Lord.
But if a man say, " still He should have displayed Him
self;" I would ask him, with what intent, and for what
reason ? For not at all that he might believe did the other
so speak, but that he might, as he thought, over-argue Him
into unbelief. Since the first of mankind were in this way
beguiled and over-argued by him, not putting earnest faith
in God. For the contrary of what God had said, he pro
mised them, and puffed them up with vain hopes, and brought
them to unbelief, and so cast them out of the blessings
they actually possessed. But Christ signifies Himself not
to have consented, either to him then or afterwards to the
Jews his partisans, in their demand of signs : invariably in
structing us, whatever we may have power to do, yet to do
nothing vainly and at random ; nor even when want urges, to
obey the Devil.

178 Account of the second Temptation.
I
Homil. [4.J What then doth this accursed one ? Overcome, and
^5L unable to persuade Him to do his bidding, and that when
pressed by such violent hunger, he proceeds to another thing,
saying,
v. 6. If Thou be Son of God, cast Thyself down; for it is
written, He shall give His angels charge concerning Thee,
and in their hands they shall bear Thee up.
What can the reason be, that at each temptation He adds
this, If Thou be Son of God ? Much the same as he did in
that former case, he doth also at this time. That is, as he
then slandered God, saying, In the day ye eat, your eyes
1 Gen.3, shall be opened ' ; thereby intending to signify, that they
were beguiled and overreached, and had received no benefit;
even so in this case also he insinuates this same thing,
saying, " in vain God hath called Thee Son, and hath
beguiled Thee by His Gift; for, if this be not so, afford
us some clear proof that Thou art of that Power." Then,
because Christ had reasoned with him from Scripture, he
also brings in a testimony of the prophet.
How then doth Christ ? He is not indignant, nor pro
voked, but with that extreme gentleness He reasons with.
v. 7. him again from the Scriptures, saying, Thou shalt not tempt
the Lord thy God : teaching us that we must overcome the
Devil, not by miracles, but by forbearance and long-suffering,
and that we should do nothing at all for display and vain
glory. But mark thou his folly, even by the very testimony which he
produced. For while the testimonies cited by the Lord
were both of them spoken with exceeding fitness: his, on
the other hand, were chance and random sayings, neither did
he bring forward on his part that which applied to the matter
in hand. For that it is written, He shall give His Angels
charge concerning Thee, this surely is not advice to dash and
toss one's self down headlong; and moreover, this was not so
much as spoken concerning the Lord. However, this for the
time He did not expose, although there was both insult in
his manner of speech, and great inconsistency. For of God's
Son no man requires these things : but to cast one's self down
is the part of the Devil, and of demons. Whereas God's
part is to raise up even them that are down. And if He

Account of the Third Temptation. 179
ought to have displayed His own power, it would not have Matt.
been by casting and tossing Himself down at random, but by ^{^

saving others. But to cast ourselves down precipices, and'
into pits, pertains properly to his troop. Thus, for example,
the juggler among them doth every where.
But Christ, even when these things are said, doth not yet
reveal Himself, but as man for a while discourses with him.
For the sayings, Man shall not live by bread alone; and,
Thou shalt not tempt the Lord thy God, suited one not
greatly revealing Himself, but representing Himself as one of
the many.
But marvel thou not, if he in reasoning with Christ often
times turn himself about. For as pugilists, when they have
received deadly blows, reel about, drenched in much blood,
and blinded ; even so he too, darkened by the first and the
second blow, speaks at random what comes uppermost : and
proceeds to his third assault.
[5.] And he leadeth Him up into a high mountain, andv.8,9,
sheweth Him all the kingdoms, and saith, All these things '
will I give Thee, if Thou wilt fall down and worship me.
Then saith He, Get thee behind me, Satan, for it is written,
Thou shalt worship the Lord thy God, and Him only shalt.
thou serve.
For since he was now come to sinning against the Father,
saying, that all that is the Father's was his, and was en
deavouring to make himself out to be God, as artificer of the
universe; He then rebuked him: but not even then with
vehemence, but simply, " Get thee hence, Satan ;" which
itself had in it something of command rather than of rebuke.
For as soon as He had said to him, Get thee hence, He
caused him to take to flight; since he brought not against
Him any other temptations.
And how saith Luke, that he ended all temptation ? To
me it seems that in mentioning the chief of the temptations,
he had spoken of all, as though the rest too were included in
these. For the things that form the substance of innumerable
evils are these ; to be a slave to the belly, to do any thing
for vain-glory, to be in subjection to the madness of riches.
Which accordingly that accursed one considering, set last
the most powerful of all, I mean the desire of more : and
n2

180 Christ, in His Temptation, our Representative.
Homil. though originally, and from the beginning, he was travailing
*"*• to come to this, yet he kept it for the last, as being of more
*—1_L" force than the rest. For in fact this is the manner of his
wrestling, to apply those things last, which seem more likely .
to overthrow. And this sort of thing he did with respect to
Job likewise. Wherefore in this instance too, having begun
with the motives which seem to be viler and weaker, he goes
on to the more prevailing.
How then are we to get the better of him ? In the way
which Christ hath taught us, by fleeing to God for refuge ;
and neither to be depressed in famine, as believing in God
who is able to feed even with a word ; nor amidst whatever
good things we may receive to tempt Him who gave them,
but to be content with the glory which is from above, making
no account of that which is of men, and on every occasion
to despise what is beyond our need. For nothing doth so
make us fall under the power of the Devil, as longing for
more, and loving covetousness. And this we may see even
by what is done now. For now also there are those who say,
All these things will we give thee, if thou wilt fall down and
worship ; who are indeed men by nature, but have become
his instruments. Since at that time too he approached Him,
not by himself only, but also by others. Which Luke also
was declaring, when he said, that he departed from Him for
1 Luke a season ' ; shewing that hereafter he approached Him by
4> 13- his proper instalments.
v, n. And, behold, Angels came and ministered unto Him. For
when the assault was going on, He suffered them not to
appear, that He might not thereby drive away the prey; but
after He had convicted him in all points, and caused him to
take to flight, then they appear : that thou also mayest learn,
that after thy victories which are copied from His, Angels
will receive thee also, applauding thee, and waiting as guards
on thee in all things. Thus, for example, Angels take
2 Luke Lazarus2 away with them, after the furnace of poverty and of
16> 22- famine and of all distress. For as I have already said, Christ
on this occasion exhibits many things, which we ourselves
are to enjoy.
[6.] Forasmuch then as all these things have been done for
thee, do thou emulate and imitate His victory. And should

Satan's Activity for our Ruin. 18.1
any one approach thee of those who are that evil spirit's Matt.
servants, and savour the things that be of him, upbraiding — - — -
thee and saying, " If thou art marvellous and great, remove
the mountain ;" be not troubled, nor confounded, but answer
with meekness, and say some such thing as thou hast heard
thy Lord say: Thou shalt not tempt the Lord thy God.
Or should he, offering glory and dominion, and an endless
amount of wealth, enjoin thee to worship him, do thou stand
again manfully. For neither did the Devil deal so with the
common Lord of us all only, but every day also he brings these
his machinations to bear on each of His servants, not in
mountains only and in wildernesses, nor by himself ; but in
cities likewise, in market-places, and in courts of justice,
and by means of our own kindred, even men. What then
must we do ? Disbelieve him altogether, and stop our ears
against him, and hate him when he flatters, and when he
proffers more, then so much the more shun him. Because
in Eve's case also, when he was most lifting her up with hopes,
then he cast her down, and did her the greatest evils. Yea,
for he is an implacable enemy, and hath taken up against
us such war as excludes all treaty. And we are not so
earnest for our own salvation, as he is for our ruin. Let
us then shun him, not with words only, but also with works ;
not in mind only, but also in deed ; and let us do none of
the things which he approves, for so shall we do all those
which God approves. Yea, for he makes also many promises,
not that he may give, but that he may take. He promises
by rapine, that he may deprive us of the kingdom, and of
righteousness : and he sets treasures in the earth as a kind of
gins or traps, that he may deprive us both of these and of
the treasures in Heaven, and he would have us be rich here,
that we may not be rich there.
And if he should not be able by wealth to cast us out of
our portion there, he comes another way, the way of poverty ;
as he did with respect to Job. That is, when he saw that
wealth did him no harm, he weaves his toils by poverty,
expecting on that side to get the better of him. But what
could be more foolish than this ? Since he that hath been
able to bear wealth with moderation, much more will he bear
poverty with manliness; and he who desires not riches when

182 Example of Job. Benefit of Affliction.
Homil. present, neither will he seek them when absent; even as

XIII 6,

a&jyttras

7 that blessed man did not, but by his poverty, on the other
"hand, he became still more glorious. For of his possessions
that wicked demon had power indeed to deprive him, but
his love toward God, he not only could not take away, but
made it even stronger, and when he had stripped him of all,
he caused him to abound with more blessings ; wherefore also
he was in perplexity. For the more plagues he brought
upon him, the more mighty he then saw him become. And
therefore, as you know, when he had gone through all, and
1 J'«xu- had thoroughly tried his metal1, because he made no way,
he ran to his old weapon, the woman, and assumes a mask
of concern, and makes a tragical picture of his calamities in
most pitiable tone, and feigns that for removal of his evil
2 Curse he is introducing that deadly counsel2. But neither so did
die Job he prevail ; nay, for his bait was perceived by that wondrous
2; 9- man, who with much wisdom stopped the mouth of the
woman speaking at his instigation.
Just so we likewise must act : though it be a brother, a
tried friend, a wife, whom you will of those nearest to us,
whom he hath entered into, and so utters something not
convenient, we must not receive the counsel for the person
of him who so speaks, but for the deadly counsel turn away
from the speaker. Since in fact now also he doth many such
things, and puts before him a mask of sympathy, and while
he seems to be friendly, he is instilling his pernicious words,
more grievous than poisons. Thus, as to flatter for evil is
bis part, so to chastise for our good, is God's.
[7.] Let us not then be deceived, neither let us by eveiy mean
seek after the life of ease. For whom the Lord loveth, it is
3 Heb. said, He chasteneth3. Wherefore when we enjoy prosperity,
' '" living in wickedness, then most of all should we grieve.
For we ought ever to be afraid while we sin, but especially
when we suffer no ill. For when God exacts our penalties
by little and little, he makes our payment for these things
easy to us ; but when he is long-suffering for each of our
negligences, He is storing us up, if we continue in such
things, unto a great punishment. Since, if for the well-doers
affliction be a necessary thing, much more for them that sin.
See for instance how much long-suffering Pharaoh met

They who disbelieve Hell are reproved by the Devils. 183
with, and afterwards underwent for all most extreme punish- Matt.
ment: in how many things Nebuchadnezzar offended, yet at IV' lL
the end expiated all; and the rich man, because he had
suffered no great ill here, for this very cause chiefly became
miserable, for that having lived in luxury in the present life,
he departed to pay the penalty of all these things there, where
he could not obtain any. thing at all to soothe his calamity.
Yet for all this some are so cold and senseless, as to be
always seeking only the things that are here, and uttering
those absurd sayings, " Let me enjoy all things present for a
time, and then I will consider about things out of sight: I
will gratify my belly, I will be a slave to pleasures, I will
make full use of the present life ; give me to-day, and take
to-morrow." Oh excess of folly! Why, wherein do they
who talk so differ from goats and swine ? For if the Prophet ' ' Jerem.
permits not them to be accounted men, that neigh after their ' '
neighbour's wife, who shall blame us for esteeming these to
be goats and swine, and more insensible than asses, by whom
those things are held uncertain, which are more evident than
what we see ? Why, if thou believest nothing else, attend
to the devils in their scourging, to them who had our hurt
for their object in all their practice, both hi word and deed.
For thou wilt not, I am sure, contradict this, that they
do all to increase our security, and to do away with the fear
of hell, and to breed disbelief of the tribunals in that world.
Nevertheless, they that are so minded, by cryings and wail-
ings do oftentimes proclaim the torments that are there".
Whence is it then that they so speak, and utter things
contrary to their own will? From no other cause, but
because they are under the pressure of stronger compulsion.
For they would have not been minded of their own accord to
confess either that they are tormented by dead men, or that
they at all suffer any thing dreadful.
Wherefore now have I said this? Because evil demons
confess hell, who would fain have hell disbelieved ; but thou

<• St. Cyril, (about A. D. 350,) many places speaks of the like miracle
Catech. 10. 19, says, " The Daemons as no unusual thing in his time, par-
who even to this day are being driven ticularly at the Tombs of the Martyrs.
out by the Faithful bear witness to De Civ. Dei, 10. 22; 22. 8; contra
Christ." St. Augustin (A. D. 426.) in Lit. Petil. 2. 55.

184 Disbelief in Hell implies Disbelief in Heaven:
Homil. who enjoyest honour so great, and hast been a partaker in
:^1"" unutterable Mysteries, dost not so much as imitate them, but
art become more hardened even than they.
[8.] " But who," one will say, " hath come from those in
hell, and hath declared these things?" Why, who hath arrived
here from heaven, and told us, that there is a God who
created all things? And whence is it clear that we have
a soul ? For plainly, if thou art to believe the things only
that are in sight, both God and angels, and mind and soul,
will be matter of doubting to thee, and in this way thou wilt
find all the doctrines of the Truth gone.
Yet surely, if thou art willing to believe what is evident,
the things invisible ought to be believed by thee, rather than
those which are seen. Even though what I say be a
paradox, nevertheless it is true, and among men of under
standing is fully acknowledged. For whereas the eyes are
often deceived, not in the tilings unseen only, (for of those
they do not so much as take cognizance,) but even in those
which men think they actually see, distance and atmosphere,
and absence of mind, and anger, and care, and ten thousand
other things impeding their accuracy ; the reasoning power of
the soul on the other hand, if it receive the light of the
divine Scriptures, will prove a more accurate, an unerring
standard of realities.
Let us not then vainly deceive ourselves, neither in
addition to the carelessness of our life, which is the offspring
of such doctrines as these, heap up to ourselves, for the very
doctrines themselves, a more grievous fire. For if there be
no judgment, and we are not to give account of our
deeds, neither shall we receive rewards for our labours.
Observe which way your blasphemies tend, when ye say,
that God, who is righteous, and loving, and mild, overlooks
so great labours and toils. And how can this be reasonable ?
Why, if by nothing else, at any rate by the circumstances of
thine own house, I bid thee weigh these things, and then
thou wilt see the absurdity. For though thou wert thyself
savage and inhuman beyond measure, and wilder than the
very wild beasts, thou wouldest not choose at thy death to
leave unhonoured the servant that had been affectionate to
thee, but requitest him both with freedom, and with a gift of

Absurdity of supposing no future Reward. 185
money; and forasmuch as in thine own person hereafter, having Matt.
departed, thou wilt be able to do him no good, thou givest — : — :
charge concerning him to the future inheritors of thy sub
stance, beseeching, exhorting, doing every thing, so that he
may not remain unrewarded.
So then thou, who art evil, art so kind and loving towards
thy servant ; and will the Infinite Goodness, that is, God,
the Unspeakable Love to man, the kindness so vast : will
He overlook and leave uncrowned His own servants, Peter
and Paul, and James, and John, those who every day for His
sake suffered hunger, were bound, were scourged, were
drowned in the sea, were given up to wild beasts, were
dying, were suffering so great things as we cannot so much
as reckon up ? And whereas the Olympic judge proclaims
and crowns the victor, and the master rewards the servant, and
the king the soldier, and each in general him that hath done
him service, with what good things he can ; shall God alone,
after those so great toils and labours, repay them with no
good thing great or small ? shall those just and pious men,
who have walked in every virtue, lie in the same state with
adulterers, and parricides, and manslayers, and violators of
tombs ? And in what way can this be reasonable ? Since, if
there be nothing after our departure hence, and our interests
reach no further than things present, those are in the same
case with these, or rather not so much as in the same. For
what though hereafter, as thou sayest, they fare alike ? yet
here, the whole of their time, the wicked have been at. ease,
the righteous in chastisement. And this what sort of tyrant,
what savage and relentless man did ever so devise, touching
his own servants and subjects ?
Didst thou mark the exceeding greatness of the absurdity,
and in what this argument issues ? Therefore if thou wilt not
any other way, yet by these reasonings be instructed to rid
thyself of this wicked thought, and to flee from vice, and
cleave to the toils which end in virtue: and then shalt thou
know certainly that our concerns are not bounded by the
present life. And if any one ask thee, " Who hath come
from thence and brought word what is there ?" say unto
him, " of men not one ; for surely he would have been often
disbelieved, as vaunting^ and exaggerating the thing; but

186 Solution qf apparent Inequalities here.
Homil. the Lord of the angels hath brought word with exactness of
f"1- all those things. What need then have we of any man,
seeing He, that will demand account of us, crieth aloud every
day, that He hath both made ready a hell, and prepared a
kingdom; and affords us clear demonstrations of these
things ? For if He were not hereafter to judge, neither would
he have exacted any penalty here.
[9.] " Well, but as to this very point, how can it be
reasonable ? that of the wicked some should be punished,
others not? I mean, if God be no respecter of persons,
as surely He is not, why can it be that of one He exacts a
penalty, but another He suffers to go away unpunished?
Why, this is again more inexplicable than the former."
Yet if you are willing to hear what we say with candour, we
will solve this difficulty also.
What then is the solution ? He neither exacts penalty of
all here, lest thou shouldest despair of the resurrection, and
lose all expectation of the judgment, as though all were to
give account here ; nor doth He suffer all to go away un
punished, lest on the other hand thou shouldest account all
to be without His providence ; but He both punishes and
abstains from punishing: by those whom He punishes,
signifying that in that world also He will exact a penalty of
such as are unpunished here ; and by those whom He doth
not punish, working upon thee to believe that there is some
fearful trial after our departure hence.
But if He were altogether indifferent about our former
deeds, He neither would have punished any here, nor have
conferred benefits. But now thou seest Him for thy sake
stretching out the heaven, kindling the sun, founding the
earth, pouring forth the sea, expanding the air, and appointing
for the moon her courses, setting unchangeable laws for the
seasons of the years, and all other things too performing their
own courses exactly at a sign from Him. For both our nature,
and that of creatures irrational, of them that creep, that walk,
that fly, that swim, in marshes, in springs, in rivers, in moun
tains, in forests, in houses, in the air, in plains ; plants also,
and seeds, and trees, both wild and cultivated, both fruitful
and unfruitful ; and all things in general, moved by that un
wearied Hand, make provision for our Ufe, affording to us of

God's Graces here a Token of Eternal ones. 187
themselves their ministry, not for our need only, but also for Matt.
our feeling of high station \ — '—
Seeing therefore order so great and fair, (and yet we have ^ "
not mentioned so much as the least portion thereof,) darest
thou say, that He who for thy sake hath wrought things so
many and great, will overlook thee in the most critical points,
and suffer thee when dead to He with the asses and swine :
and that having honoured thee with so great a gift, that of
Godliness, whereby He hath even equalled thee with the
angels, He will overlook thee after thy countless labours and
toils ?
And how can this be reasonable ? Why, these things, if
we be silent, the stones will immediately cry out1; so plain are ' Luke
they, and manifest, and more lucid than the sunbeam itself. > 40,
Having then considered all these things, and having con
vinced our own soul, that after our departure hence, we shall
both stand at the fearful judgment-seat, and give account of
all that we have done, and shall bear our penalty, and submit
to our sentence, if we continue in our negligences ; and shall
receive crowns and unutterable blessings, if we are willing to
give a tittle heed to ourselves; let us both stop the mouths
of them who gainsay these things, and ourselves choose the
way of virtue ; that with due confidence departing to that
tribunal, we may attain unto the good things that are
promised us, by the grace and love towards man of our
Lord Jesus Christ, to Whom be glory and dominion, now
and ever, world without end. Amen.

188 Moral of our Lord's departing into Galilee.

HOMILY XIV.

Matt. iv. 12.
Now when Jesus had heard that John was delivered up, He
departed into Galilee.
Homil. [1.] Wherefore doth He depart ? Again instructing us not
¦^pj" to go to meet temptations, but to give place and withdraw our-
 selves. For it is no reproach, the not casting one's self into
danger, but the failing to stand manfully when fallen into
it. To teach us this accordingly, and to soothe the envy of
the Jews, He retires to Capernaum ; at once fulfilling the
'c.4,14. prophecy', and making haste to catch the teachers of the
and is. wori(i . for they, as you know, were abiding there, following
their craft.
But mark, I pray thee, how in every case when He is
about to depart unto the Gentiles, He hath the occasion
given Him by Jews. For so in this instance, by plotting
against His forerunner, and casting him into prison, they
thrust out Christ into the Galilee of the Gentiles. For to
shew that He neither speaks of the Jewish nation by a part
of it, nor signifies obscurely all the tribes; mark how the
Prophet distinguishes that place, saying, The land of Neph-
thalim, by the way of the sea, beyond Jordan, Galilee of the
Gentiles, the people which sat in darkness, saw great
= v. 15. light2: by darkness here not meaning that which is sensible,
Is.9^i?2.t,ut men's errors and ungodliness. Wherefore he also added,
They which sat in the region and shadow of death, to them
light is sprung up. For that thou mightest learn that neither

Why He waited for John's Imprisonment. 189
the light nor the darkness which he speaks of are sensible, Matt.
in discoursing of the light, he called it not merely light, but — - — '
a great light, which elsewhere he expresses by the word,
True1: and in describing the darkness, he termed it, a1 John],
shadow of death.
Then implying that they did not of themselves seek and
find, but that God shewed Himself to them from above, he
saith to them, Light is sprung up; that is, the Light of itself
sprang up and shone forth : it was not that they first ran to
the Light. For in truth the condition of men was at the
worst before Christ's coming. Since they more than walked
in darkness; they sat in darkness; a kind of sign that they
did not even hope to be delivered. For as persons not even
knowing where to put a step forward, so they sat, overtaken
by the darkness, not being able so much as to stand any
more. [2.] From that time Jesus began to preach and to say,
Repent ; for the kingdom of heaven is at hand.
From thai time : what time ? After John was cast into
prison. And wherefore did He not preach to them from the
beginning ? Indeed what occasion for John at all, when the
witness of His works was proclaiming Him ?
That hence also thou mightest leam His dignity ; namely,
that as the Fathers, so He too hath Prophets; to which
purpose Zacharias also spake ; And Thou, Child, shalt be
called a Prophet of the Highest2. And that he might 2Lukei,
leave no occasion to the shameless Jews ; which motive He
Himself alleged, saying, John came neither eating not-
drinking, and they say, he halh a devil. The Son of man
came eating and drinking, and they say, Behold a man glut
tonous and a winebibber, a friend of publicans and sinners.
But wisdom is justified of her children 3 3 Matt.
¦ •lllfi
And moreover it was necessary .that what concerned Him 19'
should be spoken by another first and not by Himself.
For if even after both testimonies and demonstrations so
many and so great, they said, Tfiou bearest record of Thyself,
Thy record is not true*: had He, without John's saying 4 j0hn8,
any thing, come into the midst, and first borne record Him- 13-
self; what would they not have said ? For this cause, neither
did He preach before John, nor did He work miracles, until

190 How our Lord limited His Preaching at first.
Homil. John was cast into prison; lest in this way the multitude
YJ.' should be divided. Therefore also John did no miracle at
— ''  all; that by this means also he might give over the multitude
to Jesus, His miracles drawing them unto Him.
' ««¦!. Again, if even after so many divine precautions1, John's
«"•»"- disciples, both before and after his imprisonment, were
™». jealously disposed towards Him, and the people too sus
pected not Him but John to be the Christ ; what would not
the result have been, had none of these things taken place ?
For this cause both Matthew distinctly notes, that from that
time He began to preach ; and when He began His preach
ing, He Himself also taught this same doctrine, which the
other used to preach ; and no word as yet concerning Him
self doth the doctrine which he preached say. Because it
was for the time a great thing even for this to be received,
forasmuch as they had not as yet the proper opinion about
Him. Therefore also at the beginning He puts nothing
severe or grievous, as the other did, mentioning an axe, and a
tree cut down ; a fan, and a threshing-floor, and unquenchable
fire ; but His preludes are gracious : the Heavens and the
kingdom there are the good tidings which he declares to His
hearers.
v. 18,19. [8.] And walking by tlie sea. of Galilee, He saw two brethren,
Simon that was surnamed Peter, and Andrew his brother,
casting a net into the sea ; for they were fishers. And He
saith unto them, Come ye after me, and I will make you
fishers of men. And they left their nets, and followed
Him.
And yet John saith that they were called in another
manner. Whence it is evident that this was a second call ;
and from many things one may perceive this. For there it
is said, that they came to Him when John was not yet cast into
prison ; but here, after he was in confinement. And there
Andrew calls Peter, but here Jesus calls both. And John saith,
2Johni, Jesus seeing Simon coming, saith, 2Thou art Simon, the Son
qfJona, thou shalt be called Cephas, which is by interpre
tation, a stone. But Matthew saith that he was already called
by that name ; for his words are, Seeing Simon that was
called Peter. And from the place whence they were called,
and from many other things, one may perceive this; and

Detailed Moral of the Call of the Four Apostles. 191
from their ready obedience, and abandonment of all. For Matt.
now they were well instructed beforehand. Thus, in the — '¦ — '
other case, Andrew is seen coming into His house, and
hearing many things ; but here, having heard one bare word,
they followed immediately. Since neither was it unnatural
for them to follow Him at the beginning, and then leave
Him again and return anew to their own craft, when they
saw both John thrown into prison, and Himself departing.
Accordingly you see that He finds them actually fishing. But
He neither forbad them at the first when minded to with
draw, nor having withdrawn themselves, did He let them go
altogether; but He gave way when they started aside from
Him, and comes again to win them back; which kind of thing
is the great point * in fishing. i piy„.
But mark both their faith, and their obedience. For T« Ti°-
though they were in the midst of their work, (and ye know i\,'M,
how greedy a thing fishing is,) when they heard His com
mand, they delayed not, they procrastinated not, they said
not, " let us return home, and converse with our kinsfolk,"
but they forsook all and followed, even as Elisha did to
Elijah2. Because such is the obedience which Christ seeks nKings
of us, as that we delay not even a moment of time, though *®> 20-
something absolutely most needful should vehemently press
on us. Wherefore also when some other had come unto
Him, and was asking leave to bury his own father3, not evens Matt.
this did He permit him to do; to signify that before all we8'21,22-
ought to esteem the following of Himself.
But if thou should say, " the promise is very great ;"
even for this do I most admire them, for that when they had
not as yet seen any sign, they believed in so great a reach
of promise, and accounted all but second to that attendance.
And this, because they believed that by what words they
were caught, by the same they would be able to catch others
also. To these, then, such was His promise : but to James and
John He saith no such thing. For the obedience of those
that had gone before had by this time paved the way for
these. And besides they had also heard many things before
concerning Him.
And see how he doth with exact care intimate unto us

192 Principle of Miraculous Interference.
Homil. their poverty also : in that He found them sewing up their
YZ'. nets- So exceeding gi-eat was their poverty, that they were
— !  mending what was worn out, not being able to buy others.
And this too was for the time no small proof of virtue, their
bearing poverty with ease, their supporting themselves by
honest labour, their being bound one to another by the
power of love, their having their father with them, and
attending upon him.
[4.] When therefore He had caught them, then He begins in
their presence to work miracles, by His deeds confirming the
words of John concerning Him. And He was r continually
frequenting their synagogues, even by this instructing them
that He was not a sort of adversary of God and deceiver, but
that He was come in accordance with the Father.
And while frequenting them, He did not preach only, but
also shewed forth miracles. And this, because on every
occasion, whensoever any thing is done strange and sur
prising, and any polity is introduced, God is wont to work
miracles, as pledges of his power, which He affords to them
that are to receive His laws. Thus, for instance, when He
was about to make man, He created a whole world, and then
gave him that law which he had in Paradise. And when
He was to give laws to Noah, He shewed forth anew great
miracles, in that He reduced again the whole creation to its
1 ivnr™- elements1, and made that fearful sea to prevail for a full year;
xi"a and in that, amid so great a tempest, He preserved that
righteous man. And in the time of Abraham too He vouch
safed many signs ; as his victory in the war, the plague upon
Pharaoh, his deliverance from dangers. And when about to
legislate for the Jews, He shewed forth those marvellous and
great prodigies, and then gave the Law. Just so in this
case also, being to introduce a certain high polity, and to
tell them what they had never heard, by the display of the
miracles He confirms what He saith.
Thus because the kingdom He was preaching appeared
not, by the things that appear, He makes it, though invisible,
manifest. And mark the Evangelist's care to avoid superfluity of
plli"' words2; how he tells us not of every one of them that are
»<pftxt healed, but in a few words speeds over showers of miracles 3-

09l[HIUV

Men seek to be healed in Body more than in Soul. 193
For they brought unto Him, saith he, all that were sick Matt.
with divers diseases, and torments, and those which were
possessed with Devils, and those which were lunatic, and
those that had the palsy, and He healed them.
But our inquiry is this; why it can have been that He
demanded faith of none of them ? For He said not, what we
find Him saying after this, Believe ye that I am able to do

j1 ? because He had not as yet given proof of His power. ' Matt.
And besides, the very act of approaching Him, and of bringing ' 28"
others to Him, exhibited no common faith. For they brought
them even from far ; whereas they would never have brought
them, unless they had persuaded themselves of great things
concerning Him.
Now then, let us too follow Him ; for we also have many
diseases of our soul, and these especially He would fain heal.
Since with this intent He corrects that other sort, that He
may banish these out of our soul.
[5.] Let us therefore come unto Him, and let us ask nothing
pertaining to this life, but rather remission of sins. For in
deed He gives it even now, if we be in earnest. Since as then
His fame went out into Syria, so now into the whole world.
And they indeed ran together on hearing that He healed
persons possessed : and thou, after having much more and
greater experience of His power, dost thou not rouse thyself
and run ? But whereas they left both country, and friends,
and kinsfolk ; endurest thou not so much as to leave thy house,
for the sake of drawing near, and obtaining far greater things ?
Or rather we do not require of thee so much as this, but leave
thy evil habits only, and thou canst easily be made whole,
remaining at home with thy friends.
But as it is, if we have any bodily ailment, we do and
contrive every thing to be rid of what pains us ; but when
our soul is indisposed, we delay, and draw back. For which
cause neither from the other sort are we delivered : since the
things that are indispensable are becoming to us secondary,
and the secondary indispensable; and letting alone the
fountain of our ills, we wotdd fain cleanse out the streams.
For that our bodily ills are caused by the wickedness
of the soul, is shewn both by him that had the palsy thirty
and eight years, and by him that was let down through the

194 Repentance ought to be rather painful.
Homil. roof, and by Cain also before these; and from many other
f*^' things likewise one may perceive this. Let us do away then
~~ '' — with the well-spring of our evils, and all the channels of our
diseases will be stayed. For the disease is not palsy only,
but also our sin ; and this more than that, by how much a
soul is better than a body.
Let us therefore now also draw nigh unto Him; let us
entreat Him that He would brace our paralyzed soul, and
leaving all things that pertain to this life, let us take account
of the things spiritual only. Or if thou cleave unto these
also, yet think of them after the other.
Neither must thou think lightly of it, because thou hast no
pain in sinning; rather on this very account most of all do thou
lament, that thou feelest not the anguish of thine offences.
For not because sin bites not, doth this come to pass, but
because the offending soul is insensible. Regard with this
view them that have a feeling of their own sins, how they
wail more bitterly than such as are being cut, or burned ; how
many things they do, how many suffer, how greatly they
mourn and lament, in order to be delivered from their evil
conscience. They would not do any such thing, unless they
were exceedingly pained in soul.
The best thing then is, to avoid sin in the first instance :
the next to it, is to feel that we sin, and thoroughly amend
ourselves. But if we have not this, how shall we pray to
God, and ask forgiveness of our sins, we who take no account
of these matters ? For when thou thyself who hast offended
art unwilling to know so much as this very fact, that thou
hast sinned ; for what manner of offences will thou entreat
God for pardon ? For what thou knowest not ? And how
wilt thou know the greatness of the benefit ? Tell therefore
thine offences in particular, that thou mayest learn for what
thou receivest forgiveness, that so thou mayest become
grateful towards thy Benefactor.
But thou, when it is a man whom thou hast provoked,
entreatest friends, neighbours, and door-keepers, and spendest
money, and consumest many days in visiting and petitioning,
and though he that is provoked utterly reject thee once, twice,
ten thousand times over, thou despondest not, but becoming
more earnest thou makest the more entreaty; but when the

No Pardon to be obtained in the other World. 1 95
God of all is provoked, we gape, and throw ourselves back, Matt.
and live in luxury and in drunkenness, and do all things as — '¦ — '-

usual. And when shall we be able to propitiate Him ? and
how shall we by this very thing fail to provoke Him so much
the more ? For not so much sinning, as sinning without even
pain, causes in Him indignation and wrath. Wherefore it
were meet after all this to sink into the very earth, and not so
much as to behold this sun, nor to breathe at all, for that
having so placable a Master, we provoke Him first, and then
have no remorse for provoking Him. And yet He assuredly,
even when He is wroth, doeth not so as hating and turning
away from us, but in order that in this way at least He may
win us over to Himself. For if He continued after insult
befriending thee, thou wouldest the more despise Him.
Therefore in order that this may not be, He turns away
for a little while, to have thee ever with Himself.
[6.] Let us now, I pray you, take courage at His love to
man, and let us shew forth an anxious repentance, before the
Day come on, which permits us not to profit thereby. For as
yet all depends on us, but then He that judges hath alone
control over the sentence. Let us therefore come before His
face with confession1; let us bewail, let us mourn. For if we ' Ps. 95,
should be able to prevail upon the Judge before the appointed t'Xx
Day to forgive us our sins, then we need not so much as
enter into the court; as on the other hand, if this be not
done, He will hear us publicly in the presence of the world,
and we shall no longer have any hope of pardon. For no
one of those who have not done away with their sins here,
when he hath departed thither shall be able to escape his
account for them ; but as they who are taken out of these
earthly prisons are brought in their chains to the place
of judgment, even so all souls, when they have gone
away hence bound with the manifold chains of their sins,
are led to the awful judgment-seat. For in truth our pre
sent life is nothing better than a prison. But as when we
have entered into that apartment, we see all bound with
chains; so now if we withdraw ourselves from outward
show, and enter into each man's life, into each man's
soul, we shall see it bound with chains more grievous
than iron: and this most especially if thou enter into the
± o 2

196 Sinful Habits are like Prisoners' Chains.
Homil. souls of them that are rich. For the more men have about
XIJ' them, so much the more are they bound. As therefore with
 regard to the prisoner, when thou seest him with irons^ on
his back, on his hands, and often on his feet too, thou dost
therefore most of all account him miserable; so also as to
the rich man, when thou seest him encompassed with
innumerable affairs, let him not be therefore rich, but
rather for these very things wretched, in thine account. For
together with these bonds, he hath a cruel jailor too, the
wicked love of riches ; which suffers him not to pass out of
this prison, but provides for him thousands of fetters, and
guards, and doors, and bolts ; and when he hath cast him
into the inner prison, persuades him even to feel pleasure in
these bonds ; that he may not find so much as any hope of
deliverance from the evils which press on him.
And if in thought thou wert to lay open that man's soul,
thou wouldest see it not bound only, but squalid, and filthy,
and teeming with vermin. For no better than vermin are the
pleasures of luxury, but even more abominable, and destroy
- the body more, together with the soul also ; and upon the
one and upon the other they bring ten thousand scourges of
sickness. On account then of all these things let us entreat the
Redeemer of our souls, that He would both burst asunder
our bands, and remove this our cruel jailor, and having set
us free from the burden of those iron chains, He would make
our spirits lighter than any wing. And as we entreat Him,
so let us contribute our own part, earnestness, and con
sideration, and an excellent zeal. For thus we shall be
able both in a short time to be freed from the evils which
now oppress us, and to learn in what condition we were
before, and to lay hold on the liberty which belongs to us ;
unto which God grant we may all attain, by the grace and
love towards man of our Lord Jesus Christ, to Whom be glory
and power for ever and ever. Amen.

Our Lord and His Disciples in the Mount. 197

HOMILY XV.

Matt. v. 1, 2.
And Jesus seeing the multitudes went up into the mountain,
and when He was set, His disciples came unto Him. And
He opened His mouth, and taught them, saying.
See how unambitious He was, and void of boasting : in Matt.
that He did not lead people about with Him, but whereas, V- *> *•
when healing was required, He had Himself gone about every
where, visiting both towns and country places ; now when
the multitude is become very great, He sits in one spot : and
that not in the midst of any city or forum, but on a mountain
and in a wilderness ; instructing us to do nothing for display, i r~„ .,
and to separate ourselves from the tumults of ordinary life,,iB«*r
and this most especially, when we are to study wisdom, and °s"
to discourse of things needful to be done.
But when He had gone up into the mount, and was set
down, His disciples came unto Him. Seest thou their
growth in virtue ? and how in a moment they became better
men ? Since the multitude were but gazers on the miracles,
but these from that hour desired also to hear some great and
high thing. And indeed this it was that set Him on His
teaching, and made Him begin this discourse.
For it was not men's bodies only that He was healing,
but He was also amending their souls ; and again from the
care of these He would pass to attendance on the other.
Thus He at once varied the succour that He gave, and likewise
mingled with the instruction afforded by His words, the
manifestation of His glory from His works ; and besides, He

198 Christ preached to all through His Disciples.
Homil. stopped the shameless mouths of the heretics, signifying by
S'. tnis Hls care of botn Parts of our being> tnat He Himself is
the Maker of the whole creation. Therefore also on each
nature He bestowed abundant providence, now amending
the one, now the other.
And in this way He was then employed. For it is said, that
He opened His mouth, and taught them. And wherefore is
the clause added, He opened His mouth ? To inform thee
that in His very silence He gave instruction, and not when
He spoke only: but at one time by opening His mouth, at
another uttering His voice by the works which He did.
But when thou hearest that He taught them, do not think
of Him as discoursing with His disciples only, but rather
with all through them.
'So^iSif For since the multitude was such as a multitude ever is1,
: z*f<>i and consisted moreover of such as creep on the ground2, He

'»,al.§e- withdraws the choir of His disciples, and makes His discourse
xw'tM* unto them : in His conversation with them providing that
the rest also, who were yet very far from the level of His
sayings, might find His lesson of self-denial no longer
grievous unto them. Of which indeed both Luke gave in
timation, when he said, that He directed His words unto
them • : and Matthew too, clearly declaring the same, wrote,
His disciples came unto Him, and He taught them. For
thus the others also were sure to be more eagerly attentive
to Him, than they would have been, had He addressed
Himself unto all.
[2.] Whence then doth He begin? and what kind of
foundations of His new polity doth He lay for us ?
Let us hearken with strict attention unto what is said.
For though it was spoken unto them, it was written for the
sake also of all men afterwards. And accordingly on this
account, though He had His disciples in His mind in His
public preaching, yet unto them He limits not His sayings,
but applies all His words of blessing without restriction.
Thus He said not, " Blessed are ye, if ye become poor," but
Blessed are the poor. And I may add that even if He had
« St. Luke 6, 20. ' And He lifted up And v. 27, ' I say unto you which
His eyes on His disciples, and said.' hear.'

The Blessing of the Poor in Spirit. 199
spoken of them, the advice would still be common to all. For Matt.
so, when He saith, Lo ! I am with you always, even unto the v-3-
end of the world ', He is discoursing not with them only, but i Matt.
also, through them, with all the world. And in pronouncing 28' 20,
them blessed, who are persecuted, and chased, and suffer all
intolerable things; not for them only, but also for all who
arrive at the same excellency, He weaves His crown.
However, that this may be yet plainer, and to inform thee
that thou hast great interest in His sayings, and so indeed
hath all mankind, if any choose to give heed ; hear how He
begins these wondrous words.
Blessed are the poor in spirit ; for theirs is the kingdom v. 3.
of Heaven.
What is meant by the poor in spirit ? The humble and
contrite in mind. For by spirit He hath here designated
the soul, and the faculty of choice. That is, since many are
humble not willingly, but compelled by stress of circum
stances ; letting these pass, (for this were no matter of praise,)
He blesses them first, who by choice humble and contract
themselves. But why said he not, " the humble," but rather the poor ?
Because this is more than that. For He means here them
who are awestruck, and tremble at the commandments of God.
Whom also by His prophet Isaiah God earnestly accepting
said, * To whom will I look, but to him who is meek3 and quiet, 2 Isaiah
and trembleth at My words ? For indeed there are many lxx
kinds of humility : one is humble in his own measure, another 3 ™*«-
with all excess of lowliness. It is this last lowliness of mindLxx.
which that blessed Prophet commends, picturing to us the
temper that is not merely subdued, but utterly broken, when he
saith, * The sacrifice for God is a contrite spirit, a contrite 4 Ps. 51,
and an humble heart God will not despise. And the Three lXx
Children also offer this unto God as a great sacrifice, saying",
Nevertheless, in. a contrite soul, and in a spirit of lowliness,
may ice be accepted. This Christ also now blesses.
[3.] For whereas the greatest of evils, and those which
make havoc of the whole world, had their entering in from
pride : — for both the Devil, not being such before, did thus
b Daniel 3, 39. LXX; or Song of the Three Holy Children, v. 16.

290 Humility, the Foundation of all.
Homil. become a Devil; as indeed Paul plainly declared, saying,
fV4\ 1Lest being lifted up with pride, he fall into the con-
1 i Tim. demnation of the Devil : — and the first man, too, puffed up
?!,6, by the Devil with these hopes, was made an example of2,
xvti'h and became mortal ; (for expecting to become a god, he lost
even what he had ; and God also upbraiding him with this,
3 Gen. and mocking his folly, said, 3 Behold, Adam is become as one
3)22. oj. jjs;^ an(j eacjj one Qf thogg tnat came after did hereby
wreck himself in impiety, fancying some equality with God : —
since, I say, this was the stronghold of our evils, and the
root and fountain of all wickedness, He, preparing a remedy
suitable to the disease, laid this law first as a strong and safe
foundation. For this being fixed as a base, the builder in
security lays on it all the rest. But if this be taken away,
* otx;- though a man reach to the Heavens in his course of life4, it
"""'*"" is aii easily undermined, and issues in a grievous end.
Though fasting, prayer, almsgiving, temperance, any other
good thing whatever, be gathered together in thee ; without
humility all fall away and perish.
It was this very thing that took place in the instance of
the Pharisee. For even after he had arrived at the very
5 Lute summit, he went down5 with the loss of all, because he had
' ' not the mother of virtues : for as pride is the fountain of all
wickedness, so is humility the principle of all self-command.
Wherefore also He begins with this, pulling up boasting by
the very root out of the soul of His hearers.
" And what," one may ask, " is this to His disciples, who
were on every account humble? For in truth they had
nothing to be proud of, being fishermen, poor, ignoble, and
illiterate." Even though these things concerned not His
disciples, yet surely they concerned such as were then
present, and such as were hereafter to receive the Disciples,.
lest they should on this account despise them. But it were
truer to say that they did also concern His Disciples. For
even if not then, yet by and by they were sure to require
this help, after their signs and wonders, and their honour
from the world, and then confidence towards God. For
neither wealth, nor power, nor royalty itself, had so much
power to exalt men, as the things which they possessed in
all fulness. And besides, it was natural that even before the

Tlie Blessing of them that mourn as Penitents. 201
signs they might be lifted up, at that very time when they Matt.
saw the multitude, and all that audience surrounding their — —-
Master ; they might feel some human weakness. Wherefore
He at once represses their pride.
And He doth not introduce what He saith by way of
advice or of commandments, but by way of blessing, so
making His word less burthensome, and opening to all the
course of His discipline. For He said not, " This or that
person," but " they who do so, are all of them blessed." So
that though thou be a slave, a beggar, in poverty, a stranger,
unlearned, there is nothing to hinder thee from being blessed,
if thou emulate this virtue.
[4.J Now having begun, as you see, where most need was,
He proceeds to another commandment, one which seems to
be opposed to the judgment of the whole world. For whereas
all think that they who rejoice are enviable, those in
dejection, poverty, and mourning, wretched, He calls these
blessed rather than those ; saying thus,
Blessed are they that mourn. v. 4.
Yet surely all men call them miserable. For therefore He
wrought the miracles beforehand, that in such enactments as
these He might be entitled to credit.
And here too again he designated not simply all that
mourn, but all that do so for sins : since surely that other
kind of mourning is forbidden, and that earnestly, which
relates to any thing of this life. This Paul also clearly
declared, when he said, The sorrow of the world worketh
death, but godly sorrow worketh repentance unto salvation,
not to be repented of1. 1 2 Cor.
These then He too Himself calls blessed, whose sorrow is ' 10"
of that kind; yet not simply them that sorrow did He
designate, but them that sorrow intensely. Therefore He
did not say, " they that sorrow," but they that mourn. For
this commandment again is fitted to teach us entire self-
control. For if those, who grieve for children, or wife, or
any other relation gone from them, have no fondness for gain
or pleasure during that period of their sorrow; if they aim
not at glory, are not provoked by insults, nor led captive by
envy, nor beset by any other passion, then grief alone wholly
possessing them ; much more will they who mourn for their

202 Mourners not only forgiven, but blessed.
Homil. own sins, as they ought to mourn, shew forth a self-denial
4 5' greater than this

Next, what is the reward for these? For they shall be
comforted, saith He.
Where shall they be comforted ? tell me. Both here and
there. For since the thing enjoined was exceeding burthen-
some and galling, He promised to give that, which most of
all made it light. Wherefore, if thou wilt be comforted,
mourn : and think not this a dark saying. For when God
doth comfort, though sorrows come upon thee by thousands
like snow-flakes, thou wilt be above them all. Since in truth,
as the returns which God gives are always far greater than
our labours; so He hath wrought in this case, declaring
them that mourn to be blessed, not after the value of what
they do, but after His own love towards man. For they that
mourn, mourn for misdoings, and to such it is enough to
enjoy forgiveness, and obtain wherewith to answer for them
selves. But forasmuch as He is full of love towards man, He
doth not limit His recompense either to the removal of our
punishments, or to the deliverance from our sins, but He
makes them even blessed, and imparts to them abundant
consolation. But He bids us mourn, not only for our own, but also for
other men's misdoings. And of this temper were the souls
of the Saints : such was that of Moses, of Paul, of David ;
yea, all these many times mourned for evils not their own.
[5.] Blessed are the meek, for they shall inherit the
i or, the earth '.
'"'"''' Tell me, what kind of earth? Some0 say a figurative
earth, but it is not this, for no where in Scripture do we find
3m«tJ» any mention of an earth that is merely figurative2. But
what can the saying mean ? He holds out a sensible prize ;
even as Paul also doth, in that when he had said, Honour
3 Eph. thy father and thy mother3, he added, For so shalt thou
6> 2- 3- live long upon the earth. And He Himself unto the thief
4 Luke again, To-day shalt thou be with Me in Paradise*.
23, 43. Thus He doth not incite ug by. meang of tlje rature blessings

' So St. Aug. de Serai. Dom. in Op. Imperf. in loc. ; S. Hilar, in loc. ;
Monte, lib. i. „. 4 ; St. Jerome in loc. ; Orig. in Levit. Horn. xv. 2. et alibi.

In what Sense the Meek inherit the Earth. 203-
only, but of the present also, for the sake of the grosser sort Matt.
of His hearers, and such as before the future seek those V' 4' g>
others. Thus, for example, further on also He said, Agree with
thine adversary1. Then He appoints the reward of such1 Matt.
self-command, and saith, Lest at any time the adversary '
deliver thee to the judge, and the judge to the officer2. "Matt.
Seest thou whereby He alarmed us ? By the things of sense,5' 25,
by what happens before our eyes. And again, Whosoever
shall say to his brother, Raca, shall be in danger of the
council3. 3 Matt.
5 22
And Paul too sets forth sensible rewards at great length, '
and uses things present in his exhortations ; as when he is
discoursing about virginity. For having said nothing about
the Heavens there, for the time he urges it by things present,
saying, Because of the present distress, and, But I spare you,
and, I would have you without carefulness*. * l Cor.
Thus accordingly Christ also with the things spiritual ^2. '
hath mingled the sensible. For whereas the meek man is
thought to lose all his own, He promises the contrary, saying,
" Nay, but this is he who possesses his goods in safety,
namely, he who is not rash, nor boastful : while that sort of
man shall often lose his patrimony, and his very life."
And besides, since in the Old Testament the Prophet
used to say continually, The meek shall inherit the earth3; 5Ps.37,
He thus weaves into His discourse the words to which they 11-
were accustomed, so as not every where to speak a strange
language. And this He saith, not as limiting the rewards to things
present, but as joining with these the other sort of gifts also.
For neither in speaking of any spiritual thing doth He ex
clude such as are in the present life ; nor again in promising
such as are in our life, doth He limit his promise to that kind.
For He saith, Seek ye the kingdom of God, and all these
things shall be added unto you6. And again: Whosoever e mm.
hath left houses or brethren, shall receive an hundredfold6'33-
in this world, and in the future shall inherit everlasting
life-. <* Matt. 19, 29. See also Mark 10, 29. 30; and Luke 18, 29. 30.

204 Righteousness makes rich, Covetousness poor.
Homil. [6.] Blessed are they which do hunger and thirst after
XV. . ,.
6 7 righteousness.
-~tir What sort of righteousness ? He means either the whole
of virtue, or that particular virtue which is opposed to
1 See covetousness1. For since He is about to give commandment
|a.t0t' concerning mercy, to shew how we must shew mercy, as, for
Nic.5.2. instance, not of rapine or covetousness, He blesses them that
lay hold of righteousness.
And see with what exceeding force He puts it. For He
said not, "Blessed are they which keep fast by righteous
ness," but, Blessed are they which do hunger and thirst after
righteousness : that not merely any how, but with all desire we
may pursue it. For since this is the most peculiar property
of covetousness, and we are not so enamoured of meat and
drink, as of gaining, and compassing ourselves with more
and more, He bade us to transfer this desire to a new object,
freedom from covetousness.
Then He appoints the prize, again from things sensible ;
saying, for they shall be filled. Thus, because it is thought
that the rich are commonly made such by covetousness,
" Nay," saith He, " it is just contrary: for it is righteousness
that doeth this. Wherefore, so long as thou doest righteously,
fear not poverty, nor tremble at hunger. For the extortioners,
they are the very persons who lose all, even as he certainly
who is in love with righteousness, possesses himself the goods
of all men in safety."
But if they who covet not other men's goods enjoy
so great abundance6, much more they who give up their
own.
v, 7. Blessed are the merciful.
Here He seems to me to speak not of those only who shew
mercy in giving of money, but those likewise who are merciful
in their actions. For the way of shewing mercy is manifold,
and this commandment is broad.
What then is the reward thereof ?
For they shall obtain mercy.
And it seems indeed to be a sort of equal recompence, but
e Not that S. Chrysostom limited this or any of the Gospel promises to a
temporal sense. See below, §. 7.

The Blessing of the Pure, and of Peace-makers. 205
it is a far greater thing than the act of goodness. For whereas Matt.
they themselves shew mercy as men, they obtain mercy from 8_i"o.
the God of all ; and it is not the same thing, man's mercy,
and God's ; but as wide as is the interval between wickedness
and goodness, so far is the one of these removed from the
other. Blessed are the pure in heart, for they shall see God. *¦ 8.
Behold again the reward is spiritual. Now He here calls
pure, either those who have attained unto all virtue, and are
not conscious to themselves of any evil ; or those who live in
temperance. For there is nothing which we need so much
in order to see God, as this last virtue. Wherefore Paul also
said, Follow peace with all men, and holiness, without which
no man shall see the Lord1- He is here speaking of such ' Heb.
sight as it is possible for man to have. '
For because there are many who shew mercy, and who
commit no rapine, nor are covetous, who yet are guilty of
fornication and uncleanness; to signify that the former
alone suffices not, He hath added this, much in the same
sense as Paul, writing to the Corinthians, bore witness of the
Macedonians, that they were rich not only in almsgiving,
but also in all other virtue. For having spoken of the
noble spirit they had shewn in regard of their goods,
he saith, They gave also their own selves to the Lord, and
to us2. 2 2 Cor.
[7.] Blessed are the peace-makers. » '9
Here He not only takes away altogether our own strife and
hatred amongst ourselves, but He requires besides this some
thing more, namely, that we should set at one again others,
who are at strife.
And again, the reward which He annexes is spiritual. Of
what kind then is it ?
For they shall be called the children of God.
Yea, for this became the work of the Only Begotten, to
unite the divided, and to reconcile the alienated.
Then, lest thou shouldest imagine peace in all cases a
blessing, He hath added,
Blessed are they which are persecuted for righteousness' v. 10.
sake. That is, for virtue's sake, for succour3 given to others, and

ffias

206 The Blessing of the Persecuted ; its Limitations.
Homil. for godliness : it being ever His wont to call by the name of
f\[ righteousness the whole practical wisdom of the soul.
v<i'i ]2. Blessed are ye, when men shall revile you and persecute
you, and say all manner of evil against you falsely, for My
sake. Rejoice, and be exceeding glad.
As if He said, " Though they should call you sorcerers,
deceivers, pestilent persons, or whatever else, blessed are ye :"
so He speaks. What could be newer than these injunctions ?
wherein the very things which all others avoid, these He
declares to be desirable ; I mean, being poor, mourning, per
secution, evil report. But yet He both affirmed this, and
convinced not two, nor ten, nor twenty, nor an hundred, nor a
thousand men, but the whole world. And hearing things
so grievous and galling, so contrary to the accustomed ways
of men, the multitudes were astonished. So great was the
power of Him who spake.
However, lest thou shouldest think that the mere fact of
being evil spoken of makes men blessed, He hath set two
limitations; when it is for His sake, and when the things
that are said are false: for without these, he who is evil
spoken of, so far from being blessed, is miserable.
Then see the prize again : Because your reward is great
in heaven. But thou, though thou hear not of a Kingdom
given in each one of the blessings, be not discouraged. For
although He give different names to the rewards, yet He
brings all into His Kingdom. Thus, both when He saith,
they that mourn shall be comforted; and, they that shew
mercy shall obtain mercy ; and, the pure in heart shall see
God ; and, the peace-makers shall be called the children qf
God; nothing else but the Kingdom doth He shadow out
by all these sayings. For such as enjoy these, shall surely
attain unto that. Think not therefore that this reward is
for the poor in spirit only, but for those also who hunger
after righteousness, for the meek, and for all the rest without
exception. Since on this account He hath set His blessing on them
all, that thou mightest not look for any thing sensible : for
that man cannot be blessed, who is crowned with such
things as come to an end with this present life, and hurry by
quicker than a shadow.

Persecution puts us in Communion with the Prophets. 207
[8.] But when He had said, your reward is great, he Matt.
added also another consolation, saying, For so persecuted — : — -

they the prophets which were before you.
Thus, since that first, the promise of the Kingdom, was yet
to come, and all in expectation, He affords them comfort
from this world ; from their fellowship with those who before
them had been ill-treated.
For " think not," saith He, " that for something incon
sistent in your sayings and enactments ye suffer these
things : or, as being teachers of evil doctrines, ye are to be
persecuted by them ; the plots and dangers proceed not of
any wickedness in your sayings, but of the malice of those
who hear you. Wherefore neither are they any blame
to you who suffer wrong, but to them who do the wrong.
And to the truth of these things all preceding time bears
witness. For against the prophets they did not even bring
any charge of transgressing the law, and of sentiments of
impiety, that they stoned some, chased away others, en
compassed others with innumerable afflictions. Wherefore
let not this trouble you, for of the very same mind they do
all that is done now." Seest thou how He raised up their
spirits, by placing them near to the company of Moses and
Elias ?
Thus also Paul writing to the Thessalonians, saith, For ye
became followers qf the Churches qf God, which are in
Jud&a ; for ye also have suffered the same things of your
own fellow-countrymen, even as they have of the Jews: who
both killed the Lord Jesus, and their own. Prophets, and
have driven us out; and they please not God, and are con
trary to all men1. Which same point here also Christ hath ' i Thes.
established. '
And whereas in the other beatitudes, He said, Blessed are
the poor, and the merciful ; here He hath not put it gene
rally, but addresses His speech unto themselves, saying,
Blessed are ye, when they shall revile you, and persecute
you, and say every evil word: signifying that this is an
especial privilege of theirs ; and that beyond all others,
Teachers have this for their owrn.
At the same time He here also covertly signifies His own
dignity, and His equality in honour with Him who begat

208 Danger of Praise : Trying Nature of Reproach.
Homil. Him. For "as they on the Father's account," saith He,
fl' " so shall ye also for Me suffer these things." But when He
—L-L- saith, the Prophets which were before you, He implies that
they were also by this time become prophets.
Next, declaring that this above all profits them, and
makes them glorious, He did not say, " they will calumniate
and persecute you, but I will prevent it." For not in their
escaping evil report, but in their noble endurance thereof,
and in refuting them by their actions, He will have their
safety stand : this being a much greater thing than the other;
even as to be struck and not hurt, is much greater than
escaping the blow.
[9.] Now in this place He saith, Your reward is great in

See heaven. But Luke' reports Him to have spoken this, both
,uke 6
23. 26.

Luke 6' earnestly, and with more entire consolation ; for He not only.

as you know, pronounces them blessed, who are evil spoken
of for God's sake, but declares them likewise wretched, who
are well spoken of by all men. For, Woe unto you, saith
He, when all men shall speak well of you. And yet the
Apostles were well spoken of, but not by all men. Wherefore
He said not, " Woe unto you, when men shall speak well of
you," but, when all men shall do so : for it is not even
possible that those who live in the practice of virtue should
be well spoken of by all men.
And again He saith, When they shall cast out your name
aLuke6 as evil, rejoice ye, and leap for joy2- For not only of the
22. 23. dangers they underwent, but of the calumny also, He
appoints the recompence to be great. Wherefore He
said not, " When they shall persecute, and kill you,"
but, When they shall revile you, and say all manner of evil.
For most assuredly, men's evil reports have a sharper bite
than their very deeds. For whereas, in our dangers, there
»i*nVi-are many things that lighten the toil, as to be cheered3 by
''" all, to have many to applaud, to crown, to proclaim our
praise; here in our reproach even this consolation is de
stroyed. Because we seem not to have achieved any thing
great; and this galls the combatant more than all his
dangers: at least many have gone on even to hang them
selves, not bearing evil report. And why marvellest thou at
the others ? since that traitor, that shameless and accursed

To bear it well, is the Crown of many Graces. 209
one, he who had ceased to blush for any thing whatever, was Matt.
wrought upon by this chiefly to hurry to the halter And — ¦ — -
Job again, all adamant as he was, and firmer than a rock ;
when he had been robbed of all his possessions, and was
suffering those incurable ills, and had become on a sudden
childless, and when he saw his body pouring out worms like
a fountain, and his wife attacking him, he repelled it all wijh
ease ; but when he saw his friends reproaching and trampling
upon him, and entertaining an evil opinion of him, and saying,
that he suffered these things for some sins, and was paying
the penalty of wickedness: then was there trouble, then
commotion, even in that great and noble hearted man.
And David also, letting pass all that he had suffered, sought
of God a retribution for the calumny alone. For, Let him
curse, saith he, for the Lord hath bidden him ; that the
Lord may see my humiliation, and requite me for this cursing
of his on this day '. • 2 Sam.
And Paul too proclaims the triumph not of those only who ]a'u'
incur danger, or are deprived of their goods, but of these also,
thus saying, Call to remembrance the former days, in which
after ye were illuminated ye endured a great fight of af
flictions ; partly whilst ye were made a gazing stock by
reproaches, and afflictions2. On this account then Christ2 Heb.
hath appointed the reward also to be great. 33;
After this, lest any one should say, " Here thou givest
no redress, nor stoppest men's mouths ; and dost thou
assign a reward there ?" He hath put before us the Prophets,
to shew that neither in their case did God give redress.
And if, where the rewards were at hand, He cheered them
with things to come ; much more now, when this hope is
become clearer, and self-denial is increased.
And observe too, after how many commandments He hath
put this : for surely He did it not without reason, but to
shew that it is not possible for one unprovided, and unarmed
with all those other virtues, to go forth unto these conflicts.
Therefore, you see, in each instance, by the former precept
making way for the following one, He hath woven a sort of
golden chain for us. Thus, first, he that is humble will
surely also mourn for his own sins: he that so mourns,
will be both meek, and righteous, and merciful: he that
p

210 Christian Virtues make Men the Salt of the Earth.
Homil. is merciful, and righteous, and contrite, will of course be
9^'. also pure in heart : and such a one will be a peacemaker
~  too : and he that hath attained unto all these, will be more
over arrayed against dangers, and will not be troubled when
evil is spoken of him, and he is enduring grievous trials
innumerable. «[10.] Now then, after giving them due exhortation, He
refreshes them again with praises. As thus : the injunctions
, being high, and far surpassing those in the Old Testament;
lest they should be disturbed, and confounded, and say,
" how shall we be able to achieve these things ?" hear what
He saith :
v.'i3. Ye are the salt of the earth.
Implying, that of absolute necessity He enjoins all this.
For " not for your own life apart," saith He, " but for the
whole world, shall your account be. For not to two cities,
nor to ten or twenty, nor to a single nation am I sending you,
as I sent the prophets ; but to earth, and sea, and the whole
world; and that in evil case." For by saying, Ye are the salt
of the earth, He signified all human nature to have lost its
««{«»- savour1, and to be decayed by our sins. For which cause,
you see, He requires of them such virtues, as are most
necessary and useful for the superintendence of the common
sort. For first, the meek, and yielding, and merciful, and
- righteous, shuts not up his good deeds unto himself only,
but also provides that these good fountains should run over
for the benefit of othe'rs. And he again who is pure in heart,
and a peacemaker, and is persecuted for the truth's sake ; he
again orders his way of life for the common good. " Think
not then," He saith, " that ye are drawn on to ordinary con
flicts, or that for some small matters you are to give account."
Ye are the salt of the earth.
What then ? did they restore the decayed ? By no means ;
for neither is it possible to do any good to that which is
already spoilt, by sprinkling it with salt. This therefore they
did not. But rather, what things had been before restored,
and committed to their charge, and freed from that ill savour,
these they then salted, maintaining and preserving them
,,^'c- in that freshness2, which they had received of the Lord.
For that men should be set free from the rottenness of

h

THTI

Exceeding Responsibility of Christ's Ministers. 2 1 1
their sins was the good work of Christ ; but their not returning Matt.
to it again any more was the object of these men's diligence — : — -

and travail.
Seest thou how by degrees He indicates their superiority
to the very Prophets ? in that He saith they are teachers, not
of Palestine, but of the whole world ; and not simply teachers,
but awful ones too". For this is the marvellous thing, that
not by flattering, nor soothing, but by sharply bracing them;
as salt, even so they became dear to all men.
" Now marvel not," saith He, " if leaving all others, I dis
course to you, and draw you on to so great dangers. For con
sider over how many cities, tribes, and nations, I am to send you
to preside. Wherefore I would have you not only be prudent
yourselves, but that you should also make others the same.
And such persons have great need to be intelligent, in whom
the salvation of the rest is at stake : they ought so much to
abound in virtue, as to impart of the profit to others also.
For if ye do not become -such as this, ye will not suffice
even for your own selves.
" Be not then impatient, as though My sayings were too
burthensome. For while it is possible for others who have
lost their savour to return by your means, you, if you should
come to this, will with yourselves destroy others also. So
that in proportion as the matters are great, which ye have
put into your hands, you need so much the greater diligence."
Therefore He saith,
But if the salt have lost its savour, wherewith shall it be v- 13-
salted ? it is thenceforth good for nothing, but to be cast out,
and to be trodden under foot of men.
For other men, though they fall never so often, may possibly
obtain indulgence : but the teacher, should this happen to
him, is deprived of all excuse, and will suffer the most ex
treme vengeance. Thus, lest at the words, When they shall
revile you, and persecute you, and say all manner, of evil
against you, they should be too timid to go forth : He tells
them, " unless ye are prepared to combat with all this, ye
have been chosen in vain." For it is not evil report that ye
should fear, but lest ye should prove partners in dissimulation1. ' «»««-
For then, Ye will lose your savour, and be trodden under *^!T'"
foot : but if ye continue sharply to brace them up, and then of. Gal.
'

212 Tlie Light of the World. Tlie City on the Hill.
Homil. are evil spoken of, rejoice ; for this is the very use of salt, to
w\ sting the corrupt1, and make them smart. And so their
r^i, censure follows of course, in no way harming you, but rather
testifying your firmness. But if through fear of it you give
up the earnestness that becomes you, ye will have to suffer
much more grievously, being both evil spoken of, and
despised by all. For this is the meaning of trodden under
foot. [11.] After this He leads on to another, a higher
image.
v. 14. Ye are the light of the world.
Of the world again ; not of one nation, nor of twenty
states, but of the whole inhabited earth. And a light to
the mind, far better than this sunbeam : like as they were
also a spiritual salt. And before they are salt, and now
i Karf_ light ; to teach thee how great is the gain of these strict2
nop/ii- precepts, and the profit of that grave discipline: how it
binds, and permits not to become dissolute ; and causes clear
sight, leading men on to virtue.
v. 14,15. A city that is set on a hill cannot be hid, neither do men
light a candle, and put it under the bushel.
Again, by these words He trains them to strictness of life,
teaching them to be earnest in their endeavours, as set before
the eyes of all men, and contending in the midst of the
amphitheatre of the world. For, " look not to this," He saith,
" that we are now sitting here, that we are in a small portion
of one corner. For ye shall be as conspicuous to all as a
city set on the ridge of a hill, as a candle in a house on
the candlestick, giving light."
Where now are they who persevere in disbelieving the
power of Christ? Let them hear these things, and let them
adore His might, amazed at the power of the prophecy. For
consider how great things he promised to them, who were
not known even in their own country: that earth and sea
should know them, and that they should by their fame reach
to the limits of the inhabited world ; or rather, not by their
fame, but by the working of the good they wrought. For it
was not fame that bearing them every where made them'con-
spicuous, but also the actual demonstration by their works.
Since, as though they had wings, more vehemently than the

Tlie Candle on the Candlestick. 213
sunbeam did they overrun the whole earth, sowing the light Matt.
of godliness1. ,^-g
But here He seems to me to be also training them to 1 ium;n7
boldness of speech. For to say, A city set on a hill cannot consent
be hid, is to speak as declaring His own powers. For as Liter.
that city can by no means be hidden, so it was impossible
that what they preached should sink into silence and ob
scurity. Thus, since He had spoken of persecutions and
calumnies, of plots and wars, for fear they might think that
these would have power to stop their mouths; to en
courage them, He saith, that so far from being hid, it
should overshine the whole world; and that on this very
account they should be illustrious and renowned.
By this then He declares His own power. In what
follows, He requires that boldness of speech which was due
on their part ; thus saying,
Neither do men light a candle and put it under the bushel,v-t5,\6.
but on the candlestick, and it giveth light unto all that are
in the house. Let your light so shine before men, that they
may see your good works, and glorify your Father which is
in Heaven.
" For I," saith He, " it is true, have kindled the light, but
its continuing to burn, let that crime of your diligence : not
for your own sakes alone, but also for their sake, who are to
profit by these rays, and to be guided unto the truth. Since
the calumnies surely shall not be able to obscure your
brightness, if you be still living a strict life, and as becomes
those who are to convert the whole world. Shew forth there
fore a life worthy of His Grace ; that even as It is every
where preached, so this light may every where accompany
the same.
Next He sets before them another sort of gain, besides the
salvation of mankind, enough to make them strive earnestly,
and to lead them unto all diligence. As thus : " Ye shall
not only," saith He, " amend the wrorld, if ye live aright, but
ye will also give occasion that God shall be glorified ; even as
if ye do the contrary, ye will both destroy men, and make
God's Name to be blasphemed."
And how, it may be asked, shall God be glorified through
us, if at least men are to speak evil of us ? Nay, not all men,

214 Our Light is to shine, not we to shew it.
Homil. and even they themselves who in envy do this, will in their
nl^. conscience admire and approve you ; even as the outward
— '¦ — -flatterers of such as live in wickedness do in mind accuse
them. What then? Dost thou command us to live for display
and vain-glory? Far from it; I say not this; for I did not
say, "Give ye diligence to bring forward your own good deeds,"
neither did I say, " Shew them ;" but Let your light shine.
That is, " Let your virtue be great, and the fire abundant,
and the light unspeakable." For when virtue is so great, it
cannot lie hid, though its pursuer shade it over ten thousand
fold. Present unto them an irreprehensible life, and let them
have no true occasion of evil speaking ; and then, though
there be thousands of evil-speakers, no man shall be able
to cast any shade upon you. And well did He say, your Light,
for nothing makes a man so illustrious, how manifold soever
his will to be concealed, as the manifestation of virtue. For
as if he were clad with the very sun-beam, so he shines, yet
brighter than it; not spending hj.s rays on earth, but sur
mounting also Heaven itself.
Hence also He comforts them more abundantly. For,
" What though the slander pain you," saith He ; " yet shall
ye have many to honour God on your aceount. And in both
ways your recompence is gathering, as well because God
is glorified through you, as because ye are defamed for
God's sake. Thus, lest we should on purpose seek to be
reproached, on hearing that there is a reward for it: first,
He hath not expressed that sentiment simply, but with two
limitations, namely, when what is said is false, and when it is
for God's sake :— and next He signifies how not that only, but
also good report, hath its great profit, the glory of it passing
on to God. And He holds out to them those gracious hopes.
" For," saith He, " the calumny of the wicked avails not so
much as to put all others in the dark, in respect of seeing
your light. For then only when you have lost your savour shall
they tread you under foot ; but not when you are falsely ac
cused, doing right. Yea, rather then shall there be many
admiring, not you only, but for your sake your Father also."
And He said not God, but your Father; already sowing
beforehand the seeds of that noble birth, which was about to

Power of Virtue to overcome Calumny. 215
be bestowed upon them. Moreover, indicating His parity Matt.
in honour, as He said above, " Grieve not when ye are evil ]5 {6

spoken of, for it is enough for you that for My sake you are
thus spoken of;" so here He mentions the Father: every
where manifesting His equality.
[12.] Since then we know the gain that arises from this
earnestness, and the danger of indolence, (for if our Lord
be blasphemed because of us, that were far worse than our
perdition,) let us give none offence, neither to the Jews, nor
to the Gentiles, nor to the Church of God1. And while the1 1 Cor.
. . 10 32
life which we present before them is brighter than the sun, '
yet if any one will speak evil of us, let us not grieve at being
defamed, but only if we be defamed with justice.
For, on the one hand, if we live in wickedness, though
there be none to speak ill of us, we shall be the most wretched
of all men : on the other hand, if we apply ourselves to
virtue, though the whole world speak evil of us, at that very
time we shall be more enviable than any. And we shall
draw on to follow us all who choose to be saved, for not the
calumny of the wicked, but our good life, will draw their
attention. For indeed no trumpet is so clear as the proof
that is given by our actions: neither is the light itself so
transparent as a pure life, though our calumniators be beyond
number. I say, if all the above-mentioned qualities be ours ; if we be
meek and lowly and merciful; if we be pure, and peace
makers ; if hearing reproach, we revile not again, but rather
rejoice ; then shall we attract all that observe us no less than
the miracles do. And all will be kindly disposed towards
us, though one be a wild beast, a demon, or what you will.
Or if there should even be some who speak evil of thee, be
not thou at all troubled thereat, nor because they revile thee
in public, regard it; but search into their conscience, and
thou shalt see them applauding and admiring thee, and
numbering up ten thousand praises.
See, for instance, how Nebuchadnezzar praises the Children
in the furnace ; yet surely he was an adversary and an enemy.
But upon seeing them stand nobly, he proclaims their triumph,
and crowns them: and that for nought else, but because
they disobeyed him, and hearkened unto the law of God.

216 All depends on our shewing ourselves in earnest.
Homil. For the Devil, when he sees himself effecting nothing, from
j^g that time departs, fearing lest he should be the cause of our
winning more crowns. And when he is gone, even one who
is abominable and depraved will recognise virtue, that
mist being withdrawn. Or if men still argue perversely,
thou shalt have from God the greater praise and admiration.
Grieve not now, I pray thee, neither despond ; since the
1 1 Cor. very Apostles were to some a savour of death' ; to others, a
2' 16, savour of life. And if there be nothing to lay hold of in
thyself, thou art rid of all their charges ; or rather, thou art
become the more blessed. Shine out therefore in thy life,
and take no account of them who speak evil of thee. For
it cannot, it cannot be, that one careful of virtue, should not
have many enemies. However, this is nothing to the virtuous
man. For by such means his brightness will increase the
more abundantly.
Let us then, bearing these things in mind, look to one
object only ; how to order our own life with strictness. For
thus we shall also guide to the life that is there, such as are
now sitting in darkness. For such is the virtue of that light,
as not only to shine here, but also to conduct its followers
thither. For when men see us despising all things present,
and preparing ourselves for that which is to come, our
actions will persuade them sooner than any discourse. For
who is there so senseless, that at sight of one, who within
a day or two was living in luxury and wealth, now stripping
himself of all, and putting on wings, and arrayed to meet
both hunger, and poverty, and all hardship, and dangers, and
blood, and slaughter, and every thing that is counted dread
ful; will not from this sight derive a clear demonstration of
the things which are to come ?
But if we entangle ourselves in things present, and plunge
ourselves in them more and more, how will it be possible for
them to be persuaded that we are hastening to another
2iiraS)j. sojourn2?
'""' And what excuse after this shall we have, if the fear of
God avail not so much with us, as human glory availed with
the Greek philosophers? For some of them did really both
lay aside wealth, and despised death, that they might make
a show before men; wherefore also their hopes became vain.

Misery of spoiling good Actions by Pride. 217
What plea then shall deliver us, when with so great things Matt.
set before us, and with so high a rule of self-denial laid open — : — -
to us, we are not able even to do as they did, but ruin both
ourselves and others besides? For neither is the harm so
great when a heathen commits transgression, as when a
Christian doeth the same. Of course not ; for their character
is already lost, but ours, by reason of the grace of God, is
even among the ungodly venerable and glorious. Therefore
when they would most revile us, and aggravate their evil
speech, they add some such taunt as, " Thou Christian:"
a taunt which they would not utter, did they not secretly
entertain a great opinion of our doctrine.
Hast thou not heard how many, and how great precepts
Christ enjoined? Now when wilt thou be able to fulfil one
of those commandments, while thou leavest all, and goest
about gathering interest, tacking together usuries, setting on
foot transactions of business, buying herds of slaves, pro
curing silver vessels, purchasing houses, fields, goods without
end ? And I would this were all. But when to these un
seasonable pursuits, thou addest even injustice, removing
landmarks, taking away houses by violence, aggravating
poverty, increasing hunger, when wilt thou be able to set
thy foot on these thresholds ?
[13.] But sometimes thou shewest mercy to the poor.
I know it as well as thou. But even in this again great
is the mischief. For thou doest this either in pride or in
vain glory, so as not to profit even by thy good deeds. What
can be more wretched than this, to be making thy shipwreck
in the very harbour ? To prevent this, when thou hast done
any good action, seek not thanks from me, that thou mayest
have God thy debtor. For, Lend, saith He, unto them from
whom ye do not expect to receive.
Thou hast thy Debtor; why leave Him, and require it of
me, a poor and wretched mortal ? What ? is that Debtor dis
pleased, when the debt is required of Him ? What ? is He
poor? Is He unwilling to pay? Seest thou not His un
speakable treasures ? Seest thou not His indescribable
munificence ? Lay hold then on Him, and make thy
demand; for He is pleased when one thus demands the
debt of Him. Because, if He see another required to pay

218 How we are to regard God as our Debtor.
Homil. for what He Himself owes, He will feel as though He
l^Ti. were insulted, and repay thee no more ; nay, He justly finds
fault, saying, " Why, of what ingratitude hast thou convicted
Me ? what poverty dost thou know to be in Me, that thoH
hastenest by Me, and resortest unto others ? Hast thou lent
to One, and dost thou demand the debt of another ?"
For although man received it, it was God that commanded
thee to bestow ; and His will is to be Himself, and in the
original sense °, Debtor, and Surety, affording thee ten thousand
occasions to demand the debt of Him from every quarter.
Do not thou then let go so great facility and abundance, and
seek to receive of me who have nothing. Why, to what end
dost thou display to me thy mercy shewn to the poor?
What ! was it I that said to thee, Give ? was it from me that
thou didst hear this; that thou shouldest demand it back of
me ? He Himself hath said, He that hath pity upon the poor
'Prov. lendeth to God'. Thou hast lent to God: 2put it to His
19 17
**j4' account-
xitfht " But He doth not repay the whole now." Well, this too
He doth for thy good. For such a Debtor is He: not as
many, who are anxious simply to repay that which is lent ;
whereas He manages and doeth all things, with a view of
investing likewise in security that which hath been given
unto Him. Therefore some, you see, He repays here : some
3 TKjtmiJ-He assigns3 in the other place.
[14.] Knowing therefore as we do these things, let us make
our mercifulness abundant, let us give proof of much love to
man, both by the use of our money, and by our actions. And
if we see any one ill-treated and beaten in the market-place,
whether we can pay down money, let us do it : or whether
by words we may separate them, let us not be backward.
For even a word has its reward, and still more have sighs.
And this the blessed Job said ; But 1 wept for every helpless
* Job 30, one, and I sighed wlien I saw a man in distress*. But if
there be a reward for tears and sighs; when words also, and
an anxious endeavour, and many things besides are added,
consider how great the recompence becomes. , Yea, for we
a irjaTniww, archetypal: the word relations: as here, the relation of Debtor
seems to imply the symbolical use to and Creditor is a sort of token of God's
be made of all visile things and their mercy, in binding Himself to do us good.

Duty of repressing unseemly Strife. 219
too were enemies to God, and the Only-begotten reconciled Matt.
us, casting himself between, and for us receiving stripes, and — '- — '-
for us enduring death.
Let us then likewise do our diligence to deliver from
countless evils such as are incurring them; and not as we
now do, when we see any beating and tearing one another :
we are apt to stand by, finding pleasure in the 'disgrace of
others, and forming a devilish amphitheatre around : than
which what can be more cruel ? Thou seest men reviled,
tearing each other to pieces, rending their clothes, smiting
each other's faces, and dost thou endure to stand by
quietly ?
What! is it a bear that is fighting? a wild beast? a ser
pent? It is a man, one who hath in every respect fellow
ship with thee: a Brother, a Member1. Look not on, but 'Eph.
separate them. Take no pleasure, but amend the evil. Stir '
not up others to the shameful sight, but rather drive off
and separate those who are assembled. It is for shameless
persons, and born slaves3, to take pleasure in such calamities ;* olxnT^i-
for those that are mere refuse, for asses without reason. "'""
Thou seest a man behaving himself unseemly, and dost
thou not account the unseemliness thine own ? Dost thou
not interpose, and scatter the Devil's troop, and put an end
to men's miseries ?
"That I may receive blows myself," saith one; "is this
also thy bidding?" Thou wilt not have to suffer even this;
but if thou shouldest, the thing would be to thee a sort of
martyrdom; for thou didst suffer on God's behalf. And if
thou art slow to receive blows, consider that thy Lord was
not slow to endure the cross for thee.
Since they for their part are drunken and in darkness,
wrath being their tyrant and commander; -and they need
some one who is sound to help them, both the wrong-doer,
and he who is injured; the one that he may be delivered
from suffering evil, the other that he may cease to do it.
Draw nigh, therefore, and stretch forth the hand, thou that
art sober to him that is drunken. For there is a drunkenness
of wrath too, and that more grievous than the drunkenness
of wine.
Seest thou not the seamen, how, when they see any meeting

220 Encouragements to charitable Interference.
Homil. with shipwreck, they spread their sails, and set out with all

xv
14, 15.

haste, to rescue those of the same craft out of the waves ?
Now, if partakers in an art shew so much care one for
another, how much more ought they who are partakers of
the same nature to do all these things! Because in truth
here too is a shipwreck, a more grievous one than that; for
either a man under provocation blasphemes, and so throws
all away: or he forswears himself under the sway of his wrath,
and that way falls into hell : or he strikes a blow and commits
murder, and thus again suffers the very same shipwreck.
Go thou then, and put a stop to the evil ; pull out them that
are drowning, though thou descend into the very depth of
the surge ; and having broken up the theatre of the Devil,
take each one of them apart, and admonish him to quell the
flame, and to lull the waves.
But if the burning pile wax greater, and the furnace more
grievous, be not thou terrified ; for thou hast many to help
thee, and stretch forth the hand, if thou furnish but a begin
ning ; and above all thou surely hast with thee the God of
peace. And if thou wilt first turn aside the flames, many
others also will follow, and of what they do well, thou wilt
thyself receive the reward.
Hear what precept Christ gave to the Jews, creeping as
they did upon the earth b: If thou see, saith He, thine
enemy's beast of burden falling down, do not hasten by, but
raise it. And thou must see that to separate and reconcile
men that are fighting is a much lighter tiling than to lift up
the fallen beast. And if we ought to help in raising our
enemies' ass, much more our friends' souls : and most when
the fall is more grievous ; for not into mire do these fall, but
into the fire of Hell, not bearing the burden of their wrath.
And thou, when thou seest thy brother lying under the load,
and the Devil standing by, and kindling the pile, thou rannest
by, cruelly and unmercifully ; a kind of thing not safe to do,
even where brutes are concerned.
And whereas the Samaritan, seeing a wounded man, un
known, and not at all appertaining to him, both staid, and set
him on a beast, and brought him home to the inn, and hired
a physician, and gave some money, and promised more : thou,
b Exod. 23, 5. Deut. 22, 4.

Exceeding Shame of Quarrels among Christians. 221
seeing one fallen not among thieves, but amongst a band of Matt.
demons, and beset by anger ; and this not in a wilderness, — : — '-
but in the midst of the Forum ; not having to lay out money,
nor to hire a beast, nor to bring him on a long way, but only
to say some words : — art thou slow to do it ? and holdest
back, and hurriest by cruelly and unmercifully? And how
thinkest thou, calling upon God, ever to find Him pro
pitious ?
[15.] But let me speak also to you, who publicly disgrace
yourselves: to him who is acting despitefully, and doing
wrong. Art thou inflicting blows? tell me; and kicking,
and biting ? art thou become a wild boar, and a wild ass ?
and art thou not ashamed ? dost thou not blush at thus being
changed into a wild beast, and betraying thine own noble
ness ? For though thou be poor, thou art free ; though thou
be a working man, thou art a Christian.
Nay, for this very reason, that thou art poor, thou shouldest
be quiet. For fightings belong to the rich, not to the poor ;
to the rich, who have many causes to force them to war.
But thou, not having the pleasure of wealth, goest about
gathering to thyself the evils of wealth, enmities, and strifes,
and fightings ; and takest thy brother by the throat, and
goest about to strangle him, and throwest him down publicly
in the sight of all men : and dost thou not think that thou art
thyself rather disgraced, imitating the violent passions of the
brutes ; nay rather, becoming even worse than they ? For
they have all things in common ; they herd one with another,
and go about together : but we have nothing in common, but
all in confusion : fightings, strifes, revilings, and enmities,
and insults. And we neither reverence the heaven, unto
which we are called all of us in common ; nor the earth,
which He hath left free to us all in common ; nor our very
nature ; but wrath and the love of money sweeps all away.
Hast thou not seen him who owed the ten thousand talents,
and then, after he was forgiven that debt, took his fellow-
servant by the throat for an hundred pence, what great evils
he underwent, and how he was delivered over to an endless
punishment ? Hast thou not trembled at the example ? Hast
thou no fear, lest thou too incur the same ? For we likewise
owe to our Lord many and great debts: nevertheless, He

222 If we lose by forgiving here, it is eternal Gain.
Homil. forbears, and suffers long, and neither urges us, as we do our
15X76'. fellow-servants, nor chokes and takes us by the throat; yet
~  surely had he been minded to exact of us but the least part
thereof, we had long ago perished.
[16.] Let us then, beloved, bearing these things in mind,
be humbled, and feel thankful to those who are in debt to
us. For they become to us, if we command ourselves, an
occasion of obtaining most abundant pardon; and giving
a little, we shall receive much. Why then exact with
violence, it being meet, though the other were minded to
pay, for thee of thine accord to excuse him, that thou
mayest receive the whole of God ? But now thou doest all
things, and art violent, and contentious, to have none of thy
debts forgiven thee; and whilst thou art thinking to do
despite unto thy neighbour, thou art thrusting the sword
into thyself, so increasing thy punishment in hell : whereas
if thou wilt shew a little self-command here, thou makest
thine own accounts easy. For indeed God therefore wills
us to take the lead in that kind of bounty, that He may take
occasion to repay us with increase.
As many therefore as stand indebted to thee, either for
money, or for trespasses, let them all go free, and require of
God the recompence of such thy magnanimity. For so long
as they continue indebted to thee, thou canst not have
God thy debtor. But if thou let them go free, thou wilt
be able to detain thy God, and to require of Him the
recompence of so great sejf-restraint in bountiful measure.
For suppose a man had come up, and seeing thee arresting
thy debtor, had called upon thee to let him go free, and
transfer to himself thy account with the other : he would not
' iym- choose to be unfair1 after such remission, seeing he had
¦'"""" passed the whole demand to himself: how then shall God
fail to repay us manifold, yea, ten thousand fold, when for
His commandment's sake, if any be indebted to us, we urge
no complaint against them, great or small, but let them go
exempt from all liability ? Let us not then think of the
temporary pleasure that springs up in us by exacting of our
debtors, but of the loss, rather, how great ! which we shall
thereby sustain hereafter, grievously injuring ourselves in
the things which are eternal. Rising accordingly above all,

Forgiving others promotes our own Forgiveness. 223
let us forgive those who must give account to us, both their Matt.
debts and their offences; that we may make our own accounts — ¦ — -
prove indulgent, and that what we could not reach by all
virtue besides, this we may obtain by not bearing malice
against our neighbours; and thus enjoy the eternal blessings,
by the grace and love towards man of our Lord Jesus Christ,
to Whom be glory and might now and always, even for ever
and ever. Amen.

224 Why Christ disclaimed all Disparagement of the Law.

HOMILY XVI.

Matt. v. 17.
Tldnk not that I am come to destroy the Late or the
Prophets.
Homil. Why, who suspected this ? or who accused Him, that He
 - should make a defence against this charge ? Since surely
from what had gone before no such suspicion was generated.
For to command men to be. meek, and gentle, and merciful,
and pure in heart, and to strive for righteousness, indicated
no such design, but rather altogether the contrary.
Wherefore then can He have said this ? Not at random,
nor vainly: but inasmuch as He was proceeding to ordain
commandments greater than those of old, saying, It was said
to them of old time, Thou shalt not kill; but I say unto you,
Be not even angry; and to mark out a way for a kind of
Divine and Heavenly conversation; in order that the strange
ness thereof might not disturb the souls of the hearers, nor
dispose them quite to mutiny against what He said, He used
this means o.f setting them right beforehand.
For although they fulfilled not the Law, yet nevertheless
they were possessed with much conscientious regard to it;
and whilst they were annulling it every day by their deeds,
the letters thereof they would have remain unmoved, and
that no one should add any thing more to them. Or rather,
they bore with their rulers adding thereto, not however for
the better, but for the worse. For so they used to set aside
the honour due to our parents by additions of their own, and
very many others also of the matters enjoined them, they
' l£i*B« would free themselves of by these unseasonable additions.

Wliy He sometimes seemed not to act by His own Power. 225
Therefore, since Christ in the first place was not of the Matt.
sacerdotal tribe, and next, the things which He was about to — : — -
introduce were a sort of addition, not however lessening, but
enhancing virtue; He knowing beforehand that both these
circumstances would trouble them, before He wrote in their
mind those wondrous laws, casts out that which was sure to
be harbouring there. And what was it that was harbouring
there, and making an obstacle ?
[2.] They thought that He, thus speaking, did so with a
view to the abrogation of the ancient institutions. This
suspicion therefore He heals ; nor here only doth He so, but
elsewhere also again. Thus, since they accounted Him no
less than an adversary of God, from this sort of reason,
namely, His not keeping the sabbath ; He, to heal such their
suspicion, there also again sets forth His pleas, of which
some indeed were proper to Himself; as when He saith, My
Father worketh, and I work1; but some had in them much 'John 5,
. 17
condescension, as when He brings forward the sheep lost on
the sabbath day2, and points out that the Law is disturbed2 Mat.
for its preservation, and makes mention again of circumcision, '
as having this same effect3. 3 John 7,
Wherefore we see also that He often speaks words some
what beneath Him, to remove the semblance of His being an
adversary of God.
For this cause He who had raised thousands of the dead
with a word only, when He was calling Lazarus, added
also a prayer ; and then, lest this should make Him appear
less than Him that begat Him, He, to correct this suspicion,
added, / said these things, because of the people which
standeth by, that they may believe that Thou hast sent Me*. l John
And neither doth He work all things as one who acted by ' 42-
His own power, that He might thoroughly correct their
weakness ; nor doth He all things with prayer, lest He should
leave matter of evil suspicion to them that should follow, as
though He were without strength or power : but He mingles
the latter with the former, and those again with these. Neither
doth He this indiscriminately, but with His own proper
wisdom. For while He doeth the greater works authorita
tively, in the less He looks up unto Heaven. Thus, when
absolving sins, and revealing His secrets, and opening
Q

226 ~Our Lord's Reserve in speaking of Himself .
Homil. Paradise, and driving away devils, and cleansing lepers, and
^V.* bridling death, and raising the dead by thousands, He did
— '~^~al\ by way of command: but when, what was much less
than these, He was causing many loaves to spring forth out
of few, then He looked up to Heaven: signifying that not
through weakness He doth this. For He who could do the
greater with authority, how in the lesser could He need prayer?
But as I was saying, He doeth this to silence their shame-
lessness. The same reckoning, then, I bid thee make of His
words also, when thou hearest Him speak lowly things. For
many in truth are the causes both for words and for actions
of that cast : as, for instance, that He might not be supposed
alien from God; His instructing and waiting on all men;
His teaching humility ; His being encompassed with flesh ;
the Jews' inability to hear all at once ; His teaching us to
utter no high word of ourselves. For this cause many times,
having in His own person said much that is lowly of Himself,
the great things He leaves to be said by others. Thus He
Himself indeed, reasoning with the Jews, said, Before Abra-
1 John 8, ham was, I AM': but His disciple not thus, but, In the
beginning was the Word, and the Word was with God, and
*3oim\,the Word was God2.
Again, that He Himself made Heaven, and earth, and sea,
and all things visible and invisible, in His own person He
no where expressly said : but His disciple, speaking plainly
out, and suppressing nothing, affirms this once, twice, yea
often: writing that all things were made by Him; and,"
without Him was not one thing made ; and, He was in the
3 Johni, world, and the world was made by Him3.
3 10 .
And why marvel, if others have said greater things of Him
than He of Himself; since (what is more) in many cases,
what He shewed forth by His deeds, by His words He
uttered not openly ? Thus that it was Himself who made
mankind He shewed clearly even by that blind man ; but
when He was speaking of our formation at the beginning,
He said not, " I made," but He who made them, made
* Matt, them male and female *¦ Again, that He created the world
' ' and all things- therein, He demonstrated by the fishes, by
the wine, by the loaves, by the calm in the sea, by the sun
beam which He averted on the Cross; and by very many

His charitable Consideration for those under the Law. 227
things besides : but in words He hath no where said this Matt.
plainly, though His disciples are continually declaring it, — " u'
both John, and Paul, and Peter.
For if they who night and day hear Him discourse, and
see Him work marvels ; to whom He explained many things
in private, and gave so great power as even to raise the dead ;
whom He made so perfect, as to forsake all things for Him :
if even they, after so great virtue and self-denial, had not
strength to bear it all, before the supply of the Spirit; how
could the people of the Jews, being both void of under
standing, and far behind such excellency, and only by
hazard present when He did or said any thing, how could
they have been persuaded but that He was alien from the
God of all, unless he had practised such great condescension
throughout ?
v For on this account we see that even when He was
abrogating the sabbath, He did not as of set purpose bring
in such His legislation, but He puts together many and
various pleas of defence. Now if, when He was about to
cause one commandment to cease, He used so much reserve
in His language x, that He might not startle the hearers ; ' x«y«»
much more, when adding to the Law, entire as it was, another Z*"°~
entire code of laws, did He require much management and
attention, not to alarm those who were then hearing Him.
For this same cause, neither do we find Him teaching
every where clearly concerning His own Godhead. For if
His adding to the Law was sure to perplex them so greatly,
much more His declaring Himself God.
[3.] Wherefore many things are uttered by Him, far
below His proper dignity, and here when He is about to
proceed upon His addition to the Law, He hath used
abundance of correction beforehand. For neither was it
once only that He said, " I do not abrogate the Law," but
He both repeated it again, and added another and a greater
thing; in that, to the words, Think not that I am come to
destroy, He subjoined, / am not come to destroy, but to
fulfil. Now this not only obstructs the obstinacy of the Jews,
but stops also the mouths of those Heretics *, who say that
* The Gnostic and Manichsan seets.
Q2

228 Two Ways in which Christ fulfilled the Law.
Homil. the Old Covenant is of the Devil. For if Christ came to
^V4L destroy his tyranny, how is this Covenant not only not
—L-i~ destroyed, but even fulfilled by Him? For He said not
only, " I do not destroy it;" though this had been enough;
but " I even fulfil it :" which are the words of one so far
from opposing himself, as to be even establishing it.
And how, one may ask, did He not destroy it ? in what
way did He rather fulfil either the Law or the Prophets?
The Prophets He fulfilled, inasmuch as He confirmed by His
actions all that had been said concerning Him ; wherefore
also the Evangelist used to say in each case, That it might
be fulfilled which was spoken by the Prophet. Both when
'Mat.i,He was born1, and when the children sung that wondrous
9 jjat#" hymn to Him, and when He sat on the ass 2, and in very
21 > 5— many more instances He worked this same fulfilment:
all which things must have been unfulfilled, if He had not
come. But the Law He fulfilled, not in one way only, but in
a second and third also. In one way, by transgressing none
of the precepts of the Law. For that He did fulfil it all,
hear what He saith to John, For thus it becometh us to
3 Ma,t.z, fulfil all righteousness3- And to the Jews also He said,
'Johns Which of you convinceth me qf sin *- And to His disciples
46. again, The Prince of this world cometh, andflndeth nothing
3 John in Me5. And the Prophet too from the first had said that
«is'.53 9. H-e did no sin 6-
This then was one sense in which He fulfilled it. Another,
that He did the same through us also ; for this is the marvel,
that He not only Himself fulfilled it, but He granted
this to us likewise. Which thing Paul also declaring said,
Christ is the end of the Law for righteousness to every one
7 Kom. that, believeth 7. And he said also, that He judged sin in the
' ' flesh, that the righteousness of the Law might be fulfilled in
»Rom.8,Ms who walk not after the flesh*. And again, Do we then
make void the law through faith? God forbid 1 yea, we
^Rom.3, establish the Law9. For since the Law was labouring at this,
to make man righteous, but had not power, He came and
brought in the way of righteousness by faith, and so
established that which the Law desired: and what the
Law could not by letters, this He accomplished by faith.

A third Way : He supplied what was wanting in it. 229
On this account He saith, / am not come to destroy the Matt.
* V. 17.
Law. 
[4.] But if any one will enquire accurately, he will find
also another, a third sense, in which this hath been done.
Of what sort is itthen ? In the sense of that future code of
laws, which He was about to deliver to them.
For His sayings were no repeal of the former, but a
drawing out, and filling up of them. Thus, " not to kill," is
not annulled by the saying, Be not angry, but rather is filled
up and put in greater security : and so of all the others.
Wherefore, you see, as He had before unsuspectedly cast
the seeds of this teaching ; so at the time when from His
comparison of the old and new commandments, He
would be more distinctly suspected of placing them in
opposition, He used His corrective beforehand. For in a
covert way He had indeed already scattered those seeds, by
what He had said. Thus, Blessed are the poor, is the same
as that we are not to be angry ; and, Blessed are the pure in
heart, as not to look upon a woman for lust ; and the not
laying up treasures on earth, harmonizes with, Blessed are the
merciful : and to mourn also, to be persecuted and reviled,
coincide with entering in at the strait gate ; and, to hunger
and thirst after righteousness, is nothing else than that
which He saith afterwards, Whatsoever ye would that men
should do to you, do ye also to them. And having
declared the peace-maker blessed, He again almost said
the same, when He gave command to leave the gift, and
hasten to reconciliation with him that was grieved, and about
agreeing with our adversary.
But there He set down the rewards of them that do right,
here rather the punishments of them who neglect practice.
Wherefore as in that place He said, The meek shall inherit
earth ; so here, He who calleth his brother fool, shall be in
danger of hell-fire ; and there, The pure in heart shall see
God ; here, he is a complete adulterer who looks unchastely.
And having there called the peace-makers, sons of God ;
here He alarms us from another quarter, saying, Lest at any
time the adversary deliver thee to the judge. Thus also,
whereas in the former part He blesses them that mourn, and
them that are persecuted ; in the following, establishing the

230 Sanction prefixed by our Lord to His new Law.
Homil. very same point, He threatens destruction to them that go
^, not that way ; for, " They that walk in the broad way," saith
~~ 2 He, " make their end there." And, Ye cannot serve God and
mammon, seems to me the same with, Blessed are the
merciful, and, those that hunger after righteousness.
But as I said, since He is going to say these things more
clearly, and not only more clearly, but also to add again more
than had been already said, (for He no longer merely seeks
a merciful man, but bids us give up even our coat; not
simply a meek person, but to turn also the other cheek to
him that would smite us) : therefore He first takes away the
apparent contradiction.
On this account, then, as I have already stated, He said
this not once only, but once and again ; in that to the words,
Think not that I am come to destroy, He added, J am not
come to destroy, but to fulfil.
v. 18. For verily I say unto you, Till Heaven and earth pass,
one jot or one tittle shall in no wise pass from the Law, till
all come to pass.
Now what He saith is like this : it cannot be that it
should remain unaccomplished, but the very least thing
therein must needs be fulfilled. Which thing He Himself
> £«¦«£- performed, in that He completed ' it with all exactness.
And here He signifies to us obscurely that the fashion of
the whole world is also being changed. Nor did He set it
down without purpose, but in order to arouse the hearer, and
indicate, that He was with just cause introducing another
discipline ; if at least the very works of the creation are all
to be transformed, and mankind is to be called to another
country, and to a higher way of practising how to live b.
19. [^0 Whosoever therefore shall break one of these least
commandments, and shall teach men so, he shall be called
least in the Kingdom qf Heaven.
Thus, having rid Himself of the evil suspicion, and having
stopped the mouths of them who would fain gainsay, then
at length He proceeds to alarm, and sets down a heavy de
nunciation in support of the enactments He was entering on.
For as to His having said this in behalf not of the ancient
laws, but of those which He was proceeding to enact, listen

THTO.S

What it is to be " least in the Kingdom of Heaven." 231
to what follows, For I say unto you, saith he, Except your Matt.

righteousness shall exceed the righteousness of the Scribes
and Pharisees, ye shall in no case enter into the kingdom of
Heaven. For if He were threatening with regard to the ancient
laws, how said He, except it shall exceed ? since they who
did just the same as those ancients, could not exceed them^
on the score of righteousness.
But of what kind was the required excess? Not to be
angry, not even to look upon a woman unchastely.
For what cause then doth He call these commandments
least, though they were so great and high ? Because He
Himself was about to introduce the enactment of them ; for
as He humbled Himself, and speaks of Himself frequently
with measure, so likewise of His own enactments, hereby
again teaching us to be modest in every thing. And besides,
since there seemed to be some suspicion of novelty, He
ordered His discourse for a while with reserve1. ' •>*»-
But when thou hearest, least in the kingdom of Heaven, ,™ **
surmise thou nothing but hell and torments. For He was
used to mean by the kingdom, not merely the enjoyment
thereof, but also the time of the resurrection, and that awful
coming. And how could it be reasonable, that while he who
called his brother fool, and transgressed but one command
ment, falls into hell ; the breaker of them all, and instigator
of others to the same, should be within the kingdom. This
therefore is not what He means, but that such a one will be
at that time least, that is, cast out, last. And he that is last
will surely then fall into hell. For, being God, He foreknew
the laxity of the many, He foreknew that some would think
these sayings were merely hyperbolical, and would argue
about the laws, and say, What, if any one call another a fool,
is he punished ? If one merely look on a woman, doth he
become an adulterer? For this very cause He, destroying
such insolence beforehand, hath set down the strongest
denunciation against either sort, as well them who transgress,
as them who lead on others so to do.
Knowing then His threat as we do, let us neither ourselves
transgress, nor discourage such as are disposed to keep these
things.

232DoingandTeaching.OurRighteousnessmorethantheJews'.
Homil. But whosoever shall do and teach, saith he, shall be called
XVI 5,6.' great.
— ' — For not to ourselves alone, should we be profitable, but to
others also ; since neither is the reward as great for him who
guides himself aright, as for one who with himself adds also
another. For as teaching without doing condemns the
teacher, (for thou which teachest another, it is said, teachest
» Rom.2* thou not thyself1?) so doing but not guiding others, lessens
21 ' our reward. One ought therefore to be chief in either work,
and having first set one's self right, thus to proceed also to
the care of the rest. For on this account He Himself hath
set the doing before the teaching ; to intimate that so most
of all may one be able to teach, but in no other way.
3 Luke For one will be told, Physician, heal thyself2. Since he
' ' who cannot teach himself, yet attempts to set others right,
will have many to ridicule him. Or rather, such a one will
have no power to teach at all, his actions uttering then voice
against him. But if he be complete in both respects, he
shall be called great in the kingdom qf Heaven.
v. 20. [6.] For I say unto you, Except your righteousness shall
exceed the righteousness of the Scribes and Pharisees, ye
shall in no case enter into the kingdom of Heaven.
Here by righteousness He means the whole of virtue ; even
as also discoursing of Job, He said, He was a blameless
man, righteous"- According to the same signification of the
word, Paul also called that man righteous for whom, as
he said, no law is even set. For, saith he, a law is not made
0 1 Tnn.for a righteous man 3. And in many other places too one
*' " might find this name standing for virtue in general.
But observe, I pray thee, the increase of Grace ; in
that He will have His newly-come disciples better than
the teachers in the Old Covenant. For by Scribes and
Pharisees here, He meant not merely the lawless, but the
well-doers. For, were they not doing well, He would not
have said they have a righteousness ; neither would He have
compared the unreal to the real.
And observe also here, how He commends the Old Law,
by making a comparison between it and the other; which
" Job 1, 1. LXX. '' That man was true, blameless, righteous, devout, re
training from every evil deed."

The Law's Imperfection does not prove it Evil. 233
kind of thing implies it to be of the same tribe and kindred. Matt.
For more and less, is in the same kind. He doth not, you see, — : — -
find fault with the Old Law, but will have it made stricter.
Whereas, had it been evild, He would not have required more
of it; He would not have made it more perfect, but would
have cast it out.
And how one may say, if it be such, doth it not bring us into
the Kingdom ? It doth not now bring in them who five after
the coming of Christ, favoured as they are with more strength,
and bound to strive for greater things : since as to its own
foster-children, them it doth bring in one and all. Yea, for many
shall come, saith He, from east and west, and shall lie down
in the bosoms of Abraham, Isaac, and Jacob1. And Lazaras' Matt.
also receiving the great prize, is shewn dwelling in Abraham's
bosom. And all, as many as have shone forth with excellency
in the old Dispensation, shone by it, every one of them. And
Christ Himself, had it been in any thing evil or alien from
Him, would not have fulfilled it all when He came. For if
only to attract the Jews He was doing this, and not in order
to prove it akin to the new Law, and concurrent therewith ;
wherefore did He not also fulfil the laws and customs of the
Gentiles, that He might attract the Gentiles also ?
So that from all considerations it is clear, that not from
any badness in itself doth it fail to bring us in, but because
it is now the season of higher precepts.
And if it be more imperfect than the new, neither doth
this imply it to be evil : since upon this principle the new
Law itself will be in the very same case. Because in truth
our knowledge of this, when compared with that which is to
come, is a sort of partial and imperfect thing, and is done
away on the coming of that other. For when, saith He, that
which is perfect is come, then that which is in part shall be
done away2 : even as it befel the Old Law through the New. ' 1 Cor.
Yet we are not to blame the New Law for this, though that 13> 10'
also gives place on our attaining unto the Kingdom; for
then, saith He, that which is in part shall be done away:
but for all this we call it great.
Since then both the rewards thereof are greater, and
the power .given by the Spirit more abundant, in reason
d There is Ms. authority for reading " of an Evil one."

234 Why Christ legislates by way of comparison with the Law.
HoMiL.it requires our graces to be greater also. For it is no
^V7Z- longer a land that floweth with milk and honey, nor
fxkreJ»a comfortable1 old age, nor many children, nor corn and
wine, and flocks and herds : but Heaven, and the good things
in the Heavens, and adoption and brotherhood with the
Only-Begotten, and to partake of the inheritance, and to be
glorified and to reign with Him, and those unnumbered
rewards. And as to our having received more abundant help,
hear thou Paul, when he saith, There is therefore no con
demnation now to them which are in Christ Jesus, who walk
not after the flesh, but after the Spirit : for the law of the
Spirit of life hath made me free from the law of sin and
"Rom. death2.
8' K [7.] And now after threatening the transgressors, and
setting great rewards for them that do right, and signifying
that He justly requires of us something beyond the former
measures ; He from this point begins to legislate, not simply,
but by way of comparison with the ancient ordinances,
desiring to intimate these two things: first, that not as
contending with the former, but rather in great harmony
with them, He is making these enactments ; next, that it
was meet and very seasonable for Him to add thereto these
second precepts.
And that this may be made yet clearer, let us hearken to
the words of the Legislator.
What then doth He Himself say ?
v. 21. Ye have heard that it was said to them of old time, Thou
shalt not kill.
And yet it was Himself who gave those laws alsoe, but so
far He states them impersonally. For if on the one hand
He had said, " Ye have heard that I said to them of old,"
the saying would have been hard to receive, and would have
stood in the way of all the hearers. If again, on the other
hand, after having said, " Ye have heard that it was said to
them of old by My Father," He had added, But I
say, He would have seemed to be taking yet more on
Himself. Wherefore He hath simply stated it, making out thereby
one point only; the proof that in fitting season He had come
saying these things. For by the words, It was said to them

His absolute Authority. The Law completed by Him. 235
of old, He pointed out the length of the time, since they Matt.
received this commandment. And this He did to shame the 21 js

hearer, shrinking from the advance to the higher class of His
commandments ; as though a teacher should say to a child
that was indolent, " Knowest thou not how long a time thou
hast consumed in learning syllables?" This then He also
covertly intimates by the expression, them of old time, and
thus for the future summons them on to the higher order of
His instructions : as if He had said, " Ye are learning these
lessons long enough, and you must henceforth press on to
such as are higher than these."
And it is well that He doth not disturb the order of the
commandments, but begins first with that which comes earlier,
with which the Law also began. Yea, for this too suits with
one shewing the harmony between them.
But L say unto you, that whosoever is angry with his v. 22.
brother without a cause, shall be in danger of the judg
ment. Seest thou authority in perfection ? Seest thou a bearing
suited to a legislator? Why, which among Prophets ever
spake on this wise ? which among righteous men ? which
among Patriarchs ? None ; but, Thus saith the Lord. But
the Son not so. Because they were publishing their Master's
commands, He His Father's. And when I say, " His Father's,"
I mean His own. For Mine, saith He, are Thine, and
Thine are Mine'. And they had their fellow-servants to1 John
legislate for, He Flis own servants. '
Let us now ask those who reject the Law, " is, ' Be not
angry' contrary to ' Do no murder?' or is not the one
commandment the completion and the developement of the
other ?" Clearly the one is the fulfilling of the other, and that
is greater on this very account. Since he who is not stirred
up to anger, will much more refrain from murder ; and he
who bridles wrath will much more keep his hands to
himself. For wrath is the root of murder. And you see
that He who cuts up the root will much more remove the
branches ; or rather, will not permit them so much as to
shoot out at all. Not therefore to abolish the Law did He
make these enactments, but for the more complete observation
of it. For with what design did the Law enjoin these things?

236 Manichman Blasphemies about the Creator.
Homil. Was it not, that no one might slay his neighbour? It follows,
^V8L that he who was opposing the Law would have to enjoin
— !-~ murder. For to murder, were the contrary to doing no
murder. But if He doth not suffer one even to be angry,
the mind of the Law is established by Him more com
pletely. For he that studies to avoid murder, will not refrain
from it equally with him that hath put away even anger ; this
latter being further removed from the crime.
[8. J But that we may convict them in another way also,
let us bring forward all their allegations. What then do they
affirm ? They assert that the God who made the world, Who
makes His sun to rise on the evil and on the good, Who sends
the rain on the just and on the unjust, is in some sense an
evil being l. But the more moderate (forsooth) among them,
though declining this, yet while they affirm Him to be just,
they deprive Him of being good. And some other one, who
is not, nor made any of the things that are, they assign for
a Father to Christ. And they say that he, who is not good,
abides in his own, and preserves what are his own; but
that He, that is good, seeks what are another's, and desires
of a sudden to become a Saviour to them whose Creator He
was not*- Seest thou the children of the Devil, how they
speak out of the fountain of their father, alienating the work
of creation from God : while John cries out, He came unto
' John 1 His own, and, The world was made by Him x ?
ii. 10. jn the next piacej they criticise the Law in the Old

* Epiph. Here. 4.1. §. 1. " Cerdon third place, the Devil  Now the
.[circ. A.D. 150.] with others preached Creator, and Artificer, and visible One
two First Principles, and so in fact they say, is the God of the Jews ; and
two Gods : the one Good, and unknown is also the Judge." cf. ibid. §. 6 •
to all : whom he also called the Father S. Aug. de Hseres. 22 ; Tertull. contra
of Jesus : the other, the Demiurgus, or Marc. i. 10 ; S. Iren. i. 28, 29.
Artificer, evil, and open to knowledge, s S. Iren. v. 2. " Vain also are those
who spake in the Law, and appeared who say, that the Lord came to what
in the Prophets, and hath often become was another's, as though coveting it
visible." In this he agreed with the in order to present that man who had
Oriental heretics generally. Marcion, been made by another, to that God
his disciple, within a few years im- who had neither made nor ordered
proved on him, (Hair. 42. $. 3.) " say- him, yea, rather, who had deserted
ing, that there are three Principles : him from men's first original formation.
one, that on high, unnamed, and un- His coming therefore is riot just'
seen: which it pleases him to call the coming as He did by their account
good God: (this however was not the to what was none of His." In Lib. 3
Creator of any of the things that are 11. he specifies Marcion as teaching
in the world:) another, a visible God, this doctrine.
Creator, and Artificer: and, in the

Jewish Retaliation, a merciful Law. 237
Covenant, which bids put out an eye for an eye, and a tooth Matt.
for a toothhl; and straightway they insult and say, " Why, 21 '^
how can He be good who speaks so ?" i"Exod7
What then do we say in answer to this? That it is the21'24,
highest kind of philanthropy. For He made this law, not
that we might strike out one another's eyes, but that fear
of suffering by others might restrain us from doing any such
thing to them. As therefore He threatened the Ninevites
with overthrow, not that He might destroy them, (for had
that been His will, He ought to have been silent,) but that
He might by fear make them better, and so quiet His wrath :
so also hath He appointed a punishment for those who
wantonly assail the eyes of others, that if good principle dis
pose them not to refrain from such cruelty, fear may restrain
them from injuring their neighbours' sight.
And if this be cruelty, it is cruelty also for the murderer to
be restrained, and the adulterer checked. But these are the
sayings of senseless men, and of those that are mad to the
extreme of madness. For I, so far from saying that this
comes of cruelty, should say, that the contraiy to this would
be unlawful, according to men's reckoning. And whereas,
thou sayest, " Because He commanded to pluck out an eye
for an eye, therefore He is cruel;" I say, that if He had
not given this commandment, then He would have seemed,
in the judgment of most men, to be that which thou sayest
He is.
For let us suppose that this Law had been altogether done
away, and that no one feared the punishment ensuing there
upon, but that license had been given to all the wicked to
follow their own disposition in all security, to adulterers, and
to murderers, to perjured persons, and to parricides ; would

11 Tertull. adv. Marcion. ii. 18. and faithless people would count it hard
" Which of the good rules of the Law or even inconceivable to await God's
should I rather defend, than those redress, which the Prophet was after-
which Heresy hath craved for her w ards to proclaim, in the words, 'Venge-
own purposes ? As the rule of retalia- ance is Mine, I will repay, saith the
tion, requiring eye for eye, tooth for Lord;' the commission of wrong during
tooth, and bruise for bruise. There is the interval was to be in a manner
no tinge here of any permission for smothered by the fear of immediate re-
repaying an injury in kind, but the tribution." St. Augustin (contr. Adim.
whole drift of it is to restrain violence, c. 8.) says the same in reply to the
That is, because that most stubborn Manichseans.

238 Indulgence to Crime is great Cruelty.
Homil. not all things have been turned upside down? would not

XVI. 8,9.

cities, market-places and houses, sea and land, and the
- whole world, have been filled with unnumbered pollutions
and murders ? Every one sees it. For if, when there are
laws, and fear, and threatening, our evil dispositions are
hardly checked; were even this security taken away, what
is there to prevent men's choosing vice ? and what degree of
mischief would not then come revelling upon the whole of
human life ?
The rather, since cruelty lies not only in allowing the bad
to do what they will, but in another thing too quite as
much; to overlook, and leave uncared for, him who hath
done no wrong, but who is without cause or reason suffering
ill. For tell me ; were any one to gather together wicked
men from all quarters, and arm them with swords, and bid
them go about the whole city, and massacre all that came
in then way, could there be any thing more like a wild
beast than he ? And what if some other should bind, and
confine with the utmost strictness those whom that man had
armed, and should snatch from those lawless hands them,
who were on the point of being butchered ; could any thing
be greater humanity than this ?
Now then, I bid thee transfer these examples to the Law
likewise; for He that commands to pluck out an eye
for an eye, hath laid the fear as a kind of strong chain upon
the souls of the bad, and so resembles him, who detains
those assassins in prison ; whereas he who appoints no
punishment for them, doth all but arm them by such
security, and acts the part of that other, who was putting the
swords in their hands, and letting them loose over the whole
city. Seest thou not, how the commandments, so far from
coming of cruelty, come rather of abounding mercy ? And
if on account of these thou callest the lawgiver grievous, and
hard to bear with ; tell me which sort of command is the
more toilsome and grievous, " Do no murder," or, " Be not
even angry?" Which is more in extreme, he who exacts
a penalty for murder, or for mere anger ? He who subjects
the adulterer to vengeance after the fact, or he who enjoins
a penalty even for the very desire, and that penalty ever-

Tlie Gospel confirms the Law. Both are rules of Mildness. 239
lasting? See ye not how their reasoning comes round to Matt.
the very contrary ? how the God of the Old Covenant, whom — '¦ — -
they call cruel, will be found mild and meek : and He of the
New, whom they acknowledged to be good, will be hard and
grievous, according to their madness ? Whereas we say,
that there is but one and the same Legislator of either
covenant, who dispensed all meetly, and adapted to the
difference of the times the difference between the two
systems of law. Therefore neither are the first command
ments cruel, nor the second hard and grievous, but all of
one and the same Providential care.
For that He Himself gave the Old Covenant also, hear
the affirmation of the Prophet, or rather, (so we must speak,)
of Him who is both the One and the Other : / will make
a covenant with you, not according to the covenant which I
made with your fathers1. ' Jer.3i,
. . 31 32
But if he receive not this, who is diseased with the
Manichsean doctrines", let him hear Paul saying the very
same in another place, For Abraham had two sons, one by
the bondmaid, and another by the freewoman ; and these
are two covenants'. As therefore in that case the wives are'2 Gal. 4,
22
different, the husband the same ; so here too the Covenants
are two, the Lawgiver One.
And to prove to thee that it was of one and the same
mildness ; in the one He saith, An eye for an eye, but in
this other,
If one smite thee on thy right cheek, turn to him the other v. 39.
also. For as in that case He checks him that doth the wrong
with the fear of this suffering, even so also in this. " How
so," it may be said, " when He bids turn to him the
other cheek also ?" Nay, what of that ? Since not to
take away his fear did He enjoin this, but as charging
yourself to allow him to take his fill entirely. Neither did He
say, that the other continues unpunished, but, " do not thou
punish ;" at once both enhancing the fear of him that
smiteth, if he persist, and comforting him who is smitten.
[9.] But these things we have said, as one might say them
l> Because they denied the authority of the Old Testament, but received the
New, including St. Paul's Epistles.

240 Anger, when profitable, when wrong and hurtful.
Homil. incidentally, concerning all the commandments. Now we
¦^q L must go on to that which is before us, and keep to the thread
 ~ of what had been affirmed. He that is angry with his brother
without a cause shall be in danger of the judgment : so He
speaks. Thus He hath not altogether taken the thing away :
first, because it is not possible, being a man, to be freed
from passions : we may indeed get the dominion over them,
but to be altogether without them is out of the question.
Next, because this passion is even useful, if we know how
to use it at the suitable time '. See, for instance, what great
good was wrought by that anger of Paul, which he felt against
the Corinthians, on that well-known occasion ; and how, as
it delivered them from a grievous pest, so by the same means
again he recovered the people of the Galatians likewise,
which had fallen aside ; and others too beside these.
What then is the proper time for anger? When we are
not avenging ourselves, but checking others in their lawless
freaks, or forcing them to attend in their negligence.
And what is the unsuitable time ? When we do so as
avenging ourselves : which Paul also forbidding, said, Avenge
not yourselves, dearly beloved, but rather give place unto
< Rom. wrath '. When we are contending for riches : yea, for this
2' ' hath he also taken away, where he saith, Why do ye not
rather take wrong? why -do ye not rather suffer yourselves
2 1 Cor. to be defrauded2? For as this last sort is superfluous, so is
6> '• the first necessary and profitable. But most men do the
contrary ; becoming like wild beasts when they are injured
themselves, but remiss and cowardly when they see despite
done to another : both which are just opposite to the laws of
the Gospel.
Being angry then is not a transgression, but being so
unseasonably. For this cause the Prophet also said, Be ye
angry, and sin noty-
[10.] And whosoever shall say to his brother, Raca, shall
be in danger of the Council.
By the Council in this place He means the tribunal of the
Hebrews : and He hath mentioned this now, on purpose that
« See Bp. Butler's Sermon on Re- version. Another part of the same
sentrnent. Hebrew verb is however rendered
* PS.4,5.LXX.comp.Eph.4,26. "rage" in our translation: 2 Kings
"btand in awe, and sin not," in our 19,27.28- Is. 37 28.29

Why evil Words are so severely threatened. 241
He might not seem every where to play the stranger and Matt. V 22
innovator. _Li±f.'_
But this word, Raca, is not an expression of a great
insolence, but rather of some contempt and slight on the part
of the speaker. For as we, giving orders either to our
servants, or to any very inferior person, say, " Away with
thee: you here, tell such an one:" so they who make use of
the Syrians' language say, Raca, putting that word instead
of thou. But God, the Lover of man, roots up even the least
faults, commanding us to behave to one another in seemly
manner and with due respect; and this with a view of
destroying hereby also the greater.
But whosoever shall say, TJiou fool, shall be in danger of
hell fire.
To many this commandment hath appeared grievous and
galling, if for a mere word we are really to pay so great
a penalty. And some even say that it was spoken rather
hyperbolically. But I fear lest, when we have deceived
ourselves with wrords here, we may in deeds there suffer
that extreme punishment.
For wherefore, tell me, doth the commandment seem over-
burdensome ? Knowest thou not that most punishments and
most sins have their beginning from words ? Yea, for by
words are blasphemies, and denials are by words, and revil-
ings, and reproaches, and perjuries, and bearing false witness.
Regard not then its being a mere word, but whether it have
not much danger, this do thou enquire. Art thou ignorant
that in the season of enmity, when wrath is inflamed, and the
soul kindled, even the least thing appears great, and what is
not very reproachful is counted intolerable ? And often these
little things have given birth even to murder, and over
thrown whole cities. For just as where friendship is, even
grievous things are light, so where enmity lies beneath,
very trifles appear intolerable. And however simply a word
be spoken, it is surmised to have been spoken with an evil
meaning. And as in fire : if there be but a small spark,
though thousands of planks lie by, it doth not easily lay hold
of them ; but if the flame have waxed strong and high, it
readily seizes not planks only, but stones, and all materials
that fall in its way; and by what things it is usually quenched,

242 Scale of Punishments denounced by our Lord.
Homil. by the same it is kindled the more; (for some say that at
10—12. such a time not only wood and tow, and the other combusti-
bles, but even water darted forth upon it doth but fan its
power the more ;) so is it also with anger ; whatever any one
may say, becomes food in a moment for this evil conflagration.
All which kind of evils Christ checking beforehand, had
condemned first him that is angry without a cause to the
judgment, (this being the very reason why He said, He that is
angry shall be in danger qf the judgment;) then him that
saith Raca, to the council. But as yet these are no great
things ; for the punishments are here. Therefore for him
who calleth fool He hath added the fire of Hell, now for the
first time mentioning the name of Hell. For having before
discoursed much of the Kingdom, not until then did He
mention this ; implying, that the former comes of His own
love and indulgence towards man, this latter of our negli
gence. [11.] And see how He proceeds by little and little in His
punishments, all but excusing Himself unto thee, and sig
nifying that His desire indeed is to threaten nothing of the
kind, but that we drag Him on to such denunciations. For
observe : " I bade thee," saith He, " not be angry for nought,
because thou art in danger of the judgment. Thou hast
despised the former commandment : see what anger hath
produced ; it hath led thee on straightway to insult, for thou
hast called thy brother Raca. Again, 1 set another punish
ment, the council. If thou overlook even this, and proceed
to that which is more grievous, I visit thee no longer with
these finite punishments, but with the undying penalty of
Hell, lest after this thou shouldest break forth 1 even to mur
der." For there is nothing, nothing in the world more
intolerable than insolence ; it is what hath very great powet1
to sting a man's soul. But when the word too which is
spoken is in itself more wounding than the insolence, the
blaze becomes twice as great. Think it not then a light
thing to call another fool. For when of that which separates
us from the brutes, and by which especially we are human
beings, namely, the mind and the understanding, — when
k s fUxXtrrtu SiW-nri ixxrijy.

Insolence very grievous, because against Love. 2J3
of this thou hast robbed thy brother, thou hast deprived him Matt.
of all his nobleness. — ,22,
Let us not then regard the words merely, but realizing the
things themselves, and his feeling, let us consider how great
a wound is made by this word, and unto how much evil it
proceeds. For this cause Paul likewise cast out of the
Kingdom not only the adulterous and the effeminate, but the
revilers1 also. And with great reason : for the insolent man'iCor.6,
mars all the beauty of Gharity, and casts upon his neighbour9, 10'
unnumbered ills, and works up lasting enmities, and tears
asimder the members of Christ, and is daily driving away
that peace which God so desires: giving much vantage
ground unto the Devil by his injurious ways, and making
him the stronger. Therefore Christ Himself, cutting out the
sinews of the Devil's power, brought in this law.
For indeed He makes much account of love : this being
above all things the mother of every good, and the badge of
His disciples, and the bond which holds together our whole
condition. With reason therefore doth He remove, with great
earnestness the roots and the sources of that hatred which
utterly spoils it.
Think not therefore that these sayings are in any wise
hyperbolical, but consider the good done by them, and
admire the mildness of these laws. For there is nothing for
which God takes so much pains, as this ; that we should be
united and knit together one with another. Therefore both
in His own person, and by His disciples, as well those in the
Old, as in the New Testament, He makes so much account of
this commandment ; and is a severe avenger and punisher
of those who despise the duty. For in truth nothing so
effectually gives entrance and root to all wickedness, as the
taking away of love. Wherefore He also said, When iniquity
abounds, the love of the many shall wax eold*. Thus Cain 2 Matt.
became bis brother's murderer; thus Esau; thus Joseph's24'12'
brethren > thus our unnumbered crimes have come revelling
in, this bond being dissevered. You see why He Himself
also roots out whatever things injure this, on every side, with
great exactness.
£1$.] Neither doth He stop at those precepts only which
have been mentioned, but adds also others more than those :
r2

244 Wfty the Gift is kept wailing on the Altar.
Homil. whereby He signifies how much account He makes thereof.
"V" VT
]2. " Namely, having threatened by the council, by the judgment,
and by hell, He added other sayings again in harmony with
the former, saying thus :
v. 23, If thou bring thy gift to the altar, and there rememberest
24, that thy brother hath ought against thee; leave there thy
gift before the altar, and go away'; first be reconciled to
> thy brother, and then come and offer thy gift.
O Goodness ! O exceeding Love to Man ! He makes no
account of the honour due unto Himself, for the sake of our
love towards our neighbour; implying that not at all from
any enmity, nor out of any desire to punish, had He uttered
those former threatenings, but out of very tender affection.
For what can be milder than these sayings ? " Let My service,"
saith he, " be interrupted, that thy love may continue ; since
this also is a sacrifice, thy being reconciled to thy brother."
Yea, for this cause He said not, " after the offering," or
" before the offering ;" but, while the very gift lies there, and
when the sacrifice is already beginning, He sends thee to be
reconciled to thy brother ; and neither after removing That
which lies before us™, nor before presenting the Gift, but while
it lies in the midst, He bids thee hasten thither.
With what motive then doth He command so to do, and
wherefore ? These two ends, as it appears to me, He is hereby
shadowing out and providing for. First, as I have said,
His will is to point out that He highly values Charity, and
considers it to be the greatest sacrifice: and that without
it He doth not receive even That other ; next, He is im
posing such a necessity of reconciliation, as admits of no
excuse. For whoso hath been charged not to offer before
he be reconciled, will hasten, if not for love of his neighbour,
'<s«xi,r-yet> that Thls may not lie unconsecrated \ to run unto him
"» who hath been grieved, and do away the enmity. For this
cause He hath also expressed it all most significantly, to alarm
and thoroughly to awaken him. Thus, when He had said,
Leave thy gift, He stayed not at this, but added, before the
' £«xfc, S. Chrys. 8«yi, reo. Text, pack up,' or ' put into a small compass.'
ra nwi&avra *x Tttxtt/uva. Mr. Field So Odyss. xx. 95 xkxTvxy a.h «/viXi.
translates this, ' quickly doing the work xx) *.'«, n~m, hiiiS,,. And this mean-
in hand:' alleging that the word emxt- ing suits well enough with the word
(m cannot well stand for removing.' *{««,>„«, taken in its Litureicai
Hut its strict meaning seems to be ' to sense. -

The same Rule applies to our Prayers. 245
altar ; (by the very place again causing him to shudder ;) and Matt.
go away. And He said not merely, Go away, but He added, 23 '2i

first, and then come and offer thy gift. By all these things"
making it manifest, that this Table receives not them that
are at enmity with each other.
Let the initiated hear this, as many as draw nigh in
enmity: and let the unitiated hear too: yea, for the saying
hath some relation to them also. For they too offer a gift
and a sacrifice: prayer, I mean, and almsgiving. For as to
this also being a sacrifice, hear what the Prophet saith : A
sacrifice of praise will glorify me1 ; and again, Sacrifice ifo'Ps.so,
God a sacrifice of praise* ; and, The lifting up of mine\^s 60
hands is an evening sacrifice3. So that if it be but a prayer, 14.
which thou art offering in such a frame of mind, it were2i " '
better to leave thy prayer, and become reconciled to thy
brother, and then to offer thy prayer.
For to this end were all things done : to this end even
God became man, and took order for all those works, that
He might set us at one.
And whereas in this place He is sending the wrong
"doer to the sufferer ; in His prayer He leads the sufferer to
the wrong doer, and reconciles them. For as there He
saith, Forgive men their debts ; so here, If he hath ought
against thee, go thy way unto him.
Or rather, even here too He seems to me to be sending the
injured person: and for some such reason He said not,
Reconcile thyself to thy brother, but, Be thou reconciled.
And while the saying seems to pertain to the aggressor, the
whole of it really pertains to him that is aggrieved. Thus,
" If thou art reconciled to him," saith Christ, " through thy
love to him thou wilt have Me also propitious, and wilt be able
to offer thy Sacrifice with great confidence. But if thou art
still irritated, consider that even I readily command that which
is Mine to be lightly esteemed, that ye may become friends ;
and let these thoughts be soothing to thine anger."
, And He said not, " When thou hast suffered any of the
greater wrongs, then be reconciled ; but, " Though it be some
trifle that he hath against thee." And He added not, " Whether
justly or unjustly; but merely, If he hath ought against thee.
For though it be justly, not even in that case oughtest thou

246 We must make haste to be reconciled;
Homil. to protract the enmity; since Christ also was justly angered
if Vi3. Wltn us> yet nevertheless He gave Himself for us to be slain,
i 2 Cor", not imputing those trespasses1.
s, 19- FQr this cause Paul also, when urging us in another way
to reconciliation, said, Let not the sun go down upon your
' Eph. wrath 2. For much as Christ by this argument of the Sacri-
4' 26* fice, so there Paul by that of the day, is urging us on to the
self-same point. Because in truth he fears the night, lest it
overtake him that is smitten alone, and make the wound
greater. For whereas in the day there are many to distract,
and draw him off; in the night, when he is alone, and is
thinking it over by himself, the waves swell, and the storm
becomes greater. Therefore Paul, you see, to prevent this,
would fain commit him to the night already reconciled, that
the Devil may after that have no opportunity, from his soli
tude, to rekindle the furnace of his wrath, and make it fiercer.
Thus also Christ permits not, though it be ever so little delay,
lest, the Sacrifice being accomplished, such an one become
more remiss, procrastinating from day to day : for He knows
that the case requires very speedy treatment. And as a
skilful physician exhibits not only the preventives of our
diseases, but their correctives also, even so doth He likewise,
. Thus, to forbid our calling fool, is a preventive of enmity ;
but to command reconciliation is a means of removing the
diseases that ensue on the enmity.
And mark how' both commands are set forth with earnest
ness. For as in the former case He threatened Hell, so here
He receives not the gift before the reconciliation, indicating
great displeasure, and by all these methods destroying both
the root and the producei
And first of all He saith, " Be not angry ;" and after that,
" revile not" For indeed both these are augmented, the one
by the other ; from enmity is reviling, from reviling enmity.
On this account then He heals now the root, and now the
fruit; hindering indeed the evil from ever springing up in
the first instance ; but if perchance it may have sprouted up
and bome its most evil fruit, then by all means He bums it
down the more.
[13.] Therefore, you see, having mentioned, first the
judgment, then the council, then Hell, and having spoken

and that even for our own present Comfort. 247
of His own Sacrifice, He adds other topics again, thus Matt.
. . V. 25.
speaking : 
Agree with thine adversary quickly, whilst thou art in the ?. 25.
way with him.
That is, that thou mayest not say, " What then, if I am
injured ;" " what if I am plundered, and dragged too before
the tribunal ?" even this occasion and excuse He hath taken
away: for He commands us not even so to be at enmity.
Then, since this injunction was great, He draws His advice
from the things present, which are wont to restrain the grosser
sort more than the future. " Why, what sayest thou ?" saith
He. " That thine adversary is stronger, and doeth thee wrong ?
Of course then he will wrong thee more, if thou do not make
it up, but art forced to go into court. For in the former case,
by giving up some money, thou wilt keep thy person free ;
but when thou art come under the sentence of the judge,
thou wilt both be bound, and pay the utmost penalty. But
if thou avoid the contest there, thou wilt reap two good
results : first, not having to suffer any thing painful ; and
secondly, that the good done will be thereafter thine own
doing, and no longer the effect of compulsion on his part.
But if thou wilt not be ruled by these sayings, thou wrongest
not him, so much as thyself."
And see here also how He hastens him ; for having said,
Agree with thine adversary, He added, quickly; and He was
not satisfied with this, but even of this quickness He hath
required a further increase, saying, Whilst thou art in the
way with him; pressing and hastening him hereby with
great earnestness. For nothing doth so much turn our life
upside down, as delay and procrastination in the performance
of our good works. Nay, this hath often caused us to lose
all. Therefore, as Paul for his part saith, " Before the sun
set, do away the enmity;" and as He Himself had said above,
" Before the offering is completed, be reconciled ;" so He
saith in this place also, Quickly, whilst thou art in the way
with him, before thou art come to the doors of the court ;
before thou standest at the bar, and art come to be thenceforth
under the sway of him that judgeth. Since, before entering
in, thou hast all in thine own control ; but if thou set thy
foot on that threshold, thou wilt not by ever so earnest

248 Our Lord and St. Paul sometimes use temporal Sanctions.
Homil. efforts be able to arrange thy matters at thy will, having
j 3 ]4' come under the constraint of another.
But what is it to agree ? He means either, " consent rather
to suffer wrong ?" or, " so plead the cause, as if thou wert in
the place of the other;" that thou mayest not corrupt
justice by self-love, but rather, deliberating on another's
cause as thine own, mayest so proceed to deliver thy vote
in this matter. And if this be a great thing, marvel not;
since with this view did He set forth all those His blessings,
that having beforehand smoothed and prepared the hearer's
soul, he might render it apter to receive all His enactments.
Now some say that He obscurely signifies the Devil himself,
under the name of the Adversary ; and bids us have nothing
of his, (for this, they say, is to agree with him :) no com
promise being possible after our departure hence, nor any
thing awaiting us, but that punishment, from which no
prayers can deliver. But to me He seems to be speaking
of the judges in this world, and of the way to the court of
justice, and of this prison.
For after he had abashed men by higher things, and
things future, he alarms them also by such as are in this
life. Which thing Paul also doth, using both the future
and the present to sway his hearer : as when, deterring from
wickedness, he points out to him that is inclined to evil, the
ruler armed: thus saying, But if thou do that which is evil,
be afraid ; for he beareth not the sword in vain ; for he is
' Rom. a minister of God'. And again, enjoining us to be subject
unto him, he sets forth not the fear of God only, but the
threatening also of the other party, and his watchful care.
For ye must needs be subject, not only for wrath, but also
2ib.v.5./o/- conscience sake2. Because the more irrational, as I have
already said, are wont to be sooner corrected by these
things, things which appear and are at hand. Wherefore
Christ also made mention, not of Hell only, but also of
a court of justice, and of being dragged thither, and of the
prison, and of all the suffering there ; by all these means
destroying the roots of murder. For he who neither
reviles, nor goes to law, nor prolongs enmity, how will
he ever commit murder? So that from hence also it is
evident, that in the advantage of our neighbour stands

Pain for Christ's sake turned into Pleasure. 249
our own advantage. For he that agrees with his adversary, Matt.
will benefit himself much more ; becoming free, by his own V' 26,
act, from courts of law, and prisons, and the wretchedness
that is there.
[14.] Let us then be obedient to His sayings; let us not
oppose ourselves, nor be contentious ; for first of all, even
antecedently to their rewards, these injunctions have their
pleasure and profit in themselves. And if to the more part
they seem to be burthensome, and the trouble which they
cause, great; have it in thy mind that thou art doing it
for Christ's sake, and the pain will be pleasant. For if we
maintain this way of reckoning at all times, we shall
experience nothing burthensome, but great will be the
pleasure we reap from every quarter; for our toil will no
longer seem toil, but by how much it is enhanced, so much
the sweeter and pleasanter doth it grow.
When therefore the custom of evil things, and the desire
of wealth, keep on bewitching thee; do thou war against
them with that mode of thinking which tells us, " Great is
the reward we shall receive, for despising the pleasure which
is but for a season ;" and say to thy soul ; " Art thou quite
dejected because I defraud thee of pleasure ? Nay, be of good
cheer, for I am introducing thee into Heaven. Thou doest
it not for man's sake, but for God's. Be patient therefore a
little while, and thou shalt see how great is the gain. Endure
for the present life, and thou shalt receive an unspeakable
confidence." For if we would thus discourse with our own
soul, and not only consider that which is burthensome in
virtue, but take account also of the crown that comes thereof,
we shall quickly withdraw it from all wickedness.
For if the Devil, holding out pleasure for a season, but
pain for ever, is yet strong, and prevails ; seeing our case
is just the reverse in these matters, the labour temporary, the
pleasure and profit immortal, what plea shall we have, if we
follow not virtue after so great encouragement ? Why, the
object of our labours is enough to set against all, and our
clear persuasion that for God's sake we are enduring all
this. For if one having the king his debtor, thinks he hath
sufficient security for all his life ; consider how great will he
be, who hath made the Gracious and Everlasting God

250 God rewards His own Work in us :
Homil. a debtor to himself, for good deeds both small and great.
XVJ" Do not then allege to me labours and sweats ; for not by the

hope only of the things to come, but in another way
God hath made virtue easy, assisting us every where, and
putting His Hand to our work. And if thou wilt nnly
contribute a little zeal, every thing else follows. For to
this end He will have thee too to labour a little, even that
the victory may be thine also. And just as a king would
have his own son present indeed in the array ; he would
have him shoot with the bow, and shew himself, that the
trophy may be reckoned his, while he achieves it all himself:
even so doth God in our war against the Devil : He requires
of thee one thing alone, that thou shew forth a sincere hatred
against that foe. And if thou contribute this to Him, He by
Himself brings all the war to an end. Though thou bum
with anger, with desire of riches, with any tyrannical passion
whatever ; if He see thee only stripping thyself and prepared
against it, He comes quickly to thee, and makes all things
easy, and sets thee above the flame, as He did those
children of old in the Babylonian furnace: for they too
carried in with them nought but their good will.
In order then that we also may extinguish all the furnace of
disordered pleasure here, and so escape the hell that is there,
let these each day be our counsels, our cares, and our prac
tices, drawing towards us the favour of God, both by our full
purpose concerning good works, and by our frequent prayers.
For thus even those things which appear insupportable now,
will be most, easy, and light, and lovely. Because, so long
as we are in our passions, we think virtue rugged and morose
and arduous, vice desirable and most pleasing ; but if we
would stand off from these but a little, then both vice will
appear abominable and unsightly, and virtue easy, mild, and
much to be desired. And this you may leam plainly from
those who have done well. Hear, for instance, how of those
passions Paul is ashamed, even after his deliverance from
them, saying, For what fruit had ye then in those things,
• Rom. whereof ye are now ashamed ' * But virtue, even after his
6' 21" labour, he affirms to be light, calling ™ the laboriousness of
™ 2 Cor. 4, 17. lb. 12, 10. Rom. 5, 3. Gal, 6, 17. Col. 1, 24.

that we may persevere and go on. 251
our affliction momentary and " light," and rejoicing in his Matt.
sufferings, and glorying in his tribulations, and taking a — '-^-
pride in the marks wherewith he had been branded for Christ's
sake. In order then that we too may establish ourselves in this
habit, let us order ourselves each day by what hath been
said, and forgetting those things which are behind, and
reaching forth unto those things which are before, let us
press on towards the prize of the high calling x : unto which ' Phil.3,
God grant that we may all attain, by the grace and love 13, 14,
towards man of our Lord Jesus Christ, to Whom be glory and
power for ever and ever. . Amen.

252 WJiy our Lord began with the Second Table:

HOMILY XVII.

Matt. v. 27, 28.
Ye have heard that it was said to them of old time, Thou
shalt not commit adultery ; but I say unto you, that every
one who looketh upon a woman to lust after her, hath
committed adultery with her already in his heart.
Homil. Having now finished the former commandment, and
i ? ' having extended it unto the height of self-denial, He,
advancing in course and order, proceeds accordingly unto
the second, herein too obeying the law.
" And yet," it may be said, " this is not the second, but the
third; for neither is the first, Thou shalt not kill, but The
i Deut. Lord thy God is one Lord'.
6> *• Wherefore it is worth enquiring too, why He did not begin
with that. Why was it then? Because, had He begun
from thence, He must have enlarged it also, and have brought
in Himself together with His Father. But it was not as yet
time to teach any such thing about Himself.
And besides, He was for a while practising His moral
doctrine only, being minded from this first, and from His
miracles, to convince the hearers that He was the Son of
God. Now, if He had said at once, before He had spoken
or done any thing, " Ye have heard that it was said to them
of old time, / am the Lord thy God, and there is none other
but Me, but I say unto you, Worship Me even as Him ;" this
would have made all regard Him as a madman. For if, even
after His teaching, and His so great miracles, while not even

Why with the Sixth and Seventh Commands. 253
yet was He saying this openly, they called Him possessed Matt.
with a devil 1 ; had He before all these attempted to say — ¦ 2yl
any such thing, what would they not have said? what would 8,48."
they not have thought ?
But by keeping back at the proper season His teaching on
these subjects, He was causing that the doctrine should be
acceptable to the many. Wherefore now He passed it by
quickly, but when He had every where established it by His
miracles, and by His most excellent teaching, He afterwards
unveiled it in words also.
For the present, however, by the manifestation of His
miracles, and by the very manner of His teaching, He
unfolds it on occasion, gradually and quietly. For His
enacting such laws, and such corrections of laws, with
authority, would lead on the attentive and understanding
hearer, by little and little, unto the word of His doctrine.
For it is said, they were astonished at Him, because He
taught not as their Scribes2 2Matt.7,
[2.] For beginning from those passions, which most 2 '
belong to our whole race, anger, I mean, and desire; (for
it is these chiefly that bear absolute sway within us, and are
more natural than the rest;) He with great authority, even
such as became a legislator, both corrected them, and
reduced them to order with all strictness. For He said not
that the adulterer merely is punished; but what He had done
with respect to the murderer, this He doth here also, punish
ing even the unchaste look : to teach thee wherein lies what
He had more than the Scribes. Accordingly, He saith, He
that looketh upon a woman to lust after her hath already
committed adultery with her : that is, he who makes it his
business to be curious about bright forms, and to hunt for
elegant features, and to feast his soul with the sight, and to
fasten his eyes on fair countenances.
For He came to set free from all evil deeds not the body
only, but the soul too before the body. Thus, because in the
heart we receive the Grace of the Spirit, He cleanses it out
first. " And how," one may say, " is it possible to be freed from
desire ?" I answer, first, if we were willing, even this might
be deadened, and remain inactive.

254 Excuses for Unchaste looking answered.
Homil. In the next place, He doth not here take away desire
X2.H' absolutely, but that desire which springs up in men from
~^ sight. For he that is curious to behold fair countenances, is
himself chiefly the enkindler of the furnace of that passion,
and makes his own soul a captive, and soon proceeds also to
the act.
Thus we see why He said not, " whosoever shall lust, to
commit adultery," but, " whosoever shall look to lust." And
in the case of anger He laid down a certain distinctioiij
saying, without a cause, and " for nought ;" but here not so ;
rather once for all He took away the desire. Yet surely both
are naturally implanted, and both are set in us for our profit;
both anger, and desire: the one that we may chastise the
evil, and correct those who walk disorderly ; the other that
we may have children, and that our race may be recruited' by
such successions.
Why then did He not make a distinction here also ? Nay,
very great is the distinction which, if thou attend, thou wilt
see here also included. For He said not simply, " whosoever
shall desire," since it is possible for one to desire even when
sitting in the mountains ; but, Whosoever shall look on her to
lust; that is to say, he who gathers in lust unto himself; he
who, when nothing compels him, brings in the wild beast
upon his thoughts when they are calm. For this comes no
longer of nature, but of selfrindulgence. This even the
ancient Scripture corrects from the first, saying, Contemplate
•Ecclus. not beauty which is another's '." And then, lest any one should
9' 8" say, " What then, if I contemplate, and be not taken captive, He
punishes the look, lest confiding in this security thou shouldest
some time fall into sin. " What then," one may say, " if I
should look, and desire indeed, but do no evil ?" Even so thou
art set among the adulterers. For the lawgiver hath pro
nounced it, and thou must not ask any more questions.
For thus looking once, twice, or thrice, thou wilt perhaps
have power to refrain ; but if thou art continually doing this,
and kindling the furnace, thou wilt assuredly be taken; for thy
station is not beyond that nature which is common to men.
As we then, if we see a child holding a knife, though we do
not see him hurt, beat him, and forbid his ever holding it;
so God likewise takes away the unchaste look even before

Warning against Eyes full qf Adultery. 255
the act, lest at any time thou shouldest fall in act also. For Matt.
he who hath once kindled the flame, even when the woman — : — -

whom he hath beheld is absent, is forming by himself con
tinually images of shameful things, and from them often goes
on even to the deed. For this cause Christ takes away even
that embrace which is in the heart only.
What now can they say, who have those virgin inmates b?
Why, by the tenor of this law they must be guilty of ten
thousand adulteries, daily beholding them with desire. For
this cause the blessed Job' also laid down this law from the job 31,
beginning, blocking out from himself on all sides this kind of1-
gazing. For in truth greater is the struggle on beholding, and not
possessing the object of fondness : nor is the pleasure so great
which we reap from the sight, as the mischief we undergo
from increasing this desire ; thus making our opponent
strong, and giving more scope to the Devil, and no longer
able to repulse him, now that we have brought him into our
inmost parts, and have thrown our mind open unto him.
Therefore He saith, " commit no adultery with thine eyes,
and thou wilt commit none with thy mind."
For one may indeed behold in another way, such as are
the looks of the chaste ; wherefore he did not altogether pro
hibit our seeing, but that seeing which is accompanied with
desire. And if He had not meant this, He would have said
simply, " He who looketh on a woman." But now He said not
thus, but, " He who looketh to lust," " he who looketh to
please his sight."
For not at all to this end did God make thee eyes,
that thou shouldest thereby introduce adultery, but that,

b rxi irutaixsus frx^Si.tv;, they were Catholics. St. Cyprian's fourth Epistle
olten called tru>u<rxxvai , The practice (ed. Fell.) was written to repress and
of unmarried men, especially of the punish an instance of it in the Church
Clergy, having single young women of Carthage. It was one of the charges
in their houses, is a frequent object against Paul of Samosata, and was
of warning and censure Doth in the forbidden by the third Canon of Nicsea.
Homilies of the Fathers and in Church See Dr. Routh's Reliquiae Sacrse, 2,506:
Canons. The earliest mention of such to which the editor is indebted for this
a thing, and of the sad abuse consequent note. The custom seems to have pre-
on it, appears to be in St. Irenaeus, vailed particularly at Antioch. ib. 482.
1. 6. 3 : who lays it to the charge of See also an oration of Chrysostom on
the Valentinian Heretics. Tertullian this subject, vi. 214.

(de Jejun. ad fin.) imputes it to the

256 The Scripture impartial in rebuking both Sexes.
Homil. beholding His creatures, thou shouldest admire the Arti-
A. V XI, n
2,3. ficer- Just then as one may feel wrath at random, so may one cast
looks at random ; that is, when thou doest it for lust. Rather,
if thou desirest to look and find pleasure, look at thine own
wife, and love her continually ; no law forbids that. But if
thou art to be curious about the beauties that belong to
another, thou art injuring both thy wife by letting thine eyes
wander elsewhere, and her on whom thou hast looked, by
touching her unlawfully. Since, although thou hast not
touched her with the hand, yet hast thou caressed her with
thine eyes ; for which cause this also is accounted adultery,
and before that great penalty draws after it no slight one of
its own. For then all within him is filled with disquiet and
turmoil, and great is the tempest, and most grievous the
pain, and no captive nor person in chains can be worse off than
a man in this state of mind. And oftentimes she who hath
shot the dart is flown away, while the wound even so remains.
Or rather, it is not she who hath shot the dart, but thou
gavest thyself the fatal wound, by thine unchaste look. And
this I say to free modest women from the charge : since
assuredly, should one deck herself out, and invite towards
herself the eyes of such as fall in her way ; even though she
smite not him that meets with her, she incurs the utmost
penalty : for she mixed the poison, she prepared the hemlock,
even though she did not offer the cup. Or rather, she did
also offer the cup, though no one were found to drink it.
[3.] " Why then doth He not discourse with them also ?"
it may be said. Because the laws which He appoints are in
every case common, although He seem to address Him
self unto men only. For in discoursing with the head, He
makes His admonition common to the whole body also.
For woman and man He knows as one living creature,
and no where distinguishes their kind.
But if thou desirest to hear also His rebuke for them in
i Is. 3, particular, listen to Isaiah ', in many words inveighing against
them, and deriding their habit, their aspect, their gait, their
2 1 Tim. trailing garments, their tripping feet, their drooping necks.
Tifu's Hear with him the blessed Paul2 also, setting many laws for
2,3.4.5. them; and both about garments, and ornaments of gold, and

Wliat it is to pluck out. the right Eye. 257
plaiting of hair, and luxurious1 living, and all other such Matt.
things, vehemently rebuking this sex. And Christ too, by 2o, 30.
what follows next, obscurely intimated this very same ; r^t
for when He saith, "Pluck out and cut off the eye that want»n-
1 J . ness. See
offendeth thee," He speaks as indicating His anger against 1 Tim.
them. '
[3.] Wherefore also He subjoins,
If thy right eye offend thee, pluck it out, and cast it from v. 29.
thee. Thus, lest thou shouldest say, " But what if she be akin to
me ? what if in any other way she belong to me ?" therefore
He hath given these injunctions ; not discoursing about our
limbs ; — far from it, — for no where doth He say that our flesh
is to be blamed for things, but every where it is the evil mind
that is accused. For it is not the eye that sees, but the mind
and the thought Often, for instance, we being wholly
turned elsewhere, our eye sees not those who are present.
So that the matter does not entirely depend upon its working.
Again, had He been speaking of members of the body, He
would not have said it of one eye, nor of the right eye only,
but of both. For he who is offended by his right eye, most
evidently will incur the same evil by his left also. Why then
did He mention the right eye, and add the hand ? To shew
thee that not of limbs is He speaking, but of them who are
near unto us. Thus, " If," saith He, " thou so lovest any
one, as though he were in stead of a right eye ; if thou thinkest
him so profitable to thee as to esteem him in the place of a
hand, and he hurts thy soul; even these do thou cut off."
And see the emphasis ; for He saith not, " Withdraw from
him," but to shew the fulness of the separation, Pluck it out,
saith He, and cast it from thee.
Then, forasmuch as His injunction was sharp, He shews
also the gain on either hand, both from the benefits and from
the evils, continuing in the metaphor.
For it is profitable for thee, saith He, that one of thy v. 30.
members should perish, and not that thy whole body should
be cast into Hell.
For while he neither saves himself, nor fails to destroy
thee too; what kindness is it for both to sink, whereas if
they were separated, one at least might have been preserved ?

258 Mildness of this Law, severe as it seems.
Homil. But why did Paul then, it may be said, choose to become
Y"' accursed1'? Not on condition of gaining nothing, but with a
fl£m7 view to the salvation of others. But in this case the mischief
9> 3- pertains to both. And therefore He said not, Pluck out
only, but also cast from thee: to receive him again no
more, if he continue as he is. For so shalt thou both deliver;
him from a heavier charge, and free thyself from rain.
But that thou mayest see yet more clearly the profit of this
law ; let us, if you please, try what hath been said, in the
case of the body itself, by way of supposition. I mean,
if choice were given, and thou must either, keeping thine
eye, be cast into a pit and perish, or plucking it out, pre
serve the rest of thy body; wouldest thou not of course
accept the latter ? It is plain to every one. For this were
not to act as one hating the eye, but as one loving the rest
of the body. This same reckoning do thou make with regard
to men also and women: that if he who harms thee by
his friendship should continue incurable, his being thus
cut off will both free thee from all mischief, and he also
will himself be delivered from the heavier charges, not
having to answer for thy destruction along with his own evil
deeds. Seest thou how full the law is of gentleness and tender
care, and that which seems to men in general to be severity,
how much love towards man it discloses ?
Let them hearken to these things, who hasten to the
..theatres, and make themselves adulterers every day. For if
the law commands to cut off him, whose connexion with us
tends to our hurt ; what plea can they have, who, by their
haunting those places, attract towards them daily those even
that have not yet become known to them, and procure to
themselves occasions of ruin without number ?
For henceforth, He not only forbids us to look unchastely,
but having signified the mischief thence ensuing, He even
straitens the law as He goes on, commanding to cut off, and
dissever, and cast somewhere far away. And all this He
2 jumVoc ordains, who hath uttered2 words beyond number about love(
that in either way thou mightest learn His providence, and
how from every source He seeks thy profit.
v. 31. [4. J Now it hath been said, Whosoever shall put away his

Why Divorce was allowed to the Jews. 259
wife, let him give her a writing qf divorcement' '¦¦ But I say matt.
unto you, Whosoever shall put away his ivife, saving for ~7'„„

the cause of fornication, causeth her to commit adultery;
and whosoever marrieth her that is put away, committeth
adultery. He goes not on to what lies before Him, until He have
well cleared out the former topics. For, lo, He shews us
yet another kind of adultery. And what is this ? There was
an ancient law made1, that he who hated his wife, for what- ' Deut.
ever kind of cause, should not be forbidden to cast heT out,24'1- 4'
and to bring home another instead of her. The law however
did not command him simply to do this, but after giving
the woman a writing of divorcement, that it might not be in
her power to return to him again ; that so at least the figure
of the marriage might remain.
For if He had not enjoined this, but it were lawful first to
cast her out, and take another, then afteT wards to take back
the former, the confusion was sure to be great, all men con
tinually taking each others' wives ; and the matter thence
forth would have been direct adultery. With a view to
this, He devised, as no small mitigation, the writing of
divorcement. But these things were done by reason of another, a far
greater wickedness; I mean, had He made it necessary to
keep in the house her even that was hated, the husband,
hating, would have killed her. For such was the race of the
Jews. For they who did not spare children, who slew pro
phets, and shed blood as water2, much more would they 2 ps. 79
have shewed no mercy to women. For this cause He allowed3,
the less, to remove the greater evil. For that this was not
a primary3 law, hear Him saying, Moses wrote these things3 *j«i-
according to the hardness of your hearts*, that ye might notJ"jT'"f
slay them in the house, but rather put them out. But foras- 19, 8.
much as He had taken away all wrath, having forbidden not
murder only, but even the mere feeling of anger, He with
ease introduces this law likewise. With this view also He
is ever bringing to mind the former words, to signify that
His sayings are not contrary to them, but in agreement :
• /3jj3A./av xTtrrxrlou, S. Chrys, cf. S. Mark 10, 4. itricrrxnet, rec. Text.
s2

260 Tlie married Life protected by Christ's Law of Divorce.
HoMiL.that He is enforcing, not overthrowing them; perfecting,
4 5, ' not doing them away.
'' And observe Him every where addressing His discourse
to the man. Thus, He that putteth away his wife, saith He,
causeth her to commit adultery, and he that marrieth a
woman put away, committeth adultery. That is, the
former, though he take not another wife, by that act alone
hath made himself liable to blame, having made the first an
adulteress ; the latter again is become an adulterer by taking
her who is another's. For tell me not this, " the other hath
cast her out;" nay, for when cast out she continues to be
the wife of him that expelled her. Then lest He should render
the wife more self-willed, by throwing it all upon him who
cast her out, He hath shut against her also the doors of him
who was afterwards receiving her ; in that He saith, He who
marrieth her that is put away committeth adultery; and so
makes the woman chaste even though unwilling, and blocks
up altogether her access to alld, and suffers her not to^give
V*f«- an occasion for jealousy1. For she who hath been made
'*"x'u,s aware that she positively must either keep the husband, who
was originally allotted to her, or being cast out of that house,
not have any other refuge ; — she even against her will was
compelled to make the best of her consort.
And if He discourse not at all unto her concerning these
things, marvel not ; for the woman is rather a weak creature.
For this cause letting her go, in his threatening against the
men He fully corrects her remissness. Just as if any one who
had a prodigal child, leaving him, should rebuke those who
make him such, and forbid them to have intercourse, or to'
approach him. And if that be galling, call to mind, I pray
thee, His former sayings, on what terms He had blessed
His hearers ; and thou wilt see that it is very possible and
easy. For he that is meek, and a peacemaker, and poor
in spirit, and merciful, how shall he cast out his wife ? He
that is used to reconcile others, how shall he be at variance
with her that is his own ?
And not thus only, but in another way also He hath
lightened the enactment : forasmuch as even for him He
leaves one manner of dismissal, when He saith, Except for
the cause of fornication ; since the matter had else come

The Eighth Commandment, how implied in the Ninth. 261
round again to the same issue. For if He had com- Matt.
manded to keep her in the house, though defiling herself 33; 34.
with many, He would have made the matter end again in —
adultery. Seest thou how these sayings agree with what had gone
before? For he who looks not with unchaste eyes upon
another woman, will not commit whoredom ; and not com
mitting whoredom, he will give no occasion to the husband
to cast out his wife.
Therefore, you see, after this He presses the point without
reserve, and builds up this fear as a bulwark, urging on the
husband the great danger, if he do cast her out, in that
he makes himself accountable for her adultery. Thus,
lest thou being told, pluck out the eye, shouldest suppose
this to be said even of a wife : He added in good time this
corrective, in one way only giving leave to cast her out, but
no otherwise.
[5. J Again, ye have heard that it was said to them qf v. 33,34.
old time, Thou shalt not forswear thyself, but shalt perform
unto the Lord thine oaths. But I say unto you, Swear
not at all.
Why did He go straightway not to theft, but to false
witness, passing over that commandment? Because he that
steals, doth upon occasion swear also; but he that knows
not either swearing or speaking falsehood, much less will he
choose to steal. So that by this He hath overthrown the other
sin likewise : since falsehood comes of stealing.
But what means, Thou shalt perform unto the Lord
thine oaths'? It is this, " thou shalt be true in swearing." ' See
But I say unto you, Swear not at all. 30um '
Next, to lead them farther away from swearing by God, He Deut.
saith, Neither by Heaven, for it is God's th rone, nor by the earth, '
for it is the footstool of His feet; nor by Jerusalem, for it is the
city of the great King2 : still speaking out of the prophetical 2 Is. 66,
writings, and signifying Himself not to be opposed to the ps 4g
Ancients. This was because they had a custom of swearing 2.
by these objects, and he intimates this custom near the end
of his Gospel5. 3Matt.
But mark, I pray thee, on what ground He magnifies the et seq.'

262 Swearing by Things created, against God's Glory.
Homil. elements ; not from their own nature, but from God's relation
x^n" to them, such as it had been in condescension declared.
 ~ For because the tyranny of idolatry was great, that the ele
ments might not be thought worthy of honour for their own
sake, He hath assigned this cause, which we have mentioned,
which again would pass on to the glory of God. For He
neither said, " Because Heaven is beautiful and great," nor,
"because Earth is profitable;" but "Because the one is
God's throne, the other His footstool ;" on every side urging
them on towards their Lord.
v. 36. Neither by thy head, saith He, because thou canst not
make one hair white or black.
Here again, not as wondering at man, hath He withdrawn
him from swearing by his head, (for so man himself would
be worshipped,) but as referring the glory to God, and signi
fying that thou art not master even of thyself, and of course
therefore not of the oaths made by thy head. For if no one
would give up his own child to another, much more will not
God give up His own work to thee. For though it be thy
head, yet is it the property of Another ; and so far from being
master thereof, thou shalt not be able to do with it, no not
the least thing of all. For He said not, " Thou canst not
make one hair grow ;" but, " Not so much as change its
quality." " But what," it may be said, " if any one should require an
oath, and apply constraint ?" Let the fear of God be more
powerful than the constraint: since, if thou art to bring
forward such excuses, thou wilt keep none of the things
which are enjoined.
Yea, for first with respect to thy wife thou wilt say, " What
if she be contentious and extravagant ;" and then as to the
right eye, " What if I love it, and am quite on fire ?" and of
the unchaste look, " What then, if I cannot help seeing ?"
and of our anger against a brother, " What if I be hasty, and
not able to govern my tongue?" and in general, all His
sayings thou mayest on this wise trample under foot. Yet
surely with regard to human laws thou darest not in any case
use this allegation, nor say, "What then if this or that be the
case," but, willing or unwilling, thou receivest what is written.

How the Law might allow what comes of Evil. 263
And besides, thou wilt never have compulsion to undergo Matt.
at all. For he that hath hearkened unto those former 36) 37-
blessings, and hath framed himself to be such as Christ en-
joined, will have no such constraint to endme from any, being
held in reverence and veneration by all.
But let your yea, be yea; and your nay, nay: 'for that v. 37.
which exceedeth these cometh of the Evil one.
What is it then that exceeds yea and nay ? it is the oath,
not the perjury. For this latter is quite acknowledged, and
no man needs to leam that it is of the Evil one ; and it is not
an excess, but an opposite : whereas an excess means some
thing more, and added over and above : which kind of thing
swearing is.
" What then," saith one, " was it of the Evil one ? and if
it was of the Evil one, how was it a law ?" Well, this same
thing thou wilt say concerning the wife also ; how is that now
accounted adultery, which was before permitted ?
What now may one reply to this ? That the precepts then
uttered had reference to the weakness of them who were re
ceiving the laws ; since also to be worshipped with the vapour
of sacrifice is very unworthy of God, just as to lisp is un
worthy of a philosopher. That kind of thing accordingly
was now laid down to be adultery, and swearing to be of the
Evil one, now that the principles of virtue have advanced.
But if these things had been, from the first, laws of the Devil,
they would not have attained to so great goodness. Yea, for
had those not been forerunners in the first place, these which
we now have would not have been so easily received. Do
not thou then require their excellency now, when their use
is past : but then, when the time was calling for them. Or
rather, if thou wilt, even now : yea, for now also is their virtue
shewn : and most of all for the very cause, by reason of which
we find fault with them. For their appearing such now, is
the greatest commendation of them. For had they not
brought us up well, and made us meet for the reception
of the greater precepts, they would not have appeared
such. Therefore as the breast, when it hath fulfilled all its part,
e St. Chrysostom deviates from the received Text here : as if he were thinking
also of St. James 5, 12.

264 The Law, an Education for the Gospel.
Homil. and is dismissing the child to the more manly diet, after that

XVII. 5.

appears useless; and the parents who before thought it
" necessary for the babe, now abuse it with ten thousand
mockeries; (and many even not content with words of
abuse, anoint it also with bitter drugs ; that when their words
have not power to remove the child's unseasonable propensity
towards it, the real things may quench their longing:) so
also Christ saith, that they are of the Evil one, not to indicate
that the old law is of the Devil, but in order that with most
exceeding earnestness He might lead them away from their
ancient poverty. And to them He saith these things ; but
with regard to the Jews, who were insensible and persevered
in the same ways, He hath anointed their city all round with
the terror of captivity, as with some bitter drug, and made it
inaccessible. But since not even this had power to restrain
them, but they desired to see it again, running to it, just as a
child to the breast, He hid it from them altogether; bolh
pulling it down, and leading away the more part of them
far from it : as it is with our cattle ; many, by shutting out the
ealves, in time induce them to forego their old familiar use of
the milk.
But if the old law had belonged to the Devil, it would not
have led people away from idolatry, but rather would have
drawn them on and cast them into it ; for this did the Devil
desire. But now we see the opposite effect produced by the
old law. And indeed this very thing, the Oath, was ordained
of old for this cause, that they might not swear by the idols.
For ye shall swear, saith He, by the true God \ They were
then no small advantages which the Law effected, but rather
very great. For that they came unto the strong meat, was
the work of its care.
" What then," it may be said, " is not swearing of the Evil
one ?" Yes, indeed it is altogether of the Evil one ; that is,
now, after so high a rule of self-restraint; but then not so.
" But how," one may say, " should the same thing become
at one time good, at another time not good ?" Nay, I say the
very contrary: how could it help becoming good and not
good, while all things are crying aloud, that they are so : the
arts, the fruits of the earth, and all things else ?
1 Jer. 4, 2. LXX. xx) o^iori, Zji Ki/g/oj, ft,Tx x*.nhixs, U xtfeu, u! h iixxisnitf.

Instances how the Qualities qf Things may be changed. 265
See it, for example, taking place first in our own kind. Matt.
Thus, to be carried, in the earliest age of life, is good, but V' 37'
afterwards pernicious ; to eat food that hath been softened in
the mouth, in the first scene of our life, is good, but after
wards it is full of disgust ; to be fed upon milk and to fly to
the breast, is at first profitable and healthful, but tends after
wards to decay and harm. Seest thou how the same actions,
by reason of the times, appear good, and again not so ? Yea,
and to wear the robe of a child is well as long as you are a
boy, but contrariwise, when you are become a man, it is
disgraceful. Wouldest thou leam of the contrary case too,
how to the child again the things of the man are unsuited ?
Give the boy a man's robe, and great will be the laughter ;
and greater the danger, he being often upset in walking
after that fashion. Allow him to handle public affairs, and
to traffic, and sow, and reap, and great again will be the
laughter. And why do I mention these things ? wrhen killing, which
among all is acknowledged to be an invention of the Evil
one, killing, I say, having found its proper occasion, caused
Phinehas, who committed it, to be honoured with the priest
hood '. For that killing is a work of him whom I just nowiNumb.
mentioned, hear what Christ saith ; Ye will do the works of25> 8-
your Father; he was a manslayer from the beginning2.2 Johns,
But Phinehas became a manslayer, and it was counted unto '
him (so He speaks) for righteousness3 : and Abraham again 3Ps.i 06,
on becoming not a manslayer only, but (which was far worse) '
the slayer of his child, won more and more approbation.
And Peter too wrought a two-fold slaughter, nevertheless
what he did was of the Spirit *. » Acts 5.
Let us not then examine simply the acts, but the season
too, and the causes, and the mind, and the difference of
persons, and whatsoever else may accompany them, these let
us search out with all exactness : for there is no arriving at
the truth otherwise.
And let us be diligent, if we would attain unto the king
dom, to shew forth something more than the old command
ments ; since we cannot otherwise lay hold of the things of
Heaven. For if we arrive but at the same measure, that of
the ancients, we shall stand without that threshold ; for

266 Bad Habit no Excuse for Sin.
Homil. except your righteousness shall exceed the~righteousness of
X^11- the Scribes and Pharisees, ye cannot enter into the kingdom
v. 20. of Heaven.
[6.] Yet, although so heavy a threat is set down, there are
some who so far from overpassing this righteousness, even
come short of it ; so far from shunning oaths, they even swear
falsely; so far from avoiding an unchaste gaze, they even
fall into the very act of wickedness. And all the rest of the
things which are forbidden, they dare to do, as though past
feeling : waiting for one thing only, the day of punishment,
and the time when they are to pay the most extreme penalty
for their misdoings. And this is the portion of those only
who have ended their lives in wickedness. For these have
reason to despair, and thenceforth to expect nothing else but
punishment; whereas they who are yet here, may have power
both to renew the fight and to conquer and be crowned
with ease.
Despond not therefore, O man, neither put away thy noble
earnestness ; for in truth the things are not grievous, which
are enjoined. What trouble is it, I pray thee, to shun an
oath ? What, does it cost any money ? Is it sweat and
hardship ? It is enough to have willed only, and the whole
is done. But if you allege to me thine habit; for this very reason
most of all do I say, that thy doing right is easy. For if
thou bring thyself to another habit, thou hadst effected all.
Consider, for example, how among the Greeks, in many
instances, persons lisping have entirely cured by much prac
tice their halting tongue ; while others, who were used to shrug
up their shoulders in an unseemly way, and to be continually
moving them, by putting a sword over them, have broken
themselves of it\
For since you are not persuaded out of the Scriptures, I
am compelled to shame you by them that are without. This
God also did unto the Jews, when He said, Go ye forth unto
the Isles of Chittim, and send unto Kedar, and know if
' Jer. 2, nations will change their gods ; which yet are no gods '.
,0" u" And to the brutes likewise He sends us oftentimes, saying
* He clearly alludes to the history of Demosthenes.

How evil Habits may be broken. 267
on this wise, Go to the ant, thou sluggard, and emulate her Matt.
ways: and go forth to the bee'.
This therefore I also now say unto you ; consider the
philosophers of the Greeks ; and then ye will know of how
great punishment we are worthy, who disobey the laws of
God: in that they for seemliness before men have taken
exceeding pains, and you bestow not the same diligence, no,
not for the things of Heaven.
But if thou shouldest reply, " Habit has a wonderful
power to beguile even those who are very much in earnest :"
this I likewise acknowledge ; however, there is another thing
which I say with it ; that as it is powerful to beguile, so also
is it easy to be corrected. For if thou wilt set over thyself
at home many to watch thee, such as thy servant, thy wife,
thy friend, thou wilt easily break off from the bad habits,
being hard pressed and closely restrained by all. If thou
succeed in doing this for ten days only, thou wilt after that
no longer need any further time, but all will be secured to
thee, rooted anew in the firmness of the most excellent habit.
When therefore thou art beginning to correct this, though
thou shouldest transgress thy law a first, a second, a third, a
twentieth time, do not despair, but rise up again, and resume
the same dihgence, and thou wilt surely prevail.
For perjury surely is no trifling mischief. If to swear is
of the Evil one, how great the penalty which false swearing
will bring! Did ye give praise to what hath been said"?
Nay, I want not applause, nor tumults, nor noise. One
thing only do I wish, that quietly and intelligently listening,
you should do what is said. This is the applause, this the
panegyric for me. But if thou praisest what I say, but doest
not what thou applaudest, greater is the punishment, more
aggravated the accusation: and to us it is shame and
ridicule. For the things here present are no dramatic
spectacle ; neither do ye now sit gazing on actors, that ye
may merely applaud. This place is a spiritual school.
1 Prov. 6, 6 — 8. LXX. " Or go glorious, although she be weak in
to the bee, and learn how indus- strength ; for holding wisdom precious
trious she is, and how honourable she is preferred."
she maketh her work ; whose labours m See S. Chrys. on 1 Cor. Horn. iv.
kings and private men make use of for p. 11. and the note there.
health : and she is desirable to all and

268 Reasons for being peremptory in Discipline.
Homil. Wherefore also there is but one thing aimed at, duly to
X^H" perform the things that have been spoken, and to shew forth
^—1~ our obedience by our works. For then only shall we have
obtained all. Since as things are, to say the truth, we have
fairly given up in despair. For I have not ceased giving these
admonitions either to those whom I meet in private, or in
discourse with you all in common. Yet 1 see no advantage
at all gained, but you are still clinging to the former rude
beginnings, which thing is enough to fill the teacher with
weariness. See, for example, Paul himself, hardly bearing it, because
his scholars were delaying a long time in their earlier
lessons : For when for the time, saith he, ye ought to be
teachers, ye have need to be taught again which be the first
' Heb. principles of the oracles of God'.
5, 12. Wherefore we too mourn and lament. And if I see you
persisting, I will forbid you for the future to set foot on this
sacred threshold, and partake of the immortal Mysteries ; as
we do fornicators and adulterers, and persons charged with
murder. Yea, for it is better to offer our accustomed
prayers, with two or three, who keep the laws of God, than
2 irui- t° sweep together2 a multitude of transgressors and corrupters
P<rtx, 0f others-
Let me have no rich man, no potentate, puffing at me
here, and drawing up his eyebrows ; all these things are to
me a fable, a shade, a dream. For no one of those who are
now rich, will stand up for me there, when I am called to
account and accused, as not having thoroughly vindicated
the laws of God, with all due earnestness. For this, this
3 x Sam- ruined even that admirable old man 3, though in his own life
3, 13. giving no handle for blame ; yet for all that, because he
overlooked the treading under foot of God's laws, he was
chastised with his children, and paid that grievous penalty.
And if, where the absolute authority of nature was so
great, he who failed to treat his own children with due
firmness endured so grievous a punishment; what in
dulgence shall we have, freed as we are from that dominion,
and yet ruining all by flattery ?
In order therefore that ye may not destroy both us and
your own selves with us, be persuaded, I entreat you ; set

Warring against our worst Habit recommended. 269
very many to watch over you, and call you to account, and Matt.
so free yourselves from the habit of oaths ; that going on — '
orderly from thence, ye may both with all facility succeed in
attaining unto all other virtue, and may enjoy the good
things to come; which God graut that we may all win,
by the grace and love towards man of our Lord Jesus Christ,
to Whom be glory and might now and always, even for ever
and ever. Amen.

270 Retaliation seasonable under the Law.

HOMILY XVIII.

Matt. v. 38, 39, 40.
Ye have heard that it hath been said, An eye for an eye, and
a tooth for a tooth. But I say unto you, that ye resist
not the evil: but whosoever shall smite thee on the right
cheek, turn to him the other also. And if any man will
sue thee at the law, and take away thy coat, let him have
thy cloak also.
Homil. Seest thou that it was not of an eye that He was speaking
z *' before, when He made the law to pluck out the offending
eye, but of him who by his friendship is harming us, and
casting us into the gulf of destruction ? For He who in this
place uses so great strength of expression, and who, not even
when another is plucking out your eye, permits you to strike
out his; how should He have made it a law to strike out
one's own ?
But if any one accuses the ancient law, because it com
mands such retaliation, he seems to me very unskilful in the
wisdom that becomes a legislator, and ignorant of the virtue
of opportunities, and the gain of condescension. For if he
considered who were the hearers of these sayings, and how
they were disposed, and when they received this code of laws,
he will thoroughly admit the'wisdom of the Lawgiver, and
will see that it is One and The Same, Who made both those
laws and these, and who wrote each of them exceeding
profitably, and in its due season. Yes, for if at the beginning

Not to resist, is to overcome. 271
He had introduced these high and most weighty command- Matt.
ments, men would not have received either these, or the  —

others ; but now ordaining them severally in their due time,
He hath by the two corrected the whole world.
And besides, He commanded this, not that we might strike
out one another's eyes, but that we might keep our hands to
ourselves. Forthe threat of suffering hath effectually restrained
our inclination to be doing.
And thus in fact He is silently dropping a seed of much
self-restraint, at least in that He commands to retaliate with
just the same acts. Yet surely he that began such trans
gression were worthy of a greater punishment, and this the
abstract nature of justice1 demands. But forasmuch asHe'«™
was minded to mingle mercy also with justice, He condemns £*'"
him whose offences were very great to a punishment less
than his desert: teaching us even while we suffer to shew
forth great consideration.
Having therefore mentioned the ancient Law, and recog
nised it all, He signifies again, that it is not our brother
who hath done these deeds, but the Evil one. For this cause
he hath also subjoined, But I say unto you, that ye resist
not the Evil one. He did not say, " resist not your brother,"
but the Evil one; signifying that on his motion men dare
so to act; and in this way relaxing and secretly removing
.most of our anger against the aggressor, by transferring the
blame to another.
" What then?" it is said, " ought we not to resist the Evil
one?" Indeed we ought, but not in this way, but as He
hath commanded, by giving one's self up to suffer wrongfully ;
for thus shalt thou prevail over him. For one fire is not
quenched by another, but fire by water. And to shew thee
that even under the old Law he that suffered rather prevails,
that he it is who wins the crown ; examine just what is done,
and thou wilt see that his advantage is great. For as he
that hath begun with unjust acts, will have himself destroyed
the eyes of both, his neighbour's and his own ; (wherefore
also he is justly hated of all, and ten thousand accusations
are aimed at him:) so he that hath been injured, even after
his equal retaliation, will have done nothing horrible.
Wherefore also he hath many to sympathise with him, as

272 Forbearance tends to calm the enraged.
HoMit. being clear from that offence even after he hath retaliated.
^"•And though the calamity be equal to both parties, yet the
— LJ- sentence passed on it is not equal, either with God, or with
men. It should seem then, that neither is the calamity equal
in the end.
Now whereas at the beginning He said, he that is angry
with his brother without a cause, and he that calleth him
fool, shall be in danger of hell fire, here He requires yet
more entire self-restraint, commanding him that suffers ill not
merely to be quiet, but even to be more exceedingly earnest
in his turn1, by offering the other cheek.

' xvrttpi-

*ZT" And this He saith, not as legislating about such a blow as this
only,but as teaching also what forbearance we should practise
in all our other trials. For just as when He saith, whoso
calleth his brother fool, is in danger of hell, He speaks not of
this word only, but also of all reviling ; even so here also
He is making a law, not so much for our bearing it manfully,
when smitten, as that we should be undisturbed, whatever
we suffer. Because of this He both there singled out the
extremest insult, and here hath set down that which seems
to be of all blows most opprobrious, the blow on the cheek,
so full of all insolence. And He commands this as having
regard both of him that strikes and of him that is stricken.
Since both he that is insulted will not think that he suffers
any harm, being thus framed to self-restraint, (nay, he will
not even have any sense of the insult, as striving rather for a
prize than as receiving a blow ;) and he that is offering the
affront will be made ashamed, and not add a second blow,
though he be fiercer than any wild beast, yea, rather will
condemn himself heartily for the former. For nothing so
restrains the wrong doers, as when the injured bear what
is done with gentleness. And it not only restrains them
from rushing onward, but works upon them also to repent
for what has gone before, and in wonder at such forbearance
to draw back. And it makes them more our own, and causes
them to be slaves, not merely friends, instead of haters and
enemies; even as avenging one's self does just the contrary:
for it both disgraces each of the two, and makes them worse,
and their anger it heightens into a greater flame ; yea, often
no less than death itself is the end of it, going on from

Unlimited Forbearance in Wrongs enjoined. 273
bad to worse. Wherefore He not only forbade thee to be Matt.
angry when smitten, but even enjoined thee to satiate the V- 40,
other's desire, that so neither may the former blow appear to
have befallen thee against thy will. For thus, lost as he
may be to shame, thou wilt be able to smite him with a mortal
blow, rather than if thou hadst smitten him with thine hand ;
or if his shamelessness be still greater, thou wilt make him
gentle in proportion.
[2.] And if any man will sue thee at the law, and take v. 40.
away thy coat, let. him have thy cloke also.
For not in the matter of blows only, but of our goods also,
He would have such forbearance exhibited. Wherefore He
again employs the same strong figure1. That is, as in the1 an
other case He commands to overcome in suffering, so here li'*'"
again, by allowing ourselves to be deprived of more than the
wrong doer expected. However, He did not put it so merely,
but with something to enhance it: not saying, " Give thy cloke
to him that asketh," but to him that would sue thee at the
law, that is, " if he drag thee into court, and give thee
trouble." And just as, after He had bidden not to call another fool,
nor to be angry without cause, He went on and required
more, in that He commanded to offer the right cheek also ;
even so here, having said, Agree with thine adversary, He
again amplifies the precept. For now He orders us not only
to give what the other would have, but even to shew forth
a greater liberality.
" What then !" one may say, " am I to go about naked ?"
We should not be naked, if we obeyed these sayings with ¦
exactness ; rather more abundantly than any should we be
clothed. For first, no one would attack men of this disposi
tion; and next, if there chanced to be any one so savage and
ungentle, as to proceed even so far, yet many more would be
found to clothe him, who acted with such self-denial, not
with garments only, but even with their own flesh, if it were
possible. Further: even though one were of necessity to go about
naked on account of this sort of self-denial, neither so were
it any disgrace. Since Adam too was naked* in Paradise, 2 Gen
and was not ashamed; and Isaiah was naked, and barefoot,2, 26.
t

274 Others may be blessed through our Forbearance.
Homil. and more glorious than all the Jews' ; and Joseph2 also, when
^3"' he stripped himself, did then more than ever shine forth.
ils720, For to be thus naked is no evil, but to be so clad, as we now
* Gen are> Wltn costly garments, this is both disgraceful and ridi-
39, 12. culous. For this cause, you see, those had praise of God, but
these He blames, both by Prophets and by Apostles.
Let us not therefore suppose His injunctions impossible.
Nay, for besides their expediency, they are very easy, if we
are sober-minded; and the profit of them is so great as to be
an exceeding help, not to ourselves only, but to those also
who are using us despitefully. And in this chiefly stands
their excellence, that while they induce us to suffer wrong,
they by the same means teach them also that do the
wrong to control themselves. For while he on his part thinks
it a great thing to take what belongs to others, but thou
signifiest to him, that to thee it is easy to give even what
he doth not ask: while thou bringest in liberality for a
counterpoise to his meanness, and a wise moderation to his
covetousness: consider what a lesson he will get, being
taught not by sayings, but by actual deeds, to scorn vice and
to seek after virtue.
For God will have us profitable not to ourselves alone, but to
all our neighbours as well. Now if thou givest, and abstainest
from suing, thou hast sought thine own advantage only ; but
if thou give him some other thing, thou hast made him too
better, and so sent him away. Of this nature is salt, which is
» <r»yxC,- whatHe wouldhave them to be; seeing it both recruits3 itself,
"'" and keeps all other bodies with which it may associate : of this
nature is light; for it shews objects both to a man's self and
to all others. Forasmuch then as He hath set thee in the
rank of these things, help thou likewise him who is sitting in
darkness, and teach him that neither before did he take any
thing by force: persuade him that he hath done no despite.
Yea, for thus thou thyself also wilt be had in more respect
and reverence, if thou signify that thou gavest freely and
wert not robbed. Make therefore his sin, through thy
moderation, an instance of thine own bounty.
[3.] And if thou think this a great thing, wait, and thou
wilt see clearly, that neither yet hast thou attained to perfec
tion. For not even here doth He stop with thee, who is

The Blessing of those who endure Oppression. 275
laying down the laws of patient endurance, but He proceeds Matt.
even further, thus saying, v- il-
If any one shall compel thee to go one mile, go with him v. 41 .
twain. Seest thou the height of self-denial? in this at least,
that after giving thy coat, and thy cloke, not even if thine
enemy should wish to use thy naked body for hardships and
labours, not even so, (saith He,) must thou forbid him.
For He would have us possess all things in common, both
our bodies and our goods, as with them that are in need, so
with them that insult us: for the latter comes of manliness,
the former of mercifulness.
Because of this, He said, If any one shall compel thee to
go one mile, go with him twain : again leading thee higher up,
and commanding thee to shew forth the same kind of ambition.
For if the things of which He spake at the beginning,
being far less than these, have so great blessings pronounced on
them; consider what sort of portion awaits them, who duly
perform these, and what they become even before their
rewards, in a human and passible body winning entire freedom
from passion. Since when neither insult, nor blows, nor the
spoiling of their property, galls them; while they give way
to no such thing, but rather add in large measure to their
endurance ; reflect what kind of training their soul is under
going. On this account then, as in regard of blows, as in regard of
our goods, so in this case also, He hath bidden us act. " For
why," saith He, " do I mention insult, and property ? Though he
should want to make use of thy very own limbs for toil and
weary work, and this unjustly, do thou again conquer and
overpass His unjust desire."
For to compel J is this, to drag unjustly and without any ' &yyx-
reason, and by way of despite. Nevertheless, for this also*""
be thou ready in thy station, so as to suffer more than the
other would fain do to thee.
Give to him that asketh thee, and from him that would v. 42.
borrow of thee, turn not thou away.
These last are less than what went before ; but marvel not,
for this He is ever wont to do, mingling the small with the
great. And if these be little in comparison with those,
t2

XVIII 3-5

276 Love of Enemies, the Height of Charity.
Homil. let them hearken, who take the goods of others, who distribute
their own among harlots, and kindle to themselves a double
fire, both by the unrighteous income, and by the pernicious
outlay. But by borrowing, here, He means not the compact with
usury, but the use merely. And elsewhere He even amplifies it,
saying that we should give to them, from whom we do not
expect to receive c.
v/.i3A [4.1 Ye have heard that it hath been said, Thou shalt love
44 4*>* thy neighbour, and hate thine enemy. But I say unto you,
Love your enemies, and pray for them which despitefully use
you: bless them that curse you, do good to them that hate
lS/tuu you. That ye may become like1 your Father which is in
v;JyB' Heaven ; for He maketh His sun to rise on the evil and on
™c" the good, and sendeth rain on the just and on the unjust.
See how He hath set the highest pinnacle on our good
deeds. For this is why He teaches not only to endure a
blow, but to offer the right cheek also ; not only to add the
cloke to the coat, but to travel also two miles with him who
compels thee to go one ; in order that thou mightest receive
with all facility that which is much more than these.
" But what," one may say, " is more than these?" Not
even to count as an enemy him who is doing these things:
or rather even somewhat else more than this. For He said
not, " do not hate," but love; He said not, " do not injure,"
but do good.
And if any one should examine accurately, he will see that
even to these things somewhat is added, much greater than
they are. For neither did He simply command to love, but
to pray.
Seest thou how many steps He hath ascended, and how
He hath set us on the very summit of virtue? Nay, mark
it, numbering from the beginning. A first step is, not to
begin with injustice : a second, after he hath begun, to vindi
cate one's self by equal retaliation ; a third, not to do unto him
that is vexing us the same that one hath suffered, but
to be quiet ; a fourth, even to give one's self up to suffer
wrongfully ; a fifth, to give up yet more than the other, who
c Luke 6, 35. Do good and lend, hoping for nothing again.

Our Enemies help us to resemble our God. 277
did the wrong, wishes ; a sixth, not to hate him who hath Matt.
done so ; a seventh, even to love him ; an eighth, to do him 43  i5-
good also ; a ninth, to entreat God Himself on his behalf.
Seest thou, what height of self-command ? Wherefore
glorious too, as we see, is the reward which it hath. That
is, because tlie thing enjoined was great, and needed a
fervent1 soul, and much earnestness, He appoints for it also' !««*;;,-
such a reward, as for none of the former. For He makes not
mention here of earth, as with respect to the meek ; nor of
comfort and mercy, as with regard to the mourners and the
merciful ; nor of the kingdom of Heaven ; but of that which
was more thrilling than all ; our becoming like God, in such
wise as men might become so. For He saith, That ye may
become like unto your Father which is in Heaven.
And observe, I pray thee, how neither in this place, nor in
the preceding parts, doth He call Him His own Father, but
in that instance, God, and a great King, when he was dis
coursing about oaths, and here, their Father. And this He
doth, as reserving for the proper season what He had to say
touching these points.
[5.] Then, bringing the likeness yet closer, He saith,
Because He maketh His sun to rise on the evil and on v. 45,
tlie good, and sendeth rain upon just and unjust.
" For He too, so far from hating," so He speaks, " even pours
benefits on those that insult Him." Yet surely in no respect
is the case parallel, not only because of the surpassing nature
of His benefits, but also by reason of the excellence of His
dignity. For thou indeed art despised by thy fellow-slave, but
He by His slave, who hath also received ten thousand benefits
from Him : and thou indeed givest words, in praying for him,
but He, deeds, very great and marvellous, kindling the sun,
and giving the annual showers. " Nevertheless, even so I
grant thee to be Mine equal, in such wise as it is possible for
a man so to be."
Hate not then the man that doeth thee wrong, who is
procuring thee such good things, and bringing thee to so
great honour. Curse not him that uses thee despitefully ;
for so hast thou undergone tlie labour, but art deprived of
the fruit ; thou wilt bear the loss, but lose the reward ; which is
of the utmost folly, having borne the more grievous, not to Heat

278 Wrongdoers most worthy of Compassion.
Homil. what is less than it. " But how," saith one, " is it possible
V?. for this to take place?" Having seen God become man,
and descend so far, and suffer so much for thy sake, dost
thou still enquire and doubt, how it is possible to forgive
thy fellow-servants their injuriousness? Hearest thou not
Him on the cross, saying, Forgive them, for they know not
"J^* what they do'? Hearest thou not Paul, when he saith, He
who is gone up on high, and is sitting on, the Right Hand,
2 Rom. intercedeth for us*? Seest thou not that even after the
Cross, and after He had been received up, He sent the
Apostles unto the Jews that had slain Him, to bring them
His ten thousand blessings, and this, though they were to
suffer ten thousand terrors at their hands ?
[6.] But hast thou been greatly wronged ? Nay, what
hast thou endured like thy Lord, bound, beaten with whips,
with rods, spit upon by servants, enduring death, and that
death, which is of all deaths the most shameful, after ten
thousand favours shewn ? And even if thou hast been greatly
wronged, for this very cause most of all do thou do him good,
that thou mayest both make thine own crown more glorious,
and set thy brother free from the worst infirmity. For so too
the physicians, when they are kicked, and shamefully handled
by the insane, then most of all pity them, and take measures
for their perfect cure, knowing that the insult comes of the
extremity of their disease. Now I bid thee too have the
same mind touching them that are plotting against thee,
and do thou so treat them that are injuring thee. For
it is they above all that are diseased, it is they who are
undergoing all the violence. Deliver him then from this
grievous contumely, and grant him to let go his anger, and
set him free from that grievous demon, Wrath. Yea, for
if we see persons possessed by Devils, we weep for them ;
we do not seek to be ourselves also possessed.
Now let us do this too likewise with respect to them that
are angry; for in truth the enraged are like the possessed;
yea rather, are more wretched than they, being mad with
consciousness of it. Wherefore also their frenzy is without
excuse. Trample not then on the fallen, but rather pity
him. For so, shotdd we see any one troubled with bile,
blinded and giddy, and straining to cast up this evil humour,

More and more Reasons for kindness to Enemies. 279
we stretch forth a hand, and continue to support him through Matt.
his struggles, and though we stain our garments, we regard 45V46
it not, but seek one thing only, how we may set hiin free from
this grievous distress. This then let us do with respect to the
angry also, and continue to bear them up when vomiting
and struggling ; nor let him go, until he put from him all
the. bitterness. And then shall he feel toward thee the
greatest thankfulness ; when he is at rest, then he will know
clearly from how great trouble thou hast released him.
But why do I speak of the thanks from him ? for God will
straightway crown thee, and will requite thee with ten
thousand honours, because thou hast freed thy brother from
a grievous disease; and that brother too will honour thee as
a Master, ever reverencing thy forbearance.
Seest thou not the women that are in travail, how they
bite those that stand by, and they are not pained? or rather
they are pained, but bear it bravely, and sympathize with
them who are in sorrow and are torn by those pangs. These
do thou too emulate, and prove not softer than women. For
after these women have brought forth, (for these men are
more feeble minded than women,) then they will know
thee to be a man in comparison 1. < n to.
And if the things enjoined be grievous, consider that to^"^
this end Christ came, that He might implant these things mthet/wiit
our mind, that He might render us profitable both to enemies theeu
and friends. Wherefore also He commands us to have a*ctte TfiOlfb
care of both these : of our brethren, when He saith, If thou
bring thy gift ; of our enemies, when He makes a law both
to love them, and to pray for them.
[7.] And not only from the example they have in God,
doth He urge them on to this, but also from the contrary.
For if ye love those, saith He, that love you, what reward v. 46.
have ye ? do not even the publicans the same ? This Paul
also saith, Ye have not yet resisted unto blood, striving
against sin2. If then thou doest these things, thou hast2Heb.
taken thy stand with God ; but if thou forsakest them, with
the publicans. Seest thou how that the interval between the
commandments is not so great as the difference between the
persons ? Let us not therefore infer this, " the injunction
is hard;" but let us consider also the reward, and think

280 Christian Precepts, an ascending Scale.
Homil. Whom we are like, if we duly perform it, and to whom equal,
7_9. ' if we wander from it.
Thus then to our brother He commands us to be reconciled,
and not to desist till we have removed the enmity : but when
He is discoursing of persons generally, He subjects us no longer
to this necessity, but requires only what is on our part ; in this
way also making the law easy. For inasmuch as He had said,
They persecuted the Prophets which were before you ; lest
on occasion of those very words they should be unfavourably
disposed towards them, He bids them not only to endure
such as do so, but even to love them.
[8.] Seest thou how He pulls up by the roots wrath, and
sensual lusts, as well as that of riches, that of glory, all that
belongs to this life ? For this he had done indeed from the
first, but much more now. For the poor, and the meek, and
the mourner, empties himself of his anger ; the just and the
merciful, of the lust of riches ; the pure in heart is delivered
from wicked lusts ; he that is persecuted and suffers insults,
and is evil spoken of, is practising of course entire contempt
of things present, and is clear from pride and vain glory.
Having therefore loosed the hearer from these bonds, and
having anointed him for the conflicts, again in another way
He roots up these passions, and with increased strictness.
For having begun by anger, and having cut out on every
side the sinews of this passion ; having said, " he that is
angry with his brother, and he that calleth fool, or
Raca, let him be punished :" and " he that is offering his
gift, let him not approach the Table until he have done
away the enmity ;" and " he that hath an adversary, before
he see the tribunal, let him make the enemy a friend :" He
makes a transition to lust again, and saith d, " He that beholds
with unchaste eyes, let him be punished as an adulterer ;"
whoso is offended by an unchaste woman, or by a man, or
by any other of those belonging to him, let him cut off all
these ; " he that hath a woman by law of marriage, let him
never cast her out, and look to another." For hereby He
hath pulled up the roots of wicked lust. Then after this He
restrains the love of riches, commanding neither to swear,
nor to lie, nor to keep hold of the very cloke with which
one may chance to be clad, but rather to give up one's coat

What sort qf Penalties they are enforced by. 281
too, to him who would have it, and one's bodily services ; Matt.
completely and more than completely taking away our 
longing for riches. Then after all these things, and the
varied garland of these commandments, He goes on to say,
Pray for them which despitefully use you : leading us up
to the very highest summit of self-control.
For as being meek is not so much as to take smiting, nor
being merciful, as to give one's coat also together with
one's cloke, nor being just, as to bear injury, nor being
a peacemaker, as to follow even when smitten and
compelled ; so also to suffer persecution is not so much as
to bless when persecuted. Seest thou how by degrees He
leads us up into the very arches1 of Heaven ? ' «^3«t
[9.] What then can we deserve, who are commanded to
emulate God, and are perhaps in a way not so much as to
equal the Publicans ? For if to love them that love us be
the part of Publicans, sinners, and heathens: when we do
not even this, (and we do it not, so long as we envy our
brethren who are in honour,) what penalty shall we not incur,
commanded as we are to surpass the Scribes, and taking out
place below the Heathens? How then shall we behold
the Kingdom, I pray thee ? how shall we set foot on that
holy threshold, who are not surpassing even the Publicans?
For this He covertly signified, when He said, Do not even
the Pullicans the same ?
And this thing most especially we may admire in His
teaching, that while in each instance He sets down with very
great fulness the prizes of the conflicts; such as to see God,
and to inherit the kingdom qf Heaven, and to become Sons
of God, and like God, and to obtain mercy, and to be com
forted, and the great reward: if any where He must needs
mention things grievous, He doth this in a subdued tone.
Thus in the first place, the name of Hell He hath set down
once only in so many sentences ; and in some other instances
too, it is with reserve that He corrects the hearer, and as
though he were managing His discourse rather in the way of
shaming than threatening him; where He saith, Do not even
the publicans the same? and, if the salt have lost its savour;
and, he shall be called least in the kingdom of Heaven.
And there are places where He puts down the sin itself

282 We should strive to be first in shelving Forgiveness:
Homil. by way of punishment, leaving to the hearer to infer the
9 10. grievousness of the punishment: as when He saith, He hath
committed adultery with her in his heart; and, He that
putteth away causeth her to commit adultery; and, That
which is more than these is of the Evil one. For to them
that have understanding, instead of the mention of the punish
ment, the very greatness of the sin is sufficient for correction.
Wherefore also He here brings forward the Heathens and
the Publicans, by the quality of the person putting the dis
ciple to shame. Which Paul too did, saying, Sorrow not,
UThes.gj,^ as fjie reS( which have no hope1; and, Even as the
2ib. 5. Gentiles which know not God*.
And to signify that He requires nothing very overpowering,
but a little more than was accustomed, He saith,
v. 47. Do not even the Gentiles3 the same?
rec*"1™' Yet nevertheless He stops not the discourse at this, but
Text, makes it end with His rewards, and those good hopes, saying,
v. 48. Be ye therefore perfect, as your Heavenly Father.
> And He intersrierses every where abundantly the name of
the Heavens, by the very place thoroughly elevating their
minds. For as yet, I know not how, they were somewhat weak
and dull.
[10.] Let us then, bearing in mind all the things which
have been said, shew forth great love even towards our
enemies; and let us cast away that ridiculous custom, to
which many of the more thoughtless give way, waiting for
those that meet them to address them first. Towards that
which hath a great blessing, they have no zeal; but what is
ridiculous, that they follow after.
Wherefore now dost thou not address him first ? " Because
he is waiting for this," is the reply. Nay, for this very reason
most of all thou shouldest have sprung forward to him, that
thou mightest win the crown. " No," saith he, " since this
was his object." And what can be worse than this folly?
That is, " Because this," saith he, " was his object; — to become
procurer of a reward for me ; — I will not put my hand to what
he has thus suggested." Now if he first address thee, thou
gainest nothing, even though thou accost him. But if thou
be first to spring forward and speak to him, thou hast
made thyself profit of his pride, and hast gathered in a

and not mind being imposed on. 283
manner abundant fruit from his obstinacy l- What is it then Matt.
but the utmost folly, when we are to reap so large fruit from ,4f'
bare words, to give up the gain ; and condemning him,
to stumble at the very same thing? For if thou blamest him
for this, that he first waits to be addressed by another, where
fore dost thou emulate that same thing which thou accusest?
That which thou saidst was evil, why art thou to imitate the
same as good? Seest thou how that nothing is more senseless
than a man who associates with wickedness ? Wherefore, I
entreat, let us flee this evil and ridiculous practice. Yea,
for ten thousand friendships hath this pestilence overthrown,
many enmities hath it wrought.
For this cause then let us anticipate them. Since we who
are commanded to take blows, and be compelled to journey 2,i&.yy«. -
and to be stripped by enemies, and to bear it ; what kind of i%m" "
indulgence should we deserve, exhibiting so great conten
tiousness in a mere formal address ?
[11.] " Why," saith one, " we are despised and spit upon,
the moment we have given him up this." And in order that
man may not despise thee, dost thou offend God? And in
order that thy frenzied fellow servant may not despise thee,
dost thou despise the Lord, who hath bestowed on thee
benefits so great ? Nay, if it be amiss that thine equal should
despise thee, how much more that thou shouldest despise the
God that made thee?
And together with this, consider that other point also; that
when he despises thee, he is at that very moment employed
in procuring to thee a greater reward. Since for God's sake
thou submittest to it, because thou hast hearkened to His
laws. And this, to what kind of honour is it not equal ? to
how many diadems ? Be it my portion both to be insulted
and despised for God's sake, rather than to be honoured by
all kings; for nothing, nothing is equal to this glory.
This then let us pursue, in such wise as Himself commanded,
and making no account of the things of men, but shewing forth
perfect self-restraint in all things, let us so direct our own lives.
For so even now, from this very time, we shall enjoy the good
things of the Heavens, and of the crowns that are there,
walking as Angels among men, going about in the earth like
the angelic powers, and abiding apart from all lust, from all
turmoil.

284 Happiness of entire Self-control.
5 y^l V And together with all these things we shall receive also
11. the unutterable blessings: unto which may we all attain, by
the grace and love towards man of our Lord Jesus Christ, to
Whom be glory, and power, and worship, with the Unoriginate
Father, and the Holy and Good Spirit, now and always, even
for ever and ever. Amen.

285

HOMILY XIX.

Matt. vi. 1.
Take heed that ye do not your alms before men, to be seen
of them.
He roots out in what remains the most tyrannical passion
of all, the rage and madness with respect to vainglory, which
springs up in them that do right. For at first He had not at
all discoursed about it; it being indeed superfluous, before He
had persuaded them to do any of the things which they ought,
to teach in which way they should practise and pursue
them. But after He had led them on to self-command, then He
proceeds to purge away also the alloy which secretly subsists
with it. For this disease is by no means of random birth ;
but when we have duly performed many of the command
ments. It behoved therefore first to implant virtue, and then to
remove the passion which mars its fruit.
And see with what He begins, with fasting, and prayer, and
almsgiving: for in these good deeds most especially it is
wont to make its haunt. The Pharisee, for instance, was
hereby puffed up, who saith, / fast twice a week, I give
tithes of my substance1. And he was vainglorious too in , Luke
his very prayer, making it for display. For since there was 18, 12.
no one else present, he pointed himself out to the Publican*,
saying, lam not as the rest of men, nor even as this Publican, v. 11.
" Or " by the Publican:" r£ nX<i*y InSilsnw*.

286 Our Lord forbids Display, not Publicity-
Homil. And mark how Christ began, as though He were speaking
f1*' of some wild beast, hard to catch, and crafty to deceive him
— ! — who was not very watchful. Thus, Take heed, saith He, as
Phil. 3, to your alms. So Paul also speaks to the Philippians ; Beware
of dogs. And with reason, for the evil beast comes in upon
us secretly, and without noise puffs all away, and unobserv-
edly carries out all that is within.
Forasmuch then as He had made much discourse about
Matt- almsgiving, and brought forward God, Who maketh His sun
' ' to rise on the evil and the good, and by motives from all
quarters had urged them on to this, andhad persuaded them
to exult in the abundance of their giving; He finishes by
taking away also all things that incumber this fair olive tree.
For which same cause He saith, Take heed that ye do not
your alms before men, for that which was before mentioned,
is God's almsgiving.
[2.] And when He had said, not to do it before men, He
added, to be seen of them. And though it seems as if the same
thing were said a second time, yet if any one give particular at
tention, it is not the same thing, but one is different from the
other; and it hath great security, and unspeakable care and ten
derness. For it may be, both that one doing alms before men
may not do it to be seen of them, and again that one not doing
it before men may do it to be seen of them. Wherefore it is
not simply the thing, but the intent, which He both punishes
and rewards. And unless such exactness were employed, this
would make many more backward about the giving of alms,
because it is not on every occasion altogether possible to do
it secretly. For this cause, setting thee free from this re
straint, He defines both the penalty and the reward not by
the result of the action, but by the intention of the doer.
That is, that thou mayest not say, " What ? am I then tlie
worse, should another see ?" — " it is not this," saith He, " that I
am seeking, but the mind that is in thee, and the tone of what
thou doest." For His will is to bring our soul altogether into
frame, and to deliver it from every disease. Now having, as
you see, forbidden men's acting for display, and having
taught them the penalty thence ensuing, namely, to do
it vainly, and for nought, He again rouses their spirits by
putting them in mind of the Father, and of Heaven, that not

How Display proves men Hypocrites. 287
by the loss alone He might sting them, but also shame them Matt.
by the recollection of Him who gave them being.

1. For ye have no reward, saith He, with your Father
which is in Heaven.
Nor even at this did He stop, but proceeds yet further, by
other motives also increasing their disgust. For as above
He set forth Publicans and Heathens, by the quality of the
person shaming their imitators, so also in this place the
hypocrites. 2. Therefore when thou doest thine alms, saith He, do not
sound a trumpet before thee, as the hypocrites do.
Not that they had trumpets, but He means to display the
greatness of their frenzy, by the use of this figure of speech,
deriding and making a show 1 of them hereby. i jK.r8lM.
And well hath He called them hypocrites ; for the mask K,im
was of mercy,' but the spirit of cruelty and inhumanity. For
they do it, not because they pity their neighbours, but that
they themselves may enjoy credit; and this came of the
utmost cruelty; while another was perishing with hunger,
to be seeking vain-glory, and not putting an end to his
suffering. It is not then the giving alms which is required, but the
giving as one ought, the giving for such and such an end.
Having then amply derided those men, and having handled
them so, that the hearer should be even ashamed of them,
He again corrects thoroughly the mind which is so distem
pered : and having said how we ought not to act, He signifies
on the other hand how we ought to act. How then ought we
to do our alms ?
3. Let not thy left hand know, saith He, what thy right
hand doeth.
Here again His enigmatical meaning is not of the hands,
but He hath put the thing hyperbolically. As thus: " If it
can be," saith He, " for thyself not to know it, let this be the
object of thine endeavour; that, if it were possible, it may be
concealed from the very hands that minister." It is not, as
some say, that we should hide it from wrong-headed2 men, for s«.«»fc,
He hath here commanded that it should be concealed from all. 101^ly'
And then the reward too; consider how great it is. ~Foxljft
after He had spoken of the punishment from the one, He

288 The Time of Display, is the Day of Judgment.
Homil. points out also the honour derived from the other; from
x*x- either side urging them, and leading them on to high
— — lessons. Yea, for He is persuading them to know that God
is every where present, and that not by our present life are
our interests limited, but a yet more awful tribunal will receive
us when we go hence, and the account of all our doings, and
honours, and punishments : and that no one will be hid in
doing any thing either great or small, though he seem to be
hid from men. For all this did He darkly signify, when
He said,
v. 4. Thy Father which seeth in secret shall reward thee
openly. Setting for him a great and august assemblage of spectators,
and what He desires, that very thing bestowing on him in
great abundance. " For what," saith He, " dost thou wish ?
is it not to have some to be spectators of what is going on ?
Behold then, thou hast some ; not angels, nor archangels, but
the God of all." And if thou desire to have men also as spec
tators, neither of this desire doth He deprive thee at the fitting
season, but rather in greater abundance affords it unto thee.
For, if thou shouldest now make a display, thou wilt be able to
make it to ten only, or twenty, or (we will say) a hundred
persons : but if thou take pains to lie hid now, God Himself
will then proclaim thee in the presence of the whole universe.
Wherefore above all, if thou wilt have men see thy good
deeds, hide them now, that then all may look on them with
the more honour, God making them manifest, and extolling
them, and proclaiming them before all. Again, whereas now
they that behold will rather condemn thee as vain-glorious;
when they see thee crowned, so far from condemning, they
will even admire thee, all of them. When therefore by waiting
a little, thou mayest both receive a reward, and reap greater
admiration ; consider what folly it is to cast thyself out of
both these; and while thou art seeking thy reward from God,
and while God is beholding, to summon men for the display
of what is going on. Why, if display must be made of our love,
to our Father above all should we make it; and this most
especially, when our Father hath the power both to crown
and to punish.
And let me add, even were there no penalty, it were not

Display in Prayer is Hypocrisy. 289
meet for him who desires glory, to let go this our theatre, Matt.
and take in exchange that of men. For who is there so — ¦--'-'
wretched, as that when the king was hastening to come and
see his achievements, he would let him go, and make up
his assembly of spectators of poor men, and beggars ? For
this cause then, He not only commands to make no display,
but even to take pains to be concealed: it not being at all
the same, not to strive for publicity, and to strive for con
cealment. [3.] And, when ye pray, saith He, ye shall not be as the v. 5, c.
hypocrites, for they love to pray standing in the synagogues,
and in the corners qf the streets. Verily I say unto you,
they have their reward.
But thou, when thou prayest, enter into thy closet, and
when thou hast shut thy door, pray to thy Father which is
in secret.
These too again He calls hypocrites, and very fitly ; for
while they are feigning to pray to God, they are looking
round after men ; wearing the garb not of suppliants, but of
ridiculous persons. For he, who is to do a suppliant's office,
letting go all other, looks to him alone, who hath power to grant
his request. But if thou leave This One, and go about wan
dering and casting around thine eyes every where, thou wilt
depart with empty hands. For this was thine own will.
Wherefore He said not, " such shall not receive a reward,"
but, they have it out: that is, they shall indeed receive one,
but from those of whom they themselves desire to have it.
For God wills not this : He rather for His part was willing
to bestow on men the recompence that comes from Himself;
but they seeking that which is from men, can be no longer
justly entitled to receive from Him, for whom they have done
nothing. But mark, I pray thee, the lovingkindness of God, in that
He promises to bestow on us a reward, even for those good
things which we ask of Him.
Having then discredited them, who order not this duty as
they Ought, both from the place and from their disposition of
mind, and having shewn that they are very ridiculous: He
introduces the best manner of prayer, and again gives the
reward, saying, Enter into thy closet.
u

290 Prayer need not be outwardly earnest.
Homil. " What then," it may be said, " ought we not to pray in
4 5.' church?" Indeed we ought by all means, but in such a spirit
as this. Because every where God seeks the intention of all
that is done. Since even if thou shouldest enter into thy
closet, and having shut the door, shouldest do it for display,
the doors will do thee no good.
It is worth observing in this case also, how exact the
definition, which He made when He said, That they may
appear unto men. So that even if thou shut the doors, this
He desires thee duly to perform, rather than the shutting of
the doors, even to shut the doors of the mind. For as in
every thing it is good to be freed from vain glory, so most
especially in prayer. For if even without this, we wander
and are distracted, when shall we attend unto the things
which we are saying, should we enter in having this disease
also ? And if we who pray and beseech attend not, how do
we expect God to attend ?
[4.] But yet some there are, who after such and so earnest
charges, behave themselves so unseemly in prayer, that
even when their person is concealed, they make themselves
¦«gpi. manifest to all by their voice, crying out disorderly1, and
" af rendering themselves objects of ridicule both by gesture and
voice. Seest thou not that even in a market place, should
any one come up doing like this, and begging clamorously,
he will drive away him whom he is petitioning ; but if quietly,
and with the proper gesture, then he rather wins over him
that can grant the favour?
Let us not then make our prayer by the gesture of our
body, nor by the loudness of our voice, but by the earnest
ness of our mind : neither with noise and clamour and for
display, so as even to disturb those that are near us, but with
- i«m- all modesty2, and with contrition in the mind, and with
*""' inward tears.
But art thou pained in mind, and canst not help crying
aloud? yet surely it is the part of one exceedingly pained
to pray and entreat even as I have said. Since Moses too
was pained, and prayed in this way and was heard; for this
cause also God said unto him, Wherefore criest thou unto
3 Exod. Me5. And Hannah too again, her voice not being heard,
u> 15- accomplished all she wished, forasmuch as her heart cried

As God is invisible, so should Prayer be. 291
out1. But Abel prayed not only when silent, but even when Matt.
dying, and his blood sent forth a cry more clear than a — — '-
.,« '1 Sam.
trumpet2. 1} i3.
Do thou also then groan, even as that holy one, I forbid it* Gen-
not. Rend, as the prophet commanded1, thine heart, and not a joei
thy garments. Out of deeps call upon God, for it is said, 2> 13-
Out of the depths have I cried to Thee, O Lord*. From 4 ps.
beneath, out of the heart, draw forth a voice, make thy prayer 130' 1-
a mystery. Seest thou not that even in the houses of Kings
all tumult is put away, and great on all sides is the silence ?
Do thou also therefore, entering as into a palace, — not that
on the earth, but what is far more awful than it, that which
is in heaven, — shew forth great seemliness. Yea, for thou art
joined to the choirs of Angels, and art in communion with
Archangels, and art singing with the Seraphim. And all
these tribes shew forth much goodly order, singing with
great awe that mystical strain, and their sacred hymns
to God, the King of all. With these then mingle thyself,
when thou art praying, and emulate their mystical order.
For not unto men art thou praying, but to God, Who is
every where present, Who hears even before the voice, Who
knows the secrets of the mind. If thou so pray, great is the
reward thou shalt receive.
For thy Father, saith He, who seeth in secret, shall re- v. 6.
ward thee openly.
He said not, " shall freely give thee," but, shall reward
thee; yea., for He hath made Himself a debtor to thee, and
even from this hath honoured thee with great honour. For
because He Himself is invisible, He would have thy prayer
be so likewise.
[5.] Then He speaks even the very words of the prayer.
When ye pray, saith He, use no vain repetitions, even as v. 7.
the Heathen do.
You see that when He was discoursing of almsgiving, He
removed only that mischief which comes of vain-glory, and
added nothing more; neither did He say whence one should
give alms; as from honest labour, and not from rapine nor
covetousness: this being abundantly acknowledged among
all. And also before that, He had thoroughly cleared up
u2

292 In what sense Prayer should not be long.
Homil. this point, when He blessed them that hunger after righte-
5  j[ ousness. But touching prayer, He adds somewhat over and above;
not to use vain repetitions. And as there He derides the
hypocrites, so here the Heathens ; shaming the hearer every
where most of all by the vileness of the persons. For since
this, in most cases, is especially biting and stinging, I
mean our appearing to be likened to outcast persons; by
this topic He dissuades them; calling frivolousness, here, by
the name of vain repetition : as when we ask of God things
unsuitable, kingdoms, and glory, and to get the better of
enemies, and abundance of wealth, and in general what does
not at all concern us.
i. 8. For He knoweth, saith He, what things ye have need
°.f And herewith He seems to me to command in this place,
that neither should we make our prayers long; long, I mean,
not in time, but in the number and length of the things men
tioned. For perseverance indeed in the same requests is our
'Kom. duty: His word being, continuing instant in prayer1.
And He Himself too, by that example of the widow, who
prevailed with the pitiless and cruel ruler, by the continu-
2 Luke ance of her intercession2; and by that of the friend, who
18 1 . .
, ' " came late at night time, and roused the sleeper from his bed3,
n, 5. not for his friendship's, but for his importunity's sake; what
did He, but lay down a law, that all should continually make
supplication unto Him ? He doth not however bid us compose
a prayer of ten thousand clauses, and so come to Him and
merely repeat it. For this He obscurely signified when He
said, They think that they shall be heard for their much
speaking. For He knoweth, saith He, what things ye have need of.
And if He know, one may say, what we have need of,
wherefore must we pray ? Not to instruct Him, but to prevail
with Him ; to be made intimate with Him, by continuance
in supplication; to be humbled; to be reminded of thy sins.
v. 9. [6.] After this manner, therefore, pray ye, saith He: Our
Father, which art in Heaven.
See how He straightway stirred up the hearer, and re-

Why we learn to call God our Father. 293
minded him of all God's bounty in the beginning. For he Matt.
who calls God Father, by him both remission of sins, and YL 8-
taking away of punishment, and righteousness, and sancti-
fication, and redemption, and adoption, and inheritance, and
brotherhood with the Only-Begotten, and the supply of the
Spirit, are acknowledged in this single title. For one cannot
call God Father, without having attained to all those blessings.
Doubly, therefore, doth He awaken their spirit, both by the
dignity of Him who is called on, and by the greatness of the
benefits which they have enjoyed. But when He saith, in
Heaven, He speaks not this as shutting up God there, but
as withdrawing him who is praying from earth, and fixing
him in the high places, and in the dwellings above.
He teaches, moreover, to make our prayer common, in
behalf of our brethren also. For He saith not, " my Father,
which art in Heaven," but, our Father, offering up his suppli
cations for the body in common, and no where looking to
his own, but every where to his neighbour's good. And by
this He at once takes away hatred, and quells pride, and
casts out envy, and brings in the mother of all good things,
even Charity, and exterminates the inequality of human,
things, and shews how far the equality reaches between the
king and the poor man, if at least in those things which are
greatest and most indispensable, we are all of us fellows.
For what harm comes of our kindred below, when in that
which is on high we are all of us knit together, and no one
hath aught more than another; neither the rich more than
.the poor, nor the master than the servant, neither the ruler
than the subject, nor the king than the common soldier, nor
the philosopher than the barbarian, nor the skilful than the
unlearned? For to all hath He given one nobility, having
vouchsafed to be called the Father of all alike.
[7.] When therefore He hath reminded us of this nobility,
and of the Gift from above, and of our equality with our
brethren, and of charity; and when He hath removed us from
earth, and fixed us in Heaven; let us see what He commands
us to ask after this. Not but, in the first place, even that
saying alone is sufficient to implant instruction in all virtue.
For he who hath called God Father, and a common Father,

294. The Lord's Prayer : Three first Petitions.
Homil. would be iustly bound to shew forth such a conversation,
7; 8." as not to appear unworthy of this nobility, and to exhibit a
diligence proportionate to the Gift. Yet is He not satisfied
with this, but adds also another clause, thus saying,
Hallowed be Thy name.
Worthy of him who calls God Father, is the prayer to ask
nothing before the glory of His Father, but to account all
things secondary to the work of praising Him. For hallowed is
" glorified." For His own glory He hath complete, and ever
continuing the same, but He commands him who prays to seek
that He may be glorified also by our life. Which very thing
He had said before likewise, Let your light so shine before
men, that they may see your good works, and glorify your
i Matt. Father which is in heaven1. Yea, and the Seraphim too,
2 is. 6, 3. giving glory, said on this wTise, Holy, holy, holy2 So that
Rev- 4> hallowed means this, viz. " glorified." That is, " Vouchsafe,"
saith he, " that we may live so purely, that through us all
may glorify Thee." Which thing again appertains unto perfect
self-control, to present to all a life so irreprehensible, that
every one of the beholders may offer to the Lord the praise
due to Him for this.
</. io. Thy kingdom come.
And this again is the language of a right-minded child,
not to be rivetted to things that are seen, neither to account
things present some great matter; but to hasten unto our
Father, and to long for the things to come. And this springs
out of a good conscience, and a soul set free from things
that are on earth. This, for instance, Paul himself was
longing after every day: wherefore he also said, that even we
ourselves, who have the first-fruits of the Spirit, groan,
3 Rom. waiting for an adoption, the redemption of our body3. For
he who hath this fondness4, can neither be puffed up by the
good things of this life, nor abashed by its sorrows ; but as
though dwelling in the very heavens, is freed from each sort
5 am/ix- 0f irregularity5.
Thy will be done in earth, as it is in Heaven.
Behold a most excellent train of thought ! in that He
bade us indeed long for the things to come, and hasten
towards that sojourn; and, till that may be, even while

Why we ask for our daily Bread. 295
we abide here, so long to be earnest in shewing forth the Matt.
same conversation as those above. For ye must long, ]0 jj

saith He, for heaven, and the things in heaven ; however, "
even before heaven, He hath bidden us make the earth
a heaven and do and say all things, even while we are
continuing in it, as having our conversation there ; insomuch
that these too should be objects of our prayer to the Lord.
For there is nothing to hinder our reaching the perfection of
the powers above, because we inhabit the earth; but it is
possible even while abiding here, to do all, as though
already placed on high. What He saith therefore is this :
" As there all things are done without hindrance, and the
angels are not partly obedient and partly disobedient, but
in all things yield and obey; (for He saith, Mighty in
strength, performing His word' ;) so vouchsafe that we men'Ps.103,
may not do Thy will by halves, but perform all things as
Th'ou wiliest."
Seest thou how He hath taught us also to be modest, by
making it clear that virtue is not of our endeavours only, but
also of the Grace from above ? And again, He hath en
joined each one of us, who pray, to take upon himself the
care of the whole world. For He did not at all say, " Thy
will be done in me," or " in us," but every where on the
earth ; so that error may be destroyed, and truth implanted,
and all wickedness cast out, and virtue return, and no differ
ence in this respect be henceforth between heaven and earth.
" For if this come to pass," saith He, " there will be no
difference between things below and above, separated as they
are in nature; the earth exhibiting to us another set of
angels." [8.] Give us this day our daily bread. v. 11.
" What is daily bread ?" That for one day.
For because He had said thus, Thy will be done in earth
as it is in heaven, but was discoursing to men encompassed
with flesh, and subject to the necessities of nature, and in
capable of the same impassibility with the angels: — while
He enjoins the commands to be practised by us also,
even as they perform them; He condescends likewise,
in what follows, to the infirmity of our nature. Thus, " Per-

296 Sin, even in a Christian, pardonable.
Homil. fection of conduct," saith He, " I require as great, not how-
***• ever freedom from passions ; no, for the tyranny of nature
permits it not : for it requires necessary food." But mark, I
pray thee, how even in things that are bodily, that which is
spiritual abounds. For it is neither for riches, nor for delicate
living, nor for costly raiment, nor for any other such thing,
but for bread only, that He hath commanded us to make our
prayer. And for daily bread, so as not to take thought for
' Matt, the morrow'. Because of this He added, " daily bread," that
6' 3i' is, bread for one day.
And not even with this expression is He satisfied, but
adds another too afterwards, saying, Give us this day; so
that we may not, beyond this, wear ourselves out with the
'riiix- care of the following day. For that day, the* interval before
"rip" which thou knowest not whether thou shalt see, wherefore
dost thou submit to its cares ?
This, as He proceeded, he enjoined also more fully, saying,
Take no thought for the morrow. He would have us be on
every hand unencumbered and winged for flight, yielding
just so much to nature as the compulsion of necessity requires
of us. [9.] Then forasmuch as it comes to pass that we sin even
after the Washing of Regeneration, He, shewing His love to
man to be great even in this case, commands us for the re
mission of our sins to come unto God who loves man, and
thus to say,
Forgive us our debts, as we also forgive our debtors.
Seest thou surpassing mercy? After taking away so great
evils, and after the unspeakable greatness of His Gift, if men
sin again, He counts them such as may be forgiven. For
that this prayer belongs to believers, is taught us both by
the laws of the Church, and by the beginning of the Prayer.
For the uninitiated could not call God Father. If then the
prayer belongs to believers, and they pray, entreating that
sins may be forgiven them, it is clear that not even after the
laver is the profit of repentance taken away. Since, had He
not meant to signify this, He would not have made a law
that we should so pray. Now He who both brings sins to
remembrance, and bids us ask forgiveness, and teaches how

v. 12.

Especial Stress laid on our pardoning others. 297
we may obtain remission, and so makes the way easy; it is Matt.
perfectly clear that He introduced this rule of supplication, ,214
as knowing, and signifying, that it is possible even after the
Font to wash ourselves from our offences ; by reminding us
of our sins, persuading us to be modest ; by the command to
forgive others, setting us free from all revengeful passion ;
while by promising in return for this to pardon us also, He
holds out good hopes, and instructs us to have high views x 1 <p,u*i-
conceming the unspeakable mercy of God toward man. *,r"
But what we should most observe is this, that whereas in
each of the clauses He had made mention of the whole of virtue,
and in this way had included also the forgetfulness of injuries ;
(for so, that His name be Hallowed, is the exactness of a
perfect conversation ; and that His will be done, declares
the same thing again ; and to be able to call God Father, is
the profession of a blameless life ; in all which things had been
comprehended also the duty of remitting our anger against
them that have transgressed) : still He was not satisfied with
these, but meaning to signify how earnest He is in the matter,
He sets it down also in particular, and after the Prayer, He
makes mention of no other commandment than this, saying
thus: For if ye forgive men their trespasses, your heavenly v. 14.
Father also will forgive you.
So that the beginning is of us, and we ourselves have
control over the judgment that is to be passed upon us. For
in order that no one, even of the senseless, might have any
complaint to make, either great or small, when brought to
judgment; on thee, who art to give account, He causes the
sentence to depend ; and " in what way soever thou hast
judged for thyself2, in the same," saith He, " do I also judge 2 many
thee." And if thou forgive thy fellow servant, thou shalt Mss.
obtain the same favour from me; though indeed the one he hast
not equal to the other. For thou forgivest in thy need, butfi™™
God, having need of none : thou, thy fellow slave ; God, His ment on
slave: thou, liable to unnumbered charges; God, being *""•
without sin. But yet even thus doth He shew forth His
lovingkindness towards man.
Since He might indeed, even without this, forgive thee all

298 Christ's Prayer ends with both Alarm
Homil. thine offences; but He wills thee hereby also to receive a
9_n" benefit; affording thee on all sides innumerable occasions of
gentleness and love to man, casting out what is brutish in
thee, and quenching wrath, and in all ways cementing thee
to him who is thine own member.
For what canst thou have to say ? that thou hast wrongfully
endured some ill of thy neighbour? (For these only are
trespasses, since if it be done with justice, the act is not a
trespass.) But thou too art drawing near to receive forgive
ness for such things, and for much greater. And even before
the forgiveness, thou hast received no small gift, in being
taught to have a human soul, and in being trained to all
gentleness. And herewith a great reward shall also be laid
up for thee elsewhere, even to be called to account for none
of thine offences.
What sort of punishment then do we not deserve, when
after having received the privilege, we betray our salvation?
And how shall we claim to be heard hi the rest of our matters,
if we will not, in those which depend on us, spare our own
selves ?
v, 13. [10.] And lead us not into temptation ; but deliver us
FROM THE EVIL ONE : FOR THINE IS THE KINGDOM, AND THE
POWER, AND THE GLORY, FOR EVER. AMEN.
Here He teaches us plainly our own vileness, and quells
our pride, instructing us to deprecate all conflicts, instead of
rushing upon them. For so both our victory will be more
glorious, and the devil's overthrow more to be derided. I
mean, that as when we are dragged forth, we must stand
nobly ; so when we are not summoned, we should be quiet,
and wait for the time of conflict; that we may shew both
freedom from vain-glory, and nobleness of spirit.
And He here calls the Devil the wicked one, commanding
us to wage against him a war that knows no truce, and im-
• xmti«, plying that he is not such by nature. For wickedness1 is not
of those things that are from nature, but of them that are
added by our own choice. And he is so called preeminently,
by reason of the excess of his wickedness, and because he,
in no respect injured by us, wages against us implacable war.
Wherefore neither said He, " Deliver us from the wicked

and Encouragement. 299
ones," but, from the wicked one ; instructing us in no case Matt.
to entertain displeasure against our neighbours, for what  13,
wrongs soever we may suffer at their hands, but to transfer
our enmity from these to him, as being himself the cause of
all our wrongs.
Having then made us anxious as before conflict, by putting
us in mind of the enemy, and having cut away from us all
our remissness ; He again encourages and raises our spirits,
by bringing to our remembrance the King under whom we
are arrayed, and signifying Him to be more powerful than
all. For Thine, saith He, is the Kingdom, and the power,
and the glory.
Doth it not then follow, that if His be the kingdom, we
should fear no one, since there can be none to withstand,
and divide the empire with him. For when He saith, Thine
is the kingdom, He sets before us even him, who is warring
against us, brought into subjection, though he seem to oppose,
God for a while permitting it. For in truth he too is among
God's servants, though of the degraded class, and those
guilty of offence ; and he would not dare set upon any of
his fellow servants, had he not first received license from
above. And why say I, " his fellow-servants ?" Not even
against swine did he venture any outrage, until He Himself
allowed him ' ; nor against flocks, nor herds, until he had re- ¦ Luke
ceived permission from above2. 2 j0b'i,
And the power, saith He. Therefore, manifold as thy12-
weakness may be, thou mayest of right be confident, having
such a One to reign over thee, who is able fully to accomplish
all, and that with ease, even by thee.
And the glory, for ever. Amen. Thus He not only
frees thee from the dangers that are approaching thee, but
can make thee also glorious and illustrious. For as His
power is great, so also is His glory unspeakable, and they
are all boundless, and no end of them. Seest thou how He
hath by every means anointed His Champion, and hath
framed Him to be full of confidence ?
[11.] Then, as I said before, meaning to signify, that of all
things He most loathes and hates bearing malice, and most of
all accepts the virtue which is opposite to that vice ; He hath
after the Prayer also again put us in mind of this same point

300 Repeated Inculcation to forgive,
Homil. of goodness ; both by the punishment set, and by the reward
-A.1.X.

11.

appointed, urging the hearer to obey this command.

v. 14,15. For if ye forgive men, saith He, your heavenly Father will
also forgive you. But if ye forgive not, neither will He
forgive you.
With this view He hath again mentioned heaven also, and
their Father ; to abash the hearer by this topic likewise ; that
he of all people, being of such a Father, should be made
a wild beast of; and summoned as he is to heaven, should
'fiwrmi, cherish an earthly and ordinary1 sort of mind. Since not
by grace only, you see, ought we to become His children, but
also by our works. And nothing makes us so like God, as
being ready to forgive the wicked and wrong-doers; even
as indeed He had taught before, when He spake of His
5 Mat.5 making the sun to shine on the evil and on the good2-
*6- For this same cause again in every one of the clauses He
commands us to make our prayers common, saying, Our
Father, and Thy will be done in earth as it is in heaven, and
Give us the bread, and forgive us our debts, and lead us not
into temptation, and deliver us ; every where commanding
us to use this plural word, that we may not retain so much as
a vestige of anger against our neighbour.
How great punishment then must they deserve, who after
all this, so far from themselves forgiving, do even entreat
God for vengeance on their enemies, and diametrically as it
were transgress this law; and this while He is doing and
contriving all, to hinder our being at variance one with
another? For since Love is the root of all that is good,
He removing from all sides whatever mars it, brings us
together, and cements us to each other. For there is not,
there is not one, be he father, or mother, or friend, or
what you will, who so loved us as the God Who created us.
And this, above all things, both His daily benefits and His
precepts make manifest. But if thou tell me of the pains,
and of the sorrows, and of the evils of life ; consider in how
many things thou offendest Him every day, and thou wilt no
longer marvel, though more than these evils should come
upon thee ; but if thou shouldest enjoy any good, then thou
wilt marvel, and be amazed. But as it is, we look upon the
calamities that come upon us, but the offences, whereby we

when we pray, and to remember our own Sins. 301
offend daily, we consider not : therefore we are perplexed. Matt.
Since if we did but reckon up with strictness our sins of one ,7 \'r
day only, in that case we should know well how great evils 
we must be liable to.
And to let pass the other misdoings of which we have been
guilty, each one for himself, and to speak of what have been
committed this day; although of course I know not in what
each of us may have sinned, yet such is the abundance of
our misdoings, that not even he who knew all exactly would
be able to choose from among these only. Which of us, for
instance, hath not been careless in his prayers ? Which hath
not been insolent, or vain-glorious ? Who hath not spoken
evil of his brother, hath not admitted a wicked desire, hath
not looked with unchaste eyes, hath not remembered
things with hostile feeling, even till he made his heart
swell ?
And if while we are in church, and in a short time we have
become guilty of so great evils ; what shall be when we are
gone out from hence ? If in the harbour the waves are so high,
when we are gone forth into the channel of wickednesses, the
Forum I mean, and to public business, and our cares at
home, shall we indeed be able so much as to know ourselves
again? But yet from our so great and so many sins, God hath
given us a short and easy way of deliverance, and one that is
free from all toil. For what sort of toil is it to forgive him
that hath grieved us ? Nay, it is a toil not to forgive, but to
keep up our enmity: even as to be delivered from the anger,
both works in us a great refreshment, and is very easy to him
that is willing. For there is no sea to be crossed, nor long
journey to be travelled, nor summits of mountains to be
passed over, nor money to be spent, no need to torment thy
body; but it suffices to be willing only, and all our sins are
done away.
But if so far from forgiving him thyself, thou makest in
tercession to God against him, what hope of salvation wilt
thou then have, if at the very time when thou oughtest rather to
appease God, even then thou provokest Him ; putting on the
garb of a suppliant, but uttering the cries of a wild beast,
and darting out against thyself those shafts of the wicked

302 It is monstrous to pray without forgiving.
Homil. one? Wherefore Paul also, making mention of prayer, re-
Xi2X' quired nothing so much as the observance of this command

ment; for He saith, Lifting up holy hands without wrath
' 1 Tim. and doubting '. And if when thou hast need of mercy, not
2' 8- even then wilt thou let go thine anger, but art rather exceed
ingly mindful of it, and that, although thou knowest thou art
thrusting the sword into thyself; when will it be possible for
thee to become merciful, and to spew out the evil venom of
this wickedness ?
But if thou hast not yet seen this outrageousness in its
full extent, suppose it happening among men, and then thou
wilt perceive the excess of the insolence. As thus : should
one approach thee who art a man, seeking to obtain mercy,
and then, in the midst of his lying on the ground, should see
an enemy, and leaving off to supplicate thee, begin to beat
him ; wouldest thou not make thyself more angry with him ?
This do thou consider as taking place with regard to God
also. For so thou likewise, making supplication unto God,
leavest thy supplication in the midst, and smitest thine
enemy with thy words, and insultest the laws of God. Him
who made a law to dismiss all anger, thou art summoning
against those that have vexed thee, and requiring Him to do
things contrary to His own commandments. Is it not enough
for thee in the way of revenge, that thou thyself transgressest
the law of God, but intreatest thou Him likewise to do so ?
What ? hath He forgotten what He commanded ? What ?
is He a man who spake these things ? It is God, who knows
all things, and whose will is, that His own laws be kept with
the utmost exactness, and Who, so far from doing these things
which thou art requiring of Him, doth even regard thee who
sayest these things, merely because thou sayest them, with
aversion and hatred, and exacts of thee the most extreme
penalty. How then seekest thou to obtain of Him things,
from which He very seriously bids thee refrain ?
Yet some there are, who have come to such a point
of brutishness, as not only to make intercession against
their enemies, but even to curse their children, and to taste,
if only it might, be, of their very flesh; or rather they
are even tasting thereof. For tell me not this, that
thou hast not fixed thy teeth in the body of him that

Reproof of light Behaviour in Church. 303
vexed thee ; since thou hast done, at least as far as concerned Matt.
thee, what is much more grievous ; in claiming that wrath XJ\5
from above should fall upon him, and that he should be — '' —
delivered over to undying punishment, and be overthrown
with his whole house.
Why, what sort of bites are as ferocious as this ? what
kind of weapons as bitter ? Not so did Christ instruct thee ;
not so did He command thee to stain thy mouth with blood.
Nay, mouths made bloody with human flesh are not so
shocking as tongues like these.
How then wilt thou salute thy brother ? how wilt thou
touch the Sacrifice ? how taste the Lord's Blood, when thou
hast so much venom upon thy mind? Since when thou
sayest, " Rend him in pieces, and overthrow his house, and
destroy all," when thou art imprecating on him ten thousand
deaths, thou art in nothing different from a murderer, or
rather from a wild beast that devours men.
Let us cease then from this disease and madness, and that
kindliness which He commanded let us shew forth towards
them that have vexed us : that we may become like our
Father which is in heaven. And we shall cease therefrom,
if we call to mind our own sins ; if we strictly search out all
our misdeeds at home, abroad, and in the market, and in
church. [12.] For if for nothing else, surely for our disrespectfulness
here we are worthy to undergo the utmost punishment. For
when prophets are chanting, and apostles singing hymns,
and God is discoursing, we wander without, and bring in
upon us a turmoil of worldly business. And we do not afford
to the laws of God so great stillness, even as the spectators in
the theatres to the emperor's letters, keeping silence for them.
For there, when these letters are being read, deputies at once,
and governors, and senate, and people, stand all upright,
with quietness hearkening to the words. And if amid that
most profound silence any one should suddenly leap up and
cry out, he suffers the utmost punishment, as having been
insolent to the emperor. But here, when the letters from
heaven are being read, great is the confusion on all sides.
And yet both He who sent the letters is much greater than
this our king, and the assembly more venerable : for not men

304 Irreverence rebuked by the Tone of the Scriptures.
Homil. only, but angels too are in it ; and these triumphs, of which
12. ' the letters bear us the good tidings, are much more awful
than those on earth. Wherefore not men only, but angels
also and archangels ; both the nations of heaven, and all we
on the earth, are commanded to give praise. For, Bless the
'Ps.i03, Lord, it is said, all His works '. Yea, for His are no small
achievements, rather they surpass all speech, and thought,
and understanding of man.
And these things the prophets proclaim every day, each of
them in a different way publishing this glorious triumph.
For one saith, Thou hast gone up on high, Thou hast led,
8Ps. 68, captivity captive, and hast received gifts amongst men2-
» Ps. 24 And, Tlie Lord strong and mighty in battle 3- And another
8- saith, He shall divide the spoils of the strong*. For indeed
12. ' ' to this purpose He came, that He might preach deliverance
5Is.6i,i. to captives, and recovery of sight to the blind5
is! £i.' ^nd raising aloud the cry of victory over Death, he said,
6 Hosea Where,0 'Death, is thy victory? Where, O Grave, is thy sting6?
13, 14. ^n(| another again, declaring glad tidings of the most pro
found peace, said, They shall beat their swords into plougli-
7Is.2,4. shares, and their spears into pruning hooks7. And while one
Micah caj]s on Jerusalem, saying, Rejoice greatly, O daughter of
Sion, for, lo ! thy King cometh to thee meek, riding upon
8 Zech. an ass, and a young colt6; another proclaims His second
9' 9" coming also, saying on this wise, The Lord, whom ye seek,
9Ma.l.3,will come, and who will abide the day qf His coming9?
"" " Leap ye as calves set free from bonds*. And another again,
amazed at such things, said, This is our God; there shall
l0Baruc. none other be accounted of in comparison of Him 10.
3, 35. yet, nevertheless, while both these and many more sayings
than these are being uttered, while we ought to tremble, and
not so much as account ourselves to be on the earth ; still,
as though in the midst of a forum, we make an uproar and
disturbance, and spend the whole time of our solemn
assembly ' in discoursing of things which are nothing to us.
When therefore both in little things, and in great, both in
hearing, and in doing, both abroad, and at home, in the
b Mai. 4, 2. The present reading c -ry,t <r»v*Ji»f : " of the Holy Corn
er the LXX is rxitrfotrt, " ye shall munion."
leap."

The unforgiving must expect Calamity. 305
Church, we are so negligent; and together with all this, Matt.
pray also against our enemies : whence are we to have any 15,
hope of salvation, adding to so great sins yet another grievous
enhancement, and equivalent to them all, even this unlawful
prayer ?
Have we then hereafter any right to marvel, if aught befal
us of the things which are unexpected and painful ? whereas
we ought to marvel when no such thing befals us. For the
former is in the natural order of things, but the latter were
beyond all reason and expectation. For surely it is beyond
reason, that they who are become enemies of God, and are
provoking Him to anger, should enjoy sunshine and showers,
and all the rest; who being men surpass the barbarity of
wild beasts, setting themselves one against another, and by the
biting of their neighbours staining their own tongues with
blood : after the spiritual Table, and His so great benefits,
and His innumerable injunctions.
Therefore, considering these things, let us cast up that
venom ; let us put an end to our enmities, and let us make
the prayers that become such as we are. Instead of the bru
tality of devils, let us take upon us the mildness of angels ;
and in whatsoever things we may have been injured, let us,
considering our own case, and the reward appointed us for this
commandment, soften our anger ; let us assuage the billows,
that we may both pass through the present life calmly, and
when we have departed thither, may find our Lord such as
we have been towards our fellow-servants. And if this be
a, heavy and fearful thing, let us make it light and desirable ;
and let us open the glorious gates of confidence towards
Him ; and what we had not strength to effect by abstaining
from sin, that let us accomplish by becoming gentle to
them who have sinned against us; (for this surely is not
grievous, nor burthensome ;) and let us by doing kindnesses
to our enemies, lay up beforehand much mercy for ourselves.
For so both during this present life all will love us, and
above all others, God will both befriend and crown us, and
will count us worthy of all the good things to come ; unto
which may we all attain, by the grace and love towards man
of our Lord Jesus Christ, to Whom be glory and might for
ever and ever. Amen.

306 Vain. Excuse qf the Hypocrites in Fasting.

HOMILY XX.

Matt. vi. 16.
And when ye fast, be not as the hypocrites, of a sad coun
tenance. For they disfigure their faces, that they may
appear unto men to fast.
Homil. Here it were well to sigh aloud, and to wail bitterly : for
xx- not only do we imitate the hypocrites, but we have even
surpassed them. For I know, yea I know many, not merely
fasting and making a display of it, but neglecting to fast, and
yet wearing the masks of them that fast, and cloking them
selves with an excuse worse than their sin.
For " I do this," say they, " that I may not offend the many."
What sayest thou ? There is a law of God which commands
these things, and dost thou talk of offence ? And thinkest thou
that in keeping it thou art offending, in transgressing it,
delivering men from offence ? And what can be worse than
this folly?
Wilt thou not leave off becoming worse than the very
hypocrites, and making thine hypocrisy double ? And when
thou considerest the great excess of this evil, wilt thou not
be abashed at the force of the expression now before us ?
In that He did not say, " they act a part," merely, but
willing also to touch them more deeply, He saith, For they
disfigure their faces; that is, they corrupt, they mar them.

How we must anoint the Head and wash the Face. 307
But if this be a disfiguring of the face, to appear pale for Matt.
vainglory, what should we say concerning the women who

corrupt their faces with colourings and paintings to the ruin
of the unchaste sort of young men ? For while those harm
themselves only, these women harm both themselves and
them who behold them. Wherefore we should fly both
from the one pest and from the other, keeping at distance
enough and to spare. For so He not only commanded to
make no display, but even to seek to be concealed. Which
thing He had done before likewise.
And whereas in the matter of almsgiving, He did not put
it simply, but having said, Take heed not to do it before men,
He added, to be seen of them; yet concerning fasting and
prayer, He made no such limitation. Why could this have
been ? Because for almsgiving to be altogether concealed is
impossible, but for prayer and fasting, it is possible.
As therefore, when He said, let not thy left hand know
what thy right hand doeth, it was not of hands that He was
speaking, but of the duty of being strictly concealed from all ;
and as when He commanded us to enter into our closet, not
there alone absolutely, nor there primarily, did He command
us to pray, but He covertly intimated the same thing again ;
so likewise here, in commanding us to be anointed, He did not
enact that we positively must anoint ourselves ; for then we
should all of us be found transgressors of this law; and
above all, surely, they who have taken the most pains to
keep it, the societies of the monks, who have taken up their
dwelling on the mountains. It was not this then that He
enjoined, but, forasmuch as the ancients had a custom to
anoint themselves continually, when they were taking their
pleasure and rejoicing, (and this one may see clearly from
David1 and from Daniel2); He said that we were to anoint1 2 Sam.
ourselves, not that we should positively do this, but that by \ jj^'
all means we might endeavour, with great strictness, to to, 3.
hide this our acquisition. And to convince thee that so
it is, He Himself, when by action exhibiting what He
enjoined in words, having fasted forty days, and fasted in
secret, did neither anoint nor wash Himself: neverthe
less, though He did not these things, He most assuredly
fulfilled the whole without vainglory. It is this then that
x 2

308 Folly and Loss of Display in Fasting.
Homil. He enjoins on us likewise, both bringing before us the
XX/ hypocrites, and by a twice repeated charge dissuading the
hearers. And somewhat else He signified by this name, this of
1 lite- ' hypocrites, I mean. That is, not only by the ridiculousness
actors of the thing, nor by its bringing an extreme penalty, but
also by shewing that such deceit is but for a season, doth
He withdraw us from that evil desire. For the actor seems
glorious just so long as the audience is sitting ; or rather not
even then in the sight of all. For the more part of the
spectators know, who it is, and what part he is acting.
However, when the audience is broken up, he is more
clearly discovered to all. Now this, you see, the vainglori
ous must in all necessity undergo. For even here they are
manifest to the majority, as not being that which they appear
to be, but as wearing a mask only; but much more will they
be detected hereafter, when all things appear naked and
2 Heb. open 2.
1 And by another motive again He withdraws them from
the hypocrites, by shewing that His injunction is light. For
He doth not make the fast more strict, nor command us to
practise more of it, but not to lose the crown thereof..
So that what seems hard to bear, is common to us and
to the hypocrites, for they also fast; but that which is>
lightest, namely, not to lose the reward after our labours,;
" this is what I command," saith He ; adding nothing to
our toils, but gathering our. wages for us with all security,
and not suffering us to go away unrewarded, as they do.
Nay, they will not so much as imitate them that wrestle in
the Olympic games, who although so great a multitude is
sitting there, and so many princes, desire to please but one,
even him who adjudges the victory amongst them; and this,
though he be much their inferior. But thou, though thou
hast a two-fold motive for displaying the victory to Him,
first, that He is the person to adjudge it, and also, that He
is beyond comparison superior to all that are sitting in the
theatre, — thou art displaying it to others, who so far from
profiting, do privily work thee the greatest harm.
However, I do not forbid even this, saith He. Only, if thou
art desirous to make a show to men also, wait, and I will

Vainglory, the Nurse of Covetousness. 309
bestow on thee this too in fuller abundance, and with great Matt.
profit. For as it is, this quite breaks thee off from the 19'-
glory which is with Me, even as to despise these things
unites thee closely; but then shalt thou enjoy all in entire
security; having, even before that last, no little fruit to reap
in this world also, namely, that thou hast trodden under foot
all human glory, and art freed from the grievous bondage of
men, and art become a true worker of virtue. Whereas now,
as long at least as thou art so disposed, if thou shouldest be
in a desert, thou wilt be deserted by all thy virtue, having
none to behold thee. This is to act as one insulting virtue
itself, if thou art to pursue it not for its own sake, but with an
eye to the ropemaker, and the brazier, and the common
people of the baser sort, that the bad and they that are far re
moved from virtue may admire thee. And thou art calling the
enemies of virtue to the display and the sight thereof, as if
one were to choose to live continently, not for the excellency
of continence, but that he might make a show before prosti
tutes. Thou also, it would seem, wouldest not choose virtue,
but for the sake of virtue's enemies ; whereas thou oughtest
indeed to admire her on this very ground, that she hath even
her enemies to praise her, — yet to admire her, (as is meet,) not
for others, but for her own sake. Since we too, when we are
loved not for our own, but for others' sake, account the thing
an insult. Just so I bid thee reckon in the case of virtue as
well, and neither to follow after her for the sake of others,
nor for men's sake to obey God; but men for God's sake.
Since if thou do the contrary, though thou seem to follow
virtue, thou hast provoked equally with him who follows
her not. For just as he disobeyed by not doing, so thou by
doing unlawfully.
[2.] Lay not up for yourselves treasures upon earth. v. 19.
Thus, after He hath cast out the disease of vainglory, and
not before, He seasonably introduces His discourse of volun
tary poverty1. For nothing so trains men to be fond of'iimi/u-
riches, as the fondness for glory. This, for instance, is why """""
men devise those herds of slaves, and that swarm of eunuchs,
and their horses with trappings of gold, and their silver
tables, and all the rest of it, yet more ridiculous; not to

310 Contempt of Wealth, taught gradually by Christ.
Homil. satisfy any wants, nor to enjoy any pleasure, but that they
XX' may make a show before the multitude.
—LJ— Now above He had only said, that we must shew mercy;
but here He points out also how great mercy we must shew,
when He saith, Lay not up treasure. For it not being possible
at the beginning to introduce all at once His discourse on
contempt of riches, by reason of the tyranny of the passion,
He breaks it up into small portions, and having set free the
hearer's mind, instills it therein, so as that it shall become
acceptable. Wherefore, you see, He said first, Blessed are
the merciful; and after this, Agree with thine adversary;
and after that again, If any one will sue thee at the law,
and take thy coat, give him thy cloak also; but here, that
which is much greater than all these. For there His meaning
was, " if thou see a law-suit impending, do this; since to
want and be freed from strife, is better than to possess
and strive;" but here, supposing neither adversary nor any
one at law with thee, and without all mention of any other
such party, He teaches the contempt of riches itself by
itself, implying that not so much for their sake who receive
mercy, as for the giver's sake, He makes these laws: so
that though there be no one injuring us, or dragging us into
a court of justice, even so we may despise our possessions,
bestowing them on those that are in need.
And neither here hath He put the whole, but even in this
place it is gently spoken; although He had in the wilderness
shewn forth to a surpassing extent His conflicts in that
i Mat. 4, behalf1. However He doth not express this, nor bring it
¦ ' forward; for it was not yet time to reveal it; but for a while
He searches out for reasons, maintaining the place of an
Adviser rather than a Lawgiver, in His sayings on this
subject. For after He had said, Lay not up treasures upon the
earth, He added, where moth and rust doth corrupt, and
where thieves break through and steal.
For the present He signifies" the hurtfulness of the treasure
here, and the profit of what is there, both from the place,
and from the things which mar it. And neither at this point
doth He stop, but adds also another argument.

Wealth soon lost: disquieting while kept. 311
And first, what things they most fear, from these He urges Matt.
them. For " of what art thou afraid ?" saith He : " lest thy V1, a1,
goods should be spent, if thou give alms? Nay, then give
alms, and so they will not be spent ; and, what is more, so
far from being spent, they will actually receive a greater
increase ; yea, for the things in heaven are added unto
them." However, for a time He saith it not, but puts it afterwards.
But for the present, what had most power to persuade them,
that He brings forward, namely, that the treasure would thus
remain for them unspent.
And on either hand He attracts them. For He said not
only, " If thou give alms, it is preserved :" but He threatened
also the opposite thing, that if thou give not, it perishes.
And see His unspeakable prudence. For neither did He
say, " Thou dost but leave them to others;" since this too
is pleasant to men : He alarms them however on a new
ground, by signifying that not even this do they obtain : since
though men defraud not, there are those which are sure to
defraud, the moth and the rust. For although this mischief
seem very easy to restrain, it is nevertheless irresistible and
uncontrollable, and devise what thou wilt, thou wilt be
unable to check this harm.
" What then, doth rust make away with the gold ?"
Though not rust, yet thieves do. " What then, have all been
despoiled?" Though not all, yet the more part.
[3.] On this account then He adds another argument, which
I have already mentioned, saying,
Where the man's treasure is, there is his heart also. 2,
For though none of these things should come to pass,
saith He, thou wilt undergo no small harm, in being nailed
to the things below, and in becoming a slave instead of a
freeman, and casting thyself out of the heavenly things, and
having no power to think on aught that is high, but all
about money; usuries and loans, and gains, and ignoble
traffickings. Than this what could be more wretched?
For in truth such an one will be worse off than any slave,
bringing upon himself a most grievous tyranny, and giving
up the chiefest thing of all, even the nobleness and the
liberty of man. For how much soever any one may discourse

312 Covetousness, the Blindness of the Soul:
Homil. unto thee, thou wilt not be able to hear any of those things
XX3, which concern thee, whilst thy mind is nailed down to
money ; but bound like a dog to a tomb, by the tyranny of
riches, more grievously than by any chain, barking at all that
come near thee, thou hast this one employment continually,
to keep for others what thou hast laid up. Than this what
can be more wretched ?
However, forasmuch as this was too high for the mind of
His hearers, and neither was the mischief within easy view
of the generality, nor the gain evident, but there was need
of a spirit of more self-command to perceive either of these;
first, He hath put it after those other topics, which are
obvious, saying, Where the man's treasure is, there is his
heart also; and next He makes it dear again, by withdraw
ing His discourse from the intellectual to the sensible, and
saying,
v. 22. The light of the body is the eye.
What He saith is like this : Bury not gold in the earth,
nor do any other such thing, for thou dost but gather it for
the moth, and the rust, and the thieves. And even if thou
shouldest entirely escape these evils, yet the enslaving of
thine heart, the nailing it to all that is below, thou wilt not
escape : For wheresoever thy treasure may be, there is thine
heart also. As then, laying up stores in heaven, thou wilt
reap not this fruit only, the attainment of the rewards for
these things, but from this world thou already receivest thy
recompence, in getting into harbour there, in setting thine
affections on the things that are there, and caring for what
is there : (for where thou hast laid up thy treasures, it is
most clear thou transferrest thy mind also) ; so if thou do this
upon earth, thou wilt experience the contrary.
But if the saying be obscure to thee, hear what comes
next in order.
v. 22, The light of the body is the eye ; if therefore thine eye be
single, thy whole body shall be full of light. But if thine
eye be evil, thy whole body shall be full of darkness. But
if the light that is in thee be darkness, how great is the
darkness? He leads His discourse to the things which are more
within the reach of our senses. I mean, forasmuch as He

23.

its Effect, if indulged, inevitable. 313
. had spoken of the mind as enslaved and brought into Matt.
captivity, and there were not many who could easily discern 2„Vog
this, He transfers the lesson to things outward, and lying 
before men's eyes, that by these the others also might reach '
their understanding. Thus, " If thou knowest not," saith He,
" what a thing it is to be injured in mind, learn it from the
things of the body; for just what the eye is to the body, the
same is the mind to the soul." As therefore thou wouldest not
choose to wear gold, and to be clad in silken garments, thine
eyes withal being put out, but accountest their sound health
more desirable than all such superfluity; (for, shouldest thou
lose this health or waste it, all thy life besides will do thee no
good :) for just as when the eyes are blinded, most of the energy
of the other members is gone, their light being quenched ; so
also when the mind is depraved, thy life will be filled with
countless evils: — as therefore in the body this is our aim,
namely, to keep the eye sound, so also the mind in the soul.
But if we mutilate this, which ought to give light to the rest,
by what means are we to see clearly any more ? For as he
that destroys the fountain, dries up also the river, so he who
hath quenched the understanding hath confounded all his
doings in this life. Wherefore He saith, If the light that is
in thee be darkness, how great is the darkness ?
For when the pilot is drowned, and the candle is put out,
and the general is taken prisoner; what sort of hope will
there be, after that, for those that are under command ?
Thus then, omitting now to speak of the plots to which
wealth gives occasion, the strifes, the suits ; (these indeed He
had signified above, when He said, The adversary shall deliver
thee to the judge, and the judge to the officer;) and setting
down what is more grievous than all these, as sure to occur, He
so withdraws us from the wicked desire. For to inhabit
the prison is not nearly so grievous, as for the mind to be
enslaved by this disease; and the former is not sure to
happen, but the other is connected as an immediate con
sequent with the desire of riches. And this is why He puts
it after the first, as being a more grievous thing, and sure to
happen. For God, He saith, gave us understanding, that we might
chase away all ignorance, and have the right judgment of

314 Motives to Sin used to deter Men from it.
Homil. things, and that using this as a kind of weapon and light against
3)4.' all that is grievous or hurtful, we might remain in safety.
But we betray the gift for the sake of things superfluous
and useless.
For what is the use of soldiers arrayed in gold, when the
general is dragged along a captive ? what the profit of a
ship beautifully equipped, when the pilot is sunk beneath
the waves ? what the advantage of a well-proportioned body,
when the sight of the eyes is stricken out? As therefore,
should any one cast into sickness the physician, (who should
be in good health, that he may end our diseases,) and then bid
him lie on a silver couch, and in a chamber of gold, this will
nothing avail tlie sick persons ; even so, if thou corrupt the
mind, (which hath power to put down our passions,) although
thou set it by a treasure, so far from doing it any good, thou
hast inflicted the very greatest loss, and hast harmed thy
whole soul.
[4.] Seest thou how by those very things, through which most
especially men every where affect wickedness, even by these
most of all He deters them from it, and brings them back to
virtue? " For with what intent dost thou desire riches?" saith
He; " is it not that thou mayest enjoy pleasure aud luxury?
Why now, this above all things thou wilt fail to obtain
thereby; it will rather be just contrary." For if, when our
eyes are stricken out, we perceive not any pleasant thing,
because of such om- calamity; much more will this be our
case in the perversion and maiming of the mind.
• Again, with what intent dost thou bury it in the earth?
That it may be kept in safety ? But here too again it is the
contrary, saith He.
And thus, as in dealing with him that for vainglory fasts
and gives alms and prays, by those very things which he
most desires He had allured him not to be vainglorious : —
" for with what intent," saith He, " dost thou so pray and
give alms? for love of the glory that may be had from men?
then do not pray thus," saith He, " and so thou shalt
obtain it in the day that is to come:" — so He hath taken
captive the covetous man also, by those things for which
he was most earnest. Thus: " what wouldest thou?" saith
He, " to have thy wealth preserved, and to enjoy pleasure?

Fears and Perils, in Pursuit of Wealth. 315
Both these things I will afford thee in great abundance, Matt. vi.
22, 23.

if thou lay up thy gold in that place, where I bid

thee." 
It is true that hereafter He displayed more clearly the
evil effect of this on the mind, I mean, when He made
mention of the thorns1; but for the present, even here Hei0. 13,
hath strikingly intimated the same, by representing him as22-
darkened who is beside himself in this way.
And as they that are in darkness see nothing distinct, but
if they look at a rope, they suppose it to be a serpent, if at
mountains and ravines, they are dead with fear; so these
also : what is not alarming to them that have sight, that they
regard with suspicion. Thus among other things they
tremble at poverty : or rather not at poverty only, but even
at any trifling loss. Yea, and if they should lose some little
matter, those who are in want of necessary food do not so
grieve and bewail themselves as they. At least many of the
rich have come even to the halter, not enduring such ill
fortune : and to be insulted also, and to be despitefully used,
seems to them so intolerable, that even because of this again
many have actually torn themselves from this present life.
For to every thing wealth had made them soft, except to the
waiting on it. Thus, when it commands them to do service
unto itself, they venture on murders, and stripes, and
revilings, and all shame. A thing which comes of the utmost
wretchedness ; to be of all men most effeminate, where one
ought to practise self-command, but where more caution
was required, in those cases again to become more shame
less and obstinate. Since in fact the same kind of thing
befalls them, as one would have to endure who had spent all
his goods on unfit objects. For such an one, when the time
of necessary expenditure comes on, having nothing to supply
it, suffers incurable evils, forasmuch as all that he had hath
been ill spent beforehand.
And as they that are on the stage, skilled in those wicked
arts, do in them go through many things strange and dan
gerous, but in other necessary and useful things none so
ridiculous as they; even so is it with these men likewise.
For so such as walk upon a stretched rope, making a

316 Love of Wealth, unnatural and contradictory:
Homil. display of so much courage, should some great emergency
xx" demand daring or courage, they are not able, neither do
they endure even to think of such a thing. Just so they likewise
that are rich, daring all for money, for self-restraint's sake
endure not to submit to any thing, be it small or great. And
as the former practise both a hazardous and fruitless business;
even so do these undergo many dangers and downfalls, but
arrive at no profitable end. Yea, they undergo a two-fold
darkness, both having their eyes put out by the perversion of
their mind,andbcing by the deceitfulness of their caresinvolved
in a great mist. Wherefore neither can they easily so much as
see through it. For he that is in darkness, is freed from the
darkness by the mere appearance of the sun ; but he that
hath his eyes mutilated not even when the sun shines ; which
is the very case of these men : not even now that the Sun of
Righteousness hath shone out, and is admonishing, do they
hear, their wealth having closed their eyes. And so they
have a two-fold darkness to undergo, part from themselves,
part from disregard to their Teacher.
[5. J Let us then give heed unto Him exactly, that though
late we may at length recover om- sight. And how may one
recover sight ? If thou learn how thou wast blinded. How
then wast thou blinded? By thy wicked desire. For the
1 x»fi< love of money, like an evil humour1 which hath collected
upon a clear eyeball, hath caused the cloud to become
thick. But even this cloud may be easily scattered and broken,
if we will receive the beam of the doctrine of Christ; if we
will hear Him admonishing us, and saying, Lay not up for
yourselves treasures upon earth.
" But," saith one, " what avails the hearing to me, as long
as I am possessed by the desire ?" Now in the first place,
there will be power in the continual hearing to destroy even
the desire. Next, if it continue to possess thee, consider that
this thing is not really so much as a desire. For what sort of
desire is this, to be in grievous bondage, and to be subject to a
tyranny, and to be bound on all sides, and to dwell in
darkness, and to be full of turmoil, and to endure toils without
profit, and to keep thy wealth for others, and often for thy

may be overcome by Faith, as in some worldly things. 317
veiy enemies ? with what sort of desire do these things Matt.
agree? or rather of what flight and aversion are they not 271'3
worthy ? What sort of desire, to lay up treasure in the midst ~ — "
of thieves ? Nay, if thou dost at all desire wealth, remove it
where it may remain safe and unmolested. Since what you
are now doing is the part of one desiring, not riches, surely,
but bondage, and affront1, and loss, and continual vexation, 'intgifa
Yet thou, were any one among men on earth to shew thee
a place beyond molestation, though he lead thee out into the
very desert, promising security in the keeping of thy wealth, —
thou art not slow nor backward; thou hast confidence in
him, and puttest out thy goods there; but when it is God
instead of men who makes thee this promise, and when He
sets before thee not the desert, but Heaven, thou acceptest
the contrary. Yet surely, how manifold soever be their
security below, thou canst never become free from the care
of them. I mean, though thou lose them not, thou wilt never be
delivered from anxiety lest thou lose. But there thou wilt
undergo none of these things: and mark, what is yet more,
thou dost not only bury thy gold, but plantest it. For
the same is both treasure and seed ; or rather it is more
than either of these. For the seed remains not for ever, but
this abides perpetually. Again, the treasure germinates not,
but this bears thee fruits which never die.
[6.] But if thou tellest me of the time, and the delay of the
recompence, I too can point out and tell how much thou
receivest back even here : and besides all this, from the very
things of this life, I will try to convict thee of making this
excuse to no purpose. I mean, that even in the present life
thou providest many things which thou art not thyself to
enjoy; and should any one find fault, thou pleadest thy
children and their children, and so thinkest thou hast found
palliation enough for thy superfluous labours. For when in
extreme old age thou art building splendid houses, before the
completion of which (in many instances) thou wilt have de
parted; when thou plantest trees, which will bear their fruit
after many years ; when thou art buying properties and inherit
ances, the ownership of which thou wilt acquire after a long
time, and art eagerly busy in many other such things, the

318 Signs that we have a short Time here.
Homil. enjoyment whereof thou wilt not reap; is it indeed for thine
XX- own sake, or for those to come after, that thou art so em-
 '— ployed? How then is it not the utmost folly, here not at
'ixfov all to hesitate1 at the delay of time; and this though thou
art by this delay to lose all the reward of thy labours: but
there, because of such waiting to be altogether torpid ; and
this, although it bring thee the greater gain, and although
it convey not thy good things on to others, but procure
the gifts for thyself.
But besides this, the delay itself is not long; nay, for
those things are at the doors, and we know not but that even
in our own generation all things which concern us may
have their accomplishment, and that fearful Day may arrive,
setting before us the awful and incorruptible Tribunal.
Yea, for the more part of the signs are fulfilled, and the
Gospel moreover hath been preached in all parts of the
world, and the predictions of wars, and of earthquakes,
and of famines, have come to pass, and the interval is
not great.
But is it that thou dost not see any signs? Why, this
selfsame thing is a very great sign. For neither did they
in Noah's time see any presages of that universal destruction,
but in the midst of their playing, eating, marrying, doing all
things to which they were used, even so they were overtaken
by that fearful judgment. And they too in Sodom in like
manner, living in delight, and suspecting none of what
befel them, were consumed by those lightnings, which then
came down upon them.
Considering then all these things, let us betake ourselves
unto the preparation for our departure hence,
For even if the common day of the consummation never
overtake us, the end of each one is at the doors, whether
he be old or young; and it is not possible for men after
they have gone hence, either to buy oil any more, or to
i Luke obtain pardon by prayers, though he that entreats be Abraham',
2Ezekl or Noah, or Job, or Daniel2.
14, 14. While then we have opportunity, let us store up for our
selves beforehand much confidence, let us gather oil in
abundance, let us remove all into Heaven, that in the

The Doxology. 319
fitting time, and when we most need them, we may enjoy Matt.
all : by the grace and love towards man of our Lord Jesus 2J m
Christ, to Whom be the glory, and the might, now and 
always, and for ever and ever. Amen.

320 Summary of our Lord's Sayings about Wealth.

HOMILY XXI.

Matt. vi. 24.
No man can serve two masters, for either he will hate the
one and love the other, or else he will hold to one and
despise the other.
Homil. Seest thou how by degrees He withdraws us from the
XXL things that now are, and at greater length introduces what
He hath to say, touching voluntary poverty, and casts down
the dominion of covetousness ?
For He was not contented with His former sayings, many
and great as they were, but He adds others also, more and
more alarming.
For what can be more alarming than what He now saith,
if indeed we are for our riches to fall from the service of
Christ ? or what more to be desired, if indeed, by despising
wealth, we shall have our affection towards Him and our
charity perfect? For what I am continually repeating, the
same do I now say likewise, namely, that by both kinds.
He presses the hearer to obey His sayings; both by the
profitable, and by the hurtful; much like an excellent
Physician, pointing out both the disease which is the con
sequence of neglect, and the good health which results from
obedience. See, for instance, what kind of gain He signifies this to be,
and how He establishes the advantage of it by their deliver
ance from the contrary things. Thus, " wealth," saith He,
" hurts you not in this only, that it arms robbers against you,
nor in that it darkens your mind in the most intense degree, but
also in that it casts you out of God's service, making you
captives of lifeless riches, and in both ways doing you harm,

A Slave cannot have two Masters at once. 321
on the one hand, by causing you to be slaves of what you Matt.
ought to command; on the other, by casting you out of — - — -

God's service, Whom, above all things, it is indispensable for
you to serve." For just as in the other place, He signified the
mischief to be twofold, in both laying up here, where moth
corrupteth, and in not laying up there, where the watch
kept is impregnable ; so in this place too, He shews the loss
to be twofold, in that it both draws off from God, and makes
us subject to Mammon.
But He sets it not down directly, rather He establishes it
first upon general considerations, saying thus; No man can
serve two masters: meaning here two that are enjoining
opposite things ; since, unless this were the case, they would
not even be two. For so, the multitude qf them that be
lieved were of one heart and of one soul1, and yet were they1 •Acts
divided into many bodies; their unanimity however made the '
many one.
Then, as adding to the force of it, He saith, " so far from
serving, he will even hate and abhor :" For either he will
hate the one, saith He, and love the other, or else he will
hold to the one and despise the other. And it seems indeed
as if the same thing were said twice over; He did not how
ever choose this form without purpose, but in order to shew
that the change for the better is easy. I mean, lest thou
shouldest say, " I am once for all made a slave ; I am
brought under the tyranny of wealth," He signifies that it is
possible to transfer one's self, and that as from the first to the
second, so also from the second one may pass over to the
first. [2.] Having thus, you see, spoken generally, that He might
persuade the hearer to be an uncorrupt judge of His words,
and to sentence according to the very nature of the things ;
when he hath made sure of his assent, then, and not till
then, He discovers Himself. Thus He presently adds,
Ye cannot serve God and Mammon.
Let us shudder to think what we have brought Christ to
say ; with the Name of God, to put that of gold. But if this
be shocking, its taking place in our deeds, our preferring
the tyranny of gold to the fear of God, is much more
shocking.

322 Danger of trying to make God and Mammon agree.
Homil. "What then? Was not this possible among the ancients?"
2 3, ' By no means. " How then," saith one, " did Abraham, how
did Job obtain a good report ?" Tell me not of them that are
rich, but of them that serve riches.' Since Job also was rich,
but he served not Mammon, but possessed it and ruled over
it, and was a master, not a slave. Therefore he so possessed
all those things, as if he had been the steward of another
man's goods ; not only not extorting from others, but even
giving up his own to them that were in need. And what is
more, when he had them they were no joy to him: so he also
declared, saying, If I did so much as rejoice when my wealth
1 Job waxed great1: wherefore neither did he grieve when it was gone.
But they that are rich are not now such as he was, but are rather
in a worse condition than any slave, paying as it were tribute
to some grievous tyrant. Because their mind is as a kind of
citadel occupied by the love of money, which from thence daily
sends out unto them its commands full of all iniquity, and
there is none to disobey. Be not therefore thus over subtle.
Nay, for God hath once for all declared and pronounced it
a thing impossible for the one service and the other to agree.
Say not thou, then, " it is possible." Why, when the
one master is commanding thee to spoil by violence, the
other to strip thyself of thy possessions ; the one to be chaste,
the other to commit fornication ; the one to be drunken and
luxurious, the other to keep the belly in subjection ; the one
again to despise the things that are, the other to be rivetted
to the present ; the one to admire marbles, and walls, and
roofs, the other to contemn these, but to honour self-
restraint : how is it possible that these should agree ?
Now He calls Mammon here a master, not because of its
own nature, but on account of the wretchedness of them that
bow themselves beneath it. So also He calls the belly a
2 Philip. God 2, not from the dignity of such a mistress, but from the
wretchedness of them that are enslaved: it being a thing
worse than any punishment, and enough, before the punish
ment, in the way of vengeance on him who is involved in it.
For what condemned criminals can be so wretched, as they
who having God for their Lord, do from that mild rule desert
to this grievous tyranny, and this when their act brings
after it so much harm even here ? For indeed their loss

Christ's Preparation for His stricter Warnings. 323
is unspeakable by so doing: there are suits, and molest- Matt.

ations, and strifes, and toils, and a blinding of the soul;
and what is more grievous than all, one falls away from
the highest blessings ; for such a blessing it is to be God's
servant. [3.] Having now, as you see, in all ways taught the advantage
of contemning riches, as well for the very preservation of the
riches, as for the pleasure of the soul, and for acquiring self-
command, and for the securing of godliness; He proceeds
to establish the practicability of this command. For this
especially pertains to the best legislation, not only to enjoin
what is expedient, but also to make it possible. Therefore
He also goes on to say,
Take no thought for your life ', what ye shall eat. < r%
That is, lest they should say, " What then ? if we cast all ^f'
away, how shall we be able to live ?" At this objection, in said.
what follows, He makes a stand, very seasonably. For as
surely as if at the beginning He had said, Take no thought, the
word would have seemed burthensome ; so surely, now that
He hath shewn the mischief arising out of covetousness, His
admonition coming after is made easy to receive. Where
fore neither did He now simply say, Take no thought, but He
added the reason, and so enjoined this. After having said, Ye
cannot serve God and mammon, He added, therefore I say
unto you, take no thought. Therefore ; for what ? Because
of the unspeakable loss. For the hurt you receive is not in
riches only, rather the wound is in the most vital parts, and
in that which is the overthrow of your salvation ; casting you
as it does out from God, Who made you, and careth for you,
and loveth you.
Therefore I say unto you, take no thought. Thus, after
He hath shewn the hurt to be unspeakable, then and not
before He makes the commandment stricter ; in that He not
only bids us cast away what we have, but forbids to take
thought even for our necessary food, saying, Take no thought
for your soul, what ye shall eat. Not because the soul
needs food, for it is incorporeal ; . but He spake according
to the common custom. For though it needs not food, yet
can it not endure to remain in the body, except that be fed.
And in saying this, He puts it not simply so, but here also
y2

324 Our Lord's Reasons against Carefulness :
Homil. He brings up arguments, some from those things which we
3 4 ' have already, and some from other examples.
From what we have already, thus saying :
v. 25. js not tfe soui more than meat, and the body more than
the raiment ?
He therefore that hath given the greater, how shall He not
give the less ? He that hath fashioned the flesh that is fed,
how shall He not bestow the food ? Wherefore neither did
He simply say, Take no thought what ye shall eat, or where
withal ye shall be clothed ; but, for the body, and, for the
soul : forasmuch as from them He was to make His demon
strations, carrying on His discourse in the way of com
parison. Now the soul He hath given once for all, and it abides
such as it is ; but the body increases every day. Therefore
pointing out both these things, the immortality of the one,
and the frailty of the other, He subjoins and says,
v. 27. Which of you can add one cubit unto his stature ?
Thus, saying no more of the soul, since it receives not
increase, He discoursed of the body only; hereby making
manifest this point also, that not the food increases it,
but the providence of God. Which Paul shewing also
in other ways, said, So then, neither is he that planteth any
thing, neither he that water eth; but God that giveth the
1 i Cor. increase '.
3 7. From what we have already, then, He urges us in this
v.2G. way: and from examples of other things, by saying, Behold
the fowls of the air. Thus, lest any should say, " we do
good by taking thought," He dissuades them both by that
which is greater, and by that which is less ; by the greater,
i. e. the soul and the body ; by the less, i. e. the birds. For
if of the things that are very inferior He hath so much
regard, how shall He not give unto you ? saith He. And to
^'/"fas them on this wise, for as yet it was an ordinary 2 multitude :
but to the devil not thus ; but how ? Man shall not live by
bread alone, but by every word that proceedeth out of the
3 Matt, mouth of God3. But here He makes mention of the birds,
4> 4l and this in a way greatly to abash them ; which sort of thing
is of very great value for the purpose of admonition.
[4.] However, some of the ungodly have come to so great
a pitch of madness, as even to attack His illustration.

His Consideration in arguing from meaner Things. 325
Because, say they, it was not meet for one strengthening1 Matt.
moral principle, to use natural advantages as incitements to J]' ?7'
that end. For to those animals, they add, this belongs byp«"™
nature. What then shall we say to this ? That even though
it is theirs by nature, yet possibly we too may attain it by
choice. For neither did He say, " behold how the birds
fly," which were a thing impossible to man ; but that they
are fed without taking thought, a kind of thing easy to be
achieved by us also, if we will. And this they have proved,
who have accomplished it in their actions.
Wherefore it were meet exceedingly to admire the consider
ation of our Lawgiver, in that, when He might bring forwardHis
illustration from among men, and when He might have spoken
of Moses and Elias and John, and others like them, who
took no thought; that He might touch them more to the
quick, He made mention of the irrational beings. For had
He spoken of those righteous men, these would have been
able to say, " We are not yet become like them." But now
by passing them over in silence, and bringing forward the
fowls of the air, He hath cut off from them every excuse,
imitating in this place also the old Law. Yea, for the old
Covenant likewise sends to the bee, and to the antb, and to
the turtle, and to the swallow 2. And neither is this a small 2 jer. 8,
sign of honour, when the same sort of things, which those 7*
animals possess by nature, those we are able to accomplish
by an act of our choice. If then He take so great care of
them which exist for our sakes, much more of us ; if of the
servants, much more of the master. Therefore He said,
Behold the fowls, and He said not, " for they do not
traffic, nor make merchandise0;" for these were among the
things that were earnestly forbidden. But what ? they sow
not, neither do they reap. " What then ?" saith one, " must
we not sow ?" He said not, " we must not sow," but " we
must not take thought ;" neither that one ought not to work,
but not to be low-minded, nor to rack one's self with
cares. Since He bade us also be nourished, but not in
taking thought.
b Prov. 6, 6  8. LXX. See before which in the N. T. are always used in
Horn. xvii. 6. note. a Dad sense.
c xMttiXtisvm, Iftirafiuitrxi : two words

, 20.

326 Examples of Freedom from Carefulness.
Homil. Of this lesson David also lays the foundation from old
4_6.' time, saying enigmatically on this wise, Tliou openest Thine
JPs.i45, hand, and fittest every living thing with bounty '; and again,
To Him that giveth to the beasts their food, and to the
2Ps.i47, young ravens that call upon Him 2.
"Who then," it may be said, " have not taken thought?"
Didst thou not hear how many of the righteous I adduced ?
Seest thou not with them Jacob, departing from his father's
house destitute of all things ? Dost thou not hear him pray
ing and saying, If the Lord give me bread to eat and raiment
00*00 t° put on3? which was not the part of one taking thought,
but of one seeking all of God. This the Apostles also
attained, who cast away all, and took no thought: also, the
« Act%4, five thousand, and the three thousand*.
4. and 2 .
41. ' [5.] But if thou canst not bear, upon hearing so high words,
to release thyself from these grievous bonds, consider the un
profitableness of the thing, and so put an end to thy care. For
».27. Which of you by taking thought (saith He) can add one
cubit unto his stature.
Seest thou how by that which is evident, He hath mani
fested that also which is obscure ? Thus, " As unto thy body,"
saith He, " thou wilt not by taking thought be able to add,
though it be ever so little; so neither to gather food; think
as thou mayest otherwise."
Hence it is clear, that not our diligence, but the Pro
vidence of God, even where we seem to be active, effects all.
So that, were He to forsake us, no care, nor anxiety, nor toil,
nor any other such thing, will ever appear to come to any
thing, but all will utterly pass away.
Let us not therefore suppose His injunctions are im
possible: for there are many who duly perform them, even
as it is. And if thou knowest not of them, it is nothing
marvellous, since Elias too supposed he was alone, but was
]9Ki88S told, I have left unto myself seven thousand men5. Whence
Bom. it is manifest that even now there are many who shew forth
u> 4- the Apostolical life; like as the three thousand then, and the
6 Acts 2, five thousand6. And if we believe not, it is not because
41-4)5- there are none who do well, but because we are far
from so doing. So that just as the drunkard would not
easily believe, that there exists any man who doth not taste

Gradual Training for voluntary Poverty. 327
even water; (and yet this hath been achieved by many Matt.
solitaries in our timed;) nor he who connects himself with — '—
numberless women, that it is easy to live in virginity ; nor
he that extorts other men's goods, that one shall readily give
up even his own : so neither will those, who daily melt
themselves down with innumerable anxieties, easily receive
this thing.
Now as to the fact, that there are many who have
attained unto this, we might shew it even from those, who
have practised this self-denial even in our generation.
But for you, just now, it is enough to learn not to covet,
and that almsgiving is a good thing ; and to know that you
must impart of what ye have. For these things if thou wilt
duly perform, beloved, thou wilt speedily proceed to those
others also.
[6.1 For the present therefore let us lay aside our excessive
sumptuousness, and let us endure moderation, and learn to
acquire by honest labour all that we are to have : since
even the blessed John, when he was discoursing with those
that were employed upon the tribute, and with the soldiery,
enjoined them to be content with' their wages1- Anxious1 Luke
though he were to lead them on to another, and a higher 3' 14'
self-command, yet since they were still unfit for this, he
speaks of the lesser things. Because, if he had mentioned
what are higher than these, they would have both failed to apply
themselves to them, and would have fallen from the others.
For this very reason we too are practising you in the
inferior duties. Yes, because as yet, we know, the burthen
of voluntary poverty is too great for you, and the heaven is
not more distant from the earth, than such self-denial from
you. Let us then lay hold, if it be only of the lowest
commandments, for even this is no small encouragement.
And yet some amongst the heathens have achieved even
this, though not in a proper spirit, and have stripped them
selves of all their possessions e. However, we are contented
in your case, if alms are bestowed abundantly by you;
4 See Sulpicius Severus, Dial. i. c. food, he lived upon seven figs only."
14. " It is told of a certain holy man, e So Aristippus: vid. Hor. Serm. 2.
that he constantly and entirely abstained 3. 100.
from all drink: and that by way of

328 Wfiat sort of Christians are worse than wild Beasts.
Homil. for we shall soon arrive at those other duties too, if we
 '—' advance in this way. But if we do not so much as this, of
what favour shall we be worthy, who are bidden to surpass those
under the old Law, and yet shew ourselves inferior to the
philosophers among the heathens ? What shall we say, who
when we ought to be angels and sons of God, do not even
quite maintain our being as men ? For to spoil and to covet
comes not of the gentleness of men, but of the fierceness of
wild beasts ; nay, worse than wild beasts are the assailers of
their neighbours' goods. For to them this comes by nature,
but we who are honoured with reason, and yet are falling
away unto that unnatural vileness, what indulgence shall we
receive ?
Let us then, considering the measures of that discipline
which is set before us, press on at least to the middle station,
that we may both be delivered from the punishment which is
to come, and proceeding regularly, may arrive at the very
summit of all good things ; unto which may we all attain, by
the grace and love towards man of our Lord Jesus Christ, to
Whom be glory and dominion for ever and ever. Amen.

Manifold Force of the Reasons against Carefulness. 329

HOMILY XXII.

Matt. vi. 28, 29.

Consider the lilies of the field, how they grow; they toil
not, neither do they spin. And yet I say unto you, That
even Solomon in all his glory was not arrayed like one of
these.

Having spoken of our necessary food, and having sig- Matt.
28—30.

nified that not even for this should we take thought, He

passes on in what follows to that which is more easy. For '
raiment is not so necessary as food.
Why then did He not make use here also of the same
example, that of the birds, neither mention to us the peacock,
and the swan, and the sheep ? for surely there were many such
examples to take from thence. Because He would point out
how veryfartheargumentmaybecarriedboth ways1: bothfrom ¦ Uxri-
the vileness of the things that partake of such elegance, and |"f" ,
from the munificence vouchsafed to the lilies, in respect of their uti{/3«-
adorning. For this cause, when He hath decked them out, *""
He doth not so much as call them lilies any more, but grass
qf the field. And He is not satisfied even with this name,
but again adds another circumstance of vileness, saying,
which to day is. And He said not, " and to morrow is not,"
but what is much baser yet, is cast into the oven. And He
said not, " clothe," but so clothe.
Seest thou every where how He abounds in amplifications
and . intensities ? And this He doth, that He may touch
them home : and therefore He hath also added, Shall He v. 30.
not much more clothe you ? For this too hath much em
phasis: the force of the word, you, being no other than to
indicate covertly the great value set upon our race, and the
concern shewn for it; as though He had said, "you, to whom

330 Drift and Order of Christ's Discourse of the Lilies.
Homil. He gave a soul, for whom Ho fashioned u body, for whoso
1,2. ' sake He made all the things that arc seen, for whose sake
_ He sent Prophets, and gave the Law, and wrought those
innumerable good works; for whose sake lie gave up His
only begotten Son."
And not till 1 1 e hath made 1 1 is proof clear, doth I fo proceed
also to rebuke them, saying, O ye of Utile faith. For this is
the quality of an advisor: lie doth not admonish only, but
reproves also, that lie may awaken men the more to tho
persuasive power of I lis words.
Hereby He touches us not only to take no thought, but
not even to be dazzled at the costliness of men's apparel.
Why, such comeliness is of grass, such beauty of tho green
herb: or rather, the grass is even more precious tluin such ap
parelling. Why then prido thyself on things, whereof the
prize rests with the more plant, with a great balance in its
favour? And see how from tho beginning lie signifies tho injunc
tion to bo easy; by the contraries again, and by tho things
of which they were afraid, loading them away from these
cares. Thus, when Ho had said, Consider the lilies of the
field, lie added, they loll not : so that in dosiro to set us
free from toils, did lie give these commands. In lac I., the
labour lies, not in taking no thought, but in taking thought
for these things. And as in saying, they sow not, it was not
the sowing that lie did away with, but the anxious thought;
so in saying, they toil not, noil her do I hey spin, He put an
end not to the work, but to tho cart!.
But if Solomon was surpassed by their beauty, and that
not once nor twice, but throughout all his reign : — for neither
can one say, that at one time lie was clothed with such
apparel, but after that, lie was so no more; rather not so
much as on one day did lie array Himself so beautifully:
for this Christ declared by saying, in all his reign: — and if
it was not that lie was surpassed by this (lower, but vied
with that, but llo gave placo to all alike; (wherof'oro He also
said, as one of these: for such as between the truth ami tho
counterfeit, so great is tho interval betwoon those robos and
those flowers :)— if then he acknowledged his inferiority, who
was more glorious than all kings that ever wen! : when

His continual Reference to the Father. 331
wflt thou be able to surpass, or rather to approach even Matt.
faintly to snch perfection of form : —
After this He instructs us. not to aim at all at snch
ornament. See at least the end thereof; after its triumph
it is cast into the oven : and if of thin rs mean, and worthless,
and of no great use. God hath displayed so great care, how
shall He give np thee, of all living creatures the most im
portant :
Wherefore then did He make them so beautiful? That He
nrigit display His own Wisdom and the excellency of His
Power : that from every thing we might learn His Glory. For
not the Heavens only declare the glory of God ', bat the earth1 Pa. 19,
too; and this David declared when he said, Praise the Lord,
ye fruitful trees, and all cedars*. For some by their fruits, JP=:i;.
some by their greatness, sorne by their beauty, send up
praise to Him who made them: this too being a sign of
great excellency of Wisdom, when even upon things that are
very vile, (and what can be viler than that which to day is.
and to morrow is not : He pours out snch great beauty.
If then to the grass He hath given that which it needs not,
(for what doth the beauty thereof help to the feeding of the
fire : how siiall He not give unto thee that which thou
needest; If that which is the vilest of all things, He hath
lavishly adorned, and that a= doing it not for need, hut for
munificence ; how much more will He honour thee the most
honourable of all things, in matters which are of necessitv.
[2.~ ~Sov> when, as you see, He had demonstrated the great
ness of God's providential care, and they were in what follows
to be rebuked also, even in this He was sparing, laying to
their charge not want, but poverty, of faith. Thus, if God,
saith He, so clothe the grass of the field, much more you,
0 ye qf little faith ;. j -. *;>.
And yet surely all these things He Himself works. For
all things were made by Him. and without Him teas not so
much as one thing made*. But yet He no where as yet4jo!lnJ>
makes mention of Himself: it being sufficient for the time, to
indicate His full power, that He said at each of the com
mandments, Ye hate heard that it hath been said to them, of
old time, hut I say unto you.
Marvel not then, when in subsequent instances also He

332 Worldly Care, a Sort of Heathenism.
Homil conceals Himself, or speaks something lowly of Himself:
\^}' since for the present He had but one object, that His word
might prove such as they would readily receive, and might in
every way demonstrate that He was not a sort of adversary
of God, but of one mind, and in agreement with the Father.
Which accordingly He doth here also ; for through so many
words as He hath spent He ceases not to set Him before us,
admiring His Wisdom, His Providence, His tender care
extending through all things, both great and small. Thus,
both when He was speaking of Jerusalem, He called it the
1 Matt, city of the Great King 1; and when He mentioned Heaven,
5,j|5, He spake of it again as God's throne'"; and when He was
5,34. discoursing of His economy in the world, to Him again
He attributes it all, saying, He maketh His sun to rise
on the evil and on the good, and sendeth rain on the just
3 Matt, and on the unjust3- And in the prayer too He taught us to
say, His is the kingdom and the power and the glory. And
here in discoursing of His Providence, and signifying how
even in little things He is the most excellent of Artists, He
saith, that He clothes the grass of the field. And no where
doth He call Him His own Father, but theirs ; in order that
by the very honour He might reprove them, and that when
He should call Him His Father, they might no more be
displeased. Now if for bare necessaries one is not to take thought,
what pardon can we deserve, who take thought for things
expensive? Or rather, what pardon can they deserve, who
do even without sleep, that they may take the things of
others ?
v.31,32. [**•] Therefore take no thought, saying, What shall we
eat? or, what shall we drink? or, wherewithal shall we be
clothed? For after all these things do the nations of the
world seek.
Seest thou how again He hath both shamed them the
more, and hath also shewn by the way, 'that He had com
manded nothing grievous nor burthensome? As therefore
when He said, " If ye love them which love you, it is nothing
great which ye practise, for the very Gentiles do the same;"
by the mention of the Gentiles He was stirring them up to
something greater: so now also He brings them forward

God may be trusted with His own Creation. 333
to reprove us, and to signify that it is a necessaiy debt which Matt.
He is requiring of us. For if we must shew forth something V1, 32,
more than the Scribes or Pharisees, what can we deserve, who
so far from going beyond these, do even abide in the mean
estate of the Gentiles, and emulate their littleness of soul ?
He doth not however stop at the rebuke, but having by
this reproved and roused them, and shamed them with all
strength of expression, by another argument He also comforts
them, saying, For your Heavenly Father knoweth that ye have
need qf all these things. He said not, " God knoweth,"
but, your Father knoweth ; to lead them to a greater hope.
For if He be a Father, and such a Father, He will not surely
be able to overlook His children in extremity of evils ; seeing
that not even men, being fathers, bear to do so.
And He adds along with this yet another argument. Of
what kind then is it? That ye have need of them. What
He saith is like this. What! are these things superfluous, that
He should disregard them ? Yet not even in superfluities did
He shew Himself wanting in regard, in the instance of the
grass: but now are these things even necessary. So that
what thou considerest a cause for thy being anxious, this
I say is sufficient to draw thee from such anxiety. I mean, if
thou sayest, " Therefore I must needs take thought, because
they are necessary;" on the contrary, I say, " Nay, for this
selfsame reason take no thought, because they are necessary."
Since were they superfluities, not even then ought we to
despair, but to feel confident about the supply of them ; but
now that they are necessary, we must no longer be in doubt.
For what kind of father is he, who can endme to fail in
supplying to his children even neeessaries? So that for
this cause again God will most surely bestow them.
For indeed He is the Artificer of our nature, and He knows
perfectly the wants thereof. So that neither canst thou say,
" He is indeed our Father, and the things we seek are
necessary, but He knows not that we stand in need of them."
For He that knows our nature itself, and was the Framer of
it, and formed it such as it is; evidently He knows its
need also better than thou, who art placed in want of them :
it having been by His decree, that our nature is in such
need. He will not therefore oppose Himself to what He

334 Primary and Secondary Wishes and Prayers.
Homil. hath willed, first subjecting it of necessity to so great want,
X3^4L and on the other hand again depriving it of what it wants, and
of absolute necessaries.
Let us not therefore be anxious, for we shall gain nothing
by it, but tormenting ourselves. For whereas He gives both
when we take thought, and when we do not, and more of the
two, when we do not; what dost thou gain by thy anxiety, but
to exact of thyself a superfluous penalty ? Since one on the
point of going to a plentiful feast, will not surely permit
himself to take thought for food ; nor is he that is walking
to a fountain anxious about drink. Therefore seeing we
have a supply more copious than either any fountain, or
innumerable banquets made ready, the Providence of God;
let us not be beggars, nor littleminded.
[4. J For together with what hath been said, He puts also
yet another reason for feeling confidence about such things,
saying,
v. 33. Seek ye the kingdom qf Heaven, and all these things shall
be added unto you.
Thus when He had set the soul free from anxiety, then
He made mention also of Heaven. For indeed He came
to do away with the old things, and to call us to a greater
country. Therefore He doeth all, to deliver us from
things unnecessary, and from our affection for the earth.
For this cause He mentioned the Heathens also, saying
that the Gentiles seek after these things; they whose whole
labour is for the present life, who have no regard for the
things to come, nor any thought of Heaven. But to you
1 *e<>n- not these present are the chief things', but other than these.
'''''"*' For we were not born for this end, that we should eat and
drink and be clothed, but that we might please God, and
attain unto the good things to come. Therefore as things here
are secondary in our labour, so also in our prayers let them
be secondary. Therefore He also said, Seek ye the kingdom
qf Heaven, and all these things shall be added unto you.
And He said not, " shall be given," but shall be added,
that thou mightest leam, that the things present are no
great part of His gifts, compared with the greatness of the
things to come. Accordingly, He doth not bid us so much as
ask for them, but while we ask for other things, to have

Carefulness reproved by the Lord's Prayer. 335
confidence, as though these also were added to those. Seek Matt.
then the things to come, and thou wilt receive the things
present also; seek not the things that are seen, and thou
shalt surely attain unto them. Yea, for it is unworthy of
thee to approach thy Lord for such things. And thou, who
oughtest to spend all thy zeal and thy care for those unspeak
able blessings, dost greatly disgrace thyself by consuming it
on the desire of transitory things.
" How then ?" saith one, " did He not bid us ask for bread ?"
Nay, He added, daily, and to this again, this day, which
same thing in fact He doth here also. For He said not,
Take no thought, but, Take no thought for the morrow, at
the same time both affording us liberty, and fastening our
soul on those things that are more necessary to us.
For to this end also He bade us ask even those, not as
though God needed reminding by us, but that we might
learn that by His help we accomplish whatever we do
accomplish, and that we might be made more His own by
our continual prayer for these things.
Seest thou how by this again He would persuade them, that
they shall surely receive the things present? For He that
bestows the greater, much more will He give the less. " For
not for this end," saith He, " did I tell you not to take
thought nor to ask, that ye should suffer distress, and go
about naked, but in order that ye might be in abundance of
these things also:" and this, you see, was suited above all
things to attract them to Him. So that like as in almsgiving,
when deterring them from making a display to men, he won
upon them chiefly by promising to furnish them with it more
liberally ;—for thy Father, saith He, who seeth in secret,
shall reward thee openly1; — even so here also, in drawing them • Matt.
off from seeking these things, this is His persuasive topic, ' "
that He promises to bestow it on them, not seeking it, in greater
abundance. Thus, to this end, saith He, do I bid thee not seek,
not that thou mayest not receive, but that thou mayest receive
plentifully; that thou mayest receive in the fashion2 that * *%«?*-
becomes thee, with the profit which thou oughtest to have;
that thou mayest not, by taking thought, and distracting
thyself in anxiety about these, render thyself unworthy both
of these, and of the things spiritual; that thou mayest not

336 What Christ first advised, He enacted afterwards.
Homil. undergo unnecessary distress, and again fall away from that
4_6.' which is set before thee.
T.34T [5.] Takethereforenothoughtfor themorrow: for sufficient
unto the day is the evil thereof: that is to say, the affliction,
1 >»(<¦ and the braising1 thereof. Is it not enough for thee, to eat
/3w'' thy bread in the sweat of thy face? Why add the further
affliction that comes of anxiety, when thou art on the point
to be delivered henceforth even from the former toils?
By evil here He means, not wickedness, far from it, but
affliction, and trouble, and calamities; much as in another
place also He saith, Is there evil in a city, which the Lord
2 Amos hath not done2? not meaning rapines, nor injuries, nor any
3> 6' thing like these, but the scourges which are bome from
above. And again, I, saith He, make peace, and create
3 is. 45, evils3: For neither in this place doth He speak of wicked
ness, but of famines, and pestilences, things accounted evil
by most men: the generality being wont to call these things
evil. Thus, for example, the Priests and Prophets of those
five Lordships, when having yoked the kine to the ark, they
4 1 Sam. let them go without their calves4, gave the name of evil to
those heaven-sent plagues, and the dismay and anguish
which thereby sprang up within them.
This then is His meaning here also, when He saitb,
sufficient unto the day is the evil thereof. For nothing so
pains the soul, as carefulness and anxiety. Thus did Paul
also, when urging to celibacy, give counsel, saying, I would
y1 Cor. fang y0U idthout carefulness5
But when He saith, the morrow shall take thought for
itself, He saith it not, as though the day took thought for
these things, but forasmuch as He had to speak to a people
somewhat imperfect, willing to make what He saith more
expressive, He personifies the lime, speaking unto them
according to the custom of the generality.
And here indeed He advises, but as He proceeds, He even
makes it a law, saying, Provide neither gold nor silver, nor scrip
j^"" for your journey6. Thus, having shewn it all forth in His
actions, then after that He introduces the verbal enactment of
it more determinately, the precept too having then become
more easy of acceptance, confirmed as it had been previously
by His own actions. Where then did He confirm it by His

Christ would free us from superfluous Care. 337
actions? Hear Him, saying, The Son of Man hath not where Matt.
to lay His head1 Neither is He satisfied with this only, but V1, 34,
. 'Matt 8
in His disciples also He exhibits His full proof of these 20. '
things, by fashioning them too in like manner, yet not suffering
them to be in want of any thing.
But mark His tender care also, how He surpasses the
affection of any father. Thus, " This I command," saith
He, " for nothing else, but that I may deliver you from
superfluous anxieties. For even if to-day thou hast taken
thought for to-morrow, thou wilt also have to take thought
again to-morrow. Why then what is over and above ? Why
force the day to receive more than the distress which is
allotted to it, and together with its own troubles add to it
also the burthen of the following day ; and this, when there
is no chance of thy lightening the other by the addition so
taking place, but thou art merely to exhibit thyself as
coveting superfluous troubles ?" Thus, that He may reprove
them the more, He doth all but give life to the very Time,
and brings it in as one injured, and exclaiming against them
for their causeless despite. Why, thou hast received the
day, to care for the things thereof. Wherefore then add
unto it the things of the other day also ? Hath it not then
burthen enough in its own anxiety ? Why now, I pray, dost
thou make it yet heavier ? Now when the Lawgiver saith
these things, and He that is to pass judgment on us, consider
the hopes that He suggests to us, how good they are ; He
Himself testifying, that this life is wretched and wearisome,
so that the anxiety even of the one day is enough to hurt
and afflict us.
[6.] Nevertheless, after so many and so grave words, we
take thought for these things, but for the things in Heaven
no longer: rather we have reversed His order, on either
side fighting against His sayings. For mark ; " Seek ye not
the things, present," saith He, " at all ;" but we are seeking
these things for ever: " seek the things in Heaven," saith
He ; but those things we seek not so much as for a short hour,
but according to the greatness of the anxiety we display about
the things of the world, is the carelessness we entertain in
things spiritual; or rather even much greater. But this doth
not prosper for ever ; neither can this be for ever. What if for
7.

338 The right Use of God's Long- Suffering.
Homil. ten days we think scorn ? if for twenty ? if for an hundred ?
6 7. ' must we not of absolute necessity depart, and fall into the
hands of the Judge?
" But the delay hath comfort." And what sort of comfort,
to be every day looking for punishment and vengeance?
Nay, if thou wouldest have some comfort from this delay,
take it by gathering for thyself the fruit of amendment
after repentance. Since if the mere delay of vengeance
seem to thee a sort of refreshment, far more is it gain
not to fall into the vengeance. Let us then make full use
of this delay, in order to have a full deliverance from
the dangers that press upon us. For none of the things
enjoined is either burthensome or grievous, but all are so
light and easy, that if we only bring a genuine purpose of
heart, we may accomplish all, though we be chargeable with
countless offences. For so Manasses had perpetrated innu
merable pollutions, having both stretched out his hands
against the saints, and brought abominations into the temple,
and filled the city with murders, and wrought many other
things beyond excuse ; yet nevertheless after so long and
so great wickedness, he washed away from himself all these
'2Chron. things1. How and in what manner? By repentance, and
33,1-20. ?, ,. J f >
2 Kings consideration.
21,1-18. por there is not, yea, there is not any sin, that doth not
yield and give way to the power of repentance, or rather to
the grace of Christ. Since if we would but only change,
we have Him to assist us. And if thou art desirous to
become good, there is none to hinder us ; or rather there is
one to hinder us, the Devil, yet hath he no power, so long
as thou choosest what is best, and so attractest God to thine
aid. But if thou art not thyself willing, but startest aside,
how shall He protect thee ? Since not of necessity or com
pulsion, but of thine own will, He wills thee to be saved.
For if thou thyself, having a servant full of hatred and
aversion for thee, and continually going off, and fleeing away
from thee, wouldest not choose to keep him, and this though
needing his services; much less will God, Who doeth all
things not for His own profit, but for thy salvation, choose
to retain thee by compulsion ; as on the other hand, if thou
shew forth a right intention only, He would not choose ever

God delights in importunate Prayer. 339
to give thee up, no, not whatever the Devil may do. So Matt.
that we are ourselves to blame for our own destruction  '—
Because we do not approach, nor beseech, nor entreat Him,
as we ought: but even if we do draw nigh, it is not as
persons who have need to receive, neither is it with the
proper faith, nor as making demand, but we do all in a
gaping and listless way.
[7.] And yet God would have us demand things of
Him, and for this accounts Himself greatly bound to thee.
For He alone of all debtors, when the demand is made,
counts it a favour, and gives what we have not lent Him.
And if He should see him pressing earnestly that makes the
demand, He pays down even what He hath not received of
us; but if sluggishly, He too keeps on making delays; not
through unwillingness to give, but because He is pleased to
have the demand made upon Him by us. Por this cause
He told thee also the example of that friend, who came by
night, and asked a loaf1 ; and of the judge that feared not ' Lnke
God, nor regarded men2. And He stayed not at simili- 1 ^uk"e '
tudes, but signified it also in His very actions, when He 18, 1-8.
dismissed that Phoenician woman, having filled her with His
great gift'. For through her He signified, that He gives to 3Mat.i5.
them that ask earnestly, even the things that pertain not to M ~£ 7'
them. For it is not meet, saith He, to lake the children's 24—30.
bread, and to give * it unto the dogs. But for all that He gave, * S„;Wi.
because she demanded of him earnestly. But by the Jews ^eoe 52
He shewed, that to them that are careless, He gives not
even their own. They accordingly received nothing, but
lost what was then own. And while these, because
they asked not, did not receive so much as their very
own; she, because she assailed Him with earnestness,
had power to obtain even what pertained to others, and the
dog received what was the children's. So great a good is
importunity. For though thou be a dog, yet being impor
tunate, thou shalt be preferred to the child being negligent:
for what things affection accomplishes not, these, all of them,
importunity did accomplish. Say not therefore, " God is an
enemy to me, and will not hearken." He doth straightway
answer thee, continually troubling him, if not because thou
art His friend, yet because of thine importunity. And
z 2

340 Gospel Encouragements to instant Prayer.
Homil. neither the enmity, or the unseasonable time, nor any thing
^s.1' else becomes an hindrance. Say not, " I am unworthy,
and do not pray ;" for such was the Syrophoenician woman
too. Say not, " I have sinned much, and am not able to
entreat Him whom I have angered;" for God looks not
at the desert, but at the disposition. For if the ruler that
feared not God, neither was ashamed of men, was overcome
by the widow, much more will He that is good be won over
by continual entreaty.
So that though thou be no friend, though thou be not
demanding thy due, though thou hast devoured thy Father's
substance, and have been a long time out of sight, though
without honour, though last of all, though thou approach Him
angry, though much displeased; be willing only to pray, and to
return, and thou shalt receive all, and shall quickly extinguish
the wrath and the condemnation.
But, " behold, I pray," saith one, " and there is no result."
Why, thou prayest not like those ; such I mean as the Syro
phoenician woman, the friend that came late at night, and
the widow that is continually troubling the judge, and the
son that consumed his father's goods. For didst thou so
pray, thou wouldest quickly obtain. For though despite
have been done unto Him, yet is He a Father ; and though
He have been provoked to anger, yet is He fond of His
children ; and one thing only doth He seek, not to take
vengeance for our affronts, but to see thee repenting and
entreating Him. Would that we were warmed in like
measure, as those bowels are moved to the love of us. But
this fire seeks a beginning only, and if thou afford it a little
spark, thou kindlest a full flame of beneficence. For not
because He hath been insulted, is He sore vexed, but
because it is thou who art insulting Him, and so becoming
frenzied. For if we being evil, when our children molest
us, grieve on their account ; much more is God, who cannot
so much as suffer insult, sore vexed on account of thee, who
hast committed it. If we, who love by nature, much more
He, who is kindly affectioned beyond nature. For though,
saith He, a tooman should forget the fruits of her womb,
' Is-^iyet will I not forget thee1.
[8.] Let us therefore draw nigh unto Him, and say, Truth,

Prayer can never be unseasonable. 341
Lord; for even the dogs eat of the crumbs which fall from. Matt.
their masters' table1. Let us draw nigh in season, out of- """

season: or rather, one can never draw nigh out of season, 15 27
for it is unseasonable not to be continually approaching.
For of Him who desires to give it is always seasonable to ask :
yea, as breathing is never out of season, so neither is praying
unseasonable, but rather not praying. Since as we need
this breath, so do we also the help that comes from Him ;
and if we be willing, we shall easily draw Him to us. And
the Prophet, to manifest this, and to point out the constant
readiness of His Beneficence, said, We shall find Him pre
pared as the morning". For as often as we may draw nigh,
we shall see Him awaiting our movements. And if we fail
to draw from out of His ever- springing goodness, the blame is
all ours. This, for example, was His complaint against certain
Jews, when He said, Myh mercy is as a morning cloud, and
as the earl'/ dew it goeth away. And His meaning is like
this ; " I indeed have supplied all my part, but ye, as a hot
sun coming over scatters both the cloud and the dew, and
makes them vanish, so have ye by your great wickedness
restrained the unspeakable Beneficence."
Which also itself again is an instance of providential care :
that even when He sees us unworthy to receive good, He
withholds His benefits, lest He render us careless. But if we
change a little, even but so much as to know that we have
sinned, He gushes out beyond the fountains, He is poured forth
beyond the ocean ; and the more thou receivest, so much the
more doth He rejoice; and in this way is stirred up again to
give us more. For indeed He accounts it as His own
wealth, that we should be saved, and that He should give
largely to them that ask. And this, it may seem, Paul was
declaring when He said, that He is" rich unto all and over
"Hosea6,3. 1,XX. His going forth is And St. Jerome's Commentary shews
prepared as the morning, agreeing with that according to his interpretation the
the present Hebrew copies. The sen- two readings came to the same meaning.
tiinent of both readings (as we so often " Your mercy, that wherewith I have
find, apparently by a special Provi- always had mercy upon you, hath
'denoe,) is the same. passed by . . . for now is the captivity
b Hosea 6, 4. E. V. Your goodness is near."
as the morning cloud; andso alsoLXX. ' Romans 10, 12. xx)W) vr&trxs om.
ritkut bfm. And with this the Hebrew in our present copies. Mr. Field refers
copies agree, as did St. Jerome's, (in loc. to Rom. 3, 22. " unto all and upon all
t. vi. 63. Venet. 1768.) But S. Cyril them that believe."
(in loe. t. iii. 96.) reads t» 'i\us puH),

342 We must pray always, and not despair.
Homil. all that call upon Him. Because when we pray not, then
8. ' He is wroth ; when we pray not, then doth He turn away

from us. For this cause He became poor, that He
' 2 Cor. make us rich ' ; for this cause He underwent all those suffer-
8 9.
' ' nigs, that He might incite us to ask.
Let us not therefore despair, but having so many motives
and good hopes, though we sin every day, let us approach
Him, entreating, beseeching, asking the forgiveness of our
sins. For thus we shall be more backward to sin for the
time to come ; thus shall we drive away the devil, and shall
call forth the lovingkindness of God, and attain unto the
good things to come, by the grace and love towards man
of our Lord Jesus Christ, to Whom be glory and might for
ever and ever. Amen.

Not judging, seems at first to exclude reproving. 343

HOMILY XXIII.

Matt. vii. 1.
Judge not, that ye be not judged.
What then ? Ought we not to blame them that sin ?
Because Paul also saith this self-same thing: or rather,
there too it is Christ, speaking by Paul, and saying, ' Why l Rom.
dost thou judge thy brother? And thou, why dost thou ' '
set at nought thy brother ? and, 2 Who art thou that judgest 2 ibid. v.
another man's servant ? And again, 3 Therefore judge nothings \ cor
before the time, until the Lord come. 4, 5.
How then doth He say elsewhere, * Reprove, rebuke, * 2 Tim.
exhort, and, 5Them that sin rebuke before all? And Christ*',2™.
too to Peter, " 6 Go and tell him his fault between thee and 5, 20.
him alone, and if he neglect to hear, add to thyself another 18 "J^-
also; and if not even so doth he yield, declare it to the16-1?-
Church likewise ?" And how hath He set over us so many
to reprove; and not only to reprove, but also to punish? For
him that hearkens to none of these, He hath commanded
to be as a heathen man and a Publican''. And how gave He 7 ibid. v.
them the keys also? since if they are not to judge, they will
be without authority in any matter, and in vain have they
received the power to bind and to loose.
And besides, if this were to obtain, all would be lost alike,
whether in churches, or in states, or in houses. For except
the master judge the servant, and the mistress the maid, and
the father the son, and friends one another, there will be an
increase of all wickedness. And why say I, friends? unless
we judge our enemies, we shall never be' able to put an end
to our enmity, but all things will be turned upside down.

344 Limits of the Rule, not to judge.
Homil. What then can the saying be? Let us carefully attend,
1;2. 'lest the medicines of Salvation, and the laws of Peace, be
— accounted by any man laws of overthrow and confusion.
First of all, then, even by what follows, He hath pointed
out to them that have understanding the excellency of this
v. 3. law, saying, Why beholdest thou the mote that is in thy
brother's eye, but considerest not the beam that is in thine
own eye?
But if to many of the less attentive, it seem yet rather
obscure, I will endeavour to explain it from the beginning.
In this place, then, as it seems at least to me, He doth not
simply command us not to judge any of men's sins, neither
doth He simply forbid the doing of such a thing, but to them
that are full of innumerable ills, and are trampling upon other
men for trifles. And I think that certain Jews too are here
hinted at, for that while they were bitter in accusing their
neighbours for small faults, and such as came to nothing,
they were themselves insensibly committing deadly" sins.
Herewith towards the end also He was upbraiding them,
1 Matt, when He said, ' Ye bind heavy burdens, and grievous to be
2 j£jd" borne, but ye will not move them with your finger : and, 2 ye
23. pay tithe of mint and anise, and have omitted the weightier
matters of the law, judgment, mercy, and faith.
Well then, I think that these are comprehended in His
invective; that He is checking them beforehand as to
those things, wherein they were hereafter to accuse His
disciples. For although His disciples had been guilty of no
such sin, yet in them were supposed to be offences; as, for
instance, not keeping the sabbath, eating with unwashen
hands, sitting at meat with Publicans; of which He saith
3 ibid. v. also in another place, 3Ye which strain at the gnat, and
swallow the camel. But yet it is also a general law that
He is laying down on these matters,
* l Cor. And the Corinthians4 too Paul did not absolutely command
4' 5- not to judge, but not to judge their own superiors, and
upon grounds that are not acknowledged; not absolutely to
refrain from correcting them that sin. Neither indeed was
He then rebuking all without distinction, but disciples
doing so to their teachers were the object of His reproof;
a rx piyaXa. The article implies the distinction.

How it consists with Correction of Offences. 345
and they who, being guilty of innumerable sins, bring an evil Matt.
report upon the guiltless. VI1- 2-
This then is the sort of thing which Christ also in this
place intimated ; not intimated merely, but * guarded it too ' ;*i„n.
with a great terror, and the punishment from which no'1,
prayers can deliver.
[2.] For with what judgment ye judge, saith He, ye shall be v. 2.
judged. That is, " it is not the other," saith Christ, " that thou
condemnest, but thyself, and thou art making the judg
ment-seat dreadful to thyself, and the account strict." As
then in the forgiveness of our sins the beginnings are from
us, so also in this judgment, it is by ourselves that the
measures of our condemnation are laid down. You see, we
ought not to upbraid nor trample upon them, but to ad
monish; not to revile, but to advise; not to assail with pride,
but to correct with tenderness. For not him, but thyself,
dost thou give over to extreme vengeance, by not sparing
him, when it may be needful to give sentence on his offences.
Seest thou, how these two commandments are both easy,
and fraught with great blessings to the obedient, even as of
evils on the other hand, to the regardless ? For both he
that forgives his neighbour, hath freed himself first of the two
from the grounds of complaint, and that without any labour ;
and he that with tenderness and indulgence enquires into
other men's offences, great is the allowance2 of pardon, s j xm
which he hath by his judgment laid up beforehand for
himself. " What then!" say you: " if one commit fornication, may
I not say that fornication is a bad thing, nor at all correct
him that is playing the wanton ?" Nay, correct him, but not
as a foe, nor as an adversary exacting a penalty, but as a
physician providing medicines. For neither did Christ say,
" Stay not him that is sinning," but Judge not; that is,
be not bitter in pronouncing sentence.
And besides, it is not of great things, (as I have already
observed,) nor of things prohibited, that this is said, but of
those which are not even counted offences. Wherefore He
said also,
Why beholdest thou the mpte that is in thy brother's eye? ,. 3.

346 The Mote and the Beam.
Homil. Yea, for many now do this ; if they see but a monk wearing
X'|111, an unnecessary garment, they produce against him the law
~Matt of our Lord '' while they themselves are extorting without end,
10, 10.' and defrauding men every day. If they see him but partak
ing rather largely of food, they become bitter accusers, while
they themselves are daily drinking to excess and surfeiting : not
knowing, that besides their own sins, they do hereby gather
up for themselves a greater flame, and deprive themselves of
every plea. For on this point, that thine own doings must
be strictly enquired into, thou thyself hast first made the law,
by thus sentencing those of thy neighbour. Account it not
then to be a grievous thing, if thou art also thyself to undergo
the same kind of trial.
v. 5. Thou hypocrite, first cast out the beam out qf thine own
eye. Here His will is to signify the great wrath, which He
hath against them that do such things. For so, wheresoever
He would indicate that the sin is great, and the punishment
'vfyius ¦ and wrath in store for it grievous, He begins with a reproach 2-
As then unto him that was exacting the hundred pence, He
3 Mart, said in His deep displeasure, 3Thou wicked servant, I for-
18> 32, gave thee all that debt; even so here also, Thou hypocrite.
For not of protecting care comes such a judgment, but of ill
will to man; and while a man puts forward a mask of benevo
lence, he is doing a work of the utmost wickedness, causing
reproaches without ground, and accusations, to cleave unto
his neighbours, and usurping a Teacher's rank, when he is not
worthy to be so much as a disciple. On account of this He
called him hypocrite. For thou, who in other men's doings
art so bitter, as to see even the little things ; how hast thou
become so remiss in thine own, as that even the great
things are hurried over by thee ?
First cast out the beam out qf thine own eye.
Seest thou, that He forbids not judging, but commands to
cast out first the beam from thine eye, and then to set right the
doings of the rest of the world ? For indeed each one knows his
own things better than those of others ; and sees the greater
rather than the less ; and loves himself more than his neigh
bour. Wherefore, if thou doest it out of guardian care, I
bid thee care for thyself first, in whose case the sin is both

Extreme Danger of rash Judgment. 347
more certain and greater. But if thou neglect thyself, it is Matt.
quite evident that neither dost thou judge thy brother in YI1,5,
care for him, but in hatred, and wishing to expose him. For
what if he ought to be judged ? it should be by one who
commits no such sin, not by thee.
Thus, because He had introduced great and high doctrines
of self denial, lest any man should say, it is easy so to
practise it in words; He willing to signify His entire confi
dence, and that He was not chargeable with any of the things
that had been mentioned, but had duly fulfilled all, spake
this parable. And that, because He too was afterwards to
judge, saying, Woe unto you, Scribes and Pharisees, hypo
crites'. Yet was not he chargeable with what hath been 'Matt.
mentioned; for neither did He pull out a mote, nor had He ' 1-
a beam on His eyes, but being clean from all these, He so
corrected the faults of all. " For it is not at all meet,"
saith He, " to judge others, when one is chargeable with the
same things." And why marvel at His establishing this law,
when even the very thief knew it upon the cross, saying, to the
other thief, Dost not thou fear God, seeing we are in the same
condemnation*; expressing the same sentiments with Christ ? 2 j_,uke
But thou, so far from casting out thine own beam, dost 2?> 40-
not even see it, but another's mote thou not only seest,
but also judgest, and essayest to cast it out ; as if any one
seized with a grievous dropsy, or indeed with any other incur
able disease, were to neglect this, and find fault with another
who was neglecting a slight swelling. And if it be an evil not
to see one's own sins, it is a twofold and threefold evil to
be even sitting in judgment on others, while men themselves,
as if past feeling, are bearing about beams in their own eyes:
since no beam is so heavy as sin.
His injunction therefore in these words is as follows, that he
who is chargeable with countless evil deeds, should not be a
bitter censor of other men's offences, and especially when
these are trifling. He is not overthrowing reproof nor cor
rection, but forbidding men to neglect their own faults, and
exult over those of other men.
For indeed this was a cause of men's going unto great vice,
bringing in a twofold wickedness. For he, whose practice
it had been to slight his own faults, great as they were,

348 Our Lord's Law of holy Reserve.
Homil. an)j to search bitterly into those of others, being slight and
2_4. 'of no account, was spoiling himself two ways: first, by
thinking lightly of his own faults; next, by incurring enmities
and feuds with all men, and training himself every day to
extreme fierceness, and want of feeling for others.
[3.] Having then put away all these things, by this His
excellent legislation, He added yet another charge, saying,
v. 6. Give not that which is holy unto the dogs, neither cast ye
your pearls before swine.
" Yet surely further on," it will be said, " He commanded,
What ye have heard in the ear, that preach ye upon the
i Matt, housetops1." But this is in no wise contrary to the former.
' * For neither in that place did He simply command to tell all
men, but to whom it should be spoken, to them He bade speak
with freedom \ And by dogs here He figuratively described
them that are living in incurable ungodliness, and affording
no hope of change for the better; and by- swine, them that
abide continually in an unchaste life, all of whom He hath
pronounced unworthy of hearing such things. Paul also, it
may be observed, declared this when He said, Bui a
natural man receiveth not the things of the Spirit, for they
'¦"lCor. are foolishness unto him3. And in many other places too
-ii, 14. jje saitjj that corruption of life is the cause of men's not
receiving the more perfect doctrines. Wherefore He com
mands not to open the doors to them; for indeed they
become more insolent after learning. For as to the well-
disposed and intelligent, things appear venerable when re
vealed, so to the insensible, when they are unknown rather.
" Since then from their nature, they are not able to learn them,
[let the thingbe hidden," saith He, " thatc] atleastfor ignorance
they may reverence them. For neither doth the swine know
at all what a pearl is. Therefore since he knows not,
neither let him see it, lest he trample under foot what he
knows not."
For nothing results, beyond greater mischief to them that
are so disposed when they hear ; for both the holy things are
h In the verse before that to which conclusion is, that His chief purpose
reference is here made, our Saviour here was to caution His disciples against
says, Fear them not therefore. And the fear of man.
again in the verse after, Fear not them ¦= The words in brackets are omitted
which kill the body ; whence the natural in the manuscripts.

' tnu-
xttxv

Reserve, with the profane, is a Law of Charity. 349
profaned1 by them, not knowing what they are ; and they are Matt.
the more lifted up and armed against us. For this is meant YjLLJj
by, lest they trample them under their feet, and turn again J^r™,
and rend you.
Nay, " surely," saith one, " they ought to be so strong as to
remain equally impregnable after men's learning them, and
not to yield to other people occasions against us." But it is not
the things that yield it, but that these men are swine; even as
when the pearl is trampled under foot, it is not so trampled, be
cause it is really contemptible, but because it fell among swine.
And full well did He say, turn again and rend you : for
they feign gentleness5, so as to be taught : then after they have
leamt, quite changing from one sort to another, they jeer,
mock, and deride us, as deceived persons. Therefore Paul
also said to Timothy3, Of whom be thou ware also ; for32 Tim.
he hath greatly withstood our words ; and again in another '
place*, .From such turn away; and, A man that is an heretic, *% Tim-
after the first and second admonition, reject5- 5 Titus
It is not, you see, that those truths furnish them with3'10-
armour, but they become fools in this way of their own ac
cord, being filled with more wilfulness. On this account it is
no small gain for them to abide in ignorance, for so they are
not such entire scorners. But if they learn, the mischief is
twofold. For neither will they themselves be at all profited
thereby, but rather the more damaged, and to thee they will
cause endless difficulties.
Let them hearken, who shamelessly associate with all, and
make the awful things contemptible. For the Mysteries we
too therefore celebrate with closed doors, and keep out the un
initiated, not for any weakness of which we have convicted our
rites, but because the many are as yet imperfectly prepared for
them. For this very reason He Himself also discoursed much
unto the Jews in parables, because they seeing saw not. For
this,Paul likewise commanded to know how we ought to answer
every man6. «Col. 4,
[4.J Ask, and it shall be given you, seek, andye shall find,
knock, and it shall be opened unto you .
For inasmuch as He hadenjoined things great and marvellous,
andliad commandedmen to be superior to all theirpassions, and
had led them up to Heaven itself, and had enjoined them to strive

350 Prayer enjoined after hard Commandments.
Homil. after the resemblance, not of Angels and Archangels, but (as far
x*]5n,as was possible,) of the very Lord of all; and had bidden
— '"  His disciples not only themselves duly to perform all this,
but also to correct others, and to distinguish between the evil
and them that are not such, the dogs and them that are not
dogs, (although there be much that is hidden in men:) — that
they might not say, " these things are grievous and intolerable,"
(for indeed in the sequel Peter did utter some such things,
•Matt, saying, Who can be saved'? and again, If the case of the man
and 10 be so, it is not good to marry :) in order therefore that they
might not now likewise say so ; as in the first place even by
what had gone before He had proved it all to be easy, setting
down many reasons one upon another, of power to persuade
men: so after all He adds also the pinnacle of all facility,
devising as no ordinary relief to our toils, the assistance de
rived from persevering prayers. Thus, we are not ourselves,
saith He, to strive alone, but also to invoke the Help from
above: and It will surely come and be present with us, and
will aid us in our struggles, and make all easy. Therefore
He both commanded us to ask, and pledged Himself to the
giving. However, not simply to ask did He command us, but with
much assiduity and earnestness. For this is the meaning of
seek. For so he that seeks, putting all things out of his mind,
is taken up with that alone which is sought, and forms no
idea of any of the persons present. And this which I am say
ing they know, as many as have lost either gold, or servants,
and are seeking diligently after them.
By seeking, then, He declared this ; by knocking, that we
approach with earnestness and a glowing mind.
Despond not therefore, O man, nor shew less of zeal about
virtue, than they do of desire for wealth. For thingsof that kind
thou hast often sought and not found, but nevertheless, though
thou know this, that thou art not sure to find them, thou put-
test in motion every mode of search ; but here, although having
a promise that thou wilt surely receive, thou dost not shew
even the smallest part of that earnestness. And if thou dost
not receive straightway, do not even thus despair. For to
this end He said, knock, to signify that even if He should not
straightway open the door, we are to continue there.

Two Conditions of prevailing Prayer. 351
[5.] And if thou doubt my affirmation, at any rate believe Matt.
His example. VJ!:_£:
For what man is there of you, saith He, whom if his son v. 9.
ask bread, will he give him a stone?
Because, as among men, if thou keep on doing so, thou art
even accounted troublesome, and disgusting: so with God,
when thou doest not so, then thou dost more entirely provoke
Him. And if thou continue asking, though thou receive not at
once, thou surely wilt receive. For to this end was the door
shut, that He may induce thee to knock; to this end He doth
not straightway assent, that thou mayest ask. Continue then
to do these things, and thou wilt surely receive. For that
thou mightest not say, " What then if I should ask and not
receive?" He hath blocked up1 thy approach with that simili- < irml-
tude, again framing arguments, and by those human things *'"
urging us to be confident on these matters; implying by them
that we must not only ask, but ask what we ought.
For which of you is there, a father, qf whom if his son
shall ask bread, will he give him a stone ? So that if thou re
ceive not, thy asking a stone is the cause of thy not receiv
ing. For though thou be a son, this suffices not for thy
receiving: rather this very thing even hinders thy receiving,
that being a son, thou askest what is not profitable.
Do thou also therefore ask nothing worldly, but all things
spiritual, and thou wilt surely receive. For so Solomon2, be- 21 Kings
cause he asked what he ought, behold how quickly he received, g^'^'
Two things now, you see, should be in him that prays, asking 1,1 1.12.
earnestly, and asking what he ought : " since ye too," saith
He, " though ye be fathers, wait for your sons to ask: and if
they should ask of you any thing inexpedient, ye refuse the
gifts; just as, if it be expedient, ye consent and bestow it." Do
thou too, considering these things, not withdraw until thou re
ceive ; until thou have fouud,retire not ; relax not thy diligence,
until the door be opened. For if thou approach with this
mind, and say, " Except I receive, I depart not;" thou wilt
surely receive, provided thou ask such things, as are both
suitable for Him of whom thou askest to give, and expedient
for thee the petitioner. But what are these? To seek the
filings spiritual, all of them; to forgive them that have tres
passed, and so to draw nigh asking forgiveness ; to lift up holy

35-2 Prayer and Obedience alternate in Christ's Teaching.
Homil. hands without wrath and doubting ". If we thus ask, we shall
xxt6n- receive. As it is, surely our asking is a mockery, and the
— l  act of drunken rather than of sober men.
"What then," saith one, " if I ask even spiritual things,
and do not receive ?" Thou didst not surely knock with ear
nestness; or thou madest thyself unworthy to receive; or
didst quickly leave off.
" And wherefore," it may be enquired, " did He not say,
what things we ought to ask?" Nay verily, He hath men
tioned them all in what precedes, and hath signified for
what things we ought to draw nigh. Say not then, " I drew
nigh, and did not receive." For in no case is it owing to
God that we receive not, God who loves us so much as to
surpass even fathers, to surpass them as far as Goodness
doth this evil nature.
v. 11. For if ye, being evil, know how to give good gifts unto
your children, how much more your heavenly Father.
Now this He said, not to bring an evil name on man's
nature, nor to condemn our race as bad ; but in contrast to
ir„(. His own goodness He calls paternal tenderness evil1, so
t'" great is the excess of His love to man.
Seest thou an argument unspeakable, of power to arouse
to good hopes even him that hath become utterly desperate ?
Now here indeed He signifies His goodness by means of
our fathers, but in what precedes by the chief among His
2or 'life: 'gifts, by the soul2, by the body. And no where doth He set
vi825. down the chief of all good things, nor bring forward His
own coming : — for He who thus made speed to give up His
Son to the slaughter, how shall He not freely give us all
things? — because it had not yet come to pass. But Paul
indeed sets it forth, thus saying, He thai spared not His own
3 Rom. Son, how shall He not with Him freely give us all things 3-
' But His discourse with them is still from the things of men.
[6.] After this, to indicate that we ought neither to feel
confidence in prayer, while neglecting our own doings; nor,
when taking pains, trust only to our own endeavours ; but
both to seek after the help from above, and contribute withal
our own part; He sets forth the one in connection with the
other. For so after much exhortation, He taught also how
' 1 Tim. 2, 8. perhaps " disputing" rather than •' doubting."

The Way strict, yet the Yoke easy. 353
to pray, and when He had taught how to pray, He proceeded Matt.
again to His exhortation concerning what we are to do ; i2_i4.

then from that again to the necessity of praying continually,
saying, Ask, and seek, and knock. And thence again, to
the necessity of being also diligent ourselves.
For all things, saith He, whatsoever ye would that men v. 12.
should do to you, do ye also to them.
Summing up all in brief, and signifying, that virtue is
compendious, and easy, and readily known of all men.
And He did not merely, say, All things whatsoever ye
would, but, Therefore all things whatsoever ye would. For
this word, therefore, He did not add without purpose, but
with a concealed meaning: " if ye desire," saith He, " to be
heard, together with what I have said, do these things also."
What then are these ? Whatsoever ye would that men should
do to you. Seest thou how He hath hereby also signified that
together with prayer we need exact conversation ? And He
did not say," whatsoever things thou wouldest to be done unto
thee of God, those do unto thy neighbour ;" lest thou should say,
" But how is it possible ? He is God and I am man :" but,
" whatsoever thou wouldest to be done unto thee of thy fellow
servant, these things do thou also thyself shew forth towards
thy neighbour." What is less burthensome than this ? what
fairer ?
Then the praise also, before the rewards, is exceeding great.
For this is the Law and the Prophets.
Whence it is evident, that virtue is according to our
nature ; that we all, of ourselves, know our duties ; and that
it is not possible for us ever to find refuge in ignorance.
[7.] Enter ye in at the strait gate, for wide is thegate andv.t3,u.
broad is the way that leadeth to destruction, and many there
be which go in thereat : and strait is thegate and narrow1 is' con-
theway which leadeth unto life, and few there be that find it. „^,^.
And yet after this He said, My yoke is easy, and My burden **'">•
« light2. And in what He hath lately said also, He intimated 2 Matt.
the same: how then doth He here say it is strait and '
confined? In the first place, if thou attend, even here He
points to it as very light, and easy, and accessible. " And
how," it may be said, " is the narrow and confined way
easy?" Because it is a way and a gate; even as also the
2a

354 How Christ makes His Way easy, though strait.
Homil. other, though it be wide, though spacious, is also a way and
jr, 8. ' a gate. And of these there is nothing permanent, but all things
~ are passing away, both the pains and the good things of life.
And not only herein is the part of virtue easy, but also
by the end again it becomes yet easier. For not the passing
away of our labours and toils, but also their issuing in a
good end (for they end in life) is enough to console those in
conflict. So that both the temporary nature of our labours,
and the perpetuity of our crowns, and the fact that the
labours come first, and the crowns after, must prove a very
great relief in our toils. Wherefore Paul also called their
affliction light; not from the nature of the events, but
because of the mind of the combatants, and the hope of the
1 2 Cor. future. '¦For our light affliction, saith he, worketh an eternal
,g_ ' weight of glory, while we look not at the things which are seen,
but at the things which are not seen. For if to sailors the
waves and the seas, to soldiers their slaughters and wounds,
to husbandmen the winters and the frosts, to boxers the
sharp blows, be light and tolerable things, all of them, for
the hope of those rewards which are temporary and perish
ing; much more when heaven is set forth, and the unspeak
able blessings, and the eternal rewards, will no one feel any
of the present hardships. Or if any account it, even thus,
to be toilsome, the suspicion comes of nothing but their own
remissness. See, at any rate, how He on another side also makes it
easy, commanding not to hold intercourse with the dogs,
nor to give one's self over to the swine, and to beware
of the false prophets; thus on all accounts causing men
to feel as if in real conflict. And the very fact too of calling
it narrow contributed very greatly towards making it easy;
for it wrought on them to be vigilant. As Paul then, when
2EPh.6,he saith, We wrestle not against flesh and blood2, doth so not
to cast down, but to rouse up the spirits of the soldiers: even
so He also, to shake the travellers out of their sleep, called
the way rough. And not in this way only did He work upon
men to be vigilant, but also by adding, that it contains
likewise many to supplant them; and, what is yet more
grievous, they do not even attack openly, but hiding them
selves ; for such is the race of the false prophets. " But

Danger from inward as well as outward Enemies. 355
look not to this," saith He, " that it is rough and narrow, Matt.
but where it ends ; nor that the opposite is wide and spacious, VI115,
but where it issues."
And all these things He saith, thoroughly to awaken our
alacrity; even as elsewhere also He said, Violent men take
it by force1. For whoever is in conflict, when he actually 1 Matt.
sees the judge of the lists marvelling at the painfuluess of his11' 12'
efforts, is the more inspirited.
Let it not then bewilder us, when many things spring up
hence, that turn to our vexation. For the way is strait, and
the gate narrow, but not the city0. Therefore must one
neither look for rest here, nor there expect any more aught
that is painful.
Now in saying, Few there be that find it, here again He
both declared the carelessness of the generality, and instructed
His hearers not to regard the felicities of the many, but the
labours of the few. For the more part, saith He, so far
from walking this way, do not so much as make it their
choice: a thing of most extreme criminality. But we
should not regard the many, nor be troubled thereat, but
emulate the few; and, by all means equipping2 ourselves, 2 avyxp-
should so walk therein. «»»«»
For besides that it is strait, there are also many to overthrow
us in the way that leads thither. Wherefore He also added,
[8.] Beware of false prophets, for they will come to you in v. 15.
sheep's clothing, but inwardly they are ravening wolves.
Behold together with the dogs and swine another kind of
ambush and conspiracy, far more grievous than that. For
those are acknowledged and open, but these shaded over.
For which cause also, while from those He commanded to
hold off, these He charged men to watch with exact care,
as though it were not possible to see them at the first
approach. Wherefore He also said, beware; making us more
exact to discern them.
Then, lest when they had heard that it was narrow and
c They pass in stooping low,
For straight and narrow was the way, which he did shew.
Each goodly thing is hardest to begin :
But entered in, a spacious court they see,
Both plaine, and pleasant to he waited in.
Spenser's Faery Queen, b. i. e. x. 5, 6.
2 a 2

356 Bad Teachers, how to be detected.
Homil. strait, and that they must walk on a way opposite to the
xxill. uiauy^ an(j must keep themselves from swine and dogs, and
 — together with these from another more wicked kind, even
this of wolves; lest, I say, they should sink down at this
multitude of vexations, having both to go a way contrary to
most men, and therewith again to have such anxiety about
these things: He reminded them of what took place in the
days of their fathers, by using the term, false prophets, for then
also no less did such things happen. Be not now, I pray
you, troubled, (so He speaks,) for nothing new nor strange
is to befall you. Since for all truth the Devil is always
secretly substituting its appropriate deceit.
And by the figure of false prophets, here, I think He sha
dows out not the Heretics, but them that are of a corrupt life,
yet wear a mask of virtue; whom the generality are wont to call
1 \mh- by the name of impostors1. Wherefore He also said further,
""'¦,„ Bu their fruits ye shall know them.
v. 16. * ¦' J „
2 a„', For amongst heretics one may often find actual goodness ,
comp. Dut amongst those whom I was mentioning, by no means.
46. p. " What then," it may be said, " if in these things too they
^6- counterfeit?" " Nay, they will be easily detected; for such
is the nature of this way, in which I commanded men to
walk, painful and irksome; but the hypocrite would not
choose to take pains, but to make a show only ; wherefore
also he is easily convicted." Thus, inasmuch as He had
said, there be few that find it, He clears them out again from
among those, who find it not, yet feign so to do, by com
manding us not to look to them that wear the masks only,
but to them who in reality pursue it.
" But wherefore," one may say, " did He not make them
manifest, but set us on the search for them ?" That we
might watch, and be ever prepared for conflict, guarding
against our disguised as well as against our open enemies :
which kind indeed Paul also was intimating, when he said,
a Rom. that 3by their good words they deceive the hearts of the
1 ft 1 O "' simple. Let us not be troubled therefore, when we see
many such even now. Nay, for this too Christ foretold
from the beginning.
And see His gentleness: how He said not, " Punish
them," but, " Be not hurt by them," " Do not fall amongst

The Parable of the Tree and its Fruit, how far exact. 357
them unguarded." Then that thou mightest not say, " it is Matt.
impossible to distinguish that sort of men," again He states ]6_i8.

an argument from a human example, thus saying,
Do men gather grapes of thorns, or figs of thistles ? even v. 16,
so every good tree bringeth forth good fruit, but the corrupt ' 18'
tree bringeth forth evil fruit. A good tree cannot bring
forth evil fruit, neither can a corrupt tree bring forth good
fruit. Now what He saith is like this: they have nothing gentle nor
sweet; it is the sheep only so far as the skin ; wherefore also
it is easy to discern them. And lest thou shouldest have any
the least doubt, He compares it to certain natural necessities,
in matters which admit of no result but one. In which sense
Paid also said, The carnal mind is death, for it is not. subject
to the law qf God, neither indeed can be'. > Rom.
And if He states the same thing twice, it is not tautology. 8' 6- ' '
But, lest any one should say, " Though the evil tree bear
evil fruit, it bears also good, and makes the distinction diffi
cult, the crop being twofold :" " This is not so," saith He,
" for it bears evil fruit only, and never can bear good : as
indeed in the contrary case also."
" What then ? Is there no such thing as a good man
becoming wicked ? And the contrary again takes place, and
life abounds with many such examples."
But Christ saith not this, that for the wicked there is no
way to change, or that the good cannot fall away, but that so
long as he is living in wickedness he will not be able to bear
good fruit. For he may indeed change to virtue, being evil ;
but while continuing in wickedness, he will not bear good fruit.
What then ? did not David, being good, bear evil fruit ?
Not continuing good, but being changed ; since, undoubtedly,
had he remained always what he was, he would not have
brought forth such fruit. For not surely while abiding in
the habit of virtue, did he commit what he committed.
Now by these words He was also stopping the mouths of
those who speak evil at random, and putting a bridle on the
lips of all calumniators. I mean, whereas many suspect the
good by reason of the bad, He by this saying hath deprived
them of all excuse. " For thou canst not say, ' I am deceived
and beguiled ;' since I have given thee exactly this way of

uurett

358 Our Lord's and St. John's Threat : its double Force.
Homil. distinguishing them by their works, having added the in-
8 9i' junction to go to their actions, and not to confound all at
random." [9.] Then forasmuch as He had not commanded to punish,
but only to beware of them, He, at once both to comfort
those whom they vex, and to alarm and change them, set
1 ia-irij- up as a bulwark against ' them the punishment they should
X'"c7i receive at His hands, saying,
19. Every tree that bringeth not forth good fruit is hewn
down, and cast into the fire.
Then, to make the saying less grievous, He added,
, 20. Wherefore by their fruits ye shall know them.
That He might not seem to introduce the threatening as His
leading topic, but to be stirring up their mind in the way of
admonition and counsel.
Here He seems to me to be hinting at the Jews also, who
were exhibiting such fruits. Wherefore also He reminded
them of the sayings of John, in the very same terms delineat
ing their punishment. For he too said the very same,
making mention to them of an axe, and of a tree cut down,
and of unquenchable fire.
And though it appear indeed to be some single judgment, the
being burnt up, yet if one examine carefully, these are two
punishments. For he that is burnt is also cast of course out of
God's kingdom ; and this latter punishment is more grievous
than the other. Now I know indeed that many tremble
only at Hell, but I affirm the loss of that glory to be a far
greater punishment than Hell. And if it be not possible to
exhibit it such in words, this is nothing marvellous. For
neither do we know the blessedness of those good things,
that we should on the other hand clearly perceive the
wretchedness ensuing on being deprived of them; since
Paul, as knowing these things clearly, is aware, that to fall
from Christ's glory is more grievous than all. And this we
shall know at that time, when we shall fall into the actual
trial of it.
But may this never be our case, O thou only-begotten Son
of God, neither may we ever have any experience of this irre
mediable punishment. For how great an evil it is to fall from
those good things, cannot indeed be accurately told : never-

The Horror of being separated from Christ. 359
theless, as I may be able, I will labour and strive by an Matt.
example to make it clear to you, though it be but in some VTI,2°-
small degree.
Let us then imagine a wondrous Child, having besides His
virtue the dominion of the whole world, and in all respects so
virtuous, as to be capable of bringing all men to the yearning
of a father's affection. What then do you think the father
of this Child would not gladly suffer, not to be cast out of
His society? And what evil, small or great, would he not
welcome, on condition of seeing and enjoying Him? Now
let us reason just so with respect to that glory also. For no
child, be he never so virtuous, is so desirable and lovely
to a father, as the having our portion in those good things,
and to depart and be with Christ1. ' Phil.
No doubt Hell, and that punishment, is a thing not to be '
borne. Yet though one suppose ten thousand hells, he will
utter nothing like what it will be to fail of that blessed glory,
to be hated of Christ, to hear / know you not 2, to be accused l?1^'
for not feeding Him when we saw Him an hungered 3. 3 ibid.
Yea, better surely to endure a thousand thunderbolts, than "' 2"
to see that Face of Mildness turning away from us, and that
Eye of Peace not enduring to look upon us. For if He,
while I was an enemy, and hating Him, and turning from
Him, did in such wise follow after me, as not to spare even
Himself, but to give Himself up unto death : when after all
this I do not vouchsafe to Him so much as a loaf in His
hunger, with what kind of eyes shall I ever again behold
Him ?
But mark even here His gentleness ; in that He doth not
at all speak of His benefits, nor say, " Thou hast despised
Him that hath done thee so much good :" neither doth He
say, " Me, who brought thee from that which is not into being,
Who breathed into thee a soul, and set thee over all things
on earth, Who for thy sake made earth, and heaven, and sea,
and air, and all things that are, Who had been dishonoured
by thee, yea accounted of less honour than the devil, and did
not even so withdraw Himself, but had innumerable thoughts
for thee after it all ; Who chose to become a slave, Who
was beaten with rods and spit upon, Who was slain, Who
died the most shameful death, Who also on high makes

360 Divine Forbearance even in the Last Judgment.
Homil. intercession for thee, Who freely gives thee His Spirit, Who
^ai.' vouchsafes to thee a kingdom, Who makes thee such promises,
Whose will it is to be unto thee Head, and Bridegroom, and
Garment, and House, and Root, and Meat, and Drink, and
Shepherd, and King, and Who hath taken thee to be brother,
and heir, and joint-heir with Himself; Who hath brought
thee out of darkness into the dominion of light." These
things, I say, and more than these He might speak of, but
He mentions none of these ; but what? only the sin itself.
Even here He shews His love, and indicates the yearning
which He hath toward thee: not saying, " Depart into the
fire prepared for you," but prepared for the devil. And
before He tells them what wrongs they had done, and neither
so doth He endure to mention all, but a few. And before
these He calls the other sort, those who have done well, to
signify from this too that He is blaming them justly.
What amount of punishment, then, is so grievous as
these words? For if any one seeing but a man who was his
benefactor an hungered, would not neglect him; or if he
should neglect him, being upbraided with it, would choose
rather to sink into the earth than to hear of it in the presence
of two or three friends; what will be our feelings, on hearing
these words in the presence of the whole world ; such as He
would not say even then, were He not earnestly accounting
for His own doings ? For that not to upbraid did He bring
these things forward, but in self-defence, and for the sake of
shewing, that not without ground nor at random was He say
ing, depart from me; this is evident from His unspeakable
benefits. For if He had been minded to upbraid, He would
have brought forwards all these, but now He mentions only
what treatment He had received.
[10.] Let us therefore, beloved, fear the hearing these
words. Life is not a plaything : or rather our present life is a
plaything, but the things to come are not such ; or perchance
our life is not a plaything only, but even worse than this.
For it ends not in laughter, but rather brings exceeding da
mage on them who are not minded to order their own ways
strictly. For what, I pray thee, is the difference between
children who are playing at building houses, and us when
wc are building our fine houses? what again between them

Worldly Pursuits are like Children's Games. 361
making out their dinners, and us in our delicate fare ? None, Matt.
but just that we do it at the risk of being punished. And ifVI1-20-
we do not yet quite perceive the poverty of what is going
on, no wonder, for we are not yet become men ; but when
we are become so, we shall know that all these things are
childish. For so those other things too, as we grow to manhood, we
laugh to scorn ; but when we are children, we account them
to be worth anxiety; and while we are gathering together
potsherds and mire, we think no less of ourselves than they
who are erecting their great circuits of walls. Nevertheless
they straightway perish and fall down, and not even when
standing can they be of any use to us, as indeed neither can
those fine houses. For the citizen of Heaven they cannot re
ceive, neither can he bear to abide in them, who hath his coun
try above ; but as we throw down these with our feet, so he too
those by his high spirit. And as we laugh at the children,
weeping at that overthrow, even so these also, when we are
bewailing it all, do not laugh only, but weep also: because
both their bowels are compassionate, and great is the mischief
thence arising.
Let us therefore become men. How long are we to crawl
on the earth, priding ourselves on stones and stocks ? How
long are we to play ? And would we played only ! But now
we even betray our own salvation ; and as children when they
neglect their learning, and practise themselves in these things
at their leisure, suffer very severe blows; even so we too, spend
ing all our diligence herein, and having then our spiritual les
sons required of us in our works, and not being able to produce
them, shall have to pay the utmost penalty. And there is
none to deliver us ; though he be father, brother, what you
will. But while these things shall all pass away, the
torment ensuing upon them remains immortal and un
ceasing ; which sort of thing indeed takes place with respect
to the children as well, their father destroying their childish
toys altogether for their idleness, and causing them to weep
incessantly. [11. J And to convince thee that these things are such, let us
bring before us wealth, that which more than any thing seems
to be worthy of our pains, and let us set against it a virtue

362 Comparison of Riches and Charity:
Homil. of the soul, (which soever thou wilt,) and then shalt thou see
XXj"'most clearly the vileness thereof. Let us, I say, suppose
there are two men, (and I do not now speak of injuri-
ousness, but as yet of honest wealth ;) and of these two, let
the one get together money, and sail on the sea, and till
the land, and find many other ways of merchandise ; (although
I know not quite, whether, so doing, he can make honest
gains;) nevertheless let it be so, and let it be granted that
his gains are gotten with honesty; that he buys fields
and slaves, and all such things, and suppose no injustice
connected therewith. But let the other one, possessing as
much, sell fields, sell houses, and vessels of gold and silver,
and give to the poor ; let him supply the necessitous, heal
the sick, free such as are in straits, some let him deliver
from bonds, others let him release that are in mines, these let
him bring back from the noose, those, who are captives, let
him rescue from their punishment. Of whose side then would
you be ? And we have not as yet spoken of the future,
but as yet of what is here. Of whose part then would ye
be ? his that is gathering gold, or his that is doing away
with calamities ? with him that is purchasing fields, or him
who is making himself a harbour of refuge for the human
race ? him that is clothed with much gold, or him that is
crowned with innumerable blessings ? Is not the one like
some angel come down from Heaven for the amendment of
the rest of mankind ; but the other not so much as like a
man, but like some little child that is gathering all together
vainly and at random ?
But if to get money honestly be thus absurd, and of ex
treme madness; when not even the honesty is there, how can
such a man choose but be more wretched than any? I say, if
the absurdity be so great; when Hell is added thereto, and
the loss of the Kingdom, how great waitings are due to him,
both living and dead ?
[12.] Or wilt thou that we take in hand some other part also
of virtue ? Let us then introduce again another man, who is in
power, commanding all, invested with great dignity, having
a gorgeous herald, and girdle, and lictors, and a large com
pany of attendants. Doth not this seem great, and meet to
be called. happy? Well then, against this man again let us

of Honour and Meekness. 3tJ;j
set another, him that is patient of injuries, and meek, and Matt.
lowly, and long suffering; and let this last be despitefully YiH£:
used, be beaten, and let him bear it quietly, and bless them
that are doing such things.
Now which is the one to be admired, I pray thee ? he that
is puffed up, and inflamed, or he that is self-subdued? Is
not the one again like the Powers above, that are so free from
passion, but the other like a blown bladder, or a man who
hath the dropsy, and a great inflammation ? The one like a
spiritual physician, the other, a ridiculous child that is puffing
out his cheeks ?
For why dost thou pride thyself, 0 man ? Because thou
art borne on high in a chariot? Because a yoke of mules is
drawing thee ? And what is this ? Why, this one may see
befalling mere logs of wood and stones. Is it that thou
art clothed with beautiful garments ? But look at him that
is clad with virtue for garments, and thou wilt see thyself to
be like withering hay, but him like a tree that bears marvel
lous fruit, and affords much delight to the beholders. For
thou art bearing about food for worms and moths, who, if they
should set upon thee, will quickly strip thee bare of this adorn
ing, (for truly garments and gold and silver, are the one, the
spinning of worms ; the other earth and dust, and again be
come earth and nothing more :) but he that is clothed with
virtue hath such raiment, as not only worms cannot hurt, but
not even Death itself. And very naturally; for these virtues
of the soul have not their origin from the earth, but are a
fruit of the Spirit ; wherefore neither are they subject to the
mouths of worms. Nay, for these garments are woven in
Heaven, where is neither moth, nor worm, nor any other such
thing. Which then is better, tell me ? To be rich, or to be poor ?
To be in power, or in dishonour? In luxury, or in hunger ? It
is quite clear ; to be in honour, and enjoyment, and wealth.
Therefore, if thou wouldest have the things and not the names,
leave the earth and what is here, and find thee a place to anchor
in Heaven: for what is here is a shadow, but all things
there are immovable, stedfast, and beyond any assault.
Let us therefore choose them with all diligent care, that
we may be delivered from the turmoil of the things here,

364 The Doxology.
Homil. and having sailed into that calm harbour, may be found
12. 'with our lading abundant, and with that unspeakable wealth
of almsgiving; unto which God grant we may all attain, by
the grace and love towards man of our Lord Jesus Christ, to
Whom be the glory and the might, world without end.
Amen.

Doctrine without Practice censured. 365

HOMILY XXIV.

Matt. vii. 21.
Not every one that saith unto me, Lord, Lord, shall enter
into the kingdom of Heaven, but he that doeth the will
qf My Father which is in Heaven.
Wheeefoee said He not, " But he that doeth My will?" Matt.
Because for the time it was a great gain for them to receive ViI22-
even this first; yea it was very great, considering their weak
ness. And moreover He intimated the one also by the
other. And withal this may be mentioned, that in fact there
is no other will of the Son besides that of the Father.
And here He seems to me to be censuring the Jews
chiefly, laying as they did the whole stress upon the doc
trines, and taking no care of practice. For which Paul also
blames them, saying, 'Behold thou art called a Jew, anrfiRom.2,
restest in the Law, and makest thy boast of God, and1^-18,
knowest His will : but thou art nothing advantaged thereby,
so long as the manifestation by life and by works is not
there. But He Himself staid not at this, but said also what was
much more: that is,
Many will say to Me in that day, Lord, Lord, have we v. 22.
not prophesied in Thy name? For "not only," saith He,
"is he that hath faith, if his life be neglected, cast out of
Heaven, but though, besides his faith, he have wrought many
signs,yet ifhe have done nothing good, even this man is equally
shut out from that sacred porch." For many will say unto
Me in that day, Lord, Lord, have ice not prophesied in Thy
name ? Seest thou how He secretly brings in Himself also

366 Some, after real Miracles, rejected.
Homil. here and afterwards, having now finished His whole exhort-
XX2V'ation? how He implies Himself to be judge? For that
punishment awaits such as sin, He hath signified in what
precedes; and now Who it is That punishes, He here proceeds
to unfold.
And He said not openly, I am He, but, Many will say
unto Me; making out again the same thing. Since were He
not the judge, how could He have told them,
». 23. And then will I profess unto them, depart from Me, I
never knew you?
" Not only in the time of the judgment, but not even then,
when ye were working miracles," saith He. Therefore He
1 Luke said also to His disciples, r Rejoice not, that the devils are
10, 20. sui,ject unto you, but because your names are written in
Heaven. And every where He bids us practise great care
of our way of life. For it is not possible for one living
rightly, and freed from all the passions, ever to be over
looked ; but though he chance to be in error, God will
quickly draw him over to the truth.
But there are some who say, " they made this assertion
falsely;" aud this is their account why such men are not
saved. Nay then it follows that His conclusion is the contrary
of what He intends. For surely His intention is to make out
that faith is of no avail without works. Then, enhancing it, He
added miracles also, declaring that not only faith, but the ex
hibiting even of miracles, avails nothing for him who works such
wonders without virtue. Now if they had not wrought them,
how could this point have been made out here ? And besides,
they would not have dared, when the judgment was come,
to say these things to His face : and the very reply too, and
their speaking in the way of question, implies their having
wrought them : I mean, that they, having seen the end
contrary to their expectation, and after they had been here
admired among all for their miracles, beholding themselves
there with nothing but punishment awaiting them ; — as
amazed and marvelling they say, Lord, have we not pro
phesied in thy name ? how then dost thou turn from us now ?
What means this strange and unlooked-for end ?"
[2.] But though they marvel, because they are punished after
working such miracles, yet do not thou marvel. For all the

Miraculous Gifts without Holiness. 367
grace was of the free gift of Him that gave it, but they con- Matt.
tributed nothing on their part; wherefore also they are justly — '¦ — '
punished, as having been ungrateful and without feeling
towards Him that had so honoured them, as to bestow His
grace upon them though unworthy.
" What then," saith one, " did they perform such things
while working iniquity?" Some indeed say that it was not
at the time when they did these miracles that they also com
mitted iniquity, but that they changed afterwards, and wrought
their iniquity. But if this be so, a second time the point
at which He is labouring fails to be established. For what
He took pains to point out is this; that neither faith nor
miracles avail where practice is not: to which effect Paul
also said, Though I have faith, so that I could remove
mountains, and understand all mysteries, and all knowledge,
and have not charity, I am nothing1. "Who then are these • i Cor.
men ?" you ask. Many of them that believed received gifts '
such as He that was casting out devils2, and was not with 2 Mark
Him; such as Judas; for even he too, wicked as he was,9!?8-
' Luke
had a gift. And in the Old Testament also this may be 9, 49.
found, in that Grace hath oftentimes wrought upon unworthy
persons, that it might do good to others. That is, since all
men were not meet for all things, but some were of a pure
life, not having so great faith, and others just the contrary ;
by these sayings, while He urges the one to shew forth
much faith, the others too He was summoning by this His
unspeakable Gift to become better men. Wherefore also
with great abundance did He bestow that grace. For we
wrought, it is said, many mighty works. But then will I
profess unto them, I knew you not. For " now indeed they
suppose they are my friends; but then shall they know,
that not as to friends did I give to them."
And why marvel if He hath bestowed gifts on men that have
believed on Him, though without life suitable to their faith,
when even on those who have fallen from both these, He is
unquestionably found working? For so Balaam was an alien
both from faith and from a truly good life ; nevertheless Grace
wrought on him for the service3 of other men. And Pharaoh 3 „;„„,,,.
too was of the same sort : yet for all that even to him He f'""-
signified the things to come. And Nebuchadnezzar was very

368 Our Lord's Repetition of the Need of Practice.
Homil. full of iniquity; yet to him again He revealed what was to
XX37' follow after many generations'. And again to the son of this
'LwT.last, though surpassing his father in iniquity, He signified
the things to come, ordering a marvellous and great dispens-
2Dan.5.ation2- Accordingly because then also the beginnings of the
Gospel were taking place, and it was requisite that the
manifestation of its power should be abundant, many even of
the unworthy used to receive gifts. Howbeit, from those
miracles no gain accrued to them ; rather they are the more
punished. Wherefore unto them did He utter even that
fearful saying, / never knew you : there being many for
whom His hatred begins already even here ; whom He turns
away from, even before the judgment.
Let us fear therefore, beloved ; and let us take great heed
to our life, neither let us account ourselves worse off, in that we
do not work miracles now. For that will never be any advan
tage to us, as neither any disadvantage in our not working
them, if we take heed to all virtue. Because for the miracles
we ourselves are debtors, but for our life and our doings
we have God our debtor.
[3.] Having now, you see, finished all, having discoursed
accurately of all virtue, and pointed out the pretenders to it,
of divers kinds, both such as for display fast and make
prayers, and such as come in the sheep's hide ; and them too
that spoil it, whom He also called swine and dogs: He
proceeds to signify how great is the profit of virtue even
here, and how great the mischief of wickedness, by saying,
v. 24. Whosoever therefore heareth these sayings of Mine, and
doeth them, shall be likened unto a wise man.
As thus : What they shall suffer who do not, (although thev
work miracles,) ye have heard ; but ye should know also
what such as obey all these sayings shall enjoy; not in the
world to come only, but even here. For whosoever, saith
He, heareth these sayings of mine, and doeth them, shall
be likened to a wise man.
Seest thou how He varies His discourse; at one time
saying, Not every one that saith unto Me, Lord, Lord, and
revealing Himself; at another time, He that doeth the will
of My Father; and again, bringing in Himself as Judge,
For many will say to Me in that day, Lord, Lord, have we

Sanctions of Christ's Law even in this Life. 369
notprophesiedm TJiyname,andIwillsay,Iknowyounot. And Matt.
here again He indicates Himself to have the power overall, this VII,a6,
being why He said, Whosoever heareth these sayings of Mine.
Thus whereas all His discourse had been touching the
future; of a kingdom, and an unspeakable reward and
consolation, and the like ; His will is, out of things here also
to give them their fruits, and to signify how great is the
strength of virtue even in the present life. What then is this
her strength ? To live in safety, to be easily subdued by no
terror, to stand superior to all that despitefully use us. To
this what can be equal? For this, not even he that wears the
diadem can provide for himself, but that man who follows after
virtue. For he alone is possessed of itin full abundance : in the
ebb and flow of the things present he enjoys a great calm. The
truly marvellous thing being this, that not in fair weather, but
when the storm is vehement, and the turmoil great, and the
temptations continual, he cannot be shaken ever so little.
For the rain descended, saith He, the floods came, the v- 25-
winds blew, and beat upon that house, and it fell not, for it was
founded upon the rock.
By rain here, and floods, and winds, He is expressing
metaphorically the calamities and afflictions that befal men ;
such as false accusations, plots, bereavements, deaths, loss of
friends, vexations from strangers, all the ills in our life that
any one could mention. " But to none of these," saith He,
" doth such a soul give way; and the cause is, it is founded
on the rock." He calls the stedfastness of His doctrine a
rock ; because in truth His commands are stronger than any
rock, setting one above all the waves of human affairs. For
he who keeps these things strictly, will not have the advan
tage of men only when they are vexing him, but even of the
very devils plotting against him. And that it is not vain
boasting so to speak, Job is our witness, who received all the
assaults of the Devil, and stood unmoveable; and the Apostles
too are our witnesses, for that when the waves of the whole
world were beating against them, when both nations and
princes, both their own people and strangers, both the evil
spirits, and the Devil, and every engine was set in motion,
they stood firmer than a rock, and dispersed it all.
And now, what can be happier than this kind of life ?
2b

370 Virtue profiled even by her Enemies.
Homil. For this, not wealth, not strength of body, not glory, not power,
3; 4- 'nor ought else will be able to secure, but only the possession
of virtue. For there is not, nay there is not another life we
may find free from all evils, but this alone. And ye are
witnesses, who know the plots in king's courts, the turmoils
and the troubles in the houses of the rich. But there was not
among the Apostles any such thing.
What then ? Did no such thing befal them ? Did they suffer
no evil at any man's hand? Nay, the marvel is this above all
things, that they were indeed the object of many plots, and
many storms burst upon them, but their soul was not overset
by them, nor thrown into despair, but with naked bodies
they wrestled, prevailed, and triumphed.
Thou then likewise, if thou be willing to perform these
things exactly, shalt laugh all ills to scorn. Yea, for if thou
be but strengthened with such philosophy as is in these admo
nitions, nothing shall be able to hurt thee. Since in what is
he to harm thee, who is minded to lay plots ? Will he take
away thy money? Well, but before their threatening thou
wast commanded to despise it, and to abstain from it so
exceedingly, as not so much as even to ask any such thing
of thy Lord. But doth he cast thee into prison ? Why,
before thy prison, thou wast enjoined so to live, as to be
crucified even to all the world. But doth he speak evil?
Nay, from this pain also Christ hath delivered thee, by
promising thee without toil a great reward for the endurance
of evil, and making thee so clear from the anger and vexation
hence arising, as even to command thee to pray for them.
But doth he banish thee and involve thee in innumerable iUs?
Well, he is making thy crown more glorious for thee. But
doth he destroy and murder thee ? Even hereby he profits thee
very greatly, procuring for thee the rewards of the martyrs,
and conducting thee more quickly into the untroubled
haven, and affording thee matter for a more abundant recom
pence, and contriving for thee to make a gain of the universal
penalty'. Which thing indeed is- most marvellous of
all, that the plotters, so far from injuring at all, do rather
make the objects of their despite more approved. To this
• rh xum imh v^xyiianiutxi at quoted by Mr. Field, for this sense of
*x(xfxtudZm. " The universal pe- Vfxyftxniulxh.
nalty," i. e. Death. See Horn. 34. as

Our Lord's Parables in behalf of holy Obedience. 371
what can be comparable ? I mean, to the choice of such a Matt.
mode of life as this, and no other, is.  : — '
Thus whereas He had called the way strait and narrow;
to soothe our labours on this side also, He signifies the
security thereof to be great, and great the pleasure; even
as of the opposite course great is the unsoundness, and the
detriment. For as virtue even from things here was signi
fied by Him to have her rewards, so vice also her penalties.
For what I am ever saying, that I will say now also : that in
both ways He is every where bringing about the salvation of
His hearers, on the one hand by zeal for virtue, on the other by
hatred of vice. Thus, because there would be some to admire
what He said, while they yield no proof of it by their works,
He by anticipation awakens their fears, saying, Though tho
things spoken be good, hearing is not sufficient for security,
but there is need also of obedience in actions, and the whole
lies chiefly in this. And here He ends His discourse,
leaving the fear at its height in them.
For as with regard to virtue, not only from the things to
come did He urge them, (speaking of a kingdom, and of
heaven, and an unspeakable reward, and comfort, and the
unnumbered good things) : but also from the things present,
indicating the firm and immoveable quality of the Rock ; so
also with respect to wickedness, not from the expected things
only doth He excite their fears, (as from the tree that is cut
down, and the unquenchable fire, and the not entering into
the kingdom, and from His saying, I know you not:) but
also from the things present, the downfall, I mean, in what
is said of the house.
[4.] Wherefore also He made His argument more expres
sive, by trying its force1 in a parable; for it was not the> yu/iVi.
same thing to say, " The virtuous man shall be impregnable, ?>'
but the wicked easily subdued," as to suppose a rock, and
a house, and rivers, and rain, and wind, and the like.
And every one, saith He, that heareth these sayings o/V.26.
mine, and doeth them not, shall be likened to a foolish man,
which built his house upon the sand.
And well did He call this man foolish : for what can be
more senseless than one building a house on the sand, and
while he submits to the labour, depriving himself of the fruit
2b 2

372 The Persecuted happier than the Persecutors,
Homil. and refreshment, and instead thereof undergoing punishment ?
XXiv. pQr t^at tliey too^ who f0riow after wickedness, do labour, is
surely manifest to every one : since both the extortioner, and
the adulterer, and the false accuser, toil and weary themselves
much to bring their wickedness to effect ; but so far from
reaping any profit from these their labours, they rather
undergo great loss. For Paul too intimated this when he
said, He that soweth to his flesh, shall of his flesh reap
'Gal. 6, corruption1. To this man are they like also, who build on
the sand; as those that are given up to fornication, to
wantonness, to drunkenness, to anger, to all the other things.
Such an one was Ahab, but not such Elijah: (since when
we have put virtue and vice along side of one another, we
shall know more accurately the difference :) for the one
had built upon the rock, the other on the sand ; wherefore
though he were a king, he feared and trembled at the Prophet,
at him that had only his sheepskin. Such were the Jews,
but not the Apostles ; and so though they were few and in
bonds, they exhibited the stedfastness of the rock; but those,
many as they were, and in armour, the weakness of the sand.
"Acts por so they said, What shall we do to these men*? Seest
4, lo. thou those in perplexity, not who are in the hands of others,
and bound, but who are active in holding down and binding ?
And what can be more strange than this ? Hast thou hold
of the other, and art yet in utter perplexity ? Yes, and very
naturally. For inasmuch as they had built all on the sand,
therefore also were they weaker than all. For this cause
also they said again, What do ye, seeking to bring this man's
3 Acts blood upon us3 ? What saith he? Dost thou scourge, and art
thou in fear? entreatest thou despitefully, and art in dismay?
Dost thou judge, and yet tremble ? So feeble is wickedness.
But the Apostles not so, but how ? We cannot but speak
4 Acts the things which we have seen and heard* Seest thou a
' ' noble spirit? seest thou a rock laughing waves to scorn?
seest thou a house unshaken ? And what is yet more mar
vellous ; so far from turning cowards themselves at the plots
formed against them, they even took more courage, and cast
the others into greater anxiety. For so he that smites
adamant, is himself the one smitten; and he that kicks
against the pricks, is himself the one pricked, the one on

even here; by their own Confession. 373
whom the severe wounds fall : and he who is forming plots Matt.
against the virtuous, is himself the one in jeopardy. For VIT26,
wickedness becomes so much the weaker, the more it sets
itself in array against virtue. And as he who wraps up fire
in a garment, extinguishes not the flame, but consumes the
garment; so he that is doing despite to virtuous men, and
oppressing them, and binding them, makes them more glorious,
but destroys himself. For the more ills thou sufferest, living
righteously, the stronger art thou become ; since the more we
honour self-restraint, the less we need any thing; and the less
we need any thing, tlie stronger we grow, and the more above
all. Such a one was John ; wherefore him no man pained,
but he caused pain to Herod ; so he that had nothing pre
vailed against him that ruled; and he that wore a diadem,
and purple, and endless pomp, trembles, and is in fear of
him that is stripped of all, and not even when beheaded
could he without fear see his head. For that even
after his death he had the terror of him in full strength,
hear what He saith, T/iis is John, whom I slew'. Now 'Matt. 14 2
the expression, / slew, is that of one not exulting, but Luke 9
soothing his own terror, and persuading his troubled soul to 9-
call to mind, that he himself slew him. So great is the force
of virtue, that even after death it is more powerful than the
living. For this same cause again, when he was living, they
that possessed much wealth came unto him, and said, Wlial
shall we-do2? Is so much yours, and are ye minded to learn2 Luke
. 3 10.14.
the way of your prosperity from him that hath nothing ? the
rich from the poor ? the soldiers from him that hath not
even a house ?
Such an one was Elias too : wherefore also with the same
freedom did he discourse to the people. For as the former
said, Ye generation of vipers3 ; so this latter, How long will3 Matt.
ye halt upon both your hips * ? And the one said, Hast thoui{K\DgS
killed, and inherited5? the other, It is not lawful for thee to L8£x"
have thy brother Philip's wife*. siK.ings
Seest thou the rock? Seest thou the sand; how easily it lxx.
sinks down, how it yields to calamities? how it is overthrown,6 Mark
though it have the support of royalty, of number, of '
nobility? For them that pursue it, it makes more senseless
than all.

374 Present Burthen and Penalty of Sin.
Homil. And it doth not merely fall, but with great calamity: for
XX*V' great indeed, He saith, was the fall of it. The risk not be-
ing of trifles, but of the soul, of the loss of Heaven, and those
immortal blessings. Or rather even before that loss, no life
so wretched as he must live that follows after this ; dwelling
with continual despondencies, alarms, cares, anxieties; which
a certain wise man also was intimating when he said, Tlie
1 Prov. wicked fleeth, when no man is pursuing1. For such men
28' 1- tremble at their shadows, suspect their friends, their enemies,
their servants, such as know them, such as know them not ;
and before their punishment, suffer extreme punishment here.
And to declare all this, Christ said, And great was the fall
of it; shutting up these good commandments with that
suitable ending, and persuading even by the things present
the most unbelieving to flee from vice.
For although the argument from what is to come be vaster,
yet is this of more power to restrain the grosser sort, and to
withdraw them from wickedness. Wherefore also he ended
with it, that the profit thereof might make its abode in them.
Conscious therefore of all these things, both the present,
and the future, let us flee from vice, let us emulate virtue,
that we may not labour fruitlessly and at random, but may
both enjoy the security here, and partake of the glory there:
unto which God grant we may all attain, by the grace and
love towards man of our Lord Jesus Christ, to Whom be the
glory and the might for ever and ever. Amen.

Why the Multitudes followed our Lord. 375

HOMILY XXV.

Matt. vii. 28.
And it came to pass, when Jesus had ended these sayings,
the people were astonished at His doctrine.
Yet was it rather natural for them to grieve at the unplea- homil.
sanlness of His sayings, and to shudder at the loftiness of XXV.
His injunctions; but now so great was the power of the
Teacher, that many of them were even caught thereby, and
thrown into very great admiration, and persuaded by reason
of the sweetness of His sayings, not even when He ceased to
speak, to depart from Him at all afterwards. For neither
did the hearers depart, He having come down from the
mountain, but even then the whole auditory followed Him ;
so great a love for His sayings had He instilled into them.
But they were astonished most of all at His authority.
For not with reference to another, like the Prophet and
Moses, did He say what He said; but every where indicating
Himself to be the person that had the power of deciding.
For so, when setting forth His laws, He still kept adding,
But I say unto you. And in reminding them of that Day, He
declared Himself to be the Judge, both by the punishments,
and by the honours.
And yet it was likely that this too would disturb them.
For if, when they saw Him by His works shewing forth His
authority, the Scribes were for stoning and persecuting Him ;

376 How He alternates His Miracles with His Doctrine.
Homil. while there were words only to prove this, how was it other
XXV 1,2.

than likely for them to be offended? and especially when at
first setting out these things were said, and before He
had given proof of His own power? But however, they felt
nothing of this ; for when the heart and mind is candid, it is
easilv persuaded by the words of the truth. And this
is just why one sort, even when the miracles were proclaiming
His power, were offended; while the other on hearing mere
words were persuaded and followed Him. This, I would
Matt. 8, add, the Evangelist too is intimating, when he saith, great
multitudes followed Him, not any of the rulers, nor of the
Scribes, but as many as were free from vice, and had their
judgment uncorrupted. And throughout the whole Gospel
thou seest that such clave unto Him. For both while
He spake, they used to listen in silence, not making any in
trusion, nor breaking in upon the connexion of His sayings,
nor tempting Him, and desiring to find a handle like the
Pharisees; and after His exhortation they followed Him
again, marvelling.
But do thou mark, I pray thee, the Lord's consideration,
how He varies the mode of profiting His hearers, after
miracles entering on words, and again from the instruc
tion by His words passing to miracles. Thus, both before
they went up into the mountain, He healed many, pre
paring the way for His sayings; and after finishing that
long discourse to the people, He comes again to miracles,
confirming what had been said by what was done. And so,
because He was teaching as One having authority, lest His
so teaching should be thought boasting and arrogant, He
doth the very same in His works also, as having authority
to heal ; that they might no more be perplexed at seeing
Him teach in this way, when He was working His miracles
also in the same.
v. 2. [2.] For when He was come down from, the mountain, there
came a leper, saying, Lord, if Thou wilt, Thou canst make
me clean. Great was the understanding and the faith of
him who so drew near. For he did not interrupt the teaching,
nor break through the auditory, but awaited the proper time,
and approaches Him when He is come down. And not at
random, but with much earnestness, and at His knees, he

Our Lord's Divinity implied in the Cure of the Leper. 377
beseeches Him1, as another Evangelist saith, and with the Matt.
genuine faith and right opinion about him. For neither T™'
did he say, « If Thou request it of God," nor, « If Thou pray," i^dt
but, If Thou wilt, Thou canst make me clean. Nor did he 40- conf-
say, " Lord, cleanse me," but leaves all to Him, and makes 12!^ *'
His recovery depend on Him, and testifies that all the autho
rity is His.
" What then," saith one, « if the leper's opinion was
mistaken?" It were meet to do away with it, and to re
prove, and set it right. Did He then so do ? By no means ;
but quite on the contrary, He establishes and confirms what
had been said. For this cause, you see, neither did He say,
" Be thou cleansed," but, / will, be thou clean. ; that the
doctrine might no longer be a thing of the other's surmising,
but of His own approval.
But the Apostles not so: rather in what way? The
whole people being in amazement, they said, Why give
heed to us, as though by our own power or authority we
had made him to walk2 ? But the Lord, though He spake* Acts
oftentimes many things modestly, and beneath His own3'12,
glory, what saith He here, to establish the doctrine of them
that were amazed at Him for His authority ? / will, be thou
clean. Although in the many and great signs which He
wrought, He no where appears to have uttered this word.
Here however, to confirm the surmise both of all the people
and of the leper touching His authority, He purposely
added, Twill.
And it was not that He said this, but did it not;
but the work also followed immediately. Whereas, if he
had not spoken well, but the saying had been a blasphemy,
the work ought to have been interrupted. But now nature
herself gave way at His command, and that speedily, as was
meet, even more speedily than the Evangelist hath said. For
the word, immediately, falls far short of the quickness that
there was in the work.
But He did not merely say, / will, be thou clean, but He
also put forth His hand, and touched him ; a thing espe
cially worthy of enquiry. For wherefore, when cleansing him
by will and word, did He add also the touch of His hand?
It seems to me, for no other end, but that He might signify

378 Wliy our Lord touched the Leper.
Homil. by this also, that He is not subject to the Law, but is set over
2 3. ' it; and that to the clean, henceforth, nothing is unclean1. For
i Titus this cause, we see, Elisha did not so much as see Naaman,
]'15, but though he perceived that he was offended at his not
coming out and touching him, observing the strictness of the
Law, he abides at home, and sends him to Jordan to wash.
Whereas the Lord, to signify that He heals not as a servant,
but as absolute Master, doth also touch. For His Hand
became not unclean from the leprosy, but the leprous body
was rendered clean by His holy Hand.
Because, as we know, He came not to heal bodies only,
but also to lead the soul unto self-command. As therefore
He from that time forward no more forbad to eat with un-
washen hands, introducing that excellent law, which relates
to the indifference of meats ; just so in this case also, to
instruct us for the future, that the soul must be our care ; — that
leaving the outward purifications, we must wipe that clean, and
dread the leprosy thereof alone, which is sin, (for to be a
leper is no hindrance to virtue :) — He Himself first touches the
leper, and no man finds fault. For the tribunal was not cor
rupt, neither were the spectators under the power of envy.
Therefore, so far from blaming, they were on the contrary
astonished at the miracle, and yielded thereto : and both for
what He said, and for what He did, they adored his uncon
trollable power.
[3.] Having therefore healed his body, He bids him,
v. 4. Tell no man, but shew himself to the priests, and offer the
gift that Moses commanded,for a testimony unto them.
Now some say, that for this intent He bade him tell no
man, that they might practise no craft about the discerning of
his cure ; a very foolish suspicion on their part. For He
did not so cleanse as to leave the cleansing questionable, but
He bids him tell no man, teaching us to avoid boasting and
vain-glory. And yet He well knew that the other would not
obey, but would proclaim his Benefactor: nevertheless He
doth His own part.
" How then elsewhere doth He bid them tell of it?"
one may ask. Not as jostling with or opposing Himself, but
as teaching men to be grateful. For neither in that place
rflY did He %ive command to proclaim Himself, but to2 give

Why He bade shew himself to the Priest. 379
glory to God; by this leper training us to be clear of pride Matt.
and vain-glory, by the other to be thankful and grateful ; and YIlt-4-
instructing on every occasion to offer to the Lord the praise of
all things that befal us. That is, because men for the
most part remember God in sickness, but grow slacker after
recovery ; He bids them continually both in sickness and in
health to give heed to the Lord, in these words, give glory to
God. But wherefore did He command him also to shew himself
to the Priest, and to offer a gift ? To fulfil the Law here
again1. For neither did He in every instance set it aside, nor ' Lev.
in every instance keep it, but sometimes He did the one, 14'1-32-
sometimes the other ; by the one making way for the high rule2 tyx»«
of life that was to come, by the other checking for a while the <f"f
insolent speech of the Jews, and condescending to their
infirmity. And why marvel, if just at the beginning He
Himself did this, when even the very Apostles, after they were
commanded to depart unto the Gentiles, after the doors were
opened for their teaching throughout the world, and the Law
shut up, and the commandments made new, and all the
ancient things had ceased, are found sometimes observing the
Law, sometimes neglecting it ?
But what, it may be said, doth this saying, Shew thyself
to the Priest, contribute to the keeping of the Law ? No
little. Because it was an ancient law, that the leper when
cleansed should not entrust to himself the judgment of his
cleansing, but should shew himself to the Priest, and present
the demonstration thereof to his eyes, and by that sentence
be numbered amongst the clean. For if the Priest said not
" The leper is cleansed," he remained still with the unclean
without the camp. Wherefore he saith, Shew thyself to the^er.i.
Priest, and offer the gift that Moses commanded. He said
not, " which I command," but for a time remits him to the
Law, by every means stopping their mouths. Thus, lest they *
should say, He had seized upon the Priests' honour; though
He performed the work Himself, yet the approving it He
entrusted to them, and made them sit as judges of His own
miracles. " Why, I am so far," He saith, " from striving either
with Moses or with the Priests, that I guide the objects
of My favour to submit themselves unto them."

380 Truth to be testified where Obedience is despaired of,
Homil. But what is, for a testimony unto them ? For reproof, for
XXV- demonstration, for accusation, if they be unthankful. For
since they said, as a deceiver and impostor we persecute
Him, as an adversary of God, and a transgressor of the Law;
" Thou shalt bear me witness," saith He, " at that time, that
I am not a transgressor of the Law. Nay, for having healed
thee, I remit thee to the Law, and to the approval of the
Priests;" which was the act of one honouring the Law, and
admiring Moses, and not setting himself in opposition to the
ancient doctrines.
And if they were not in fact to be the better, hereby most
of all one may perceive His respect for the Law, that although
He foreknew they would reap no benefit, He fulfilled all His
part. For this very thing He did indeed foreknow, and
foretold it : not saying, " for their correction," neither, " for
their instruction," but, for a testimony unto them, that is,
for accusation, and for reproof, and for a witness that all
hath been done on My part ; and though I foreknew they
would continue incorrigible, not even so did I omit what
ought to be done ; only they continued keeping up to the
end their own wickedness.
This, we may observe, He saith elsewhere also; This
Gospel shall be preached in all the world for a testimony to
1 Matt, oil the nations, and then shall the end come1; to the
24' 14' nations, to them that obey not, to them that believe not.
Thus, lest any one should say, " And wherefore preach to all,
if all are not to believe ?" — it is that I may be found to have
done all My own part, and that no man may hereafter be
able to find fault, as though he had not heard. For the very
preaching shall bear witness against them, and they will not
be able hereafter to say, " We heard not ;" for the word of
8 Ps. 19, godliness hath gone out unto-the ends of the world2.
to ^T' ^4 •] Therefore bearing these things in mind, let us also fulfil
all our duties to our neighbours, and to God let us give
thanks continually. For it is too monstrous, enjoying as we
do His bounty in deed every day, not so much as in word to
acknowledge the favour; and this, though the acknowledg
ment again yield all its profit to us. Since He needs not, be
sure, any thing of ours : but we stand in need of all things
from Him. Thus thanksgiving itself adds nothing to Him,

Thanksgiving best taught in the Holy Communion. 381
but causes us to be nearer to Him. For if men's bounties, Matt.
when we call them to memory, do the more warm us with their vin-4-
proper love-charm; l much more when we are continually ¦ T$ ipix-
bringing to mind the noble acts of our Lord towards us,'w'
shall we be more diligent in regard of His commandments.
For this cause Paul also said, Be ye thankful2. For the 5 Col. 3,
best preservative of any benefit is the remembrance of the
benefit, and a continual thanksgiving.
For this cause even the awful Mysteries, so full of that
great salvation, which are celebrated at every communion, are
called a Sacrifice of Thanksgiving3, because they are the3,»*««'-
coramemoration of many benefits, and they signify the very
sum of God's care for us, and by all means they work upon
us to be thankful. For if His being born of a Virgin was a
great miracle, and the Evangelist said in amaze, now all this
was done; His being also slain, — what place shall we find for
that? tell me. 1 mean, if to be born is called all this; to be
crucified, aud to pour forth His blood, and to give Himself
to us for a spiritual Feast and Banquet, — what can that be
called? Let us therefore give Him thanks continually, and
let this precede both our words and our works.
But let us be thankful not for our own blessings alone, but
also for those of others; for in this way we shall be able both
to destroy our envy, and to rivet our charity, and make it
more genuine. Since it will not even be possible for thee to
go on envying them, in behalf of whom thou givest thanks to
the Lord.
Wherefore, as you know, the Priest also enjoins to give
thanks for the world, for the former things, for the things
that are now, for what hath been done to us before, for what
shall befal us hereafter, when That Sacrifice is set forth.
For this is the thing both to free us from earth, and to
remove us into heaven, and to make us Angels instead of
men. Because they too form a quire, and give thanks to
God for His good things bestowed on us, saying, * Glory ro<Luke
God in the highest, and on earth peace, good will towards '
men. " And what is this to us, that are not upon earth, nor
are men ?" " Nay, it is very much to us, for we have been
. taught so to love our fellow servants, as even to account their
blessings ours."

382 Our Lord's many Ways of keeping Himself in our Minds.
Homil. Wherefore Paul also, every where in his Epistles, gives
XX6y- thanks for God's gracious acts to the world.
Let us too therefore continually give thanks, for our own
blessings, and for those of others, alike for the small and for
the great. For though the gift be small, it is made great by
being God's gift, or rather, there is nothing small that cometh
from Him, not only because it is bestowed by Him, but also
in its very nature.
And to pass over all the rest, which exceed the sand in
' '}*'¦"- multitude ; what is equal to the Dispensation 1 that hath taken
place for our sake? In that, what was more precious to
Him than all, even His only-begotten Son, Him He gave
for us His enemies ; and not only gave, but after giving,
- tj««. did even set Him before us as Food 2 ; Himself doing all
Table, things that were for our good, both in giving Him, and in
making us thankful for all this. For because man is for the
most part unthankful, He doth Himself every where take in
hand and bring about what is for our good. And what He
did with respect to the Jews, by places, and times, and feasts,
reminding them of His benefits, that He did in this case also,
by the manner of the Sacrifice bringing us to a perpetual
remembrance of His bounty in these things.
No one hath so laboured that we should be approved, and
great, and in all things right-minded, as the God Who made
us. Wherefore both against our will He befriends us often,
and without our knowledge oftener than not. And if
thou marvel at what I have said, I point to this as having
occurred not to any ordinary person, but to the blessed
Paul. For even that blessed man, when in much danger
and affliction, often besought God, that the temptations might
depart from him : nevertheless God regarded not his request,
but his profit, and to signify this He said, My grace is suffi-
3 2 Cor. cientfor thee, for My strength is made perfect in weakness3 -
12' 9< So that before He hath told him the reason, He benefits
him against his will, and without his knowing it.
[5.] Now what great thing doth He ask, in requiring
us to be thankful in return for such tender care ? Let us
then obey, and every where keep up this. Since neither
were the Jews by any thing ruined so much, as by being
unthankful; those many stripes, one after another, were

Pride, the chief Spring of Unthankfulness. 383
brought upon them by nothing else than this ; or rather Matt.
even before those stripes this had ruined and corrupted their VI11,4:
soul. For the hope of the unthankful, saith one, is like the
winter's hoar frost1 ; it benumbs and deadens the soul, as' Wis-
that doth our bodies. aom 16>
29.
And this springs from pride, and from thinking one's self
worthy of something. But the contrite will acknowledge
grounds of thanksgiving to God, not for good things only,
but also for what seem to be adverse ; and how much soever
he may suffer, will count none of his sufferings undeserved.
Let us then also, the more we advance in virtue, so much
the more make ourselves contrite ; for indeed this, more than
any thing else, is virtue. Because, as-the sharper our sight
is, the more thoroughly do we learn how distant we are from
the sky ; so the more we advance in virtue, so much the more
are we instructed in the difference between God and us.
And this is no small part of true Wisdom2, to be able to 2 ]?'*¦""¦
. 0'XS
perceive our own desert. For he best knows himself, who
accounts himself to be nothing. Thus we see that both
David and Abraham, when they were come up to the highest
pitch of virtue, then best fulfilled this ; and would call them
selves, the one, earth and ashes3, the other, a worm* ; and 3 Gen.
all the saints too, like these, acknowledge their own wretched- * 1» 2£°
ness. So that he surely who is lifted up in boasting, is the 7-
very person to be most ignorant of himself. Wherefore also
in our common practice we are wont to say of the proud,
" he knows not himself," " he is ignorant of himself." And he
that knows not himself, whom will he know ? For as he that
knows himself will know all things, so he who knows not
this, neither will he know the rest.
Such an one was he that saith, / will exalt my throne
above the Heavens3. Being ignorant of himself, he wassis. 14,
ignorant of all else. But not so Paid ; he rather used to call 13- Jz-
himself one born out of due time6, and last ot the saints7, r„s rib
and did not account himself to be worthy so much as of the^x
title of the Apostles, after so many and so great deeds of'i Cor.
goodness. 7 Eph.
Him therefore let us emulate and follow. And we shall j^8 -^
follow him, if we rid ourselves of earth, and of things on r».n>,,
earth. For nothing makes a man to be so ignorant of him-j1,^

384 Pride, the Contrary of Self-knowledge.
Homil. self, as the being rivetted to worldly concerns : nor does any
5. ' thing again so much cause men to be rivetted to worldly
concerns, as ignorance of one's self: for these things depend
upon each other. I mean, that as he that is fond of outward
glory, and highly esteems the things present, if he strive for
ever, is not permitted to understand himself ; so he that over
looks these things will easily know himself; and having
come to the knowledge of himself, he will proceed in order
to all the other parts of virtue.
In order therefore that we may learn this good knowledge,
let us, disengaged from all the perishable things that kindle
in us so great flame, and made aware of their vileness, shew
forth all lowliness of mind, and self-restraint : that we may
attain unto blessings, both present and future : by the grace
and love towards man of our Lord Jesus Christ, with Whom
be glory, might, and honour, to the Father, together with the
Holy and Good Spirit, now and ever, and world without
end. Amen.

DEDICATED (BY PERMISSION)
TO HIS GRACE THE LORD ARCHBISHOP OF CANTERBURY.

A
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH,
WITH NOTICES OF THE RESPECTIVE FATHERS, AND BRIEF NOTES BY THE EDITORS,
WHERE REQUIRED, AND SUMMARIES OF CHAPTERS AND INDICES.

EDITED BY
The Rev. E. B. PUSEY, D.D.
Begins Professor of Hebrew, Canon of Christ Church, late Fellow of Oriel College.
The Rev. JOHN KEBLE, M.A.
Professor qf Poetry, late Fellow of Oriel College.
The Rev. J. H. NEWMAN, B.D.
Fellow qf Oriel College.
The Rev. C. MARRIOTT, M.A.
Fellow cf Oriel CoUege.

A Publication, answering to the above title, appeared to the Editors
calculated to answer many and important ends, and to supply considerable
wants, some peculiar to our own Church and times, others more general.
Their chief grounds for thinking it very desirable were such as the fol
lowing: —
1. The great intrinsic value of many of the works of the Fathers, which
are, at present, inaccessible, except to such as have large libraries, and are
familiar with the languages in which they are written ; and this the more,
since a mere general acquaintance with the language will not enable a
person to read with ease many of the Fathers. E. g. Knowledge of
Latin alone will not suffice to read Tertullian : and in cases less strong,
ecclesiastical language and peculiarity of style will often present consider
able difficulties at first.
2. The desirableness of bringing together select works of different
Fathers. Many who would wish to become acquainted with the Fathers,
know not where to begin ; and scarcely any have the means to procure any
great number of their works. Editions of the whole works of a Father,
(such as we for the most part have,) are obviously calculated for divines,
not for private individuals : they furnish more of the works of each Father
than most require, and their expense precludes the acquisition of others.
3. The increased demand for sacred reading. The Clergy of one period
are obviously unequal to meet demands so rapid, and those of our day have
additional hindrances, from the great increased amount of practical duties.
Where so much is to be produced, there is of necessity great danger that

2
much will not be so mature as, on these subjects, is especially to be desired.
Our occupations do not leave time for mature thought.
4. Every body of Christians has a peculiar character, which tends to
make them look upon the system of faith, committed to us, on a particular
side ; and so, if they carry it on by themselves, they insensibly contract its
limits and depth, and virtually lose a great deal of what they think that
they hold. While the system of the Church, as expressed by her Creeds
and Liturgy, remains the same, that of her members will gradually become
contracted and shallow, unless continually enlarged and refreshed. In
ancient times this tendency was remedied by the constant living intercourse
between the several branches of the Catholic Church, by the circulation of
the writings of the Fathers of the several Churches, and, in part, by the
present method — translation. We virtually acknowledge the necessity of
such accessions by our importations from Germany and America ; but the
circumstances of Germany render mere translation unadvisable, and most
of the American Theology proceeds from bodies who have altered the doc
trine of the Sacraments.
5. The peculiar advantages of the Fathers in resisting heretical errors,
in that they had to combat the errors in their original form, before men's
minds were familiarized with them, and so risked partaking of them; and
also in that they lived nearer to the Apostles.
6. The great comfort of being able to produce, out of Christian antiquity,
refutations of heresy, (such as the different shades of the Arian :) thereby
avoiding the necessity of discussing, ourselves, profane errors, which, on so
high mysteries, cannot be handled without pain, and rarely without injury
to our own minds.
7., The advantage which some of the Fathers (e. g. St. Chrysostom)
possessed as Commentators on the New Testament, from speaking its lan
guage. 8. The value of having an ocular testimony of the existence of Catholic
verity, and Catholic agreement; that truth is not merely what a man
troweth ; that the Church once was one, and spake one language ; and
that the present unhappy divisions are not necessary and unavoidable.
9. The circumstance that the Anglican branch of the Church Catholic
is founded upon Holy Scripture and the agreement of the Universal Church;
and that therefore the knowledge of Christian antiquity is necessary in
order to understand and maintain her doctrines, and especially her Creeds
and her Liturgy.
10. The importance, at the present crisis, of exhibiting the real practical
value of Catholic Antiquity, which is disparaged by Romanists in order to
make way for the later Councils, arid by others in behalf of modern and
private interpretations of Holy Scripture. The character of Catholic anti
quity, and of the scheme of salvation, as set forth therein, cannot be ap
preciated through the broken sentences of the Fathers, which men pick up
out of controversial divinity.
11. The great danger in which Romanists are of lapsing into secret infi
delity, not seeing how to escape from the palpable errors of their own
Church, without falling into the opposite errors of Ultra-Protestants. It
appeared an act of especial charity to point out to such of them as are dissa
tisfied with the state of their own Church, a body of ancient Catholic truth,
free from the errors, alike of modern Rome and of Ultra-Protestantism.
_ 12. Gratitude to Almighty God, who has raised up these great lights i
in the Church of Christ, and set them there for its benefit in all times

. EXTRACTS FROM THE PLAN OF THE WORK.
1. The subjects of the several treatises to be published shall mainly be. Doctrine,
Practice, Exposition of Holy Scripture, Refutation of Heresy, or History.
2. The treatises shall be published entire, so as to form a whole.
6. Each volume shall consist either of a work or works of a single Father, or of those
of several Fathers upon the same subject, or connected subjects, as in selections of
Homilies. 8. The Editors hold themselves responsible for the selection of the several treatises
to be translated, as also for the faithfulness of the translations.
11. The originals of the works translated shall be printed*. It would be well,
therefore, if Subscribers would specify, if they wish for the originals, either with or
without the translations.
12. It is understood that subscriptions continue, until it be intimated that they are
discontinued, and that they extend, under ordinary circumstances, to the end of each
year. 14. Not more than four volumes to appear in each year : the price to Subscribers not
to exceed 9s. for a closely printed 8vo of 400 pages; to the public it will be raised
one-fourth. When old Translations are revised, the price will be diminished.
IS. No volume can be subscribed for after it is published; but the Subscription Lift
remains open for the future volumes.
' The object of publishing the originals has been steadily kept in view, though delayed by
difficulties, inseparable from the commencement of such an undertaking, as well as by sorrowful
dispensations. Collations of foreign MSS. have now been in part obtained, in part are being
made, for S. Chrysostom's Homilies on S. Paul, on the Statues, S. Cyril of Jerusalem, Macarius,
Tertullian, S. Basil Hexaem. cjc.
RIV1NGTONS, LONDON: J. H. PARKER, OXFORD.

Works already published.
{BANAS1US, S  Select Treatises, Part 1. ~\
On the Nicene Definition, / .> r» t. », ^^..
Councils of Ariminom and >-Rev. J. H. Newman, B.D. Fellow of Oriel.
Selencia, and the First Ora- \
(tion against the Arians J
GIJST1NE' S  ^ori^nT' " Uh 'he La"D } 0ld T^nslatim and Text, revised by E.B.Pusey, D.2V
!TU1,S.0F JERUSALEM Catechetical Disconrses  Rev. R. W. Church, li.A . Fellmu qf Oriel-
PRMN, S  Treatises,  late Rev. C. Thornton, M.A. Christ Church.
a&YSOSTOM, S  Homilies ou S. Matthew, Part 1. Rev. Sir ¦ G. Prevost, M.A. Oriel.
\ „ 1 Rev. J- B. Morris, M.A. Fellow ofTLneter.
On the Epistle to the Romans, / Reu j_ Medley, M.A. Wadham.
1 Corinthians, Galauans, and \ Rev B K Cornish, MA. late Fellow of Exeter.
Ephesians, ^ Rev w^ j Qopeland, M.A. Fellow of Trinity.
Homilies on the Statues  Rtv. E. Budge.
1TULLIAN  Apologetic and Practical \ rc. c. Dodgson, M.A. late Student of Ch. Ch.
Treatises 3
In the Press.
\ (UMUS' S  ST Third'/ ^ "Fourth I Rev. J. H. Newman, B.D. Fellow of Oriel.
» f hSSSS? SSSS.15.^™. . "- M: ji^n, M.A. Fellow of Lincoln.
,f.YS0STOM,S  Homilies on St. Matthew .... ^evf^^-PrtfVOStil,MjA-"r^l-f ,„» ,„
*\ H„ .he Enistle to the Philippians Rev. TV. C. Cotton, M.A. Student of Ch. Ch.

«o: 'no ,

On the Epistle to the Philippians Rev. W. .c. cotton, m.A. zcuaem Of en. un.
y  Col.Thess. Rev. J. A. Ashworth, M.A. Fdlow qf Brasenose.
 .  Tim. Tit. Phil. Rev. J. Tweed, M.A. C.q.C. Camb.
«JT, S. THEOLO- 1 „„.„._,  Rev. R. F. Wilson, M.A. Oriel.

Preparing for Publication.
AMBROSE.*  OnthePsalms  «ev. R. Coffin, B. A. Student of Ch. Ch,
On St. Luke 
Doctrinal Treatises 
Epistles 
ATHAN AS1US, S  Tracts on Ihe Incarnation and J Ra) c Daman, M.A. Fellow of Oriel.
Holy Spirit. S
AUG USTIN E S . Anti-Pelasian Tracts  Rev . F- Oakeley, M.A. Fellow of Balliol.
A JTINE,  in -DoS?Tracti '. . • .... Rev. F. W.gJer, M.A. ^l^ofUmverity.
¦ SRev. V. A. Heurtley, M.A. Fellow of L. t. (..
Homilies onSt.John'sGospel ^Jolm G_ slieppard,B./l. Scholar of Wadham.
 — First? i
Epistle . . 5 ¦
Practical Treanses"8""!'.8 . " '.'.Bee. C. L. CornM.M.A. Fellow qf Exeter.
Homilies on the New ( Rev jj. G. Macmullen,M.A. Fellow of C. C.C.
Testament  1 _^ . . , ^ . .
Epistles  Rev . H. W. Wilberforce, M.A. Oriel.
City of God  Old Translation revised.
BASIL, S. THE GREAT ...Letters, Treatises, and K°-\Rev, Is.Wmiums,M.A. Fellow of Trinity. ,,
mines ) I
CHRYSOSTOM, S  Homilies on St. John  Rev. J. Nelson, M.A. St. John's.
 the Acts  I
 1 Corinthians  Kev. J. A. Ashworth, M.A. Fellow qf Brasen-nose.
 the Hebrews.  Rev. T. Keble, M.A. late Fellow of C.C. C.
Select Homilies  Rev. C. B. Pearson, M.A. Oriel. T ..... .
On the Priesthood  The late Bp. Jebb.finuhed by Rev. J.Jebb, M.A. ,
Epistles  Rev. E. Churton, M.A. Christ Church.
CLEMENT, S. OF ALEX- I Padairoeus.
ANURIA  1
CYPR1AN,S  Epistles  Rev. B. Carey, M.A. Worcester College.
CYRIL, S. OF ALEXAN-? A in8tl}eIlorill8  Rev. J. H. Newman, B.D.
DRIA  i b
EPHRAEM SYRUS, S. Homilies  Ren. J. B. Morris, M.A. Fellow qfExeter.
EUSEBIUS  Ecclesiastical History  Rev. E. A. Dayman, HI. A., late Fellowlof Exeter. '
GREGORY, S. OF NYSSA.. Sermons and Commentaries.. Rev. C. Seager, M.A. late Scholar qf Worcester, i

GREGORY, S. THE GREAT JSfoSTa

Pastorale 
Moralla .

HILARY, S  On the Trinity  Rev. A. Short, M.A. late Student of Christ Chart,
 Psalms. G. G. Hayter, B.A. Scholar of Oriel.
On St. Matthew.
IRENJEUS.S  Against Heresy  Rev. J. Keble, M.A. '
JEROME, S  Epistles  Rev. J. Mozley, M.A. Fellow qf Magdalen. i
JLTSTIN.M  Works  Pen, Archdeacon Manning, M.A. late Fellow of A.
LEO, S. THE GREAT  Sermons and Epistles  Rev. J. H.Newman, B.D.
MACAR1US S Works i f^[d Translation revised by Rev. C. Marriott, M.A
'    { Fellow qf Oriel
OPTATUS.S  On the Donatist Schism  Rev. F. W. Faber, M.A. Fellow of University. \
ORIGEN  Against Celsus  Rev. T. Motley, M.A. late Fellow qf Oriel.
TEKTULLIAN  WorkB  Rev. C. Dodgson, M.A. late Student qf Ch. Cli. •
THEODORET, &c  Ecclesiastical History  Rev. C. Marriott, M.A. Fellow qf Oriel.
c3 Drue's'.. .H::?:ir:}^- *• *•«. *"• ««-» ****
MISCELLANIES  St. Clement of Alex. "Qnia-j
(lives aalvetur ?"
Diognetum; Tracts (
polynia
S. Basil and S.^Ambrose, Ilex--}
acmeron, S Grse. Nyss, del ,
Horn. Opificio. Nemesiusandv Rev. E. Marshall, M.A. late Fellow of C.C.C.
Meletius de Nat. Horn. Thee [ XV. A. GreenhilL M.D. Trvn. Coll, t
doret de Providentia. Lactan-\
tius de Opif. Dei. J {
*#* This list was never meant to be final, and it has been, from time to time, enlarged. It y
then save waste of labour, if persons contemplating the translation of works, not set down, v
enquire of the Editors, whether they are included in the plan.

"Qnia-j
Ep. ad L
* of Hip j

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•Aberdeen Diocesan Library Acland, Henry, Esq. All Souls Coll.
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Adams, W. Esq. Merton Coll.
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Leicester
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St. Barnabas, Kensington, London
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Beckwith, H. W. Esq. Univ. Coll.
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don, Surrey
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Stroud
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Cambridge
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Combe and Crossley, Leicester
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Lancashire
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Oxon. (Tr. of S. Chrys.)
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tCopleston, Rev. W. J. Oriel College,
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Crewe, Lord, Trustees of,
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Cripps, J. M. jun. Esq. Novington, near
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Crofton, Morgan, jun. Esq. Boyle,
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Curry, Mr. W. Bookseller, Dublin

Dalgairns, J. D Esu. Exeter Coll.
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Danby, T. B. Esq. Kendal
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drew, Wilts
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Street, London
Darling, Rev. Thomas St. John's Coll.
Cambridge
Darwall, Rev. L. Criggion, near Shrews
bury
*Dasent, G. W. Esq. Magdalen Hall
Davies,Mr.John,Bookseller,ShrewsburyDavies, Rev. E. Leominster
Davies, Rev. J. Abbenhall, Gloucester
shire
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Davison, Mrs. College Green, Worcester
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quay, Devon
Dawson, Rev. G. Exeter Coll.
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Dawson, Rev. I. Massey, Abinger
Rectory, near Dorking
Dawson, Rev. W. A. Christ's Coll.
Cambridge
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Dealtry, Rev. Dr. Clapham
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Dene, Rev. Arthur, Exeter
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Deedes, Rev. Gordon
Delafosse, Mrs. Addiscombe
Demain, Rev. Henry, Hertford
Demainbray, Rev. F. Barcheston, near
Shipton-on-Stour
Demerara Clerical Library
Denny, Rev. A. Mauritius
Denton, Rev. Henry, Dunton Bassett,
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De Tessier, A. P. Esq. C. C. C.
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De Vere, Aubrey, Esq.
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Dickinson, Harvey, Esq.Nutfield, Surrey
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*Dimsdale,Charles,Esq.Essendon Place,
Herts.
Diogwall, Charles, Esq.
Dixon, Rev. I. I. Abram, Manchester
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Dixon, Rev. Robert, King Wm. Coll.
Isle of Man
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Douglas, Edward, Esq. Ch. Ch.
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Guildford
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Duffield, Rev. R. Frating, near
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0

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tDukes, R. M. Esq. Lincoln Coll.
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Dunraven, Earl of,
•Dunster, Rev. Mr. Tottenham
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Dyer, Rev. J. H. Waltham, Essex
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Cradley, Herefordshire
Dymock, Rev. J. Rector of Roughton
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champ, Ilminster
Dyne, Rev. J. B. High gate
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East, E. Esq. Magdalen Hall
Eaton and Sons, Booksellers, Worcester
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bridge
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Edinburgh, University of
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•Edwards, Rev. A. Magd. Coll.
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Eley, Rev. H. Aldham, Essex
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tEUiott, C. J. Esq. St. John's Coll.
Ellis, Mr. Kitson
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Elphin, Ven. Archdeacon of, Ardcarnes
Boyle, Ireland

•Elrington, Rev. Dr. Regius Professor
of Divinity, Dublin
Emmanuel College Library, Cambridge
•Erskine, Hon. and Rev. H. D. Swith
land, Leicestershire
Estcourt, T. G. Bucknall, Esq. M.P.
Estcourt, Gloucestershire
Estcourt, Rev. E. W. Long Newnton,
Wilts
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Cheltenham
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Regis
Etough, Rev. Dr. Claydon, Ipswich
•Evans, Herbert N. M.D. Hampstead
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Evans, Rev. W. Burlton Court
•Evans, Rev. T. S. Brompton
•Evans, Rev. A. B. D.D. Market Bos-
worth, Leicestershire
Exeter, Very Rev. The Dean of
Ewing, Rev. W, Lincoln Coll.
Eyre, Rev. H. S. Bryanstone Square

•Faber, Rev. F. W. University Coll.
Falcon, Rev. Wm. Buxted, Sussex
Fallow, Rev. T. M.
•Farebrother, Rev. Thomas, Brampton,
Market Harborough
Farnworth, Mr.
•Farrer, James William, Esq.
Faulkner, Mr. Bookseller, Doncaster
Fawcett, Rev. Jas. Leeds
Fawkes, Mrs. the Terrace, Putney
Fearon, Rev. D. R.
Fenwick, Rev. M. J. Donegal
Felix, Rev. Peter
Fellowes, Rev. C. Shottesham, Norfolk
Fellows, Mrs. Money Hill House,
Rickmansworth, Hertfordshire
•Fessey, Rev. G. F. Tardebigg, Worces
tershire
Few, Robert, Esq.
Fielding, Rev. H. Manchester
Finch, Miss C.

SUBSCRIBERS.

f)

Fisher, Rev. A. Bridport
Fisher, Rev. W. A. Hilmore, Cork
Fitzgerald, Rev. A. Carlow
Fitzgerald, C. R. Esq.
Fitzherbert, Rev. Alleyne, Ashbourn,
Derbyshire
Fitzroy, Rev.August. Fakenham, Suffolk
Fleming, J. Esq. St. John's Coll. Camb.
Fletcher, Rev. C. Southwell
Fletcher, Sir Henry, Bart. Ashley Park,
Walton on Thames
Floyer, Rev.T. B. Oldershaw, Lichfield
Forbes Castle, the Hon. the Master of,
Forbes
Ford, Rev. J. Exeter
Ford, Wm. Esq.
•Ford, Mr. Bookseller, Islington
Forester, Hon. and Rev. Orlando,
Brazeley, Shiffnoll
•Formby, Rev. R. Brasenose Coll.
Forster, Rev. H. B. Stratton, Cirencester
•Forsyth, Dr. Aberdeen
Fortescue, Rev. R. H. Revelstock, Devon
Foskett, Rev. T. M. Enfield, Middlesex
Foulkes, Rev. H. P. Balliol Coll.
Fowler, Rev. H. Liskeard, Cornwall
Fox, Rev. Charles, Bridport
Fox, Mr.
Fraser, Rev. Robert, Lyminge, Hythe
Freeman, Rev. H. Peterboro'
Freith, F. H. Esq. Univ. Coll. Durham
Froude.Ven.R.H.Archdeacon ofTotness
•Froude, Wm. Esq. Bristol
Fryer, William, jun. Esq.
Fulford, Rev. F. Croydon, Arrington,
Camb.
•Furlong, Rev. C. J. Warfield, Berks
Fursdon.Mrs. FursdonHouse.near Exeter

•Gace, Rev.FrederickAubert,Magdalen
Hall
•Garden, Rev. Francis
Gardner, Rev. W. Rochford, Essex
Garratt, John, Esq. jun. Farringdon
House, near Exeter
Gathercole, Rev. M. A. North Brixton
•Gaunt, Rev. C. Isfield, near Uckfield
Gaye, Rev. CH.

•Gayfere, Rev. Thomas, Bradford
•Gawthern, Rev. Francis Seeker, Exeter
Coll.
George, Henry, Bookseller, Westerham,
Kent
•Gepp, Rev. Geo. Edw. Ashbourn
Germon, Rev. Nicholas, St. Peter's,
Manchester
Gibbings, Rev. Rich. Trin. Coll. Dublin
Gibson, Mr. I. S. Manchester
•Gibson, J. Esq. Jesus Coll. Camb.
•Gibson, Rev. W. Fawley
Giffbrd, Wm. Esq. Univ. Coll.
Gillet, Rev. G. E.
Gladstone, Rev. John, Liverpool
Gladstone, John, Esq. Fasque, Fetter-
cairne, Kincardineshire
Gladstone, William Ewart, Esq. M.P.
Ch. Ch. 2 copies
Gladwin, Rev. C. Liverpool
Glanville, Rev. Edward F. Wheatfield
Rectory, Tetsworth
Glasgow, University of,
•Glencross, Rev. J. Balliol College
•Glenie, Rev. J. M. St. Mary Hall
Glossop, Rev. Hen. Vicar of Isleworth
Glover, Rev. F. A. Dover
Glover, Rev. R. A. Dover
Glynne, Rev. H. Hawarden Rectory,
Flintshire
Godfrey, Rev. W. Tibberton, Worcester
Goldsmid, Nathaniel, Esq. M.A. Exeter
Coll.
Goldsmith, H. Esq.St.Peter's Coll. Camb
Gooch, Rev. J. H. Head Master of
Heath School, Halifax
Goodford, C. O. Esq. Eton Coll.
•Goodlake, Rev.T. W. Pembroke Coll.
Goodwin,H. Esq.Caius Coll. Cambridg
Gordon, Osborne, Esq. Ch. Ch.
Gordon, C. S. Esq. Exeter
Gordon, H. Esq. Kendal
Gordon, W. Esq. St. Leonard's
Gother, Rev. A. Chale Rectory, Isle of
Wight
Gough, Rev. H. St. Bees
tGoulburn, H. Esq.
Gould, Rev. R. J. Farnham Royal
Gower, Rev. John, Ashperton
Graham, Rev. W. H.

10

SUBSCRIBERS.

Grantham Clerical Library
Grant and Bolton, Messrs. Booksellers,
Dublin
Grant and Son, Messrs. Booksellers,
Edinburgh
Graham, Mr. Bookseller, Oxford
•Grant, Rev. A. Chelmsford
Grant, Rev. James B. Dublin
•Granville, Rev. Court, Mayfield, near
Ashbourn
Grape!, Mr. W. Liverpool
Graves, Rev. John, Ashperton
Green, Mr. Bookseller, Leeds
Green, Rev. H. Cople, Bedfordshire
tGreen, Rev. J. H. Swepstone
Green, Rev. M. J. Lincoln Coll.
Greene, R. Esq. Lichfield
Greenwell, W. Esq. Univ. Coll. Durham
•Greenwood.Ralph, Esq. Palace House,
near Burnley
"Gregory, Rev. G. Sandford, Devon
Gresley, Rev. Sir Nigel, Bart.
Gresley, Rev. W. Lichfield
•Gresley, Rev. J. M. Exeter Coll.
Greswell, Rev. R. Worcester Coll.
Gretton, Rev. R. H. Nantwich, Cheshire
Grey, Rev. H. Exeter
•Grey, Hon. and Rev. Francis, Alnwick,
Northumberland
Grey, Hon. and Rev. John, Wooler,
Northumberland
Grierson, J. Esq.
•Grieve, Rev. Mr. Ellon, Aberdeen
Grimstead, Rev. G.
Groves, Chas. Esq. Liverpool
tGrub,George,Esq. Advocate, Aberdeen
Grueb^r, Rev. C. S. Magd. Hall
•Guillemard, Rev. J. St. John's Coll.
•Guillemard, Rev. H. P. Trinity Coll.
Gunner, Rev. W. Winchester
•Gutch, Rev. R. Segrave, Leicestershire

Haffen den , Miss, Langford Hall, Newark
Haight, Rev. B. I. New York, U. S.
•Haines, W. C. Esq. Hampstead
Haines, Mr. Bookseller, Oxford
Halcombe, John, Esq.
Hale, Rev. G.«C. Hillingdon
•Hale, Ven. Archdeacon, Charter House

•Hale, Rev. Matthew B. Alderley,
Gloucestershire
Hall, Mr. Bookseller, Cambridge
Hall, Rev. Adam, Drumbair, Ayrshire
•Hall, Rev. J. C. Isle of Man
Hall, Rev. S. C.
•Hall, Rev. W. Manchester
•Hallen, Rev. G. Rushock Medonte,
Upper Canada
Halliburton, Mr. Bookseller, Coldstream
Halson, Mr.
•Hamilton, Rev. Jas. Beddington
•Hamilton, Rev. Walter Kerr, Merton
Coll. Chaplain to the Bp. of Salisbury
Hamilton, Mr. John, Southampton
tHannah, Rev. J. Lincoln Coll.
Hannaford, Mr. Bookseller, Exeter
Harcourt, Rev. Vernon, West Dean
House, Midhurst
•Harding, Rev. I. St.Ann's, Blackfriars
Hardwick, Rev. Charles, Gloucester
Harington, Rev. E. C. Exeter
Harington, Rev. Rich. Principal of
Brasenose Coll.
•Harness, Rev. Wm.
Harper, Rev. S. B. Donnington, near
Newbury
Harper, Thos. Esq. Queen's Coll.
Harper, T. V. Esq. Queen's Coll.
Harrington, Rev. E. Exeter
Harris, Hon. and Rev.C . A .Wilton, Wilts
Harris, Hon. and Rev.W. L. T. All Souls
Harris, Rev. Thomas
Harrison, Benj. Esq. Clapham Common
Harrison, Benson, Esq. Ambleside
•Harrison, Rev. B. Ch. Ch. Domestic
Chaplain to the Abp. of Canterbury
Harrison, Rev. H. Goudhurst, Kent
Harrison, Rev. J. W. Oldworth Vicarage,
Reading
Harrison, W. Esq.
Harter, Rev. G. Manchester
Hartley, L. L. Esq. Middleton Lodge,
near Richmond, Yorkshire
Hartwell, Geo. Esq. Trin. Coll. Camb.
Harvey, Rev. Mr. Bath
Hasting, Rev. J. Arclay Kings, Worces
tershire
•Hatherell, Rev. J.W. D.D. Charmouth
Rectory, Dorset

SUBSCRIBERS.

11

Hawker, Rev. R. S. Moorwinston, Corn
wall
•Hawker, J. Esq. Balliol Coll.
Hawks.Rev. F. S. D.D. New York.U.S.
*Hawkins,Rev.Edward,PembrokeColl. •Hawkins, Rev. E. Coleford, Gloucester
Hawkins, Rev. Ernest, Exeter Coll.
•Hawkins, Rev. H. C. H. Lydney,
Gloucester
Hawks, Rev. W. Gateshead, Durham
Hayden, Mrs. Thomas, Guildford
•Hayward, W. W. Esq.
Hazlehurst, R. K. Esq. Trinity Coll.
Cambridge
Head, — Esq. Exeter
•Heale, S. W. Esq. Queen's
Heath, Christopher, Esq.
Heathcote, Sir Wm. Bart.Hursley Park,
near Winchester
•Heathcote, Rev. C. J. Clapton
Heathcote, Rev. G. North Tamerton
tHeathcote, Rev. George, Connington
Rectory, Stilton, Hunts
•Heathcote, Rev. W. B. New Coll.
Hedley, Rev. T. A. Gloucester
Hemsley.Mr. W.Kejworth,Nottingham
Henderson, Rev. T. Messing, Kelvedon
•Henderson, W. G. Esq. Magd. Coll.
Henn, Rev. W. Garvagh, Londonderry
Henry, C. S. Professor, New York
University, U. S.
Hervey, Hon. and Rev. Lord Arthur.
Ickworth
•Hessey, Rev. J. A. St. John's Coll.
Hewett, Rev.P.Binstead, Isle of Wight
Hewitt, Hon. John J. Balliol Coll.
Hewitt, T. S. Esq. Worcester Coll.
Heycock, Rev. Owston, Leicestershire
Heydon, Mr. J. Bookseller, Devonport
•Hibbert, Miss E. S.
Higgs, Rev. R. W. Swansea
Hildyard, Rev. James, Christ's Coll.
Cambridge
Hill, John, Esq. Glasgow
•Hill, Rev. Errol, Brinckburne Priory,
Waldon Bridge, Morpeth
Hill, Rev. R. Balliol Coll.
Hillman, G. Esq. Magd. Coll. Camb.
Hilton, J. D. Esq. Univ. Coll.
Hindle, Rev. Joseph, Higham

Hinde, Rev. Thos. Liverpool
Hingeston, James Ansley, Esq,
Hippisley, J. H. Esq.
Hippisley, R. W. Esq. Exeter Coll.
Hoare, W. H. Esq. Ashurst Park, Tun-
bridge Wells
Hobhouse, Rev. E. Fellow of Mert. Coll.
Hocking, Richard, Esq. Penzance
Hodgson, Rev. Chas. Bodmin
Hodgson, Rev. J.Geo. St.Peter's, Thanet
Hodgson, Rev. John, St. Peter's, Thanet
•Hodgson, Rev. J. F. Horsham
•Hodgson, Rev. H.
Hodgson, W. Esq. Wanstead
Hodson, Rev. Mr. Salisbury
Hodson, Rev. J. S. Merton Coll.
Hogan, Rev. J. Tetbury, Gloucestershire
Hogben, Mr. Geo. Sheerness
Hogg, Rev. J. R. Brixham
Holden, Rev. Geo. Liverpool
•Holden, Rev. W. R. Worcester
Holder, the Misses, Torquay
Holdsworth, Miss M. Dartmouth
•Hole, Rev. George, Chumleigh, near
Exeter
Hollis, Rev. G. P. Duddington, Somerset
Holmes, Hon. Mrs. A'Court
Holmes, Rev. Peter, Plymouth
Holthouse, Rev. C. S.
•Hope, A. B. Esq. Trin. Coll. Camb.
Hook, Rev. Dr. W. F. Leeds
Hope, James R. Esq. Merton Coll.
Hopkins, Rev. A. Clent. Worcestershire
•Hopkins, Rev. Thomas, Honington
•Horncastle Clerical Society
Hornby, Rev. James, Winwick, War
rington
Hornby, Rev. Wm. St. Michael's Gar-
stang, Lancashire
Hornby, R. W. B. Esq. Manor House,
Heworth, York
Horner, Chas. Esq. Mill Park, Somerset
Horner, Rev. John, Mells, Somerset
•Horsfall, Rev. A. Grange.Derby
Horsfall, J. Esq. Standard Hill, Notts
•Horsley, Rev. J. W. Ville of Dunkirk,
Faversham, Kent
•Hoskins, Rev. W. E. Canterbury
Hotham, Rev. C. Patrington, Hull
Hotham, W. F. Esq. Ch. Ch.

12

SUBSCRIBERS.

Hotham, Rev. J. G. Sutton-at-home,
Dartford
Houghton, Rev. J. Matching
Houghton, Rev. W. Miln Bridge, near
Huddersfield
Howard, Rev. W. Great Witchingham,
Norfolk
Howard, Hon. C.
•Howard, Hon. and Rev. Wm. Whiston,
Rotherham, Yorkshire
Howell, Rev. Alexander, Southampton
Howell, Rev. H. Merton Coll.
Howell, Rev. A. Sedgley
"Hubbard, Rev. Thos. Leytonstone
Huddleston, Rev. G. J.
•Hue, Dr.
•Hughes, Rev. II.
Hulton, Rev. Campbell Grey, Man
chester
Hulton, Rev. W.
Humphrys, — Esq. Univ. Coll. Durham
Hunt, R. S. Esq. Exeter Coll.
Hunter, Rev. W. St. John's Coll.
Hutchins, Rev. W. Bath
Hutchinson, Rev. Cyril, Hawkhurst, Kent
Hutchinson, Rev. C. Firle
Hutchinson, Rev. James, Chelmsford
Hutton, Rev. H. Filleigh, Devon
Hutton, Rev. W. Helsington, Kendal

Jackson, Rev. F. G. Brighstone, Isle of
Wight
t Jackson, Rev. J. Islington
Jackson, Rev. Dr. Lowther, nr. Penrith
tJacobson, Rev. W. Magd. Hall
J affray, Mr. Jas. Bookseller, Berwick
James,Rev.J.Rawmarsh,nearRotheram •James, Rev. Henry
James, Rev. E. Prebendary of Win
chester
Janvrin, James H. Esq. Oriel
Jeanes, Mr. Bookseller, Exeter
•Jeffray, Rev. L. W. Preston
Jeffreys, Rev. Henry Anthony, Ch. Ch.
"Jelf.Rev.RichardWilliam.D.D. Canon
of Ch. Ch.
Jelf, Rev. W. E. Ch. Ch.
Jennett, Mr.

Jennings, Rev. M. J.
Jennings, Rev. J. Preb. of Westminster
Jeremie, Rev. F. J. Guernsey
Jeremie, Rev. T. T. Trinity College,
Cambridge
Illingworth, Rev. E. A.
Ince, Rev. Edward, Wigtopft
Inge, Rev. T. R. Southsea
Inglis, Sir R.H.Bart. M.P.
Ingram, Rev. Geo. Chedburgh, Suffolk
•Ingram, Rev. R.
Inman.Rev. W. J.
Johnson, C. W. Esq. Balliol Coll.
Johnson, Miss
Johnson, Rev. E. M. Brooklands, Long
Island, U. S.
Johnson, Rev. S. Hinton Blewet
Johnson, Manuel John.Esq.Magd.Hall,
Radcliffe Observer
Johnson, Mr. Bookseller, Cambridge
Johnson, W. F. Esq.
•Jones, Yen. H. C. Archdeacon of Essex
Jones, Rev. D. Stamford
Jones, Rev. E. Wigan
Jones, Rev. Edward, Fatherwell, near
West Mailing, Kent
Jones, Rev. J. Hereford
Jones, Rev. H. J. Edinburgh
Jones, Rev. H. Llanfaes, Beaumaris
•Jones, Rev. R. J. Newcastle-on-Tyne
•Jones, William, Esq. M.A. Ball. Coll.
Jones, Mr. James, Manchester
Jones, W. B. Esq. Magdalen Hall
Jones, Rev. R. Branxton, Coldstream,
N.B.
Irby, Hon. and Rev. F. Hythe
•Irons, Rev. W. J. Brompton
•Irvine, Rev. A. Leicester
Irvine, Rev. J. Knowle, near Bristol
Irving, Geo. Esq. Newton, Edinburgh
Irving, Rev. J. Kendal
Isaacson, Rev. John Fred. Freshwater,
Isle of Wight
Isham, Rev. A. All Souls Coll.

Karslake, Rev. W. Colebrook, Devon
Karslake, Rev. W. H. Meshaw, South
Molton, Devon

SUBSCRIBERS.

13

Keith, John, Bookseller, Glasgow
Keble, Miss
Keble, Rev. T. Bisley, Gloucestershire
Keigwin, Rev. James P. Wadham Coll.
Kekewich, S. T. Esq.
Kendall, Rev. J. H. F. Kirkby Lons
dale
Kenney, Rev. F. Ch. Ch.
Kenrick, Rev. J. Horsham
•Kent, Rev. G. D. Sudbrooke, near
Lincoln
Kenyon, Lord
Kenyon, Robt. Esq. D.C.L. All Souls
Kerr, Hon. and Rev. Lord, Dittisbam
Kerr, Lord Henry, Dittisham
Kerrier Clerical Club, Cornwall
Kershaw, Rev. G. W. Worcester
Keymer, Rev. N. Hertford
•Kidd, Dr. Oxford
Kindersley, R. T. Esq.
King, Ven. Archdeacon
King, R. J. Esq. Exeter Coll.
King, R. P. Esq. Bristol
King's College Library, London
•Kitson, E. P. Esq. Balliol Coll.
Kitson, John F. Esq. Exeter Coll.
KnatchbuU, Rev.H.E. Elmham, Norfolk
Knight, Rev. T. Ford, Northumberland
Knight, W. Esq. Worcester Coll.
Knollys, Rev. Erskine
•Knowles, E. H. Esq, Queen's Coll.
Knowles, J. L. Esq. Pembroke Coll.
Knox, Rev. H. B. Monk's Eleigh,
Hadleigh
Kyle, Rev. T. Cork

Lace, F. John Esq. Ingthorpe Grange,
Yorkshire
Lade, John Wm. Esq.
•Laing, Rev. David
Lake, W. C. Esq. Balliol Coll.
•Lampen, Rev. R. Probus, Cornwall
•Landor, Rev. R. E. Birlingham
Lance, Rev. Edw. Buckland St. Mary,
Somerset
Lance, Rev. E. llminster
•Landon, Rev. C. W. Over-Whitacre,
Warwickshire

Lane, Mrs. F.
Lane, Rev. C. Deal
Lane, Rev. E. Gloucester
Lane, Rev. C. Kennington
Lane, Rev. Samuel, Frome
Langbridge, Mr. Birmingham
Langdon, Rev. G. H. Oving
•Langdon, Augustus, Esq.
Langmore, W. Esq. M.D.
•Laprimaudaye, Rev. C. J. Leyton
Latham, Rev. Henry, Selmeston, Sus
sex
Latimer, Rev. W. B. Tynemouth
Law, Rev. S. T. Chancellor of the
Diocese of Litchfield
Law, Rev. W. T. Whitchurch, Char-
mouth, Devon
Lawrence, Rev. Alfred, Sandhurst, Kent
Lawrie, A. J. C. Esq.
Lawson, Rev. C. Richmond
Lawson, Rev. Robt.
Lawson, Rev. W. Delancey, Oakham
Layton, Rev. F. W. H. Islington
Leak, J. Bookseller, Alford, Lincolnshire
Lechmere, Rev. A. B.
Lee, Rev. S. Sidmouth
tLeefe, Rev. Audley End, Essex
Lefroy, Rev. A. C.
•Legge, Rev. Henry, EastLavant, near
Chichester
Legge, Rev. W. Ashtead
Leigh, Stratford, Esq.
Leigh, Wm. Esq. Little Aston Hall,
Lichfield
•Leighton, Rev. F. K. All Souls Coll.
Le Mesurier, John, Esq. Ch. Ch.
Lepage, Mr. Calcutta
•Leslie, Rev. Charles
Leslie, Mr. Bookseller, London
Lewis, Rev. David, Jesus Coll.
Lewis, Rev. G. Dundee
Lewis, Rev. R. Farway, near Honiton
•Lewis, Rev. T. T. Aymestry, near
Leominster
Ley, Rev. Jacob S. Ashprington, Devon
Ley, W. H. Esq. Trinity Coll.
Library of Congress, Washington
•Library of Domus Scholarum, Wotton-
under-Edge
•Liddell, Rev. Henry G. Ch. Ch.

14

SUBSCRIBERS.

Liddell, Rev. Thos. Edinburgh
Lifford, Right Hon. Lord Viscount,
Astley Castle, near Coventry
Light and Ridler, Bristol
Lightfoot, Rev. N. Stockleigh, Devon
Lindsell, J. Esq. St. Peter's Coll. Camb.
•Lingard, Rev. Joshua, Curate of the
Chapelry of Hulme, near Manchester
Linzee, Rev. E. H.
Litler,Rev. R. Poynton,nearMacclesfield
•Liveing, Rev. Henry Thomas, Stoke by
Nayland, Suffolk
Liverpool Library
Lloyd, Rev. John F. Ballylany, Rich-
hill, Ireland
Lockhart, W. Esq. Exeter Coll.
Lockwood, Rev. John, Rector of King-
ham, Oxon
Lockwood, Rev. Mr. Coventry
•Lodge, Rev. B. Chigwell, Essex
Lomax, T. G. Esq. Lichfield
London Institution, The
Long, W. Esq. Bath
•Lonsdale, Rev. J. King's Coll. London
Lord, Arthur Owen, Esq. Trinity Coll.
Losh, Miss, Woodside, Carlisle
Lott, Mr.
•Lowe, John Wm. Esq.
Lowe, Rev. T. Oriel Coll.
Lowe, Rev. R. Misterton, Somerset
Lowe, Rev. T. H. Dean of Exeter
Lowe, Rev. R. F. Madeira
Lowe, Mr. Bookseller, Wimborne
Lumsden, Rev. H. St. Peter's, Ipswich
Lund, Mr. St. John's Coll. Cambridge
Lundie, Rev. W. Compton, Berwick-on-
Tweed
Luscombe, Rev. E. K. Plymouth
•Lush, Mr. Vicesimus, Corpus Christi
College, Cambridge
Lusk, John, Esq. Glasgow
Lutener, Rev. T. B. Shrewsbury
Luxmore, Rev. J. H. M.
Lyall, Rev. Alfred
Lyall, Ven. W. R. Archdeacon of
Colchester
Lyne, Rev. C. P. West Thorney, Sussex
Lysons, Rev. Samuel, Hempstead, Glou
cestershire

Maberly, Rev. T. A.
•M'Call, Rev. E. Winchester
Macauley, Rev. S. Herrick
Maclean, Rev. H. Coventry
Maclean, Rev. J. Sheffield
•Macfarlane, Rev.J. D.Frant.Tunbridge
Wells
Maclachan, A. N. C. Esq. Exeter Coll.
Machlachlan,Stewart,andCo.EdinburghMackinson, Rev.T.C. Colonial Chaplain,
New South Wales
•Macmullen, R. G. Esq. C.C.C.
Macpherson, Rev. A. Rothwell, near
Kettering
Maddy, Rev. B. Shrewsbury
Madox, Wm. Esq.
Magdalene College Library
M'Arthy, Rev. F. Loders, Dorset
M'Clintoch, G. F. Esq. Bengal Civil
Service
•Major, Rev. Dr. King's Coll. London
M'lver, Rev. Wm. West Derby
Maitland, Rev. S. R.
M'aitland.Rev.P. Blackburn,Lancashire
•M'Laren, Major, Portobello, Greenock
Malcolm, Rev. Hen. Eekington, Ches
terfield
•Mallock, Rev. Wm. Torquay
Mallory, Rev. G.
Manley, N. M. Esq. St. John's Coll.
Camb.
Mann, Rev. W. Moxon, Thornthwaite,
Cumberland
Manning, Ven. Hen. Archdeacon of
Chichester, Lavington, Sussex
Manning, Mrs. Tillington, Sussex
Manning, Rev. G. W.
Margetts, Rev. H. Huntingdon
Markland, J. H. Esq. Bath
Markland, Thomas.. Esq. Manchester
•Marriott, Rev. J. Bradfield, Reading
•Marriott, Rev. C. Oriel Coll. 2 copies
Marriott, Rev. F. A. Bilton, Rugby
Marsden, Rev. A. Gargrave
Marsden, Mr. Wm. Manchester
Marshall, Rev. Edward, C.C.C.
Marshall, Rev. Edward Ruskington,
Sleaford, Lincoln
Marshall, Rev. T. W. Charlton, near
Shaftesbury

SUBSCRIBERS.

15

Marsham, Rev. G. F. J. Allington,
Maidstone
Martin, Rev. Richard, Menheniot
Martyn, Rev. J. Exeter
•MasonrRev. W. Normanton
Massingberd, Rev. F.C. Ormsby.Spilsby
Masters, Rev. J. S. Greenwich
Matheson, G. F. Esq.
Maxwell, Henry C. Esq. York
May, Rev. George, Heme, Kent
Mayo, A. F. Esq. Oriel
Mayow.Rev. M. W. Market Lavington-
Devizes
Mayow, W. R. Esq. Magdalen Hall
•Meade, Rev. E. Stratford on Avon
Medley, Rev. J. Exeter
•Medwyn, Hon. Lord, Edinburgh
•Mence, Rev. J. W. Ilkley, Otley,
Yorkshire
Mendham, Rev. J. Clophill, Beds.
Menzies, Rev. F. Brasenose Coll.
Merowether, Rev. Francis, Whitwick,
Leicestershire
Mesham, Rev. A. B. Wotton, Kent
•Metcalfe, Rev. W. Harleston, Norfolk
M'Ewen, Rev. A. Semington, Wilts
M'Glashen, Mr. James, Dublin
Milliken, Rev. Rich. Compton, Sussex
•Mill, Rev. Dr.
Miller, Rev. C. Magdalen Coll.
Miller, Rev. John, Worcester Coll.
Benefield, Northamptonshire
Milles, Rev. T. Tenterden, Kent
Millner, Rev. W. Bristol
Mills, I. J. Esq. Lexden Park
Milward, Rev. Hen. Parlton, Somerset
Minster, Rev. T. Hunsingore, near
Witherby
•Moberly, Rev. Dr. Winchester
Money, KyrleE. A. Esq. C.C.C. Camb.
Monro, Rev. Edward, Oriel Coll.
Monsell, Wm. Esq. Tervoe, Limerick
•Moody, Rev. Henry R. Chartham.near
Canterbury
Moore, Rev. Arthur, Stratton, Glou
cestershire
Moorsom, Captain, Lowndes Square
Mordaunt, Sir John, Bart.
More, Rev, R. H. G. Larden Hall,
. ir Shropshire
,k>; is

Morgan, Rev. J. P. C. Llangwyryfor
Morgan, Rev. J.
Mortice, J. Esq. Sidcliff, near Sidmouth
Morrell, Baker, Esq. St. Giles, Oxford
Morrell, F. Esq. St. Giles, Oxford
•Morrell, Rev. G. K. St. John's
Morrison, Mr. Liverpool
•Morris, Rev. T. E. Ch. Ch.
Morton, M. C. Esq.' Exeter Coll.
Mosse, Rev. Sam. T. Ashbourn, Derby
shire
•Mozley, Rev. Thomas, Cholderton
Mozley, H. Esq. Derby
Munby, Joseph, Esq. York
Murray, C. R. Scott, Esq. 1 1 , Cavendish
Square, London
Murray, F. H. Esq. Ch. Ch.
Murray, G. £. Esq. Ch. Ch.
Mushet, Robert, Esq.
Muskett, Mr. C. Bookseller, Norwich
Musket, Robert, Esq.

Neave, Rev. H. L. Epping
•Needham, Hon. Mr. Trinity Coll.
Cambridge
Neeve, Rev. F. K. Poole, Cakneys
Nelson, John, Esq. St. Mary Hall
•Nevile, Charles, Esq. Trinity Coll.
•New, Rev. F. T. Christ Church, St.
Pancras
•New York Society Library
New York Theological Seminary
Newall, Rev. S. Dedsbury
Newcastle-on-Tyne Clerical Society
•Newman.Rev. W.J. Oriel Col 1.2 copies
Newton, Mi. Croydon
Nichol, J. Esq. Islington
Nicholl, Rev. J. R. Greenhill, near
Barnett
•Nicholls, Rev. W. L. Bath
•Nicholson, Rev. P. C. Leeds
•Nicholson, Rev. Wm.
Nicholson, Miss F. Rochester
•Nind, Rev. W. Fellow of St. Peter's,
Cambridge
Nixon, Rev. Dr. Ash Vicarage, Wing-
ham, Kent
Norman, M. O. Esq. C. C. C. Camb.
2

16

SUBSCRIBERS.

Northcote, G. B. Esq. Exeter Coll.
•Northcote, J. S. Esq. C.C.C.
Norwich, Dean and Chapter of,
Nunns, Rev. Thomas, Birmingham
Nutt, Rev. Charles, Tiverton, near Bath

Oakeley.Rev.SirHerbert, Bart. Booking
•Oakeley, Rev. Frederick, Balliol Coll.
O'Brien, S. August. Esq. Blatherwycke
Park, Wansford
•O'Bryen, Rev. Hewitt, Heywood, Lan
cashire
Oldham, Rev. J. R. Incumbent of St.
Paul's, Huddersfield
•Oldknow, Rev. J. Uppingham
Ogilvie, Rev. C. A. D.D. Regius Pro
fessor of Pastoral Theology, Oxford
Ogle, J. A. M.D. Clinical Professor
of Medicine, Oxford
Ogle, Maurice, Esq. Glasgow
Ogle, Mr. Robt. Bookseller, Edinburgh
tOldham, Joseph, Esq. Hatherleigh,
Devon
Ormandey and Son, Liverpool
tOrmerod, Geo. Esq. Sedbury Park,
Chepstow
tOrmerod, Rev. Thomas J. Bras. Coll.
Osborne, J. Esq.
Oswald, Alexander, Esq.
Oswell, Rev. Lloyd
Ouvry, Rev. P. T.
Overton, Rev. J. G. Corpus C. Coll.
Owen, Rev. E. Wendover
Oxenham, Rev. Nutcombe, Mcdbury,
Devon

Packe, Mrs. J. Richmond Terrace,
Reading
Page, Rev. Dr. Gillingham, Kent
Page, Rev. Cyril
Page, Rev. F. L. Woolfit
Paget, Rev. E. F. Elford, Lichfield,
Chaplain to the Bishop of Oxford
Palk, Rev. Wm. Ashcombe, Devon
Palmer, Rev. J.

Palmer, Rev. W. Worcester Coll.
•Palmer, Rev. W. Magd. Coll.
Palmer, R. Esq.
Palmer, G. H. Esq. Lincoln's Inn
Panting, Rev. R. Calcutta
•Papillon,Rev.John,Lexden,Colchester Pardoe, Rev. J.
Parker, Rev. Charles
Parker, C. Esq. 41 , Upper Bedford Place
tParker, Rev. W. Appleton-le-Street
tParkes, Rev. W.
Parkinson, Rev. J. P. Magd. Coll.
Parkinson, Rev. R. Manchester
Parlby, Rev. Hall
•Parsons, Rev. G. L. Benson
•Patteson, Hou. Mr. Justice
•Pattison, Rev. Mark, Lincoln Coll.
Paul, Rev. Charles, Bath
Payne, R. jun. Esq. Lavender Hill,
Wandsworth
Peake, Rev. G. E. Taunton
tPearse, T. Esq. Magdalen Coll.
Pearson, the Very Rev. Hugh N. D.D.
Dean of Salisbury
Pearson, Rev. Charles, Knebworth,
Stevenage, Herts
Pearson, Rev. H. W. Guildford
Peck, J. Esq. Temple Combe
Peel, Rev. J. Prebendary of Canter
bury
•Pelly, Rev. Theophilus, C.C.C.
Pennant, Lady Emma
•Penny, Rev. Edw. St. John's Coll.
•Perceval, Hon. and Rev. A. P.
•Perkins.Rev.B. R. Wotton-under-Edge
•Perry, Mr.
Peters, Rev. Henry, St. Johnlee,
Northumberland
Petley, Rev. Henry, Glynde Lewes,
Sussex
Phelps, Rev. H. D. Tarrington, Led
bury, Herefordshire
Phillipps, S. M. Esq.
Phillips, Rev. G. Queen's Coll. Cambridge
Phillips, Rev. E. Clapham
Phillott, Johnson, Esq. Bath
•Phillpotts, Rev. W. J. Hallow, Wor-
cester
Phippen, Robt. Esq. Badgworth Court,
Somerset

SUBSCRIBERS.

17

s, Rev. E. J. Devizes
Piccope, Rev. I. Manchester
•Pickwood, Rev. J. Stepney
•Pigott, Rev. G. Bombay
Pigott, Rev. J. R. Hughenden
Pinckard, Wm. Esq. Handley, Towcester
Pinder, Rev. J. H. Diocesan Coll. Wells
Pirie, A. jun. Esq. Aberdeen
Pitts, Rev. J. Street, near Glastonbury
Piatt, Rev. George
•Piatt, T. P. Esq. Liphook, Hants
Plumer, Rev. J. J. Swallowfield, Berks
Plummer, Rev. Mat. Heworth, Durham
Pocock, Mr. Bookseller, Bath
•Pocock, Rev. C. Rouselench, near
Evesham
•Pocock, Rev. N. M.A. Queen's Coll.
•Pocock, Rev. C. S. Inkberrow, Wor
cestershire
Pole, Rev. R. Chandos, Radbourne,
Derby
•Pole, E. S. Chandos, Esq. Radbourne
Hall, Derby
Pollock, John, Esq. Edinburgh
•Ponsonby, Hon. Walter
•Poole,Rev.J.Enmore,nearBridgewatertPooley, Rev. M. Scotter
Pope, T. A. Esq. Jesus Coll. Cambridge
Popham,Rev.John,Chitton,HungerfordPopham, Wm. Esq.
Porcher, Charles, Esq.
Portal, Melville, Esq. Ch. Ch.
Porter, Rev. Chas. Stamford
Porter, Henry, Esq. Winslade, Exeter
Portman, Hon. and Rev. F. B. Staple
Ftizpaine, Somerset
Portman, Rev. F. B. All Souls
Pountney, Rev. H. Wolverhampton
Povah, Rev. J. V.
Powell, Arthur, Esq.
•Powell, Chas. Esq. Speldhurst
Powell, Rev. H. T. Coventry
•Powell, Rev. Edw. Arnett, Ampthill
•Powell, Rev. J. C.
Powell, John, Esq.
Powell, Rob. Esq. Worcester Coll.
•Powles, R. Cowley, Esq. Exeter Coll.
Pownall, Rev. C. C. B. Milton Ernest
Pratt, Rev. J. B. Cruden, Aberdeenshire
•Prescott, Rev. T. P. Portsmouth

Pressley, Rev. Mr. Fraserburgh, Aber
deenshire
Prevost.Rev.Sir George.Bart.Oriel Coll.
Price, Rev. Wm. Colne St. Denis
Rectory, near Northleach
•Prichard, Rev. J. C. Mitcham
Prickett, Rev.M.TrinityCoU. Cambridge
Pridden, Rev. W. Broxted, Essex
Prideaux,  Esq.
Puckle, Rev. John, Dover
Pym, Rev. F. Plymstock, Devon

Radcliffe, Rev. J. F. Hugglescote
Raikes, R. Esq. Exeter Coll.
Ramsay, Rev. E. B. St. John's Chapel,
Edinburgh
Randall, Rev. H. G. Queen's Coll.
•Randolph, E. Esq. Jesus Coll. Camb.
•Randolph, Francis.Esq. St. John's Coll.
Cambridge
Randolph, Rev. G. Coulsdon, Croydon
"Randolph, Rev. Herbert
Randolph, Rev. S. Hadham
Randolph, Rev. Thomas
•Randolph, Rev. Wm. Newington Hythe
Ranken, Rev. Mr. Old Deer
Rashdall, Rev. John, Exeter
•Raven, V. Esq. Magd. Coll. Camb.
•Rawle, Mr. Trinity Coll. Cambridge
Rawlins, Rev. C. Allerthorpe, Pock-
lington
Rayer, Rev. Wm. Tiverton
Rayleigh, Right Hon. Lord, Terling
Place, Essex
Read, Wm. Esq. Manchester
Reece, Rev. James, Tinsley
Reed, Rev. Christ. Tynemouth
Reeves, Rev. F. J. H.
Reid, Rev. C. B. Teynham, near Sit-
tingbourne
•Relton, Rev. J. R. Tewkesbury
Rennett, Rev. Mr.
Rew, Rev. Chas. Maidstone
•Rice, H. Esq. Highfield, near
Southampton
•Richards, Rev. J. L. D.D. Rector of
Exeter College
Richards, Rev. E. T. Farlington

io

SUBSCRIBERS.

Richards, Rev. George, Warrington
Richards, Rev. Henry, Horfield, near
Bristol
Richards, Rev. Upton
Richards, Rev.T. Watkyn, Puttenham,
Guildford, Surrey
Richmond, Rev. C. G. Six Hills, Lin
colnshire
Rickards, Rev. J. Stowlingtoft
Ricketts, Rev. F.
Riddell, Rev. J. C. B. Harrietsham,
Maidstone
Ridings, Mr. George, Bookseller, Cork
Ridley, Rev. W. H. Ch. Ch.
Ripon, Very Rev. theDean of, Dawlish
Risdale, Rev. E. Troubridge
Riviere, Mr. Bookseller, Bath
Roberts, Mr. Liverpool
Roberts, Rev. R. Abbey Milton, Dor
setshire
Robertson, J. Esq. D.C.L. Doctors'
Commons
Robertson, John, Esq.
Robertson, Rev. J. C. Trinity Coll.
Cambridge, Boxley, Maidstone
Robertson, Rev. J. C. University Coll.
•Robson, J. U. Esq. Magdalen Hall
•Robinson, Rev. C. Kirknewton, near
Wooler, Northumberland
Robinson, Rev. C. W. Hoton, Leices
tershire
Robinson, Rev. T. Mil ford
Robins, Rev. S. Shaftesbury
Robin, Rev. Philip R. Bolton, Lanca
shire
Rochester, Very Rev. the Dean of
•Rodmell, Rev. John, Burford, Salop
Rodd, Rev. C. North Hill
Rodwell, Rev. Mr. Tenbury
Rodwell, Mr. Bookseller, Bond Street
Roe, Mr. W. Bookseller, Newbury
Rogers, Edw. Esq. Blackheath
Rogers, W. Esq. Balliol Coll.
Rogers, Rev. John, Canon of Exeter
Rogers, Rev. J. Foston, Leicestershire
Rogers, Mrs. St. John's Villa, Fulham
Rohde, Mrs. Eleanor, Croydon
Rooke, C. H. Esq. Magdalen Coll.
Cambridge
Rooper, Rev. Wm. Abbots' Riplon

Roper, Rev. C. Rector of St. Olave's,
Exeter
•Rose, Rev. H. H. Birmingham
Ross, Rev. J. L. Oriel Coll.
Rothfield, Rev. John M.
Round, Rev. James F. Colchester
Routh, Rev. Martin Joseph, D.D. Presi
dent of Magdalen Coll.
Rowe, W. Esq. Rockwell, Tipperary
•Rowley, Rev. T. Ch. Ch.
Rump, James, Esq. Swanton Morley,
Norfolk
Rusher and Johnson,Messrs. Booksellers,
Reading
Russell, J. Watts, Esq. Ham Hall
Russell, Rev. M. Watts, Biggin Hall,
Oundle
Russell, Mrs. Aden, Aberdeenshire
tRussell, Mr. Bookseller, Aberdeen
Russell, Rev. J. F. Enfield
Russell, Rev. Samuel Henry
Ryder, Rev. G. D. Easton, Hants
•Ryder, T. D. Esq. Oriel Coll.

Salter, Rev. John, Iron Acton, Bristol
Sanders, Rev. John, Liverpool
Sanders, Rev. Lloyd, Exeter
•Sandford, Rev. G. B. Prestwich,
Manchester
Sandham, J. M. Esq. St. John's Coll.
Sandilands, Rev. R. S. B.
Sankey, P. Esq. St. John's College
Saunders, Rev. A. P. Charterhouse
Savage, Mrs. Henleaze, near Bristol
Schneider, Rev. II.
Schofield, H. L. Esq. Brighton
Scobell, Rev. John, Southover, Lewes
Scott, H. B. Esq. Honiton
Scott, Rev. John
•Scott, Rev. R. Balliol Coll.
Scott, Rev. W.
tScudamore, Rev. W. E. Ditchingham,
Bungay
Selwyn, Rev. Wm. Ely
•Sewell, Rev. J. E. New Coll.
Seymour, Rev. Sir J. H. Bart. North-
church, Herts

SUBSCRIBERS.

10

Seymour, Rev. Richard, Kinwartou,
Alcester
Shadwell, Rev. J. E. Southampton
Sharp, Rev. John, Horbury
Sharp, Rev. W. Addington, Cumberland
Sharpies, Rev. T. Blackburn
Shaw, Rev. E. B. Narborough, Leices
tershire
Shearly, W. J. Esq. St. Peter's Coll.
Cambridge
Shedden, S. Esq. Pembroke College
Shepherd, Rev. Samuel
Sheppard, J. H. Esq. Queen's Coll.
tSheppard, W. Esq. Oriel Coll.
•Sherlock.Rev.H.H.Ashton.inWinwick Sherwood, Rev. Mr.
Shields, Rev. W. T. Durham
Shilleto, W. Esq. Univ. Coll.
•Shillibeer, Mr. John, Oundle
tShort, Rev. Augustus, Ravensthorpe,
Northamptonshire
Short, Rev. T. Trinity Coll.
Sidebottom, Rev. W. Buckden
Sidgwick, C. Esq. Skipton Castle, York
shire
Sirams and Dinham, Manchester
Simms and Son, Messrs. Bath
•Simms, Rev. E. Great Malvern
•Simpson, Rev. Joseph, Shrewsbury
Simpson, Rev. J. Pemberton, Wakefield
Simpson, Rev. T. W. Thurnscowe Hall
Sinclair, Rev. John, Chaplain to the
Bishop of London
Sittingbourne Reading Society
Skeffington, Hon. T. C. F.
Skelton, Henry, jun. Esq.
Skene, W. F. Esq. Edinburgh
Skinner, F. Esq.
Skipsey, Rev. Mr.
Skrine, Harcourt, Esq. Wadham Coll.
Sladen, Rev. E. H. M. Bockleton,
Worcestershire
Small, Rev. N. P. Market Bosworth
Smart, Thomas, Esq.
Smirke, Sir Robert
Smith, Andrew.M.D. Fort Pitt,Chatham
tSmith, Rev. Dr. Leamington
Smith, Rev. Jeremiah, Long Buckby,
Northampton
Smith, Rev. E. H. Jersey

Smith, Rev. Edward O. Hulcote, near
Woburn
Smith, Rev. H. R.Somers.Little Bentley,
Essex
•Smith, Rev. John, Bradford
•Smith, Rev. Bernard, Magdalen Coll.
Smith, Rev. Edward, Booking
Smith, R. P. Esq. Pembroke College
Smith, Rev. Mr. Greenock
•Smith, Rev. S. St. Mary's, Ely
Smith, S. Esq. Univ. Coll. Durham
Smith, Henry, Esq.
Smith, Rev. Joseph, Trinity Coll.
Smythe, Rev. P. M. Tamworth, War
wickshire
Smyth, Rev. Mr. Fifield, near Andover
Soltau, Mr.
Somers, Right Hon. Countess
Southby, Rev. Dr. Bulford, Amesbury
•Sotheby, Rev. T. H.
Southouse, Rev. George, Oriel Coll.
•Southwell, Rev. Geo. Bristol
Sparkes, Rev. Chas. Barrow, Bury St.
Edmund's, Suffolk
Sparke, Rev. J. Clare Hall, Cambridge
•Spencer, Rev. W. J. Starsten, Norfolk
Spreat, Mr. Bookseller, Exeter
•Spranger, Rev. R. J. Exeter Coll.
Spry, Rev. John Hume, D.D. Oriel
Coll. Rector of St. Mary-le-bone
•Stackhouse's Library, the Trustees of
Stacy, Rev. Thomas, Cardiff
•Stafford, Rev. J. C. Magdalen Coll.
St. Andrew's University
Stanfield, Mr. J. Bookseller, Wakefield
Stanley, Rev. E. Rugby
Statter, Rev. Jas. Lindale
Staveley, J. Bookseller, Nottingham
Stead, Rev. A. Metfield, Suffolk
Steele, Rev. Henry, Chepstow
Stebbing, Rev. Dr.
Stephens, Ferdinand, Esq. Exeter Coll.
Stephens, Rev. C. L. Kencott
StephensoO, G. H. Esq.
•Stevens, Rev. Henry, Bradfield, Berks
Stevens, Rev. M. F. T. Thornbury
Stevens, Rev. R. Culver
Stevens, Rev. R. Exeter
•Stevenson, Mr. T. Bookseller, Camb,
Stewart, Mrs. Col. Bath

20

SUBSCRIBERS.

Stewart, Mr. Pembroke Coll. Cambridge
Stewart, S. B. Esq. Brase-nose Coll.
•St. John.Ambrose.Esq. Ch. Ch. Combe
St. Nicholas, Chard, Somersetshire
St. John, Rev. A. Walmer, Kent
Stokes, Scott N. Esq. Trin. Coll. Camb.
•Stonard, Rev. Dr. Ulverstone
Stonhouse, Rev. W. B. Fery
•Storer, Rev. John, Hawksworth, Notts
Story, A. B. Esq. St. Alban's
Storks, T. F. Esq. Jesus College, Camb.
Straker, Mr. Bookseller, West Strand,
London
Strean, Rev. Henry, Killaken, Ireland
•Street, Joseph, Esq. South Sea House
Street, Rev. A. W. Bishop's College,
Calcutta
Strong, Mr. W. Bookseller, Bristol
•Sturrock, Rev. W. Calcutta
Sunter, Mr. Bookseller, York
Sutherland, Dr. A. J. Ch. Ch.
•Swainson, Rev. C.L. Crick, Northamp
tonshire
Swainson, Rev. John.Northenden, Man
chester
•Swainson, C. A. Esq. Fellow of Christ's
Coll. Cambridge
•Swete, Rev. B. Cork
Swete, Rev. Wm. Downgate, Sandhurst
tSymons, Rev. B. P. D.D. Warden of
Wadham Coll.
•Syms, Rev. Wm. Wadham Coll.

•Tait, Rev. A. C. Balliol Coll.
Talbot, Hon. and Rev. W. C. Ingestrie,
Lichfield
Talbot, Rev. G. Bristol
Tarbutt,Rev.Arthur,St.Mary's,Reading Tarlton, J. W. Esq. Birmingham
+Tate, Frank, Esq. University Coll.
Tatham, Rev. Arthur
Taylor, Miss, London Road, Brighton,
(Chrysoslom)
Taylor, Rev. Henry, Mile End, New
Town
Taylor, Rev. M. J. Harold, Bedfordshire

Taylor, Rev. Joseph, Dukinfield, near
Manchester
Taylor, Rev. Robert, Leeds
•Tennant, Rev. Wm.
•Terry, Michael, Esq. Queen's Coll.
Thomas, Rev. C. A. Nevill, Exeter
Coll.
Thomas, Rev. C. N. St. Column's
•Thomas, Rev. R. Bancroft's Hospital,
Mile End
Thompson, Rev. E. H. St. James's,
Westminster
•Thompson, Rev. Sir H. Bart. Fareham
•Thompson, Rev. W. H. Trinity Coll.
Cambridge
Thompson, Captain, R. N. Hayes' Com
mon, Kent
Thompson, Mr. G. Bookseller, Bury St.
Edmunds
Thomson, Rev. George, Abbot's Anne,
Andover
•Thornton, H. S. Esq. Battersea Rise
Thornton, Rev. Wm. Dodford,Weedon,
Northampton
Thornton, Rev. W. J. Llanwarne,
Hereford
Thornton, Rev. Spencer
Thorold, Mr. W. Barnstaple
•Thorp, Rev. Henry, Topsharn
•Thurlow, Rev. John, Durham
Thwaytes, Rev. J. Carlisle
Thynne, Rev. Lord Chas. Longbridge
Deverill, Warminster
"Tibbs, Rev. Henry W. Carham,
Northumberland
tTickell, G. Esq. University Coll.
Tidswell, Rich. Esq. Upper Clapton
Timins, Rev. Henry
Tindale, J. Esq. Huddersfield
•Todd, Rev. J. H. D.D. Trinity College,
Dublin
Tomkyns, Rev. John, Greenford
Tomlinson'sLibrary,Newcastle.on-TyneTopham, Rev. I. Curate of St. Paul's,
Huddersfield
•Tottenham, Rev. E. Bath
Townsend, Rev. George, Prebendary of
Durham
•Townsend, Rev. G. F. Sydenham
Travers, Rev. W. J. Trinity Coll. Camb,

Dr.

SUBSCRIBERS
Sampford Brett,

21

54, Lombard

•Tripp, Rev.
Somerset
•Tritton, Henry, Esq
Street, London
Trollope, Rev. Arthur
•Trowers, Rev. Walter
•Truro Clerical Society
Tucker, Rev. M. jun.
Tuckwell, Mr. Bath
Tufnell, Rev. G. Wormingford, near
Colchester
•Turbitt, Rev. W. Hal ford
Turner, John, Esq. Balliol Coll.
Turner, Rev. Chas. Kidderminster
Turner, Rev. J. Stourbridge
Turner, Rev. J. F. Exeter
Turner, Sharon, Esq.
Turner, Rev. Thomas, Exeter Coll.
Turner, Rev. W. H. Norwich
Twiss, A. 0. Esq. Boyle, Ireland
Twopeny, Rev. D. S. Sittingbourne
•Tyler, Rev. James Endell, Rector of
St. Giles in the Fields
•Tyrrell, Rev. W. Beaulieu, near
Southampton
Tyrrell, T. Esq.
Tytler, Patrick Fraser, Esq.

Underhill, Mr. E. B. Oxford
University of Glasgow
Upton.Rev.J.S. Wentworth, Rotherham
tUtterton, Rev. J. S. Oriel Coll.

Vale, W. Esq. Worcester Coll.
Vaux, Rev. Bowyer.Collegiate Church,
Wolverhampton
Vaux, Rev. B. Hetherrett, Norfolk
•Vaux, Rev. Wm. Preb. of Winchester
•Veale, Rev. W. North Lew, Devon
Vernon-Harcourt, Rev. L.
Vicars, Rev. M. Exeter
Vickerman, C. R. Esq
Vickers, Ven. Archdeacon, Chetton,
Bridgenorth
Vickery, Mr. Bristol
Vigne, Rev. H. Sunbury, Middlesex
Vigne, F. Esq.

•Vizard, John, Esq.
Vogan, Rev. T. S. L.
Vyvyan, Rev. V. F. Withiel, Cornwall

Wainwright, Rev. Dr. Boston, U. S. A.
•Wagner, A. Esq. Trinity Coll. Camb.
Walford, Rev. Oliver, Charterhouse
Walford, Rev. Wm. Hatfield, Essex
Walker, C. H. Esq. Exeter
Walker, Mr. Tinsley
Walker, Mrs. Tunbridge Wells
Walker, Rev. G. A. Alverthorpe,
Wakefield
Walker, Rev. R. Wadham Coll.
Walker, Rev. S. W. Bampton, Devon
Walker, Rev. T. Bickleigh, Plymouth
Walker, C. H. Esq. Exeter
Walker, Mr. Queen's Coll. Cambridge
* Walker.Rev.Thos. Christ's Coll. Camb.
Wall, Rev. Henry, Vice-Principal of
St. Alban Hall
Wallace, Rev. Geo. Canterbury
Wallas, Rev. John, Queen's Coll.
Walliuger, Rev. W.
Wallis, Mr. H. Bookseller, Cambridge
Walter, J. Esq. Exeter Coll.
Walter, Rev. Edw. Langton Rectory
Horncastle
Walter, Rev. Ernest, Tachbrook
Walter, Rev. Keats
•Walton, Rev. Dr. Birdhook
Ward, Right Hon. Lady, Himley Hall
Ward, Rev. R. Skipton
•Ward, Rev.W. P. Compton Vallance,
Dorchester
Ward, Rev. W. G. Balliol Coll.
Ward, Mr.
Wardroper, Rev. Charles, Gloucester
Ware, Rev. H. Ladock, near Truro
Ware Rural Deanery Book Club
Warren, Rev. John, Exeter
Warren, Rev. Z. S. Beverley
•Warter, Rev. J. Wood, West Tarring,
Sussex
Wason, James, Esq. Stroud
Watkins, Rev. Fred. Emmanuel Coll.
Cambridge
Watkins, Rev. W. Chichester

22

SUBSCRIBERS.

Watkins, Rev. Henry, South Mailing,
Lewes
Watson, G. W. Esq. Merton Coll.
Watson, Joshua, Esq.
Watson, Rev. J. D. Guilsborough,
Northampton
Watson, Rev. Alex. Manchester
Watson, Rev. Geo. Etheiley, Durham
Watts, Rev. John, Tarrant Gunville,
Blandford
Watts, Richard, Esq. Clifton House,
Workington
•Watts, Rev. William
•Wayett, Rev. W. Pinchbeck
•Wayner, A. Esq. Brighton
•Weare, Rev. T. W. Ch. Ch.
Webb, J. W. Esq. Clare Hall, Camb.
•Webster, Rev. William, Christ'sHospital
t Webster, Rev.Mr.Drumlithie.Aberdeen
•Webster, Samuel K. Esq. Emmanuel
College, Cambridge
•Weguelin, Rev. W. Stoke, nr. Arundel
Wenham, S. G. Esq. St. John's Coll.
•Wells, Rev. F. B. Woodchurch, Kent
• West.Hon. and Rev.R.W. Balliol Coll.
Westmacott, Rev. H. Chastleton, Oxon
Whalley, Rev. D. C.
Whately, Rev. C. St. Mary Hall
•Whatman, W. G. Esq. Ch. Ch.
Wheeler, Mr. Bookseller, Oxford
•Whitaker.Rev.S.Newchurch, Rochdale
White, Rev. James, Manchester
White, Rev. J. St. Mary's, Nottingham
White, Rev. W. S.
White, Rev. R. M. Aveley, Essex
White, R. Esq. Idle, near Bradford
White, Mr. W. Pall Mall
Whitford, Rev. R. W.
•Whitfield, Rev. G. T. Bockleton
Whitley, Mr. Manchester
Whitmore, Mr. Bookseller, Manchester
Whittaker and Son, Messrs. Booksellers,
Cambiidge
Whyte, Rev. T. H. Glasgow
•Wickham, Rev. R.Twyford, Hants
tWickens, Rev. H.
Wigan, Alfred, Esq. St. John's Coll.
Wiggin, Wm. Esq. Exeter Coll.
Wight, Isle of, Clerical Library
* Wilberforce, Rev. II. Walmer, Kent

Wilberforce, Ven. Archdeacon, Burton
Agnes, Driffield, Yorkshire
Wilberforce, Ven. Archdeacon, Bright-
stone. Isle of Wight
Wilde.Rev.S.D. Fletching, near Uckfield
Wilkin, Rev. Mr. Bole
Williams, J. Esq. Queen's Coll.
Williams, Rev. E. T. Exeter Coll.
•Williams.Rev.G.King'sColl.Cambridge •Williams, Matthew D. Esq.
Williams, Sir John, Bart. Bodelwyddan
Williams, Rev. I. Trinity Coll.
Williams, Rev. F. D. Great Wishford,
Wilts
Williams, Rev. J. West Hackney
Williamson, Rev. R. H. Hurworth,
Newcastle-on-Tyne
•Williams, Robert, Esq.
•Willis, Rev. A. Ludlow
Willis, H. Esq. Catherine Hall, Camb.
Wilshere, E. S. Esq. Wore. Coll.
Wilson, Rev. John, Trinity Coll.
•Wilson, Rev. R. F. Hursley, nr. Win
chester
Wilson, Robt. Esq. Magdalen Hall
Wilson, Thomas, Esq. Bath
Wilson, Charles T. Esq. Magd. Hall
Wilson, Walter, Esq. Bath
Winchester, The Dean and Chapter of
t Winchester, Rev. W. Ashelworth,
Gloucester
tWingfield, Rev. William
Winterbottom, J. Esq.
Wise, J. A. Esq. Clayton Hall, Staf
fordshire
Wise, Rev. Henry, Offchurch
Wise, Rev. W. J. St. John's Cnll.
Wither, Rev. W. B. Otterbourne, Hants
Withers, Rev. Geo. Calcutta
Witts, Rev. Edw. F. Upper Slaughter,
Gloucestershire
Wix, Rev. E. Archdeacon of New
foundland
Wodehouse, Thos. Esq. Balliol Coll.
•Wood, — Esq. Ch. Ch.
Wood, C. Esq. Univ. Coll. Durham
Wood, Rev. G. Newcastle
Wood, Rev. H. Fenstanton.nearSt.Ives
Wood, Rev. H. O.
Wood, Rev. J. R, St. James's Palace

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•Wood, S. F. Esq.
Wood, Rev. R. Broughton, Manchester
Wood, Rev. Jas. Settrington, nr. Malton
Wood, Mrs. W. Tunbridge Wells
Woodgate, Rev. H. A. St. John's Coll.
Woodham, C. B. Esq. St. John's Coll.
Cambridge
Woods, Rev. G. H. West Dean, Chi
chester
Woods, Rev. P. Dublin
•Woodward, Alex. Esq. Catherine Hall,
Cambridge
Woodward, Rev. J. H. Bristol
tWoolcombe, E. C. Esq. Oriel Coll.
•Woolcombe, Rev. Henry, Ch. Ch.
Woolcombe, Rev. Wm. W. Exeter Coll.
tWoollcombe, G. Esq. Ch. Ch.
t Wordsworth, Rev. Dr. Buxtad,Uckfield
•Wordsworth, Rev. Chas. SecondMaster
of Winchester School
Wrangham, Rev. G. W. Thorpe-
Bassett
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Wrench, Rev. Frederick, Stowting
Rectory, Ashford
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Wright, Rev. J. A.

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near Boston
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• Wynter.Rev.Dr. President of St. John's
Coll. Vice-Chancellor
•Wynter, Rev. J. C. St. John's Coll.

Yarde, G. B. Esq.
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Young, P. Esq. Exeter Coll.
Young, Rev. R. G. Millbrook, South
ampton
Young, Rev. Walter, Lisbellaw

Zillwood, Rev. I. O. Compton, Win
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Zordiffe, T. Esq.

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