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ST. JOHN CHRYSTOSTOM

HOMILIES 18-26 ON THE GOSPEL ACCORDING TO ST. MATTHEW

[Translated by Rev. Sir George Prevost, Baronet, M.A.
of Oriel College, Oxford.]


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:(1) 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."

    SEEST thou that it was not of an eye that He was speaking 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 commands such 
retaliation, he seems to me very unskillful 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 He had introduced these high and most weighty commandments, 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. For the 
threat of suffering hath effectually restrained our inclination to be 
doing.

    And thus in fact He is silently dropping seed of much self-restraint, 
at least in that He commands to retaliate with just the same acts. Yet 
surely he that began such transgression were worthy of a greater 
punishment, and this the abstract nature of justice(1) demands. But 
forasmuch as He was minded to mingle mercy also with justice, He condemns 
him whose offenses were very great to a punishment less than his desert: 
teaching us even while we suffer to show forth great consideration.

    Having therefore mentioned the ancient law, and recognized 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 shall thou prevail over him. For one 
fire is not quenched by another, but fire by water. And to show 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 neighbor'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 sympathize with 
him, as being clear from that offense even after he hath retaliated. And 
though the calamity be equal to both parties, yet the 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 feel 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 turn,(2) by offering the other cheek.

    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, "whose calleth his brother feel, 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 bad to worse. 
Wherefore He not only forbade thee to be angry when smitten, but even 
enjoined thee to satiate the 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 away thy coat, 
let him have thy cloak also."(1)

    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 
figure.(2) That is, as in the other case He commands to overcome in 
suffering, so here 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 cloak 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 show 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 
disposition; 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"(3) in paradise, "and was not ashamed;" and Isaiah was 
"naked, and barefoot," and more glorious than all the Jews;(4) and 
Joseph(5) also, when he stripped himself, did then more than ever shine 
forth. For to be thus naked is no evil, but to be so clad, as we now are, 
with costly garments, this is both disgraceful and ridiculous. 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 
neighbors 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 what He would have them to be; seeing it both recruits(6) 
itself, and keeps all other bodies with which it may associate: of this 
nature is light; for it shows 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 perfection. For not even 
here doth He stop with thee, who is laying down the laws of patient 
endurance, but He proceeds even further, thus saying,

    "If any one shall compel thee to go one mile, go with him twain."(7)

    Seest thou the height of self-denial? in this at least, that after 
giving thy coat, and thy cloak, not even if thine enemy should wish to use 
thy naked body for hardships and labors, 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 
show 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(1) 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 undergoing.

    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"(2) is this, to drag unjustly and without any 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 borrow of thee, 
turn not thou away."(3)

    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, 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?

    4. "Ye have heard that it hath been said, Thou shalt love thy neighbor, 
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 you. That ye may become like(5) your Father which is in Heaven; 
for He maketh His sun to rise on the evil and on the good, and sendeth rain 
on the just and on the unjust."(6)

    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 cloak 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 vindicate 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 did the wrong, wishes; a sixth, not to hate 
him who hath done so; a seventh, even to love him; an eighth, to do him 
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 the thing enjoined was great, and needed a 
fervent(7) 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 discoursing 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 the good, and 
sendeth rain upon just and unjust."(1)

    "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 honor. Curse not him that uses 
thee despitefully; for so hast thou undergone the labor, 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 bear what is less than 
it. "But how," saith one, "is it possible for this to take place?" Having 
seen God become man, and descend so far, and suffer so much for thy sake, 
dost thou still inquire 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 what they do?"(2) Hearest thou not 
Paul, when he saith, "He who is gone up on high, and is sitting on the 
right hand intercedeth for us?"(3) 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 favors shown? 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, should we see any one troubled with bile, blinded and 
giddy, and straining to east up this evil humor, we stretch forth a hand, 
and continue to support him through his struggles, and though we stain our 
garments, we regard it not, but seek one thing only, how we may set him 
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 honors, because thou 
hast freed thy brother from a grievous disease; and that brother too will 
honor 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)

    And if the things enjoined be grievous, consider that to this end 
Christ came, that He might implant these things in our mind, that He might 
render us profitable both to enemies and friends. Wherefore also He 
commands us to have a 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 have ye? 
do not even the publicans the same?"(2) This Paul also saith, "Ye have not 
yet resisted unto blood, striving against sin."(3) If then thou doest these 
things, thou hast 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 whom we are like, if we duly perform it, and to 
whom equal, 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 unfavorably 
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 vainglory.

    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, "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 cloak 
with which one may chance to be clad, but rather to give up one's coat too, 
to him who would have it, and one's bodily services; 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 cloak, 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 arches, of Heaven?

    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 honor), what penalty shall we not incur, commanded as we are to surpass 
the scribes, and taking our 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 publicans the same?"

    And this thing most especially we may admire in His teaching, that 
while in each instance He sets down with very great fullness the prizes of 
the conflicts; such as "to see God," and "to inherit the kingdom of 
Heaven," and "to become sons of God," and "like God," and "to obtain 
mercy," and "to be comforted," and "the great reward:" if anywhere 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 savor;" and, "he shall 
be called least in the kingdom of Heaven."

    And there are places where He puts down the sin itself by way of 
punishment, leaving to the hearer to infer the 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 punishment, 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 disciple to shame. Which Paul too 
did, saying, "Sorrow not, even as the rest which have no hope;"(1) and, 
"Even as the Gentiles which know not God."(2)

    And to signify that He requires nothing very overpowering, but a little 
more than was accustomed, He saith,

    "Do not even the Gentiles(3) the same?"(4) Yet nevertheless He stops 
not the discourse at this, but makes it end with His rewards, and those 
good hopes, saying,

    "Be ye therefore perfect, as your Heavenly Father."(5)

    And He intersperses everywhere 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, 
show forth great love even towards our enemies; and let us east 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 manner 
abundant fruit from his obstinacy.(6) What is it then but the utmost folly, 
when we are to reap so large fruit from 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, wherefore 
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,(7) and to be stripped by 
enemies, and to bear it; what kind of indulgence should we deserve, 
exhibiting so great contentiousness 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 honor 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 honored 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 showing forth perfect self restraint 
in all things, let us so direct our own lives. For so even now, from this 
very timer 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.

    And together with all these things we shall receive also 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 forever and ever. Amen


HOMILY XIX: MATT. VI. 1.

"Take heed that ye do not your alms(1) 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 
commandments.

    It behooved 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, "I fast twice a 
week, I give tithes of my substance."(2) And he was vainglorious too in his 
very prayer, making it for display. For since there was no one else 
present, he pointed himself out to the publican,(3) saying, "I am not as 
the rest of men, nor even as this publican."(4)

    And mark how Christ began, as though He were speaking of some wild 
beast, hard to catch, and crafty to deceive him who was not very watchful. 
Thus, "take heed," saith He, "as to your alms." So Paul also speaks to the 
Philippians; "Beware of dogs."(5) And with reason, for(6) the evil beast 
comes in upon us secretly, and without noise puffs all away, and 
unobservedly carries out all that is within.

    Forasmuch then as He had made much discourse about almsgiving, and 
brought forward God, "Who maketh His sun to rise on the evil and the 
good,"(7) and by motives from all quarters had urged them on to this, and 
had persuaded them to exult in the abundance of their giving; He finishes 
by taking away also all things that encumber 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 attention, it is not the same thing, 
but one is different from the other; and it hath great security, and 
unspeakable care and tenderness. 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 restraint, 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 the 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 by the loss alone He might sting them, but 
also shame them by the recollection of Him who gave them being.

    "For ye have no reward," saith He, "with your Father which is in 
Heaven."(1)

    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.

    "Therefore when thou doest thine alms," saith He, "do not sound a 
trumpet before thee, as the hypocrites do."(2)

    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 
shows of them hereby.

    And well hath He called them "hypocrites" for the mask was of mercy, 
but the spirit of cruelty and inhumanity. For they do it, not because they 
pity their neighbors, but that they themselves may enjoy credit; and this 
came of the utmost cruelty; while another was perishing with hunger, to be 
seeking vainglory, 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.(4)

    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 distempered: 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?(5)

    "Let not thy left hand know," saith He, "what thy right hand doeth."(6)

    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 endeavor; 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- headed(7) men, for He 
hath here commanded that it should be concealed from all.

    And then the reward too; consider how great it is. For after He had 
spoken of the punishment from the one, He points out also the honor derived 
from the other; from either side urging them, and leading them on to high 
lessons. Yea, for He is persuading them to know that God is everywhere 
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 honors, and punishments: and that no one will be hid 
in doing anything either great or small, though he seem to be hid from men. 
For all this did He darkly signify, when He said,

    "Thy Father which seeth in secret shall reward thee openly."(8)

    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 
spectators, 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 honor, God 
making them manifest, and extolling them, and proclaiming them before all. 
Again, whereas now they that behold will rather condemn thee as 
vainglorious; 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 meet for him 
who desires glory, to let go this our theatre, 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 concealment.

    3. "And when ye pray," saith He, "ye shall not be as the hypocrites, 
for they love to pray standing in the synagogues, and in the corners of the 
streets. Verily I say unto you, they have their reward."(1)

    "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 
wandering and casting around thine eyes everywhere, 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 shown 
that they are very ridiculous: He introduces the best manner of prayer, and 
again gives the reward, saying, "Enter into thy closet."

    "What then," it may be said, "ought we not to pray in church?" Indeed 
we ought by all means, but in such a spirit as this. Because everywhere 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 
everything it is good to be freed from vainglory, 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 manifest to all by their voice, crying out 
disorderly,(3) and 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 wilt 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 favor?

    Let us not then make our prayer by the gesture of our body, nor by the 
loudness of our voice, but by the earnestness of our mind: neither with 
noise and clamor and for display, so as even to disturb those that are near 
us, but with all modesty,(1) 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 
me."(2) And Hannah too again, her voice not being heard, accomplished all 
she wished, forasmuch as her heart cried out.(3) But Abel prayed not only 
when silent, but even when dying, and his blood sent forth a cry more clear 
than a trumpet.(4)

    Do thou also then groan, even as that holy one, I forbid it not. 
"Rend," as the prophet commanded,(5) "thine heart, and not thy garments." 
Out of deeps call upon God, for it is said, "Out of the depths have I cried 
to Thee, O Lord."(6) From beneath, out of the heart, draw forth a voice, 
make thy prayer 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,--show 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 show 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 everywhere 
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 reward thee 
openly."(7)

    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 honored 
thee with great honor. 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 the heathen 
do."(8)

    You see that when He was discoursing of almsgiving, He removed only 
that mischief which comes of vainglory, and added nothing more; neither did 
He say whence one should give alms; as from honest labor, and not from 
rapine nor covetousness: this being abundantly acknowledged among all. And 
also before that, He had thoroughly cleared up this point, when He blessed 
them "that hunger after righteousness."

    But touching prayer, He adds somewhat over and above; "not to use vain 
repetitions." And as there He derides the hypocrites, so here the heathen; 
shaming the hearer everywhere 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.

    "For He knoweth," saith He, "what things ye have need of."(9)

    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 mentioned. For perseverance indeed in the 
same requests is our duty: His word being, "continuing instant in 
prayer."(10)

    And He Himself too, by that example of the widow, who prevailed with 
the pitiless and cruel ruler, by the continuance of her intercession;(11) 
and by that of the friend, who came late at night time, and roused the 
sleeper from his bed,(12) 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.

    6. "After this manner, therefore, pray ye," saith He: "Our Father, 
which art in heaven."(1)

    See how He straightway stirred up the hearer, and reminded him of all 
God's bounty in the beginning. For he who calls God Father, by him both 
remission of sins, and taking away of punishment, and righteousness, and 
sanctification, 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 supplications for the body in common, and 
nowhere looking to his own, but everywhere to his neighbor'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 shows 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 skillful 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, would be justly bound to show 
forth such a conversation, 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 Father which is in heaven."(2) Yea, 
and the seraphim too, giving glory, said on this wise, "Holy, holy, 
holy."(3) So that "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.

    "Thy kingdom come."(4)

    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, waiting for an adoption, the 
redemption of our body."(5) For he who hath this fondness,(6) 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 of 
irregularity.(7)

    "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 we abide here, so long to be earnest in showing 
forth the same conversation as those above. For ye must long, 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');(1) so vouchsafe that we men may 
not do Thy will by halves, but perform all things as Thou wiliest."

    Seest thou how He hath taught us also to be modest, by making it clear 
that virtue is not of our endeavors only, but also of the grace from above? 
And again, He hath enjoined 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 everywhere on the earth; so that error may be 
destroyed, and truth implanted, and all wickedness cast out, and virtue 
return, and no difference 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."(2)

     What is "daily bread"? That for one day.(3)

     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 incapable 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, "perfection of conduct," saith He, "I 
require as great, not however 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 the morrow."(4) Because of this He added, "daily bread," that 
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 care of the following day. For that day, the 
intervals before 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, showing His love to man to be great even in 
this case, commands us for the remission of our sins to come unto God who 
loves man, and thus to say,

    "Forgive us our debts, as we also forgive our debtors."(6)

    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 layer 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 we may obtain remission and so 
makes the way easy; it is perfectly clear that He introduced this rule of 
supplication, as knowing, and signifying, that it is possible even after 
the font(1) to wash ourselves from our offenses; 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(2) concerning the unspeakable mercy of God toward man.

    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 Father also will 
forgive you."(3)

    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 thyself, 
in the same," saith He, "do I also judge thee." And if thou forgive thy 
fellow servant, thou shalt obtain the same favor from me; though indeed the 
one be not equal to the other. For thou forgivest in thy need, but God, 
having need of none: thou, thy fellow slave; God, His slave: thou liable to 
unnumbered charges; God, being without sin. But yet even thus doth He show 
forth His lovingkindness towards man.

    Since He might indeed, even without this, forgive thee all thine 
offenses; but He wills thee hereby also to receive a 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 neighbor? (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 forgiveness 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 offenses.

    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 in the rest of our matters, if we will not, in those which depend 
on us, spare our own selves?

    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."(5)

    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 show both freedom from vainglory, 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 implying that he is not such by 
nature. For wickedness(6) is not of those things that are from nature, but 
of them that are added by our own choice. And he is so called pre-
eminently, 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 ones," but, "from the wicked one;" 
instructing us in no case to entertain displeasure against our neighbors, 
for what 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 offense; 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;(1) 
nor against flocks, nor herds, until he had received permission from 
above.(2)

    "And the power," saith He. Therefore, manifold as thy 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 of goodness; both by the punishment set, and by 
the reward appointed, urging the hearer to obey this command.

    "For if ye forgive men," saith He, "your heavenly Father will also 
forgive you. But if ye forgive not, neither will He forgive you."(3)

    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 cherish an earthly and ordinary(4) 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 "making the sun to shine on the evil and on the good."(5)

    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;" everywhere 
commanding us to use this plural word, that we may not retain so much as a 
vestige of anger against our neighbor.

    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 offenses, whereby we offend daily, we consider not: therefore we are 
perplexed. Since if we did but reckon up with strictness our sins of one 
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 
vainglorious? 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 harbor 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 intercession 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 one? 
Wherefore Paul also, making mention of prayer, required nothing so much as 
the observance of this commandment; for He saith, "lifting up holy hands 
without wrath and doubting."(1) And if when thou hast need of mercy, not 
even then wilt thou let go thine anger, but art rather exceedingly 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 are 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 entreatest 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 vexed thee; since thou hast 
done, at least as far as concerned thee, what is much more grievous; in 
claiming that wrath 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 show 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,(1) and the assembly more venerable: for 
not men only, but angels too are in it; and these triumphs, of which 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 Lord," it is said, "all His works."(2) 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 captivity captive, and hast received gifts 
amongst men."(3) And, "The Lord strong and mighty in battle."(4) And 
another saith, "He shall divide the spoils of the strong."(5) For indeed to 
this purpose He came, that He might "preach deliverance to captives, and 
recovery of sight to the blind."(6)

    And raising aloud the cry of victory over death, he said, "Where, O 
Death, is thy victory? Where, O Grave, is thy sting?"(7) And another again, 
declaring glad tidings of the most profound peace, said, "They shall beat 
their swords into ploughshares, and their spears into pruning hooks."(8) 
And while one calls on Jerusalem, saying, "Rejoice greatly, O daughter of 
Sion, for lo! thy King cometh to thee meek, riding upon an ass, and a young 
colt;"(9) another proclaims His second coming also, saying on this wise, 
"The Lord, whom ye seek, will come, and who will abide the day of His 
coming?(10) Leap ye as calves set free from bonds."(11) And another again, 
amazed at such things, said, "This is our God; there shall none other be 
accounted of in comparison of Him."(12)

    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(13) 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 church, we are so negligent; 
and together with all this, pray also against our enemies: whence are we to 
have any 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 befall us of the 
things which are unexpected and painful? whereas we ought to marvel when no 
such thing befalls 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 neighbors 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 brutality 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 burdensome); 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.


HOMILY XX.(1): MATT. VI. 16.

"And when ye fast, be not as the hypocrites, of a sad countenance. For they 
disfigure their faces, that they may appear unto men to fast."

    HERE it were well to sigh aloud, and to wail bitterly: for 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 cloaking 
themselves 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 offense? And thinkest thou that in keeping it thou art 
offending, in transgressing it, delivering men from offense? 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.

    But if this be a disfiguring of the face, to appear pale for vainglory, 
what should we say concerning the women who corrupt their faces with 
colorings 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 David(1) and from Daniel);(2) He said that we were to anoint 
ourselves, not that we should positively do this, but that by all means we 
might endeavor, with great strictness, to 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: nevertheless, though He did not these 
things, He most assuredly fulfilled the whole without vainglory. It is this 
then that He enjoins on us likewise, both bringing before us the 
hypocrites, and by a twice repeated charge dissuading the hearers.

    And somewhat else He signified by this name, this of hypocrites,(3) I 
mean. That is, not only by the ridiculousness of the thing, nor by its 
bringing an extreme penalty, but also by showing 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 vainglorious 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 open."(4)

    And by another motive again He withdraws them from the hypocrites, by 
showing 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 labors, "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 
twofold 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 bestow on thee this 
too in fuller abundance, and with great profit. For as it is, this quite 
breaks thee off from the 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 an 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 removed 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 prostitutes. 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."(5) Thus, after He 
hath east out the disease of vainglory, and not before, He seasonably 
introduces His discourse of voluntary poverty.(1) For nothing so trains men 
to be fond of 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 satisfy any wants, nor to enjoy any 
pleasure, but that they may make a show before the multitude.

    Now above He had only said, that we must show mercy; but here He points 
out also how great mercy we must show, 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 shown forth to a 
surpassing extent His conflicts in that behalf.(2) 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.

    And first, what things they most fear, from these He urges them. For 
"of what art thou afraid?" saith He: "lest thy 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 moth(3) make away with the gold?" Though not moth,(3) 
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."(4)

    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 unto thee, thou wilt not 
be able to hear any of those things 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 clear again, by withdrawing His discourse from 
the intellectual to the sensible, and saying,

    "The light of the body is the eye."(1)

    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 harbor 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. 
"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 had spoken of 
the mind as enslaved and brought into captivity, and there were not many 
who could easily discern 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:(3)--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?"(2)

    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 consequent 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 things, and that using this as a 
kind of weapon and light against 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 the sick 
persons; even so, if thou corrupt the mind (which hath power to put down 
our passions),(1) 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 everywhere 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 and 
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 our 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? Both these things I 
will afford thee in great abundance, 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 thorns;(2) but for 
the present, even here He hath strikingly intimated(3) the same, by 
representing him as 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 everything 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 these cases again to become more shameless 
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 dangerous, 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 display of so 
much courage, should some great emergency 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 anything, 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 twofold darkness, both having their eyes put out by the 
perversion of their mind, and being by the deceitfulness of their cares 
involved 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 twofold darkness 
to undergo, part from themselves, part from disregard to their teacher.

    5. Let us then give heed unto Him exactly, that though late we may at 
length recover our 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 love of money, like an evil humor(1) 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 very enemies? with 
what sort of desire do these things agree? or rather of what flight and 
aversion are they not 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 affront,(2) 
and loss, and continual vexation. Yet thou, were any one among men on earth 
to show 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 
labors. For when in extreme old age thou art building splendid houses, 
before the completion of which (in many instances) thou wilt have departed; 
when thou plantest trees, which will bear their fruit after many years;(3) 
when thou art buying properties and inheritances, the ownership of which 
thou wilt acquire after a long time, and art eagerly busy in many other 
such things, the enjoyment whereof thou wilt not reap; is it indeed for 
thine own sake, or for those to come after, that thou art so employed? How 
then is it not the utmost folly, here not at all to hesitate(4) at the 
delay of time; and this though thou art by this delay to lose all the 
reward of thy labors: 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 self-same 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 befell 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 obtain pardon by prayers, though he that entreats be Abraham,(1) or 
Noah, or Job, or Daniel.(2)

    While then we have opportunity, let us store up for ourselves 
beforehand much confidence, let us gather oil in abundance, let us remove 
all into. Heaven, that in the fitting time, and when we most need them, we 
may enjoy all: by the grace and love towards man of our Lord Jesus Christ, 
to whom be the glory, and the might, now and always, and forever and ever. 
Amen.


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."

    SEEST thou how by degrees He withdraws us from the 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.(1)

    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?(2) 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 consequence 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 deliverance 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 
captive of lifeless riches, and in both ways doing you harm, on the one 
hand, by causing you to be slaves of what you 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 shows 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 of them 
that believed were of one heart and of one soul,"(1) and yet were they 
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 
however choose this form without purpose, but in order to show 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.

    "What then? Was not this possible among the ancients?" 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 waxed 
great:"(2) 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.(3) 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 honor 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 god,"(4) 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 punishment, 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 is unspeakable by so 
doing: there are suits, and molestations, 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(5) for your life,(6) what ye shall eat."

    That is, lest they should say, "What then? if we cast all away, how 
shall we be able to live?" At this objection, in 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 burdensome; so surely, now 
that He hath shown the mischief arising out of covetousness, His admonition 
coming after is made easy to receive. Wherefore 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 shown 
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 He brings 
up arguments, some from those things which we have already, and some from 
other examples.

    From what we have already, thus saying:

    "Is not the soul more than meat, and the body more than the 
raiment?"(1)

    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 "wherewithal ye shall be clothed;" but, "for the body," and, 
"for the soul:" forasmuch as from them He was to make His demonstrations, 
carrying on His discourse in the way of comparison. 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,

    "Which of you can add one cubit unto his stature?"(2)

    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 showing 
also in other ways, said, "So then, neither is he that planteth any thing, 
neither he that watereth; but God that giveth the increase."(3)

    From what we have already, then, He urges us in this way: and from 
examples of other things, by saying, "Behold the fowls of the air."(4) 
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 them on this wise, for as yet it was an 
ordinary(5) 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 mouth of 
God."(6) But here He makes mention of the birds, 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. Because, say they, it was not 
meet for one strengthening(7) moral principle, to use natural advantages as 
incitements to that end. For to those animals, they add, this belongs by 
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 consideration of our 
Lawgiver, in that, when He might bring forward His 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 ant,(1) and to the turtle, and to the swallow.(2) And 
neither is this a small sign of honor, when the same sort of things, which 
those 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 merchandise,"(3) 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."

    Of this lesson David also lays the foundation from old time, saying 
enigmatically on this wise, "Thou openest Thine hand, and fillest every 
living thing with bounty;"(4) and again, "To Him that giveth to the beasts 
their food, and to the young ravens that call upon Him."(5)

    "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 praying and saying, "If the Lord give me bread to eat and raiment 
to put on?"(6) 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 "five thousand," and the "three thousand."(7)

    5. But if thou canst not bear, upon hearing so high words, to release 
thyself from these grievous bonds, consider the unprofitableness of the 
thing, and so put an end to thy care. For

    "Which of you by taking thought" (saith He) "can add one cubit unto his 
stature."(8)

    Seest thou how by that which is evident, He hath manifested 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 providence 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 anything, but 
all will utterly pass away,

    Let us not therefore suppose His injunctions are impossible: 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 told, "I have left unto myself seven thousand men."(9) Whence it is 
manifest that even now there are many who show forth the apostolical life; 
like as the "three thousand" then, and the "five thousand."(10) And if we 
believe not, it is not because 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 even water (and yet 
this hath been achieved by many solitaries in our time(11)); 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 show 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. For the present therefore let us lay aside our excessive 
sumptuousness, and let us endure moderation, and learn to acquire by honest 
labor 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 wages."(12) Anxious 
though he were to lead them on to another, and a higher 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 
failed to apply themselves to them, and would have fallen from the others.

    For this very reason we too are practising you(13) in the inferior 
duties. Yes, because as yet, we know, the burden 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 themselves of all their possessions.(1) However, 
we are contented in your case, if alms are bestowed abundantly by you; 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 favor shall we be worthy, who are 
hidden to surpass those under the old law, and yet show 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 neighbor's goods. For to them this comes by nature, but 
we who are honored 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.


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 signified 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 very far the argument may be carried both ways:(1) both from 
the vileness(2) of the things that partake of such elegance, and from the 
munificence vouchsafed to the lilies, in respect of their adorning. For 
this cause, when He hath decked them out, He doth not so much as call them 
lilies any more, but "grass of the field."(3) 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 east into the oven." And He said not, "clothe," but "so 
clothe."

    Seest thou everywhere 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 not much more clothe you?" For this too hath much 
emphasis: the force of the word, "you," being no other than to indicate 
covertly the great value set upon our race, and the concern shown for it; 
as though He had said, "you, to whom He gave a soul, for whom He fashioned 
a body, for whose sake He made all the things that are seen, for whose sake 
He sent prophets, and gave the law, and wrought those innumerable good 
works; for whose sake He gave up His only begotten Son."

    And not till He hath made His proof clear, doth He proceed also to 
rebuke them, saying, "O ye of little faith." For this is the quality of an 
adviser: He doth not admonish only, but reproves also, that He may awaken 
men the more to the persuasive power of His words.

    Hereby He teaches 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 the green herb: or rather, the grass is even more 
precious than such apparelling. Why then pride thyself on things, whereof 
the prize rests with the mere plant, with a great balance in its favor?

    And see how from the beginning He signifies the injunction to be easy; 
by the contraries again, and by the things of which they were afraid, 
leading them away from these cares. Thus, when He had said, "Consider the 
lilies of the field," He added, "they toil not:" so that in desire to set 
us free from toils, did He give these commands. In fact, the labor 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 He did away with, but 
the anxious thought; so in saying, "they toil not, neither do they spin," 
He put an end not to the work, but to the care.

    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 He was clothed with such apparel, but after that He was so no more; 
rather not so much as on one day did He array Himself so beautifully: for 
this Christ declared by saying, "in all his reign:" and if it was not that 
He was surpassed by this flower, but vied with that, but He gave place to 
all alike (wherefore He also said, "as one of these:" for such as between 
the truth and the counterfeit, so great is the interval between those robes 
and these flowers):--if then he acknowledged his inferiority, who was more 
glorious than all kings that ever were: when wilt thou be able to surpass, 
or rather to approach even faintly to such perfection of form?

    After this He instructs us, not to aim at all at such orna