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LIBRARY OF FATHERS 
 
 V 
 
 OF THE 
 
 HOLY CATHOLIC CHURCH, 
 
 ANTERIOR TO THE DIVISION OF THE EAST AND WEST. 
 
 TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH. 
 
 YKT shall not thy teachers be removed into a corner any more, but 
 
 THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20. 
 
 VOL. VII. 
 
 OXFORD, 
 
 JOHN HENRY PARKER; 
 
 J. G. F. AND J. RIVINGTON, LONDON. 
 MDCCCXLI. 
 
BA.XTKR, PRINTER, OXFORD 
 
TO THE 
 
 MOST REVEREND FATHER IN GOD 
 
 WILLIAM 
 
 LORD ARCHBISHOP OF CANTERBURY, 
 
 PRIMATE OF ALL ENGLAND, 
 
 FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD, 
 
 THIS LIBRARY 
 
 OF 
 
 ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS, 
 OF CHRIST’S HOLY CATHOLIC CHURCH, 
 
 is 
 
 WITH HIS GRACE’S PERMISSION 
 RESPECTFULLY INSCRIBED, 
 
 IN TOKEN OF 
 
 REVERENCE FOR HIS PERSON AND SACRED OFFICE, 
 
 AND OF 
 
 GRATITUDE FOR HIS EPISCOPAL KINDNESS. 
 
THE 
 
 HOMILIES 
 
 OF 
 
 S. JOHN CHRYSOSTOM, 
 
 ARCHBISHOP OF CONSTANTINOPLE. 
 

 Digitized by the Internet Archive 
 in 2018 with funding from 
 Boston Library Consortium Member Libraries 
 
 https://archive.org/details/homiliesofsjohncOOjohn 
 
THE 
 
 ( 
 
 HOMILIES 
 
 OF 
 
 S. JOHN CHRYSOSTOM, 
 
 ARCHBISHOP OF CONSTANTINOPLE, 
 
 ON THE 
 
 EPISTLE OF ST. PAUL THE APOSTLE 
 
 TO THE 
 
 ROMANS, 
 
 TRANSLATED, 
 
 WITH NOTES AND INDICES. 
 
 OXFORD, 
 
 JOHN HENRY PARKER; 
 
 J. G. F. AND J. RTVINGTON, LONDON. 
 

 M). 
 
 \ 
 
 BOSTON COLLEGE LIBRARY \ 
 
 CHESTNUT HILL, MASS. 
 
 BAXTER, PRINTER, OXFORD. 
 
PREFACE. 
 
 St. Chrysostom’s Commentary on the Epistle to the 
 Romans is one of the closest and most argumentative of 
 those he has left us. The style of the Epistle itself called for 
 this, being such as almost constantly to remind an attentive 
 reader of the necessity of forming some notion of the views 
 and feelings of the persons to whom it was originally ad* 
 dressed. To this point St. Chrysostom has paid much 
 attention, and has consequently obtained a far clearer view 
 of the doctrinal bearing of the Epistle than most other com¬ 
 mentators. His early rhetorical education would probably 
 have given him even too strong a bias toward that kind of 
 exposition, but for his subsequent course of severe discipline 
 and ascetic devotion. As it is, the rhetorical element in his 
 commentary is of very great value. His ready apprehension 
 of the effect intended to be produced by the style and 
 wording of a sentence, is often the means of dealing up 
 what might otherwise seem obscure or even inconsistent. 
 An example of this occurs in the beginning of the seventh 
 chapter, which he expounds in the 12th Homily. The 
 illustration of our release from the Law of Moses by par¬ 
 taking in the Death of Christ, by the dissolution of marriage 
 at death, is so stated in the Epistle as to contain an apparent 
 inconsistency, as though the death of the Law, and the death 
 of the person, were confounded. And the various readings 
 only shift the difficulty, without removing it. This, however, 
 he has very ably shewn to be, in fact, an argument a fortiori. 
 Other cases will strike other persons as they happen to have 
 found difficulty in the Text. 
 
VI 
 
 PREFACE. 
 
 A far higher qualification for interpreting St. Paul, in whom, 
 as much as in any of the sacred writers, the Man appears 
 as well as the guiding Spirit, was that peculiar affection with 
 which he regarded him, and which he expresses particularly 
 in the beginning of the Introduction, and at the close of the 
 last Homily. The effect of this is perhaps best traced in the 
 commentary on Rom. ix. 3. Horn. xvi. 
 
 The elaborate composition of these Homilies, and the 
 close attention which it must have required, has been thought 
 an indication that they must have been delivered before the 
 Author was engaged in the cares of the Bishopric of Con¬ 
 stantinople. But Tillemont has detected even surer indica¬ 
 tions, which place the point clearly beyond all question. 
 In lais exhortation to Charity, Horn. viii. p. 130. he speaks of 
 himself and his hearers as under one Bishop. It has been 
 objected that he speaks of himself as Pastor, in Horn. xxix. 
 p. 472. but he does the same in other Homilies, cer¬ 
 tainly delivered by him when he was only a preacher at 
 Antioch, and the terms are less definite than in the other case, 
 v. ad P. Ant. Horn. xx. Besides, he seems to address persons 
 who have ready access to the place in which St. Paul taught 
 and was bound, which cannot be shewn to tally with Constan¬ 
 tinople, but evidently agrees with Antioch. The binding of 
 St. Paul there mentioned is not, however, on record, and it 
 is just possible he may mean in that expression to refer 
 to another place. 
 
 Some account of the life of the Author has been given in 
 the Preface to the Homilies on the First Epistle to the 
 Corinthians, already translated. It may be worth while, 
 however, to notice particularly,An connection with this work, 
 the manner in which St. Chrysostom was quoted in the 
 Pelagian controversy, as some of the passages are taken 
 from it. 
 
 St. Augustine, adv. Julianum, 1. 1. c. vi. discusses a pas¬ 
 sage in a Homily to the newly Baptized, which was alleged 
 against the doctiine of Original Sin. He had spoken of 
 infants as not having sins, meaning of course actual sins, as 
 
PREFACE. 
 
 Ml 
 
 the plural number implies. The words were, however, easily 
 turned in translation so as to bear another sense. St. Augus¬ 
 tine quotes on the other side his Letter to Olympias, that 
 ‘ Adam by his sin condemned the whole race of men.’ And 
 Horn 9. in Gen. c. 1. v. 28. where he speaks of the loss 
 of command over the creation, as a penalty of the Fall. 
 And finally, a passage from the Homily before quoted, (as 
 ad Neophytos,) in which he speaks of our Lord finding us 
 ‘ bound by a hereditary debt;’ and one in Horn. 10. of this 
 Commentary, viz. that on Rom. v. 14. These are sufficient 
 to make it clear, that St. Chrysostom did not hold any 
 Pelagian doctrine on this point. 
 
 With respect to Free-will, he has one or two passages, 
 as in Horn, on the words of St. Paul, 2 Cor. iv. 13. 
 Ben. t. iii. p. 264. 4 That first believing, and obeying when 
 called, is of our good will; but when the foundation of 
 faith is laid, we need the assistance of the Spirit.’ And 
 on John i. 38. Ben. 8. p. 107. ‘ that God does not prevent 
 our wills with His gifts; but when we have begun, when 
 we have sent our will before, then He gives us abundant 
 opportunities of salvation.’ However, in Horn. 58. in Gen. 
 he says, c though he received help from above, yet he first did 
 his own part. So let us persuade ourselves, that though we 
 strive ever so much, we can do no good thing at all, except 
 we are aided by help from above. For as we can never do 
 any thing aright without that help, so, unless we contribute 
 our own share, we shall not be able to obtain help from above.’ 
 This illustrates his meaning about doing our own part first, 
 and shews that he does not mean to exclude Divine aid in the 
 very beginning of good actions, only not superseding the 
 motion of our will. The word gifts is also to be observed. 
 He probably did not think of its being applicable to the first 
 motions of preventing grace, intending himself the Evan¬ 
 gelical gifts. This view of his meaning seems to solve 
 the difficulties of his expressions, so far as is necessary in a 
 writer more rhetorical than logical. Some passages in this 
 Commentary bear on the point, as on Rom. ii. 16. p. 66. and 
 viii. 26. p. 250. 
 
viii PREFACE. 
 
 In a Letter to Olympias, shortly before his death, he 
 laments the errors of a £ Monk Pelagius,’ and it is supposed 
 that he means the well-known heretic. 
 
 The present Translation is from the text of Savile, except 
 where otherwise noted. For the first sixteen Homilies, 
 several Mss. have been collated in Paris, with a view to an ' 
 Edition of the original, the rest of the collation is not yet come 
 to hand. Four contain nearly the whole of the Commentary, 
 and three more several parts of it: two of these were partially 
 used by the Benedictine Editors, and supply some valuable 
 readings in the latter Homilies. There is also one Ms. in the 
 Bodleian Library, which has many mistakes, but agrees in 
 general with the best readings in those which have been 
 collated. It contains nearly the whole text as far as Horn. 30. 
 and has been entirely collated after Horn. 16. and for a great 
 part of the earlier Homilies. 
 
 The Editors are indebted for the Translation, and much 
 of the matter contained in the Notes, to the Reverend 
 J. B. Morris, M.A. of Exeter College, as well as for the 
 Index. A few oversights on the part of the Editor have 
 occurred, which are noticed among the Errata. 
 
 C. M. 
 
 Note. The Homily which is found in Morel’s edition, vol. 2. App. 
 p. 51. beginning ‘ Benedictus Deus,’ and purporting to be that ‘ ad 
 Neophytos’ quoted by St. Augustine, is rejected by the Benedictine 
 Editors as spurious. See alphabetical Index of works, EvXeymros o Otos, 
 
 i^ov k«) r*j; yyjf, 
 
CONTENTS. 
 
 ARGUMENT. 
 
 Page 1. 
 
 HOMILY I. 
 
 Page 6. 
 
 Rom. i. 1, 2. 
 
 Paul , a servant of Jesus Christ , called to be an Apostle , 
 separated unto the Gospel of God , [which He had pro¬ 
 mised afore by His prophets in the Holy Scriptures.) 
 
 HOMILY II. 
 
 Page 16. 
 
 Rom. i. 8. 
 
 .First , I thank my God through Jesus Christ for you all , Me/ 
 yowr faith is spoken of throughout the whole world. 
 
 HOMILY III. 
 
 Page 33. 
 
 Rom. i. 18. 
 
 For the wrath of God is revealed from Heaven against all 
 ungodliness and unrighteousness of men , who hold the 
 truth in unrighteousness. 
 
 HOMILY IV. 
 
 Page 44. 
 
 Rom, i. 26, 27. 
 
 For this cause God gave them up unto vile affections: for 
 even their women did change the natural use into that 
 which is against nature: and likewise also the men, 
 leaving the natural use of the woman , burned in their 
 lust one towards another. 
 
X 
 
 CONTENTS. 
 
 HOMILY V. 
 
 Page 53. 
 
 Rom. i. 28. 
 
 Even cis they did not like to retain God in theii knowledge, 
 God gave them over to a reprobate mind, to do those 
 things which are not convenient. 
 
 HOMILY VI. 
 
 Page 72. 
 
 Rom. ii. 17, 18. 
 
 Behold, thou art called a Jew, and restest in the Law, and 
 makest thy boast of God, and knowest His will, and 
 approvest the things that are more excellent, being in¬ 
 structed out of the Law. 
 
 HOMILY VII. 
 
 Page 88. 
 
 Rom. iii. 9—18. 
 
 What then? are we better than they? No, in no wise: for 
 we have before proved both Jews and Gentiles, that they 
 are all under sin . As it is written, There is none righte¬ 
 ous, no, not one: there is none that under stande th, there 
 is none that seeketh after God. They are all gone out of 
 the way, they are together become unprofitable; there 
 is none that doeth good, no, not one. Their throat is an 
 open sepulchre; with their tongues have they used deceit; 
 the poison of asps is under their lips; whose mouth is 
 full of cursing and bitterness: their feet are swift to shed 
 blood: destruction and misery are in their ways : and the 
 way of peace have they not known: there is no fear of 
 God before their eyes. 
 
 HOMILY VIII. 
 
 Page 112. 
 
 Rom. iv. 1, 2. 
 
 What shall we then say that Abraham, our father as per¬ 
 taining to the flesh, hath found? For if Abraham were 
 justified by works, he hath whereof 1° glory; but not 
 before God. 
 
CONTENTS. 
 
 xi 
 
 HOMILY IX. 
 
 Page 135. 
 
 Rom. iv. 23. 
 
 Now it was not written for his sake alone, that it was 
 imputed to him; but for us also, to whom it shall be 
 imputed, if we believe on Him that raised up Jesus our 
 Lord from the dead. 
 
 HOMILY X. 
 
 Page 149. 
 
 Rom. v. 12. 
 
 Wherefore as by one man sin entered into the world, and 
 death by sin, and so death passed upon all men, for that 
 all have sinned. 
 
 HOMILY XI. 
 
 Page 165. 
 
 Rom. vi. 5. 
 
 For if we have been planted together in the likeness of His 
 death, we shall be also in the likeness of His resurrection. 
 
 HOMILY XII. 
 
 Page 183. 
 
 Rom. vi. 19. 
 
 I speak after the manner of men because of the infirmity 
 of your flesh: for as ye have yielded your members 
 servants to uncleanness and to iniquity unto iniquity; 
 even so now yield your members servants to righteousness 
 unto holiness . 
 
CONTENTS. 
 
 xii 
 
 HOMILY %1U. 
 
 Page 207. 
 
 Rom. vii. 14. 
 
 For ice know that the Law is spiritual: but I am carnal, 
 
 ♦ 
 
 sold under sin. 
 
 . 
 
 HOMILY XIV. 
 
 Page 235. 
 
 Rom. viii. 12, 13. 
 
 Therefore, brethren, we are debtors, not to the flesh, to live 
 after the flesh. For if ye live after the flesh, ye shall die ; 
 but if ye through the Spirit do mortify the deeds of the 
 body, ye shall live. 
 
 HOMILY XV. 
 
 Page 263. 
 
 Rom. viii. ‘28. 
 
 And we know that all things work together for good to them 
 
 that love God. 
 
 HOMILY XVI. 
 
 Page 278. 
 
 Rom. xi. 1. 
 
 1 say the truth in Christ, I lie not, my conscience also 
 bearing me witness in the Holy Ghost. 
 
 HOMILY XVII. 
 
 Page 306. 
 
 Rom. x. 1. 
 
 Brethren , my hoards desire and prayer to God for them is, 
 
 that they might be saved. 
 
CONTENTS. 
 
 Xll! 
 
 HOMILY XVIII. 
 
 Page 320. 
 
 Rom. x. 14, 15. 
 
 How then shall they call on Him in whom they have not 
 believed? and how shall they believe in Him qf whom 
 they have not heard? and how shall they hear without 
 a preacher ? And how shall they preach, except they be 
 sent ? 
 
 HOMILY XIX. 
 
 Page 338, 
 
 Rom. xi. 7. 
 
 What then ? Israel hath not obtained that which he seeketh 
 for; but the election hath obtained it, and the rest were 
 blinded. 
 
 HOMILY XX. 
 
 Page 359. 
 
 Rom. xii. 1. 
 
 I beseech you therefore, brethren, by the mercies qf God, 
 that ye present your bodies a living sacrifice, holy, ac¬ 
 ceptable unto God, which is your reasonable service. 
 
 HOMILY XXI. 
 
 Page 370, 
 
 Rom. xii. 4, 5. 
 
 For as we have many members in one body, and all members 
 have not the same office ; so we, being many, are one body 
 in Christ, and every one members one of another. 
 
xiv 
 
 CONTENTS. 
 
 HOMILY XX1T. 
 
 Page 382. 
 
 Rom. xii. 14. 
 
 Bless them which persecute you; bless , and curse not. 
 
 HOMILY XXIII. 
 
 Page 392. 
 
 Rom. xiii. 1. 
 
 Let every soul be subject unto the higher powers. 
 
 HOMILY XXIV. 
 
 Page 406. 
 
 Rom. xiii. 11. 
 
 And that knowing the time, that now it is high time to awake 
 
 out of sleep). 
 
 HOMILY XXV. 
 
 Page 416. 
 
 Rom. xiv. 1,2. 
 
 Him that is weak in the faith receive ye, but not to doubtful 
 disputations. For one believeth that he may eat all 
 things; another, who is weak, eateth herbs . 
 
 HOMILY XXVI. 
 
 Page 432. 
 
 Rom. xiv. 14. 
 
 I know, and am persuaded by the Lord Jesus, that (hoe is 
 nothing unclean of itself: but to him that esteemeth any 
 thing to be unclean, to him it is unclean. 
 
CONTENTS. 
 
 xv 
 
 HOMILY XXVII. 
 
 Page 443. 
 
 Rom. xvi. 25—27. 
 
 Now to Him that is of power to stablish you according to 
 my Gospel , and the preaching of Jesus Christ , according 
 to the Revelation cf the Mystery , which was kept secret 
 since the world began , but now is made manifest , and by 
 the Scriptures of the Prophets , according to the command¬ 
 ment of the everlasting God , made known to all nations 
 for the obedience of faith : to God only wise , be glory 
 through Jesus Christ for ever. Amen. 
 
 HOMILY XXVIII. 
 
 Page 453. 
 
 Rom. xv. 8. 
 
 Now I say that Jesus Christ was a Minister (f the circum¬ 
 cision for the Truth of God, to confirm the promises made 
 unto the fathers. 
 
 HOMILY XXIX. 
 
 Page 461. 
 
 Rom. xv. 14. 
 
 And I myself also am persuaded qf you , my brethren , that 
 ye also are full of goodness, filled with all knowledge , able 
 also to admonish one another. 
 
 HOMILY XXX. 
 
 Page 473. 
 
 Rom. xv. 25—27. 
 
 But now I go unto Jerusalem to minister unto the saints. 
 For it hath pleased them of Macedonia and Achaia to 
 make a certain contribution for the poor saints which are 
 at Jerusalem. It hath pleased them verily , and their 
 debtors they are. 
 
XVI 
 
 CONTENTS. 
 
 HOMILY XXXI. 
 
 Page 485. 
 
 Rom. xvi. 5. 
 
 Salute my well-beloved Epenetus, who is the first-fruits of 
 
 Achaia unto Christ. 
 
 HOMILY XXXII. 
 
 Page 500. 
 
 Rom. xvi. 17, 18. 
 
 Now I beseech you, brethren, mark them which cause 
 divisions and offences contrary to the doctrine which ye 
 have learned, and avoid them. For they that are such 
 serve not our Lord Jesus Christ, but their own belly ; and 
 by good words and fair speeches deceive the hearts of the 
 
 simple . 
 
HOMILIES 
 
 OF 
 
 S. JOHN C H li Y S O S T O M, 
 
 ARCHBISHOP OF CONSTANTINOPLE, 
 
 ON THE 
 
 EPISTLE OF S. PAUL THE APOSTLE 
 
 TO THE 
 
 ROMANS. 
 
 THE ARGUMENT. 
 
 As I keep hearing the Epistles of the blessed Paul read, and 
 that twice every week, and often three or four times, whenever 
 we are celebrating the memorials of the holy martyrs, gladly do I 
 enjoy the spiritual trumpet, and get roused and warmed with 
 desire at recognizing the voice so dear to me, and seem to fancy 
 him all but present to my sight, and to behold him conversing 
 with me. But I grieve and am pained, that all people do not 
 know this man, as much as they ought to know him ; but some 
 are so far ignorant of him, as not even to know for certainty the 
 number of his Epistles. And this comes not of incapacity, but of 
 their not having the will to be continually conversing with this 
 blessed man. For it is not through any natural readiness and 
 sharpness of wit that even I am acquainted with as much as I do 
 know r , if I do know any thing, but owing to a continual cleaving 
 to the man, and an earnest affection towards him. For, what 
 belongs to men beloved, they who love them know above all 
 others; inasmuch as they have them in their thoughts. And 
 this also this blessed Apostle shews in what he said to the 
 Philippians; Even as it is meet for me to think this of yon all, PhiJ. 
 because l have you in my heart, in my bonds, and in the defence and '• 
 confirmation of the Gospel. And so ye also, if ye be willing to 
 apply to the reading of him with a ready mind, will need no other 
 aid. For the w r ord of Christ is true which saith, Seek, and ye Mat. 7, 
 shall fvd; knock, and it shall be opened unto you. But since the 7 - 
 more part of those who here gather themselves to us, have taken 
 
 B 
 
2 Study of Holy Scripture needful to all. 
 
 Rom. upon themselves the bringing up of children, and the care of a 
 Argum. w jf e ^ an( j the charge of a family, and for this cause cannot afford 
 to give themselves wholly to this labour, be ye at all events 
 awake to receiving those things which have been brought 
 together by others, and set apart as much attentiveness to the 
 hearing of what is said as ye give to the gathering together of 
 goods. For even unseemly as it is to demand only as much of 
 you, yet still one must be content if ye give as much. For from 
 this it is that our countless evils have arisen—from ignorance of 
 the Scriptures; from this it is that the plague of heresies has 
 broken out so rife ; from this that there are negligent lives; 
 from this labours without advantage. For as men deprived of 
 this daylight would not walk aright, so they that look not to the 
 gleaming of the Holy Scriptures must needs be frequently and 
 constantly sinning, in that they are walking in the worst of dark¬ 
 ness. And that this fall not out, let us hold our eyes open to the 
 bright shining of the Apostle’s words; for this man’s tongue 
 shone forth above the sun, and he abounded more than all the 
 rest in the word of doctrine; for since he laboured more 
 abundantly than they, he also drew upon himself a large measure 
 of the Spirit’s grace. And this I constantly affirm, not only from 
 his Epistles, but also from the Acts. For if there were any where 
 a season for oratory, to him men every where gave place. Where¬ 
 fore also he was thought by the unbelievers to be Mercurius, 
 because he took the lead in speech. And as we are going to 
 enter fully into this Epistle, it is necessary to give the date also 
 1 most at which it was written. For it is not, us many 1 think, before all 
 
 O I\,T 
 
 ss ‘ the others, but before all that were written from Rome, yet 
 subsequent to the rest, though not to all of them. For both 
 those to the Corinthians were sent before this: and this is plain 
 Rom. from what he wrote at the end of this, saying as follows: But 
 15 , 25 . now p g Q un i 0 Jerusalem to minister unto the saints: for it hath 
 pleased them of Macedonia and Achaia to make a certain contribution 
 for the poor saints which are at Jerusalem. But in writing to the 
 1 Cor. Corinthians he says : If it be meet that I go also , they shall go with 
 4 - m e; meaning this about those who were to carry the money from 
 thence. Whence it is plain, that when he wrote to the Corinthians, 
 the matter of this journey of his was in doubt, but when to the 
 Romans, it stood now a decided thing. And this being allowed, 
 the other point is plain, that this Epistle was after those. But 
 that to the Thessalonians also seems to me to be before the Epistle 
 to the Corinthians : for having written to them before, and having 
 * J ues - moved the question of alms to them, when he said, But as touching 
 
O 
 
 v) 
 
 Dates of Epistles, how proved, not useless. 
 
 brotherly love, ye need not that I write unto you: for ye yourselves 
 are taught of God to love one another. And indeed ye do it toward all 
 the brethren: then he wrote to the Corinthians; for I know the 2 Cor. 
 forwardness of your mind, for which I boast of you to them of 9 > 2 - 
 Macedonia, that Achaia was ready a year ago, and your zeal hath 
 provoked very many; whence he shews that they were the first he 
 had spoken to about this. This Epistle then is later than those, 
 but prior to those from Rome; for he had not as yet set foot in 
 the city of the Romans where he wrote this Epistle, and this he 
 shews by saying, I long to see you, that I may impart unto you some Rom. 1, 
 spiritual gift. But it was from Rome he wrote to the Philippians; 1 
 wherefore he says. All the sauiis salute you, chiefly they that are of Phil. 4, 
 Caesar's household: and to the Hebrews from thence likewise, 22, 
 wherefore, he says, all they of Italy salute them. And the Heb. 13, 
 Epistle to Timothy, he sent also from Rome, when in prison; 24 ‘ 
 which seems to me, too, to be the last of all the Epistles; and 
 this is plain from the end : For I am now ready to be offered, he 2 Tim. 
 says, and the tune of my departure is at hand. But that he ended 4 ’ 6 ‘ 
 his life there, is clear, I may say, to every one. And that to 
 Philemon is also very late, (for he wrote it in extreme old age, 
 wherefore also he said, as Paul the aged, and now a prisoner in Phi!. 9, 
 Christ Jesus,) yet previous to that to the Colossians. And this 
 again is plain from the end. For in writing to the Colossians, he 
 says. All my state shall Tychicus declare unto you, whom I have sent Col. 4, 
 with Onesimus, a faithful and beloved brother. For this was that * 
 Onesimus in whose behalf he composed the Epistle to Philemon. 
 
 And that this w as no other of the same name with him, is plain 
 from the mention of Archippus. For it is he whom he had taken 
 as worker together w ith himself in the Epistle to Philemon, when 
 he besought him for Onesimus, whom when writing to the 
 Colossians he stirreth up, saying. Say to Archippus, Take heed to Col. 4, 
 the ministry which thou hast received, that thou fulfil it. And that 
 to the Galatians seems to me to be before that to the Romans. 
 
 But if they have a different order in the Bibles, that is nothing 
 wonderful, since the twelve Prophets, though not succeeding one 
 another in order of time, but standing at great intervals from one 
 another, are in the arrangement of the Bible placed in succession. 
 
 Now Haggai and Zachariah (and others) prophesied after Ezekiel 
 and Daniel, and many 1 after Jonah and Zephaniah and all the rest, i most 
 Yet they are nevertheless joined with all those from whom they 3 ^ 4ss * 
 stand so far off in time. 
 
 But let no one consider this an undertaking beside the purpose, 
 nor a search of this kind a piece of superfluous curiosity : for the 
 
 B 2 
 
4 Later ones shew the. Church advanced, St. Paul's love to all. 
 
 Rom. date of the Epistles contributes no little to what we are looking 
 Aigi".: after. For when I see him writing to the Romans and to the 
 Colossians about the same subjects, and yet not in a like way 
 about the same subjects; but to the former with much con- 
 Rom. descension, as when he says. Him that is weak in the faith receive, 
 E but not to doubtful disputations: for one believeth that he may eat 
 all things, another, who is weak, eateth herbs; but to the Colos¬ 
 sians he does not w r rite in this way, though about the same things. 
 Col. 2, but with greater boldness of speech : Wherefore if ye be dead with 
 20 - Christ, he says ,from the rudiments of the world, why, as though 
 living in the world, are ye subject to ordinances , (touch not, taste 
 not, handle not,') which all are to perish with the using, not in any 
 honour to the satisfying of the flesh. I find no other reason for 
 this difference than the time of the transaction. For at the first 
 it was needful to be condescending, but afterwards it became no 
 more so. And in many other places one may find him doing 
 this. '1 hus both the physician and the teacher are used to do. 
 For neither does the physician treat alike both those who are in 
 the first stage of a disorder and those who are come to the point 
 of having health thenceforward, nor the teacher those children 
 who are beginning to learn and those who want more advanced 
 subjects of instruction. Now to the rest he was moved to write 
 by some particular cause and subject, and this he shews, as when 
 1 Cor. he says to the Corinthians, douching those thinqs whereof ye wrote 
 unto me; and to the Galatians too from the very commencement 
 of the whole Epistle writes so as to indicate the same thing; but 
 to these for what purpose and wherefore does he write ? For one 
 Rom. finds him bearing testimony to them that they ar e full of goodness, 
 being f iled with all knowledge, and able also to admonish others. 
 Rom. Why then does he write to them ? Because of the grace of God, 
 
 ’ sa y s ? which is given unto me, that I should be the minister of 
 
 1W l, Jesus Christ; wherefore also he says in the beginning: I am a 
 debtor; as much as in me is, I am ready to preach the Gospel to 
 you that are at Rome also; for what is said—as that they are able 
 to exhoi t others also and the like, rather belongs to encomium 
 and encouragement: and the correction afForded by means of a 
 letter, w 7 as needful even for these; for since he had not yet been 
 present, he bringeth the men to good order in two ways, both 
 by the profitableness of his letter and by the expectation of his 
 presence. For such was that holy soul, it comprised the whole 
 world and carried about all men in itself, thinking the nearest 
 relationship to be that in God. And he loved them so, as if he 
 • so 4 had begotten them all, or rather shewed for them all* a greater 
 
No excuse fur not imitating him in edifying others. 5 
 
 instinctive affection than any 1 father ; for such is the grace of the i a father 
 Spirit, it exceedeth the pangs of the flesh, and displays a more 4 ^ ss * 
 ardent longing than theirs. And this one may see specially in the 
 soul of Paul, who having as it were become winged through love, 
 went continually round to all, abiding no where nor standing 
 still. For since he had heard Christ saying, Peter , lovest thou John21, 
 Me ? feed My sheep; and setting forth this as the greatest test of 
 love, he displayed it in a very high degree. Let us then, zealously 
 aiming at the same, each one bring into order, if not the world, or 
 not entire cities and nations, yet at all events his own house, his 
 wife, his children, his friends, his neighbours. And let no one 
 say to me, 6 I am unskilled and unlearned nothing were less 
 instructed than Peter, nothing more rude than Paul, and this 
 himself confesseth, and was not ashamed to say, though I be rude 2 Cor. 
 in speech , yet not in knowledge. Yet nevertheless this rude one, ’ * 
 and that unlearned man, overcame countless philosophers, stopped 
 the mouths of countless orators, and did all by their own ready 
 mind and the grace of God. What excuse then shall we have, if 
 we are not equal to twenty names, and are not even of service to 
 them that live with us. This is but a pretence and an excuse— 
 for it is not want of learning or of instruction which hindereth our 
 teaching, but drowsiness and sleep. Let us then having shaken 
 off this sleep with all diligence cleave to our own members, that 
 we may even here enjoy much calm, by ordering in the fear of 
 God them that are akin to us, and hereafter may partake of 
 countless blessings through the grace and love of our Lord Jesus 
 Christ towards man, through Whom, and with Whom, be glory 
 to the Father, with the Holy Ghost, now, and evermore, and to 
 all ages. Amen. 
 
HOMILY I. 
 
 Kom. i. 1, 2. 
 
 Homil • Paul y a servant of Jesus Christ , called to be an Apostle , 
 separated unto the Gospel of God , (which He had promised 
 afore by His prophets in the Holy Scriptures.) 
 
 Moses having written five books, has no where put his 
 own name to them, neither have they who after him put 
 together the history of events after him, no nor yet has 
 Matthew, nor John, nor Mark, nor Luke; but the blessed 
 Paul in every part of his Epistles sets’* his own name. Now 
 why was this? Because they were writing to people who 
 were present, and it had been superfluous to shew themselves 
 when they were present. But this man sent his writings 
 from afar and in the form of a letter, for which cause also 
 the addition ot the name was necessary. But if in the 
 Epistle to the Hebrews he does not do the same, this too is 
 after his own wise judgment. For since they felt prejudiced 
 against him, lest on hearing the name at the outstart, they 
 should stop up all admission to his discourse, he subtly won 
 their attention by concealing the name. But if b Prophets 
 and Solomon have put their names, this I leave as a subject 
 for you to look further into hereafter, why some of them 
 wished to put it so, and some not. For you are not to learn 
 ev ei T thing from me, but to take pains yourselves also and 
 enquire further, lest ye become more dull-witted. 
 
 Paid, a servant of Jesus Christ. Why did God change 
 his name, and call him Paul, who was Saul ? It was, that he 
 16. ’might not even in this respect come short of the Apostles, 
 but that that preeminence which the chief of the Apostles 
 had, he might also acquire; and have whereon to ground 
 
 (*Jil? ery ° ne 0t Epistles prefixes b 0ne Ms. But the Prophets, another, 
 E a ' lie). But if some Prophets. 9 
 
St. Paul a servant. Names of Christ. Unction. Calling. 7 
 
 a closer union with them. And he calls himself, the servant Rom. 
 of Christ, yet not merely this; for there be many sorts of 1 .'.. 
 servitude. One owing to the Creation, according to which 
 it says, for all are Thy servants ; and according to which it Ps. 119, 
 says, Nebuchadnezzar My servant , for the work is thej*' 2; - 
 servant of Him which made it. Another kind is that from 9 - 
 the faith, of which it saith, But God be thanked that ye Rom. 6, 
 were the servan ts of sin, but ye have obeyed from the heart ' 
 that form of doctrine which teas delivered unto you : being 
 then made free from sin, ye became the servants of righteous¬ 
 ness. Another is that from conversation, after which it saith, 
 
 Moses My servant is dead; and indeed all the Jews were Jos. 1,2. 
 servants, but Moses in a special way as shining most brightly in 
 his conversation. Since then, in all the forms of servitude, 
 
 Paul was a servant, this he puts in the room of the greatest 
 title of dignity, saying, a servant of Jesus Christ. And the 
 Names appertaining to the dispensation 0 he sets forth, going 
 on upwards from the lowest. For with the Name Jesus, did 
 the Angel come from Heaven when He was conceived of the 
 Virgin, and Christ He is called from being anointed, which 
 could only belong to the flesh. And with what oil, it may 
 be asked, was He anointed ? It was not with oil that He 
 was anointed, but with the Spirit. And Scripture has 
 instances of calling such £ Christs’: inasmuch as the Spirit is 
 the chief point in the unction, and that for which the oil is used. 
 
 And where does it call those ‘ Christs’ who are not anointed 
 with oil ? Where it says, touch not Mine anointed, and do Ps. 105 , 
 My prophets no harm. For at that time the institution of 
 anointing with oil did not exist even. 
 
 Called an Apostle. He styles himself called in all his 
 Epistles, so shewing his own candour 1 , and that it was not 1 tlyw- 
 of his own seeking that he found, but that when called ^ u ' >vv 
 he came near and obeyed. And the faithful, he styles, 
 called to be saints, for they had been called so far as to be 
 believers; but he had besides a different thing committed to 
 his hands, namely, the Apostleship, a thing full of countless 
 blessings, and at once greater than and comprehensive ol, 
 all the gifts. 
 
 And what more need one to say of it, than that whatsoever 
 
 0 IxoMfiiu;, viz. the concealment of His glory in the Incarnation. 
 
8 Apostles in Christ's stead. The Father revealed in the Gospel 
 
 Homil. Christ was doing when present, this He committed to their 
 
 L _ hands when He departed. Which also Paul cries aloud, 
 
 speaking thereof and magnifying the dignity of the Apostles 
 2 Cor. 5, office ; We are ambassadors for Christ, as though God did 
 20 ' beseech by us; i. e. in Christ’s stead. Separated to the 
 Gospel of God. As in a house, each one is set apart for 
 divers works; thus also in the Church, there be divers 
 distributions of ministrations. And herein he seems to me 
 to hint, that he was not appointed by lot only, but that 
 of old and from the first he was ordained to this office ; 
 which also Jeremy saith, that God spake concerning himself, 
 Jer.1,5 .Before thou earnest forth out of the womb, I sanctified thee , 
 I ordained thee a prophet unto the nations. For in that he 
 was writing to a vainglorious city, and one every way puffed 
 up, he therefore uses every mode of shewing that his election 
 was of God. For He Himself called Him, and Himself 
 separated him. And he does this, that he may make the 
 F^pistle deserve credit, and meet an easy reception. To the 
 Gospel of God. Not Matthew then alone is an Evangelist, 
 nor Mark, as neither was this man alone an Apostle, but 
 they also; even if he be said preeminently to be this, and 
 they that. And he calleth it the Gospel, not for those good 
 things only which have been brought to pass, but also for 
 those which are to come. And how comes he to say, that 
 
 the Gospel of God is preached by himself? for he says, 
 
 separated to the Gospel of God. Now the Father was 
 manifest even before the Gospels. Yet even if He were 
 manifest, it was to the Jews only, and not even to all of 
 these as were fitting. For neither did they know Him to 
 be a Father, and many things did they conceive unworthily 
 John 4, of Him. Wherefore also Christ saith, The true worshippers 
 23 ‘ shall come, and that the Father seeketh such to worship 
 Him. But it was afterwards that He Himself with the 
 1 un- Son was manifested 1 to the whole world, which Christ also 
 spake of beforehand, and said, that they might know Thee 
 John 1 7 , the only true God, and Jesus Christ Whom Thou hast sent. 
 
 3 - But he calls it the Gospel of God, to cheer the hearer at 
 
 the outstart. For he came not with tidings to make the 
 countenance sad, as did the prophets, with their accusations, 
 and charges, and reproofs, but with glad tidings, even the 
 
9 
 
 The Gospel seen of old , but then in Types. 
 
 Gospel of God; countless treasures of abiding and un- Rom. 
 changeable blessings. - 1 ’ 2 ’ 3 ' 
 
 Ver. 2. Which He promised afore by His Prophets in the 
 Holy Scriptures. 
 
 For the Lord, saith he, shall give the icord to them that Ps. 67, 
 proclaim glad tidings with great power ; and again, How {^'52 1 7 * 
 beautiful are the feet of them that preach the Gospel of 
 peace. See here both the name of the Gospel expressly Rom. 
 and the temper of it, laid down in the Old Testament. 10 ’ l5 " 
 For, we do not proclaim it by words only, he means, 
 but also by acts done ; since neither was it human, but both 
 divine and unspeakable, and transcending all nature. 
 
 Now since they have laid against it the charge of 
 novelty also*, He shews it to be older than the Greeks, 1 3 Mss. 
 and described aforetime in the Prophets. And if He gave 
 it not from the beginning because of those that were un¬ 
 willing to receive it, still, they that were willing did hear it. 
 
 Your father Abraham, He says, rejoiced to see My day , and John 5 , 
 he saw it , and teas glad. How then comes He to say, Many 13 
 prophets and righteous men desired to see the things which i 7 - 
 ye see 2 , and have not seen them. He means not so, as ye 2 anc j 
 
 see and hear, the Flesh itself, and the very miracles before 
 
 ’ \ 2 Mss. 
 
 your eyes. But let me beg you to look and see what a very 
 long time ago these things were foretold. For when God is 
 about to do openly some great things, He announces them of 
 a long time before, to practise men’s hearing for the reception 
 of them when they come. 
 
 In the Holy Scriptures. Because the Prophets not only 
 spake, but also writ what they spake; nor did they write 
 only, but also shadowed them forth by actions, as Abraham 
 when he led 3 Isaac, and Moses when he lifted up the Serpent, 3 j e( j up 
 and when he spread out his hands d against Amalek, and" 1 '"?" 
 
 X IVi 
 
 when he offered the Paschal Lamb. 
 
 Ver. 3. Concerning His Son winch was made oj the seed 
 of David , according to the flesh. 
 
 What dost thou, O Paul, that after lifting up our souls 
 so, and elevating them, and causing great and unutterable 
 things to pass in show before them, and speaking of the 
 
 Which the Fathers teach to be a Tert. Apol. c. 30, p. 70. Oxf. Tr, 
 type of Christ upon the Cross. See on 
 
10 Christ , His twofold Generation , /*gw proved the Son of God. 
 
 Homil. Gospel, and that too the Gospel of God, and bringing in 
 
 __i_the quire of the Prophets, and shewing the whole of them 
 
 heralding forth many years before those things which were 
 to come: why dost thou again bring us down to David? 
 Art thou conversing, oh tell me, of some man e , and giving 
 him Jesse’s son for a father ? And wherein are these things 
 worthy of what thou hast just spoken ofr" Aea, they aie 
 fully worthy ! For our discourse is not, saith he, of any 
 bare man. Such was my reason for adding, according to 
 the flesh ; as hinting that there is also a Generation of the 
 Same after the Spirit. And why did he begin from 
 that and not from this the higher? It is because that was 
 what Matthew, and Luke, and Mark, began from. For He 
 Who would lead men by the hand to Heaven, must needs 
 lead them upwards from below. For so was the actual 
 dispensation ordered. First, that is, they saw Him a man 
 upon earth, and then they understood Him to be God. In 
 the same direction then, as He Himself had framed His 
 teaching, did His disciple also shape out the way which 
 leadeth thither. First, therefore, he speaketh of the Gene¬ 
 ration according to the flesh, not because it was first, but 
 because he was for leading the hearer from this up to that. 
 
 Ver. 4. And declared to he the Son of God with power , 
 according to the Spirit of Holiness , by the resurrection [of 
 Jesus Christ f ] from the dead. 
 
 What is said has been made obscure by the close-folding 
 of the words, and so it is necessary to divide it. What then is 
 it, which he says ? We preach, says he, Flim Who was made 
 of David. But this is plain. Whence then is it plain, that 
 this incarnate Person was also the Son of God ? First, it is 
 v. 2 . so from the prophets; wherefore he says, Which He had 
 promised afore by the Prophets in the Holy Scriptures. 
 And this way of demonstration is no weak one. And next 
 also from the very way of His Generation: which also he 
 sets forth by saying, of the seed of David according to the 
 flesh : for He broke the rule of nature. Thirdly, from the 
 miracles which He did, yielding a demonstration of much 
 power, for in power means this. Fourthly, from the Spirit 
 
 c 4 Mss. the printed copies , 1 of what ^ So Matthaei after Mss. of St. Ghry- 
 man are you speaking?’ sostom at Moscow. 
 
11 
 
 The Spirit His Gift , the Apostleship is of Grace. 
 
 which He gave to them that believe upon Him, and through Rom. 
 which He made them all holy, wherefore he saith, according to 1? 5 , _ 
 the Spirit of holiness. For it was of God only to grant such 
 gifts. Fifthly, from the Resurrection of the Lord; for He first 
 alone 1 raised Himself: and this Himself too said to be 1 4 Mss. 
 above all a miracle sufficient to stop the mouths even 
 them that behaved shamelessly. For Destroy tins Temple , John 2, 
 he says, and in three days I will raise it up; and, When ye 8 
 have lifted Me up from the earth , then shall ye know tliatw. 
 
 I am He; and again, This generation seeketh after a sign; Mat. 12, 
 and there shall no sign he given unto it , hut the sign of * 
 Jonas. What then is the being declared ? being shewn, 
 being manifested, being judged, being confessed, by the 
 feeling and suffrage of all ; by Prophets, by the marvellous 
 Birth after the Flesh, by the power which was in the miracles, 
 by the Spirit, through which He gave sanctification, by the 
 Resurrection, whereby He put an end to the tyranny of 
 death. 
 
 Ver. 5. By Whom we have received grace and Apostleship 
 for obedience to the faith. 
 
 See the candour of the servant. He wishes nothing 
 
 to be his own, but all his Master’s. And indeed it was 
 the Spirit that gave this. Wherefore He saith, 1 have John 1 6, 
 many things to say unto you , hut ye cannot hear them 12, 
 now. Howheit when He 2 , the Spirit of Truth , is come , He 2 see 4 
 will guide you into all truth: and again, Separate me Paul ^ 
 and Barnabas. And in the Epistle to the Corinthians, he 2. 
 says, that to one is given by the Spirit the word of wisdom , 1 Cor. 
 to another the word of knowledge ; and that It divideth all 12 ’ 8 * 
 these as It willeth. And in addressing the Milesians, he 
 says, Over which the Holy Ghost hath made you shepherds Acts 21, 
 and overseers . You see, he calls the things of the Spirit, the 28. 
 Son’s, and the things of the Son, the Spirit’s. Grace and 
 Apostleship ; that is, it is not we that have achieved for 
 ourselves, that we should become Apostles. For it was not 
 by having toiled much and laboured that we had this 
 dignity allotted to us, but we received it of grace, and the 
 achievement was by a gratuity from above. For obedience 
 to the faith. So it was not the Apostles that achieved it, 
 but grace that paved the way before them. For it was of 
 
12 The whole Truth given , Name of Christ, Romans notflattered. 
 
 xu.ra.Xa 
 /2m 
 
 Homil. themselves to go about and preach, but to persuade was 
 of God, Who wrought in them. As also Lube saith, that 
 Acts 16, He opened their heart ; and again, To whom it was given 
 14 * to hear the word of God. To obedience; He says, not, to 
 
 1 questioning and parade of argument, but, to obedience. For 
 
 [Ernest we were not sent > he means > to argue, but to give those 
 L.Tech- things which we had trusted to our hands. For when the 
 nohn V *J Master declareth ought, they that hear should not be nice 
 Philo vr. and curious handlers of what is told them, but receivers 
 only; for this is why the Apostles were sent, to speak what 
 they had heard, not to add aught from their own stock, and 
 that we for our part should believe—that we should believe 
 what ?— concerning His Name. Not that we should be curious 
 about His essence, but that we should believe on His Name; 
 for this it was which also wrought the miracles. For it says, 
 Acts3,6. in the Name of Jesus Christ rise up and walk. And this 
 ~xoyi<rt*y too requireth faith, neither can one grasp a aught of these 
 things by reasoning. Among all nations , among whom 
 are ye also the called of Jesus Christ. What ? did Paul 
 preach then to all the nations? Now that he ran through 
 the whole space from Jerusalem to Illyricum, and from thence 
 again went forth to the very ends of the earth, is plain from 
 what he writes to the Romans; bnt even if he did not come 
 to all, yet still what he says is not false, for he speaks not of 
 himself alone, but of the twelve Apostles, and all who declared 
 the word after them. And in another sense, one should not 
 see any fault to find with the phrase, if about himself, when 
 one considers his ready mind, and how that after death he 
 ceaseth not to preach in all parts of the world. And consider 
 how he extols the gift, and shews that it is great and much 
 more lofty than the former, since the old things were with 
 one nation, but this gift drew sea and land to itself. And 
 attend to this too, how free the mind of Paul is from all 
 flattery; for when conversing with the Romans, who were 
 seated as it were upon a sort of summit of the whole world, 
 he attaches no more to them than to the other nations, nor 
 does he on the score of their being then in power and ruling, 
 say, that they have in spiritual things also any advantage. 
 But as (he means) we preach to all the nations, so do we to 
 you, numbering them with Scythians and Thracians: for if 
 
Earthly distinctions lost in the gifts of Grace, without confusion. 13 
 
 lie did not wish to shew this, it were superfluous to say, Rom. 
 Among whom are ye also. And this he does to take down —- 
 their high spirit, and to prostrate the swelling vanity of their XiVU'V TO 
 minds, and to teach them to honour others alike to them- $"****■* 
 selves: and so he proceeds to speak upon this very point. 
 
 Ver. 6. Among whom are ye also [thef called of Jesus Christ. i Gr. as 
 
 That is, along with whom ye also are: and he does not rec,lext 
 say, that he called the others with you, but you with the 
 others. For if in Christ Jesus there is neither bond nor free, 
 much less is there king and private man. For even ye were 
 called and did not come over of yourselves. 
 
 Ver. 7. To all that he in Rome, beloved of God, called to 
 he saints; grace to you and peace from God our Father, and 
 the Lord Jesus Christ. 
 
 See 9 how continually he puts the word called , saying, called 2 3 Mss. v 
 tohe an Apostle; among whom ye also are called; to all that he in ^ ee ^ t 
 Rome, called, and this he does not out of superfluity of words, 
 but out of a wish to remind them of the benefit. For since among 
 them which believed, it was likely that there would be some of 
 the rulers and consuls 5 as well as poor and common men, casting 3 < , 
 aside the inequality of ranks, he writes to them all under one Ren. 
 appellation. But if in things which are more needful and res> but ‘ 
 which are spiritual, all things are set forth as common bothjj eeDu - 
 to slaves and to free, for instance, the love from God, the 
 calling, the Gospel, the adoption, the grace, the peace, the 
 sanctification, all things else, how could it be other than the 
 uttermost folly, whom God had joined together, and made to 
 be of equal honour in the greater things, those to divide on 
 account of things on earth, and on this ground from the very 
 outstart, this blessed Apostle, after casting out this mis¬ 
 chievous disease, conducts them to the mother of blessings, 
 humble-mindedness. This made servants better, since they 
 learnt that they should take no harm from their servitude, 
 while they had the true freedom. This also would incline 
 masters to be gentle, as being instructed that they have 
 no advantage in being free, unless the goods of faith have 
 the first place given them. And that you may learn, that he 
 was not doing this to work confusion, by dashing all things, 
 but still knew the best distinction, he wrote not simply to all 
 that were in Rome, but with a definition added, beloved of 
 
Homil. 
 
 I. 
 
 1 
 
 4 Mss. 
 
 LukelO, 
 
 5. 
 
 <?roiKt?.0 V 
 Tea.) rrotv- 
 ro'Sx'rov 
 
 2 Sav. in 
 m. and 
 4 Mss. 
 vve that 
 were 
 
 s ([mean) 
 2 Mss. 
 
 14 Love the source of Grace and Peace , Adoption and Sanctification. 
 
 God. For this is the best discrimination, and shews whence 
 the sanctification was. Whence then was the sanctification ? 
 from Love. For after saying beloved , then he proceeds, called 
 to be saints , shewing 1 that it is from this that the fount of all 
 blessings is. But saints he calls all the faithful. Grace 
 unto you and peace. 
 
 Oh address, that bringeth countless blessings to us ! This 
 also Christ bade the Apostles to use as their first word when 
 entering into houses. Wherefore it is from this that Paul 
 also in all places takes his beginning, from grace and peace; 
 for it was no small war which Christ put an end to, but one 
 varying and of every kind and of a long season: and this not 
 from our labours, but through His own grace. Since then 
 love presented us with grace, and grace with peace, having 
 set them down as if in the due order of an address, he prays 
 over them that they may abide perpetual and unmoved, so 
 that no other war may again be blown into flame, and 
 beseeches Him that gave, to keep these things firmly settled, 
 saying as follows, Grace be unto you and peace from God 
 our Father , and the Lord Jesus Christ. See in this passage, 
 the ‘ from’ is common to the Father and the Son, and this is 
 equivalent to ‘ out of g .’ For he did not say, Grace be unto 
 you and peace from God the Father, through our Lord Jesus 
 Christ; but, from God the Father , and our Lord Jesus 
 Christ. Strange ! how mighty is the love of God ! they 
 which were 3 enemies and disgraced, have all at once become 
 saints and sons. For when he calls Him Father, he shews 
 them to be sons; and when he has said sons, he has un¬ 
 veiled the whole treasure of blessings. 
 
 Let us then keep shewing a conversation worthy of the 
 gift, and hold on in peace and holiness. For other dignities 
 are but for a time, and are brought to an end along with this 
 life present, and may be bought with money, (whence one 
 should not even call them dignities, but names of dignities 
 only, having their strength in the investiture of fine array and 
 the servility of attendants,) but this as having been given of 
 God, the gift of sanctification 3 and adoption, is not broken 
 through even by death, but even here maketli men con¬ 
 spicuous, and also departs with us upon our journey to the 
 £ See St. Basil de Spiritu Sancto, c. 2. 4. and 5. 
 
Happiness of keeping the conscience clear through the Spirit. 15 
 
 life to come. For he that holdeth on in the adoption, and Rom. 
 keeps an exact watch upon his holiness, is much brighter - 1 .’ ^ - 
 and more [worthy of being thought 1 ] happy even than he that 
 is arrayed with the diadem itself, and has the purple; and has 4 ™^ 
 the delight of abundant peace in the present life, and is s. 
 nurtured up with goodly hopes, and hath no ground for 
 worry and disturbance, but enjoys constant pleasure ; for as Rep. 1 . 
 for good spirits and joy, it is not greatness of power, not 35 ' 
 abundance of wealth, not pomp of authority, not strength of 
 body, not sumptuousness of the table, not the adorning 
 of dresses, nor any other of the things in man’s reach that 
 ordinarily produces them, but spiritual success, and a good 
 conscience alone. And he that hath this cleansed, even 
 though he be clad in rags and struggling with famine, is of 
 better spirits than they that live so softly. So too he that is 
 conscious of wicked deeds, even though he may gather to 
 himself all men’s goods, is the most wretched of all men. 
 
 For this cause Paul, living in continual hunger and naked¬ 
 ness, and being scourged every day, was joyful, and went 
 more softly than they that were then emperors. But Ahab 
 when king, and indulging in a sumptuous luxury, when he 
 had done that one sin, groaned and was out of spirits, and 
 his countenance was fallen both before the sin and after the 
 sin. If then w'e wish to enjoy pleasure, above all things else 
 let us shun wickedness, and follow after virtue; since it is 
 not in the nature of things for one to have a share thereof on 
 any other terms, even if we were mounted upon the king’s 
 throne itself. Wherefore also Paul saith, But the fruit o/ (j a l. 5, 
 the Spirit is love , joy, peace. This fruit then let 11 s keep 22 * 
 growing by us, that we may be in the fruition of joy here, 
 and may obtain the kingdom to come, by the grace and love 
 towards man of our Lord Jesus Christ, through 2 Whom also^Mss. 
 be glory to the Father, and to the Holy Spirit, npw and 
 
 alwavs even unto all ages. Amen. Sp. s. 
 
 * c. 7. 8. 
 
HOMILY II. 
 
 Rom. i. 8. 
 
 Homil .First, I thank my God through Jesus Christ for you all , 
 ——— that your faith is spoken of throughout the whole world. 
 
 An exordium worthy of this blessed spirit, and able to 
 teach all men to offer unto God the firstlings of their good 
 deeds and words, and to render thanks not only for their own, 
 but also for others’ well-doings : which also maketli the soul 
 pure from envy and grudging, and draweth God in a greater 
 measure towards the loving spirit of them that so render 
 Eph. l, thanks. Wherefore also elsewhere he says, Blessed be God 
 and the Father of our Lord Jesus Christ , who hath blessed us 
 iv^ey'iK with all spiritual blessing. And it is fitting that we render 
 tex? 0 thanks not only when rich, but also when poor, not when in 
 health only, but also w T hen sick, not when w r e thrive only, 
 but also w hen w r e have to bear the reverse. For w r hen our 
 affairs are borne omvard with a fair w 7 ind, to be thankful is 
 not matter of wonder. But when no small tempests be upon 
 us, and the vessel veers about and is in jeopardy, then is the 
 great time for displaying patience and goodness of heart. 
 For this cause Job also gained a crown from hence, and the 
 shameless mouth of the devil did he stop, and shew clearly 
 that not even when he saw good days w r as it through wealth 
 that he was thankful, but through his much love toward God. 
 And see too what things he is thankful for: not for things 
 earthly and perishing, as for power and authority and glory, 
 (for these things are of no account,) but for real blessings, 
 faith, and boldness of speech. And with how much feeling 1 
 he gives thanks: for he saith not to God, but to my God , 
 
 3 }ix0i<rtcot, see Ernesti Lex. Technol. in v. 
 
God His servants own. Christ's power shewn to all inHomansfaith . 17 
 
 which also the Prophets do, so making Him Who is common Rom. 
 to all their own. And what is there wonderful in the — 
 Prophets doing so ? For God Himself plainly does it 
 continually to His servants, calling Himself the God of 
 Abraham and Isaac and Jacob, as peculiarly theirs. That 
 your faith isspoken of throughout the whole world. What then, 
 had the whole world heard of the faith of the Romans? Yes, 
 the whole 1 , according to him. And it is not a thing unlikely. 1 ***<*11 
 
 „ . „ . . " iKiivou 
 
 bor the city was not one of no note, but as being uppn a 
 sort of eminence it was everywhere visible. But consider, 
 
 I pray, the power of the preaching, how in a short time by 
 means of publicans and fishermen it took hold upon the very 
 summit of all cities, and Syrians became the teachers and guides 
 of Romans. He attests then two excellencies in them, both 
 that they believed, and that they believed with boldness of 
 speech, and that so great as that the fame of them reached 
 into all the world. For your faith , he says, is spoken of 
 throughout the whole world. Your faith, not your verbal 
 disputations, nor your questionings, nor your syllogisms. 
 
 And yet there were there many hindrances to the teaching. 
 
 For having recently acquired the empire of the world they 
 were elated, and lived in riches and luxury, and fishermen 
 brought the preaching there, and they Jews and of the Jews, 
 a nation hated and had in abomination among all men ; and 
 they were bidden to worship the Crucified, Who was brought 
 up in Judaea. And with the doctrine the teachers pro¬ 
 claimed also an austere life to men who were practised in 
 softness, and were agitated about things present. And they 
 that proclaimed it were poor and common men, of no family , vrtJ! 
 and born of men of no family. But none of these things 
 hindered the course of the word. So great was the power of 
 the Crucified as to carry the word round every where. For 
 it is spoken of he says, in all the world. He says not, it is 
 manifested, but, is spoken of, as if all men had them in their 
 mouths. And indeed when he bears witness of this in the 
 Thessalonians, he adds another thing also. For after saying, 
 from you sounded out the word of God, he adds, so that we 1 Thess. 
 need not to speak any thing. For the disciples had come 1 ’ 8 * 
 into the place of teachers, by their boldness of speech 
 instructing all, and drawing them to themselves. For the 
 
 c 
 
18 Why St. Paul calls God to witness , his love shewn by his prayers. 
 
 Homil. preaching came not any where to a stand, but went over the 
 IL whole world more rapidly than fire. But here there is only 
 thus much— it is spoken of. He well says that it is spoken 
 of ‘ shewing that there was no need to add ought to what 
 was said, or to take away. For a messenger’s business is 
 this, to convey from one to another only what is told him. 
 
 Mai. 2, For which cause also the priest is called a messenger , 
 because he speaks not his own words, but those of Him that 
 sent him. And yet Peter had preached there. But he 
 reckons what was his, to be his own as well. In such 
 degree, as I said before, was he beyond measure clear of all 
 
 grudging! 
 
 Ver. 9. For God is my witness , idiom I serve with my 
 
 spirit in the Gospel of His Son. 
 
 Words these of an Apostle’s bowels of affection, the 
 shewing forth this of fatherly b concernment! And what is 
 it which he says, and why does he call God to witness ? 
 He had to declare his feeling towards them, since then 
 he had not as yet ever seen them, he therefore called 
 no man to witness, but Him Who walketh in the hearts. 
 For since he had said, I love you , and as a token 
 thereof alleged his praying continually for them, and wishing 
 to come to them, and neither was this self-evident, he 
 betakes himself to the trustworthy testimony. Will then 
 1 5 Mss. any one of us 1 be able to boast that he remembers, when 
 praying at his house 2 , the entire body of the Church? 
 oIkUs. X think not. But Paul drew near to God in behalf not 
 of one city only, but of the whole world, and this not once, 
 or twice, or thrice, but continually. But if the continually 
 bearing any one about in one’s memory would not happen 
 without much love; to have any in one’s prayers, and to 
 have them there continually, think what great affection and 
 friendship that implies. But when he says, Whom I serve 
 with my spirit in the Gospel of His Son, he shews us at 
 once the grace of God, and also his own humble-mindedness; 
 the grace of God because He entrusted to him so great a 
 matter; but his own humility, because he imputes it all not 
 to his own zeal, but to the assistance of the Spirit. But the 
 
 i> Three Mss. , a father’s mode of teaching. S. K^tpovlut. 
 
Kinds of Ser vice; His implied car e^for all. True worship of the spirit. 19 
 
 addition of “ the Gospel,” shews the kind of ministry. For Rom. 
 there are many and diverse modes of ministry 1 and of - 1 ’ 9< 
 service c . For as under kings all are ranged under one that,/****" 
 beareth kingly power, and all have not to minister 2 about 2 
 the same thing, but to one belongeth the ministry of ruling V0UVTK ‘ 
 the armies, and to another that of ordering the cities, and to 
 another again that of keeping the treasures in the storehouses; 
 thus also in spiritual things, one serveth 5 God and laboureth 
 in believing and ordering his own life well, and another in 
 undertaking the care of strangers, and another in taking in 
 hand the patronship of them that be in need. As even 
 during the Apostle’s own time, they of Stephen’s company 
 served God in the guardianship of the widows, others 4 in the 4 ***" 
 
 2 M ss 
 
 teaching of the word, of whom also Paul was, serving in the all Z» 
 preaching of the Gospel. And this was the fashion of his 
 service : for it was to this that he was appointed. On this 
 account, he not only calls God to witness, but also says 
 what he was entrusted with, to shew that having so great 
 things put into his hands, he would not have called Him 
 Who trusted them to him to witness what was false. And 
 therewith 5 he wished to make another point out also, viz. that 52 Ms ;- 
 he could not but have this love and care tor them, for that 
 they might not say, 4 who art thou? and, from whence ? that 
 thou sayest that thou art anxious over a city so great, and 
 most imperial,’ he shews that he must needs have this care d , 
 if at least the sort of service that was committed to him, was to 
 declare the Gospel: for he that hath this put into his hands, 
 must needs have continually upon his mind them that are to 
 receive the word. And he shews another thing besides 
 this by saying, in my spirit; that this service is much 
 higher than either the Gentile or the Jewish. For the Gentile 
 is both fleshly and in error 6 , and the Jewish is true indeed, «so 5 
 yet even this is fleshly. But that of the Church is the ^ in 
 opposite of the Gentile, but more lofty than the Jewish by aerroraml 
 great deal. For the mode of our service is not with sheep flesh ' 3 
 and oxen and smoke and fat, but by a spiritual soul, which 
 Christ also shews in saying that God is a Spirit, and they John 4, 
 that worship Him mast worship Him in spirit and in truth. ~ 4 * 
 
 c 4 Mss. have only the A One Ms. adds, if Christ hath given 
 
 him this care, and 
 
 c *2 
 
20 What is God's is the Son's. St. Paul's love intense hut submissive. 
 
 Homil. In the Gospel of His Son. Having said above that it was 
 
 -— the Father’s Gospel, here he says it is the Son’s. So 
 
 indifferent is it to say the Father’s or the Son’s ! For he 
 had learnt from that blessed voice that the things of the 
 Father are the Son’s, and the things of the Son are the 
 i7°*io father’s. For all Mine are Thine , and Thine are Mine h 
 
 That without ceasing I make mention of you always in 
 my prayers. This is the part of genuine love, and he seems 
 indeed to be saying some one thing, yet states four things 
 even here. Both that he remembers, and that he does so 
 continually, and that it is in his prayers, and that it is to ask e 
 great things for them. 
 
 Ver. 10, 11. If by any means now at length I might have 
 a prosperous journey by the will of God to come unto you ; 
 for I long to see you. 
 
 You see him painfully desiring to see them, and yet not 
 enduring to see them contrary to what seemed good unto 
 God, but having his longing mingled with the fear of God. 
 For he loved them, and was eager to come to them. Yet he 
 did not, because he loved them, desire to see them contrary 
 to what seemed good unto God. This is true love, not as 
 we love who err on both sides from the laws of love: for 
 either we love no one, or if we ever do love, we love con¬ 
 trary to what seemeth good unto God, acting in both 
 
 2 (poo™*, against the Divine law. And if these things be grievous 2 
 
 when spoken of, they are more grievous when done. And 
 how do we love contrary to what seems good to God ? (you 
 will say). When we neglect Christ pining with hunger, and 
 provide our children and friends and relations above their 
 needs. Or rather what need to carry the subject further. 
 For if any one will examine his own conscience, he will find 
 that this takes place in many things. But such was not 
 that blessed person, but he knew both how to love and to 
 
 3 3 Mss.love as he ought 3 , and as was fitting, and though exceeding 
 he’ought^ 1 men in loving, he transgressed not the measures of love. 
 
 See then two things thrive extremely in him, fear of God, 
 and also longing towards the Romans. For to be praying 
 continually, and not to desist when he obtained not, shews 
 
 e 5 Mss. place the stop before ‘ making request,’ (to ask). Gr. hipint. 
 
He brooks delay ;longs to impart grace: to aid , not supersede , the will.<21 
 
 exceeding love. Blit so 1 loving, to continue yielding to the 
 will of God, shews intense reverence. In another place, r 5 ’ Msd 
 however, having thrice besought the Lord , he not only did add so 
 not receive, but on the contrary, when he did not receive, he 
 was very thankful for not having been heard. So, in all 
 things did he look to God. But here he received, though 
 not when he asked, but after delay, and neither hereat was 
 he a whit discontented. And these things I mention that we 
 may not repine at not being heard, or at being heard slowly. 
 
 For we are not better than Paul, who confesses his thank¬ 
 fulness for both, and with good ground. For when he had 
 once given himself up to the all-governing Hand, and put 
 himself with as much subjection under it, as clay under the 
 potter, he followed wheresoever God led. Having then said 
 that he desired to see them, he mentions also the cause of 
 his desire, and what is it ? 
 
 Ver. 11. That I may impart unto you some spiritual gift , 
 to the end ye may be established. 
 
 For it was not merely as many now go travelling in a 
 needless and profitless way that he also went, but for 
 necessary and very urgent ends. And this he has no mind 
 indeed openly to tell them, but he does by way of hints, 
 for he does not say that I may teach you, that I may instruct 
 you, that I may fill up that which is wanting; but that I 
 may impart : shewing, that it is not his own things which 
 he is giving them, but that he was imparting to them what 
 he had received. And here again he is unassuming, in 
 saying some , he means, some small one, and suited to my 
 powers. And what may this small one be which thou art 
 now going to impart ? This it is, he says, to the end that ye 
 may be established. This then also cometh of grace, namely, 
 the being unwavering and standing fast. But when you hear 
 of grace, think not that the reward of resolve on our part is 
 thereby cast aside: for he speaks of grace, not to disparage the 
 labour of resolve on our part, but to undermine 2 the haughti- 2 
 
 / 
 
 ness of an insolent spirit 3 . Do not thou then, because that Paul 
 
 r vos, as 
 
 hath called this a gift of grace, grow supine. For he knows piercing 
 how, in his great candour, to call even well doings, graces; f n fl a 'ted, 
 because even in these we need much influence from above. 
 
 But in saying, to the end that ye may be established , he 
 
* 2‘2 
 
 fear 
 
 and 
 
 word 
 
 Points gently to their need, softening expressions. 
 
 Homil. covertly shews that they needed much correction: for what 
 r -- ‘ss he would say is this; Of a long time / have both 1 desired 
 and prayed to see you, for no other reason than that I may 
 
 2 4 Mss. stablish and strengthen and fix you thoroughly in the fear 3 
 one Ms. G°d, so that ye be not continually wavering. But he 
 
 does not express himself so, (for he would have shocked 
 them,) but in another way he hints to them the same thing, 
 though in a subdued tone. For when he says, to the end 
 that ye may be established- , he makes this plain. Then 
 since this also was very irksome, see how he softens it by 
 the sequel. For that they may not say, are we wavering ? 
 are we carried about ? and need we speech of yours in order 
 to stand fast ? he anticipates and does away any gainsaying 
 of the kind, by saying, as follows. 
 
 Ver. 12. That is, that 1 may be comforted together with 
 you by the mutual faith both of you and me. 
 
 As if he said, Do not suspect that 1.spoke to accuse you. 
 It was not with this feeling that I said what I did. But 
 what may it be that 1 wished to say? Ye have undergone 
 " niotuvr many tribulations, being drenched on every side 3 by those who 
 iuT £Vfl/ ’ persecute you. I desired then to see you, that I may comfort 
 
 The P s h ’ ^° 11 ’ 01 ratlier > not that 1 m ay comfort you only, but that T 
 
 3 Mss. may myself receive comfort. See the wisdom of the teacher. 
 
 He to the end that ye may be strengthened; he knew 
 harass- that what He had said would be irksome to the disciples, 
 and he says, to the end that ye may be comforted. But this 
 again is heavy, not indeed to such a degree as the former, 
 still it is heavy. He then pares down what is galling 
 in this also, smoothing his speech on every side, and 
 rendering it easy of acceptance. For he does not say 
 barely to be comforted, but to be comforted together with 
 you ; nor was he content with this, but he puts in a further 
 lenitive, when he says, by the mutual faith both of you 
 
 4 5 Mss. and me. Oh what mighty humblemindedness 4 ! He 
 was ls ‘ shewed himself also to be in need of them, and not them 
 
 only of him. And he puts the disciples in the position 
 of teachers, not letting any superiority remain upon his 
 own side, but points out a great matter of equality. For 
 the gain is mutual; he means, and I need the comfort from 
 you, and you that from me. And how comes this to pass ? 
 
Strength from mutual communion , then specially needed. 23 
 
 Through the mutual faith both of you and me. For as in Rom. 
 the case of fire, if any one gather together many lights, it 
 is a bright flame that he kindles, thus also does it naturally 
 happen with the faithful. For when we be by ourselves, 
 torn away from others, we are somehow in worse spirits. 
 
 But when we see 1 one another, and are entwined f with the 1 <^«v 
 
 ' KCCl 
 
 members of our own selves, great is the comfort we receive. 5 j\j ss 
 You must not look to the present time, during which, by 
 God’s grace, in village and city 2 , and in the desert itself, there 2 . 4 Mss - 
 be many hosts of believers, and all impiety hath been driven village 
 out; but consider, in that time, how great a good it was both 
 for disciples to see their master, and for brethren who had 
 come from another city to be seen of brethren. But that 
 I may make what 1 am saying plainer, let us bring the 
 matter to an example. For if it should even happen and 
 come to pass (may it never do so) that we had been carried 
 away to the laud of the Persians or Scythians or other 
 barbarians, and had been scattered 3 by two and threes in 3 4 Mss - 
 their cities, and were then suddenly to see any one of those asunder 
 here coming to us, reflect what a harvest of comfort we 
 should reap of it. See ye not those too who are in the prisons, 
 if they see any of their acquaintance, how they revive, and are 
 quite fluttering with the pleasure. But if I compare those 
 days with captivity and imprisonment, count it no wonder. 
 
 For these suffered far harder things than those, scattered as 
 they were, and driven about, and dwelling in the midst of 
 famine and of wars, and tremblingly expecting daily death, 
 and suspecting friends and kindred and relatives, and dwell¬ 
 ing in the world as in a strange land, aye, and in far harder 
 plight than they who live in another’s country. And this 
 is why he says, to the end that ye may be established and 
 comforted with us by our mutual faith. And this he says, 
 not as though himself needed any assistance from them, (far 
 from it; for how should the pillar of the Church, who was 
 stronger than iron and the rock, the spiritual adamant, who 
 was equal to the charge of countless cities,) but that he 
 should not make his language impetuous and his reproof 
 vehement, he says, that he himself also needs their con- 
 
 f <rt{ir*.uKv{Att seems here to have a double sense from the context. 
 
*24 Ilici r edification his comfort . Unquestioning obedience. 
 
 HoMiL.solation. But if any one here should say, the increase of 
 
 -— their faith was the comfort and gladness and that Paul 
 
 needed this, he would not be mistaking his meaning in this 
 way either. If then thou desire, one might say, and pray, 
 and wilt gain comfort and give comfort by it, what is there 
 to hinder thy coming? By way of dissipating this suspicion 
 then, he proceeds. 
 
 Ver. 13. Now I would not hare you ignorant , brethren , 
 ^ 5^ Mss. that oftentimes I desired 1 to come unto you (but was let 
 Matthaei hitherto). 
 
 ^» as Here is a compliance great as that of slaves, and a plain 
 our proof of his excellent temper! That he was let 2 , he says, 
 2 *yyv«- but why, he does not go on to say. For he does not pry 
 into the command of his Master, but only obeys. And yet 
 one might expect a person to start questions, as to why God 
 hindered a city so conspicuous and great, and towards 
 which the whole world was looking, from enjoying such 
 
 3 2 Mss. a teacher, and that for so long a time. For he that had 
 
 overcome the governing city, could easily go on to the 
 subjects ol it. But he that let alone the more royal one, 
 and lay in wait about the dependents, had the main point 
 left neglected. But none of these things does he busy 
 himself with, but yields to the incomprehensibleness of 
 Providence, thereby both shewing the right tone of his 
 soul, and instructing us never to call God to account for 
 what happens, even though what is done seem to be the 
 confusion of many. For the Master’s part it is alone to 
 enjoin, the servants’ to obey. And this is why he savs, 
 
 4 So that he was let 4 , but not for what cause ; for he means, even 
 
 Sav. He I know ; ask not then of me the counsel or mind of 
 
 Rom "9 ^ or ne ^^ ier s ^ ia ^ Me thing formed say to him that 
 
 20 . formed it, Why hast thou made me thus? For why, tell me, 
 
 do you even seek to learn it? do you not know that all 
 things are under His care, that He is wise, that He doeth 
 nothing at a mere hazard, that He loveth thee more than 
 they who begat thee, and goes exceeding far beyond a 
 father’s yearnings of affection to thee, and a mother’s anxious¬ 
 ness. Seek then no more, and go not a step further; for 
 
 E 5 Mss. that the comfort was gladness at the increase. 
 
His persevering affection , no preference on worldly grounds , *25 
 
 this is sufficient consolation for thee: since even then it was Rom. 
 well ordered for the Romans. And if thou knowest not the ——- 
 manner, take it not to heart: for this is a main feature of 
 faith, even when in ignorance of the manner of the dis¬ 
 pensation, to receive what is told us of His Providence. 
 
 Paul then having succeeded in what he was earnest about, 
 
 (and what was this ? to shew that it was not as slighting 
 them that he did not come to them, but because, though 
 greatly desiring it, he was hindered,) and having divested 
 himself of the accusation of remissness, and having per¬ 
 suaded them that he was not less desirous to see them 
 himself 1 , further shews his love to them by other things 1 4 Mss. 
 also. For even when I was hindered, he means, I did not t j iem _ 
 stand aloof from the attempt, but I kept attempting always selves 
 yet was always hindered, yet never did I stand aloof, thus, 
 without falling out with the will of God, still keeping my 
 love. For by his purposing it to himself and not standing 
 aloof from it, he shewed the affection; but through his being 
 hindered and yet not struggling against it, he manifested his 
 entire love to God. That I might have some fruit among 
 you also. Yet he had told them the cause of his longing 
 before, and shewn that it was becoming him; but still here 
 also, he states it earnestly, clearing away all their suspicion. 
 
 For since the city was conspicuous, and in the whole extent 
 of sea and land had no equal, to many even the mere desire 
 of becoming acquainted with it, became a reason 2 for a 2 *^*- 
 journey to it; that they might not think any thing of the* <c 
 sort about Paul, or suspect that, merely with a view to 
 glory in claiming them to himself he desired to be present 
 there, he repeatedly lays down the ground of his desire, and 
 before he says, it was that I may impart to you some spi¬ 
 ritual gift , that I desired to see you; but here more clearly 
 that I might have some fruit among you also, even as among 
 other Gentiles. The rulers he puts with the subjects, and 
 after the countless triumphs and victories and the glory of 
 the consuls, he puts them with the barbarians, and with 
 good reason too. For where the nobility of faith is, there 
 is none barbarian, none Grecian, none stranger, none citizen, 
 but all mount up to one height of dignity. And see him 
 here also unassuming, for he does not say, that I may teach 
 
Homil. 
 
 II. 
 
 1 TO, fii- 
 
 yuXa 
 
 (pvcruyrtt 
 
 2 VfTeXri- 
 yptuf 
 
 3 Life D. 
 Laert. 
 c. 14. 
 
 4 Sav. in 
 m. love¬ 
 able 
 
 26 Plato could not convert men , the Gospel suited to all. 
 
 and instiuct, but vvliat? that I might have some fruit. And 
 not fruit simply, but some fruit. Again depreciating his 
 own share therein just as he had said above, that I may 
 impart some gift. And then to repress them too, as I said 
 also before, he says, even as among other gentiles. For, 
 J do not, because you are rich, and have the advantage 
 of other, shew less concern about the others. For it is 
 not the rich that we are seeking, but the faithful. Where 
 now aie the wise of the Greeks, they that wear long beards 
 and that are clad in open dress 1 ', and puff 1 forth great words? 
 All Gieece and all barbarian lands has the tentmaker con¬ 
 verted. But Plato, who is so cried up and carried about' 
 among them, coming a third time to Sicily with the bombast 
 of those words of his, with his brilliant reputation a , did not 
 e\ en get the better of a single king, but came off so 
 wretchedly 3 , as even to have lost his liberty. But this 
 tentmaker ran over not Sicily alone or Italy, but the 
 whole world; and while preaching too he desisted not 
 fiom his ait, but even then sew r ed skins, and superintended 
 the workshop. And even this did not give offence to those 
 wdio were born of consuls, and with very good reason, for 
 it is not their trades and occupations, but falsehood and 
 foiged doctrines, which usually render teachers easy subjects 
 of contempt. And for this reason, even Athenians still laugh 
 at the former. But this man even barbarians attend to, 
 and even foolish and ignorant men. For his preaching is 
 set forth to all alike, it know r s no distinction of rank, no 
 preeminence of nation, no other thing of the sort; for faith 
 alone does it require, and not reasonings. Wherefore it is 
 most worthy of admiration, not only because it is profitable 
 and saving, but that it is readily admissible and easy 4 , and 
 comprehensible to all: which is a main object in the 
 Providence of God, who setteth forth Flis blessings to all 
 in common. 
 
 1 H oi what Fie did in respect of the sun and the moon and 
 the earth and the sea and other things, not giving the rich 
 
 h ipfiets, a short tunic leaving the 
 arms and shoulders hare, which had 
 with it a kind of mantle. It was used 
 by slaves, and adopted perhaps by 
 these philosophers as a badge of aus¬ 
 
 terity. See iElian. Var. Hist. 1. ix. c. 
 34. Ed. "V arior. note of Perizonius. 
 
 (rl. ayof/,ivos (4 Mss. uboy.i\cs) xai 
 ncuptfifitvo;. uyofAivos may mean al¬ 
 leged. 
 
So are God’s chief Gifts. St. Paul’s zeal to suffer. The Cross Glory. 27 
 
 and the wise a greater share of the benefits of these, and Rom. 
 a less to the poor, but setting forth the enjoyment of them 1,14 ~ 1 --* 
 to all alike, this also did He with regard to the preaching, 
 and even in a much greater degree, by how much this is 
 more indispensable than they. Wherefore Paul repeatedly 
 says, to 1 all the Gentiles , to shew them that he in no respect 1 5 Mss - 
 
 J 7 . 1 among 
 
 favours them, but is fulfilling his Master’s command, and 
 sending them away to thanksgiving to the God of all, he 
 says; 
 
 Ver. 14 . I am debtor to the Greeks and to the Barbarians, 
 both to the wise and to the unwise. 
 
 Which also he said when writing to the Corinthians. 1 C°r.9, 
 And he says it, to ascribe the whole to God. 
 
 Ver. 15. So, as much as in me is, I am ready to preach 
 the Gospel to you that are at Rome also. 
 
 Oh noble soul! having taken on him a task laden of so 
 great dangers, a voyage across the sea, temptations, plottings, 
 risings—for it was likely, that one who was going to address 
 so great a city which was under the tyrannic sway of im¬ 
 piety, should undergo temptations thick as snow flakes; and 
 it was in this way that he lost his life in this city, being 
 cut off by the tyrant of it—yet still expecting to undergo 
 so great troubles, for none of these did he become less 
 energetic, but was in haste and w r as in travail and was 
 ready-minded. Wherefore he says, So, as much as in me is, 
 
 I am ready to preach the Gospel to you that are at Rome 
 also. 
 
 Ver. 16. For I am not ashamed of the Gospel. 
 
 What sayest thou, O Paul ? When it were fitting to say, 
 that I boast, and am proud, and luxuriate in it; thou 
 sayest not this, but what is less than this, that thou art not 
 ashamed, which is not what we usually say of things very 
 glorious. What then is this which he says, and why does 
 he thus speak ? while yet he exults over it more than 
 over heaven. At least, in writing to the Galatians, he said, 
 
 God forbid, that I should, glory, save in the Cross of our Lord Gal. 6, 
 Jesus Christ. How then comes he here to say, not that 14 * 
 
 I even glory, but that I am not ashamed. The Romans 
 were most anxiously eager about the things of the world, 
 owing to their riches, their empire, their victories, their 
 
28 Not to be ashamed a first lesson, and rational. The Power of God. 
 
 • kings, for these they reckoned to be equal to the gods, 
 and so they even called them. And for this cause too, 
 they worshipped them with temples and with altars and 
 with sacrifices. Since then they were thus puffed up, but 
 Paul was going to preach Jesus, who was thought to be the 
 carpenter’s son, who was brought up in Judaea, and that in 
 the house of a mean woman, who had no body guards, who 
 was not encircled in wealth, but even died as a culprit with 
 robbers, and endured many other inglorious things; and it 
 was likely that they were concealing themselves as not as 
 yet knowing any of the unspeakable and great things: for 
 this reason he says, I am not ashamed , having still to teach 
 them not to be ashamed. For he knew that if they suc¬ 
 ceeded in this, they would speedily go on and come to 
 glorying also: and do you then, if you hear any one saying, 
 Dost thou worship the Crucified ? be not ashamed, and do 
 not look down, but luxuriate in it, be bright-faced at it, and 
 with the eyes of a free man, and with uplifted look, take up 
 your confession: and if he say again, dost thou worship the 
 Crucified? say in reply to him, Yes ! and not the adulterer, 
 not the insulter of his father, not the murderer of his 
 children, (for such be all the gods they have 14 ,) but Him 
 who by the Cross stopped the mouths of devils, and did 
 away with countless of their juggleries. For the Cross is 
 for our sakes, being the work of unspeakable Love towards 
 man, the sign of His great concern for us. And in addition 
 to what has been said, since they were puffed up with great 
 pomposity of speech and with their cloak of external wisdom. 
 I, he means to say, bidding an entire farewell to these rea¬ 
 sonings, come to preach the Cross, and am not ashamed 
 because of it: for it is the power of God to sal ration. For 
 since there is a power of God to chastisement also, (for when 
 Fie chastised the Egyptians, He said, This is my great 
 
 , power',) and a power to destruction, (for, fear Him, Fie 
 says, that is able to destroy both, body and soul in hell,) 
 for this cause he says, it is not these that I come to bring, 
 the powers of chastisement and punishment, but those of 
 
 k And this the wiser heathen urge, 1 Joel ii, 25. St. Ephrem considers 
 as Flato, Rep. 11. and Euthyph. and that passage to allude to the plagues of 
 Anstoph. Nub. Egypt; and so others. 
 
Heathen 
 
 Salvation only for the faithful. The Jews' precedence hut in time, 29 
 
 salvation. What then? Did not the Gospel tell of these Rom. 
 things also, namely, the account of hell, and that of the 1? * — 
 outer darkness, and of the venomous worm ? And yet we 
 know of these from no other source than the Gospel. In 
 what sense then does he say the power of God unto salva¬ 
 tion ? Attend only to what follows. To every one that 
 believeth; to the Jew first , and also to the Greek. 
 
 For it is not to all absolutely, but to them that receive it. 
 
 For though thou be a Grecian 1 , and even one that has run 1 i. e. 
 
 ' into every kind of vice, though a Scythian, though a 
 barbarian, though a very brute, and full of all irrationality, 
 and burdened with the weights of endless sins, no sooner 
 hast thou received the word concerning the Cross, and been 
 baptized, than thou hast blotted out all these; and why 
 says he here, to the Jew first , and also to the Greek ? What 
 
 meaneth this difference ? and yet he has often said, Neither l Cor. 
 
 J t 7 . 7 19 
 
 circumcision is any thing , nor uncircumcision; how then 2 se ’ e G ‘ a j 
 
 doth he here discriminate, setting the Jew before the Greek ? 5> 6 ^. an(1 
 
 Now why is this? seeing that by being first he does not 2 Vg 
 
 therefore receive any more of the grace, (for the same gift is Mss. 
 
 bestowed both on this person and that,) but the 4 first’ is an 
 
 honour in order of time only. For he has no such advantage 
 
 as that of receiving greater righteousness, but is only 
 
 honoured in respect of his receiving it first. Since in the 
 
 case of those that are enlightened 3 , (you that are initiated 3 Pres. 
 
 1 Pclft* 
 
 know what is meant,) all run m to the Baptism, yet not all at 
 the same hour, but one first and another second. Yet the 
 first doth not receive more than the second, nor he than the 
 person after him, but all enjoy the same gifts. The ‘ first’ 
 then here is an honour in word, not a superiority in grace. 
 
 Then after saying, unto salvation , he enhances the gift 
 further, by shewing that it stayeth not at the present point, 
 but proceedeth farther. For this is what he sets forth, when 
 he says, 
 
 Ver. 17. For therein is the righteousness of God revealed 
 
 from faith to faith : * as it is written , The just shall live by 4 5 Mss. 
 ‘ . * ’ omit the 
 
 faith. rest 
 
 He then 5 who hath become just shall live, not for the^Mss. 
 
 But he 
 
 m See the Ceremonies of Baptism, He says they 1 were led to the holy 
 S. Cyril Lect. xx. (ii. on Myst.) c. 4. pool.' 
 
80 None , good or bad , saved hat by faith in the Old Testament. 
 
 Homil. present life only, but for that which is to come. And he 
 
 - j - 1 : . hints not only this, but also another thing along with this, 
 
 namely, the brightness and gloriousness of such a life. For 
 
 since it is possible to be saved, yet not without shame, (as 
 
 many are saved of those, who by the royal humanity are 
 
 released from punishment,) that no one may suspect this 
 
 upon hearing of safety, he adds also righteousness; and 
 
 righteousness, not thine own, but that of God ; hinting also 
 
 the abundance of it and the facility. For you do not achieve 
 
 it by toilings and labours, but you receive it by a gift from 
 
 above, contributing one thing only from your own store, 
 
 1 4 Mss. 4 believing.’ Then since the thing spoken of did 1 not seem 
 
 credible, if the adulterer and effeminate person, and robber 
 
 of graves, and magician, is not only to be suddenly freed 
 
 from punishment but to become just, and just too with the 
 
 highest righteousness; he confirms his assertion from the 
 
 Old Testament. And first with a short sentence, he lays 
 
 open a vast sea of histories to one, who has a capacity for 
 
 seeing them. For after having said, from faith to faith, he 
 
 sends the hearer back to the dispensations of God, wdiich 
 
 • ovruf took place thus 2 in the Old Testament, which, when writing 
 5 Mss. r ... 
 
 to the Hebrews, he explains w r ith great wdsdom, and shews 
 
 that both the just and the sinners were justified in that w r ay 
 
 3 3 Mss. even then, wherefore also he made mention both of Rahab' 5 
 harlot and of Abraham. But then here, after having just hinted at 
 
 them, (for he w r as running on to another and a pressing 
 subject,) he again confirms what he had said from the 
 
 4 Amba- Prophets, bringing in Zephaniah 4 before them, crying, and 
 4 U Mss. saying, that it is not in the nature of things 5 for him who 
 ^Gr.«y$iis to live, to live otherwise save 6 by faith; for the just , 
 
 $ W 
 
 Hab. i, he says, shall live by faith, speaking about the life to 
 J*. , „ come. For since what God givetli transcends reasoning 
 
 5 Mss. entirely, it is but reason that w r e need faith. But the man 
 
 that thinks meanly of it, and is contemptuous and vain¬ 
 glorious, will not effect any thing at all. Let heretics 
 hearken to the voice of the Spirit, for such is the nature 
 of reasonings. They are like some labyrinth or puzzles 
 which have no end to them any where, and do not let 
 7 «n the reason stand upon the rock, as 7 having their very origin 
 
 ^ SS • • 
 
 in vanity. For being ashamed to allow r of faith, and to seem 
 
Danger of questionings, lialiab , Israelites . Abraham, 31 
 
 ignorant of heavenly things, they involve themselves in the 
 dust-cloud of countless reasonings. Then oh miserable and 
 painful man, fit object for endless tears, should any one ask 
 thee, how the heaven was made or how the earth,—why do 
 1 say the heaven and the earth ? how thou wert thyself born 
 and how nourished, and how thou grewest, art thou then 
 not ashamed of thine ignorance? But if any thing be said 
 about the Only-begotten, dost thou thrust thyself through 
 shame into a pit of destruction, thinking that it is unworthy 
 of thee not to know every thing? And yet disputatiousness 
 is an unworthy thing, and so is ill-timed curiosity. And 
 why do I speak of doctrines ? for even from the corruption 
 in our present life we have escaped by no other resource 
 than by faith. Thus shone all those aforetime, thus Abra¬ 
 ham, thus Isaac, thus Jacob, thus too the harlot was saved, 
 the one in the Old Testament, and likewise the one in the 
 New. For by faith, he says, the harlot Rahab perished not 
 with them that believed not when she had received the spies , 
 and did not say to herself, 6 and how can they that are 
 captives, and exiles, and refugees, and live the life of vaga¬ 
 bond tribes, get the better of us who have a city, and walls, 
 and towers ?’ for had she said this to herself, she would have 
 destroyed both herself and them. Which also the fore¬ 
 fathers of those who were then saved did suffer. For when, 
 upon the sight of men great and tall, they questioned the 
 manner of victory, they perished, without battle or array, all 
 of them. Seest thou what a pit is that of unbelief! ‘what a 
 wall that of faith ! For the one carried down endless thou¬ 
 sands, the other not only saved a harlot, but made her 
 the patroness of so numerous a people ! 
 
 Now since we know of these and more than these, never 
 let us call God to account for what is done, but whatsoever 
 He may lay on us, that let us take up with, and let us not 
 run into niceties and curious questions, though to human 
 reasonings the thing commanded appear even amiss. For 
 what, let me ask, looks more amiss than for a father to slay 
 his only and legitimate son ? But still when the righteous 
 man was bid do it, he raised no nice scruples about it, 
 
 Rom. 
 l, 17. 
 
 Heb. 
 11, 31. 
 
 1 5 Mss. 
 omit and 
 
 n See Eccles. xi. 5. and Homer, by Eustathius on that passage. 
 Odys. 1. 216. also Menander as quoted 
 
32 Farther Examples. Faith required for Mysteries. 
 
 Homil. but owing to the dignity of the bidder, he merely received 
 —-the injunction and obeyed 1 . And another too that was 
 22 , 3 . bidden of God to strike a prophet, when he raised nice 
 ^ Mss*scruples about the injunction 2 seeming amiss and did not 
 obeyed simply obey, he was punished to the extreme. But he that 
 ray* struck, gained a good report. And Saul too, when he saved 
 4 JYiss. men contrary to the decree of God, fell from the kingdom, 
 20,35*6. and was irretrievably punished. And one might find other 
 instances beside these: by all which we learn, never to call 
 God to account for His injunctions 0 , but to yield and obey 
 only. But if it be dangerous to raise nice scruples about 
 aught that He may enjoin, and extreme punishment is 
 appointed for those who are curious questioners, what 
 possible excuse shall they have who curiously question 
 things far more secret and awful than these, as, for instance, 
 how He begat the Son, and in what fashion, and what His 
 Essence is? Now as we know this, let us with all kindliness 
 receive the mother of all blessings, faith : that sailing as 
 it were in a still harbour, we may at once keep our doctrines 
 orthodox, and by steering our life safely in a straight course, 
 may attain those eternal blessings by the grace and love 
 
 3 3 Mss. toward man of our Lord Jesus Christ 3 , with Whom be unto 
 Whom the Father glory, and strength, and honour, and adoration 4 , 
 * n( * with the Holy Ghost, for ever and ever. Amen. 
 
 4 4 Mss. 
 only 
 
 1 glory’ ° So 2 Mss. Sav. to require a reason for God’s injunctions. 
 
 adding 
 
 ‘forever, 
 
 &c.’ 
 
HOMILY III. 
 
 Rom. i. 18. 
 
 For the wrath of God is revealed from Heaven against all 
 ungodliness and unrighteousness of men, who hold the 
 tyuih in unrighteousness. 
 
 Observe the discretion of Paul, how after encouraging by 
 the gentler things, he turns his discourse to the more fearful. 
 
 For after saying that the Gospel is the cause of salvation 
 and of life, that it is the power of God, that it gendereth 
 salvation and righteousness, he mentions what might well 
 make them fear that were heedless of it. For since in 
 general most men are not drawn so much by the promise of 
 what is good as by the fear of what is painful, he draws 
 them on both sides. For this cause too did God not only 
 promise a kingdom, but also threaten hell. And the Pro¬ 
 phets spake thus with the Jews, ever intermingling the evil 
 with the good. For this cause too Paul thus varies his 
 discourse, yet not any how, but he sets first the good things, 
 and after the evil, to shew that the former came of the 
 guiding purpose of God, but the latter of the wickedness of 
 the backsliding. And in this way the prophet puts the good 
 first, saying, If ye he willing and ivill obey me, ye shall eat i s . 1,19. 
 the good of the land : hut if ye he not willing and will not 
 obey me, the sword shall devour you. So here too does 
 Paul conduct his discourse. But observe him; Christ, he 
 
 means, came to bring forgiveness, righteousness, life, yet not 
 in any way 3 , but, by the Cross doth He bring them, which is 
 greatest too and most wonderful, that He not only gave such 
 things, but that He also suffered such things. If then y e 
 insolently scorn the gifts, then must ye await the penalties hi w in 
 And see how he raises his language, For the wrath of God, await 
 he says, is revealed from heaven. Whence does this appear? 5 Mss. 
 If it be a believer, who says this, we will tell him of the 
 
 3 olx a.TXus : 4 Ms 3 . add raZra, and omit making it, ‘ not barely these.’ 
 
 D 
 
34 Judgment fitly introduced , and proved, by men's words and deeds. 
 
 Homil. declaration of Christ, but if the unbeliever and the Grecian, 
 III. 
 
 -— him Paul silences, by what he says presently of the judgment 
 
 of God, bringing an uncontrovertible demonstration from 
 the things which were done by them. And this too is by far 
 the most striking point in him, how he exhibits those who 
 
 1 6 Mss. speak against the truth itself 1 ,-as bearing witness themselves by 
 
 selves fhe things which they do daily, or even say, to the doctrines 
 
 (here G f the truth. But of this in the sequel : but for the present, 
 and om. . A 1 
 
 aft.) let us keep to what is set before us. For the wrath of God 
 is revecded from heaven. And indeed even here this often 
 takes place in famines and pestilences and wars: for each 
 individually and all in common are punished. What will be 
 the new thing then ? That the chastisement is greater, and 
 common to all, and not by the same rules. For now what 
 takes place is for correction: but then for vengeance. And 
 this also St. Paul shewed, when he said, We are chastened 
 
 2 Om. now 2 , that we should not be condemned with the world. 
 
 (no^f now t° many such things usually seem to come 
 
 p. io.) not of the wrath from above, but of the malice of man. But 
 11,32. then the punishment from God shall be manifest, when the 
 
 Judge, sitting upon the fearful tribunal, shall command some 
 to be dragged to the furnaces, and some to the outer 
 darkness 11 , and some to other inexorable and intolerable 
 punishments. And why is it that he does not speak as 
 
 3 Man plainly as this, the Son of God 3 is coming with ten thousand 
 3 Mss. an g e ] s? an d will call each man to account, but says, that the 
 
 wrath of God is revealed ? His hearers were as yet novices, 
 and therefore he draws them first by things quite allowed by 
 them. And besides what is here mentioned, he also seems 
 to me to be aiming against the Greeks. And this is why he 
 makes his beginning from this, but afterwards he introduces 
 the subject of Christ’s judgment. 
 
 Against all ungodliness and unrighteousness of men ivho 
 hold the truth in unrighteousness. Here he sheweth that the 
 
 b St. Basil speaks similarly of various Matt. xxii. 13. makes it a temporary 
 punishment<, Regulce Br. Tr. ix. 267. punishment. St. Chrys. on Matt. xxii. 
 ed. Ben. t. ii. p. 507. Theophylact 13. St. Aug. on Ps. vi. 6. St. Jerome 
 on Matt. viii. 12. seems to allude to on Matt. viii. 12. take it otherwise, 
 this passage. Both say that 1 outer See also St. Bas. on Ps. 33 (4). 11. 
 darkness’ implies an 1 inner,’ but seem- v. i. 151. e. See Maldonatus on Matt, 
 ingly in opposite senses, Theoph. taking viii. 12. and St. Chrys. on Rom. xvi. 16. 
 iffu to he towards Heaven. Origen on on the difference of punishments. 
 
35 
 
 Unrighteousness toward men ; —toward the Truth . 
 
 ways of ungodliness are many, and that of truth, one. Rom. 
 For error is a thing various and multiform and compound, 19 — 
 
 but the truth is one. And after speaking of doctrines, he 
 also speaks of their life, mentioning the unrighteousness of 
 men. For there be various kinds of unrighteousness also. 
 
 One is in money affairs, as when any one deals unrighteously 
 by his neighbour in these; and another in regard to women, 
 when a man leaves his own wife, and breaks in upon the 
 marriage of another. For St. Paul calls this also defrauding, 
 saying thus, That no man go beyond or defraud his brother 
 in the 1 matter. Others again injure not the wife or property, 1 Gr. et 
 but the reputation of their neighbour, and this too is unrighte- ^ ™ e a s r g ' 
 ousness. For a qood name is better than great riches. But 4, 6 
 
 ... * Prov 22 
 
 some say that this also is said of Paul about doctrines. Still ] L xx 
 there is nothing to prevent its having been said of both. u \ nos / 
 But what it is to hold the truth in unrighteousness , learn ^ 
 from the sequel. 
 
 Ver. 19. Because that which may be known of God is 
 manifest in them, for God hath shelved it unto them. 
 
 But this glory they invested stocks and stones with. As 
 then he which is entrusted with the goods of the king, and 
 is ordered to spend them upon the king’s glory, if he waste 
 these upon robbers, and harlots, and witches, and make 
 these splendid out of the king’s stores, he is punished as 
 having done the kingdom 2 the greatest wrong. Thus they 2 5 Mss. 
 also who after having received the knowledge of God and of^' n ^ e 
 His glory, invested idols therewith, held the truth in un¬ 
 righteousness, and, at least as far as was in their power, dealt 
 unrighteously by the knowledge, by not using it upon fitting- 
 objects. Now, has what was said become clear to you, or 
 must one make it still clearer ? Perhaps it were needful to 
 say somewhat more. What then is it which is here said ? 
 
 The knowledge of Himself God placed in men from the 
 beginning. But this knowledge the Greeks 3 invested stocks 3 4 Mss. 
 and stones with, and so dealt unrighteously to the truth, vJh^inv 
 as far at least as they might. For it abideth unchanged, 
 having its own glory immutable. ‘ And whence is it plain 
 that He placed in them this knowledge, O Paul ?’ Because, 
 saith he, that which may be known of Him is manifest 
 in them. This, however, is an assertion, not a proof. But 
 
3() God mercifully made known to the Heathen by His Works. 
 
 Homil. do thou make it good, and shew me that the knowledge 
 of God was plain to them, and that they willingly turned 
 aside. Whence was it plain then? did He send them a 
 '5 Mss. voice from above 1 ? By no means. But what was able to 
 
 draw them to Him more than a voice, that He did, by 
 
 having put before them the Creation, so that both wise, 
 and unlearned, and Scythian, and barbarian, having through 
 sight learned the beauty of the things which were seen, 
 might mount up to God c . Wherefore he says, 
 
 \ er. 20. For the invisible things of Him from the Creation 
 of the world are clearly seen , being understood by the things 
 which are made. 
 
 P.s.19,1. W hich also the prophet said, The heavens declare the 
 - i. e. glory of God. For what will the Greeks 3 say in that 
 
 day ? That we were ignorant of Thee ?’ Did ye then 
 
 not hear the heaven sending forth a voice by the 
 sight, while the well-ordered harmony of all things spake 
 out more clearly than a trumpet ? Did ye not see the 
 hours of night and day abiding unmoved continually, the 
 goodly order of winter, spring, and the other seasons, which 
 is both sure and unmoved, the treatableness 3 of the sea 
 
 fto/ruvnv . j .. 
 
 amid all its turbulence and waves? All things abiding 
 in order and by their beauty and their grandeur, preaching 
 aloud of the Creator? For all these things and more than 
 these doth Paul sum up in saying, The invisible things 
 of Him from the creation of the world are clearly seen , 
 being understood by the things which are made , even His 
 eternal Power and Godhead; so that they are without 
 excuse. And yet it was not for this God made these things, 
 even if this came of it. For it was not to bereave them 
 ol all excuse, that He set before them so great a system 
 of teaching, but that they might come to know Him. But 
 by not having recognized d Him they deprived themselves 
 of every excuse, and then to shew how they are bereaved 
 of excuse, he says, 
 
 \ er. 21. Because that ,, when they knew God , they glorified 
 Him not as God , neither were thankful. 
 
 Pen. c. 20. thinks an in- in text uyvuftovw<rccvTi§, having been 
 ward illumination implied here. obstinate, 
 
 d otyvoqrc&rrs; 4 Mss. as in marg.; 
 
Sin of slighting Him, so known, and worshipping idols. 37 
 
 This is the one greatest charge; and the second after it Rom. 
 
 is their also worshipping idols, as Jeremy too in accusing 1,22,2 ~ 
 
 them said, This people hath committed two evils: they have Jer. 2 , 
 
 forsaken me the fountain of living water, arid have dug for^} vo 
 
 themselves broken tanks. And then as a sign of their having 5 Mss. 
 
 known God, and not used their knowledge upon a fit object, 
 
 he adduces this very thing, that they had known gods. 
 
 Wherefore he adds, because that, when they knew God, they 
 
 glorified Him not as God. And he names the cause through 
 
 which they fell into such senselessness. What then is it ? 
 
 «/ 
 
 They trusted every thing to their reasonings. Still he does 
 not word it so, but in a much sharper language, but became 
 vain in their reasonings and their foolish heart was darkened. 
 
 For as in a night without a moon, if any one attempt to 
 go by a strange road, or to sail over a strange sea, so far 
 will he be from soon reaching his destination, that he will 
 speedily be lost. Thus they, attempting to go the way 
 leading to Heaven, and having taken away the light from 
 their own selves, and, in lieu of it, trusted themselves to 
 the darkness of their own reasoning, and seeking in bodies 
 for Him who is incorporeal, and in shapes for Him who 
 hath no shape, underwent a most rueful shipwreck. But 
 beside what has been said, he names also another cause 
 of their error, when he says, 
 
 Ver. 22. Professing themselves to be wise, they became 
 fools. 
 
 For having some great conceit of themselves, and not 
 enduring to go the way which God had commanded them, 
 they were plunged into the reasonings of senselessness 1 . 1 1 Ms. 
 And then to shew and give in outline, what a rueful surge ‘ avo, “’ 
 it was, and how destitute of excuse, he goes on to say, 
 
 Ver. 23. And changed the glory of the uncorruptible God 
 into an image made like to corruptible man , and to birds, 
 and fourfooted, beasts, and creeping things. 
 
 The first charge is, that they did not find God; the 
 second was, that it was while they had great and clear 2 " Sdvv 
 means to do it; the third, that withal they said they were wise 
 wise; the fourth, that they not only did not find that 
 Reverend Being, but even lowered Him to devils and to 
 stones and stocks. Now he takes down their haughtiness 
 
•38 God’s right given to brutes and idols by false wisdom. 
 
 Homil 
 
 III. 
 
 1 So 
 
 SMss.S, 
 a blow 
 
 2 5 Mss 
 omit 
 some¬ 
 what 
 else inst 
 
 3 So 
 
 5 Mss.S. 
 all such 
 are 
 
 A hpfiva.%, 
 
 4 Mss. 
 fenced 
 them¬ 
 selves 
 
 U'JTO 
 
 5 4 Mss. 
 omit 
 with &c. 
 
 6 4 Mss. 
 add even 
 omit cor¬ 
 ruptible. 
 
 . also in the Epistle to the Corinthians, but not in the same 
 way there as here. For there it is from the Cross he gives 
 them the 1 blow, saying. The foolishness of God is wiser than 
 men. But here, without any comparison, he holds their 
 wisdom by itself up to ridicule, shewing it to be folly and 
 a mere display of vain boasting. Then, that you may learn 
 that when they had the knowledge of God they gave it up 
 thus treacherously, they changed , he says. Now he that 
 changeth, changeth as having somewhat else instead 2 . For 
 they wished to find out more, and did not bear with the 
 limits given them, and so they were banished from these 
 also. For they were lusters after new devices, for such 
 is all that is 3 Grecian. And this is why they stood against 
 one another, and Aristotle rose up against Plato, and the 
 Stoics blustered * against him, and one became hostile to 
 one, another to another. So that one should not so much 
 marvel at them for their wisdom, as turn away from them 
 indignant and hate them, because through this very thing 
 they had become fools. For had they not trusted what they 
 had to reasonings, and syllogisms, and sophistries, they 
 would not have suffered what they did suffer. Then, to 
 strengthen the accusation against them, he holds the whole 
 of their idolatry up to ridicule. For the changing even were 
 a very fit subject of scorn. But to change to such things 
 too, is beyond all excuse. What they were then that they 
 changed it for, and what it was which they invested with 
 His Glory, consider 5 . Some conceptions they ought to have 
 had about Him, as, for instance, that He is God, that He is 
 Lord of all, that He made them, which were not, that He 
 exerciseth a Providence, that He careth for them. For 
 these things are the Glory of God. To whom then did they 
 ascribe it? Not 6 to men but to an image made like corruptible 
 man. Neither did they stop here, but even dropped down 
 to the brutes, or rather to the images of these. But consider, 
 I pray, the wisdom of Paul, how he has taken the two 
 extremes, God the Highest, and creeping things the lowest: 
 or rather, not the creeping things but the images of these; 
 that he might clearly shew their evident madness. For what 
 knowledge they ought to have had concerning Him who is 
 incomparably more excellent than all, with that they in- 
 
Egyptian Idols. Philosophers must, share the blame. 39 
 
 vested vvliat was incomparably more worthless than all. Rom. 
 But what has this to do with the philosophers, a man may —— 4 • - 
 say. To them especially belongs all 1 I have said to do with 1 2 Mss. 
 them. For they have the Egyptians who were the inventors "n be° f 
 of these things to their masters. And Plato, who is thought lon g s 
 more reverend than the rest of them, glories in these masters. 
 
 And his master is in a stupid awe of these idols, for he it is 
 that bids them 2 sacrifice a cock to Esculapius c . Here one 2 his last 
 may see images of these beasts, and creeping things, and ph'^ 0 . 
 Apollo and Bacchus worshipped along with the creeping 
 things. And some of the philosophers lifted up to Heaven 
 bulls, and scorpions, and dragons, and all the rest of that 
 vanity. For in all parts did the devil zealously strive to 
 bring men down before the images of creeping things, and 
 to range beneath the most senseless of all things those 3 , 3 5 Ms . s * 
 whom God hath willed to lift up above the heavens, m. him 
 And it is not from this only, but also from other grounds, 
 that you will see their chief man to come under the remarks 
 now made. For having made a collection of the poets, and 
 having said that we should believe them upon matters 
 relating to God, as having accurate knowledge, he has 
 nothing else to bring forward but a tissue of these absurdi¬ 
 ties, and then says, that this utterly ludicrous trifling is to be 
 held for true d . 
 
 c Thus Tert. Ap. 46. Lact. iii. 20. 
 Origen eont. Cels. vi. c. 4. quotes this 
 as shewing the Philosophers guilty of 
 St. Paul’s charge, at the same time 
 speaking of Socrates’ previous discourse 
 as ‘ what God had shewn themthe 
 note of Spencer, Ed. Ben. i. 631. quotes 
 an allegorical explanation. Theodoret. 
 Grsec. Afif. Cur. Dis. vii. de Sacr. says 
 it was done to disprove the charge of 
 Atheism. 
 
 1 Ms. gives the following words. 
 Where the images of these brutes and 
 insects are, all these are found to 
 resort; and one may see Apollo, &c. 
 the text seems corrupt. 
 
 d Greek Philosophy is here treated 
 as attempting to rival the Gospel. The 
 Fathers who most value what is true in 
 it, as Clement of Alexandria and Jus¬ 
 tin Martyr, speak of it as from partial 
 Divine Light, and use it against the 
 false; as Cl. A. Str. 1. recommends 
 the study of it for subordinate know¬ 
 ledge, and Cohort, ad Gr. quotes Hea¬ 
 thens against the mythology, whose 
 
 authors he considers led by demons 
 to deceive men. So too Justin, Ap. 
 i. 46. allows Heathens a partaking of 
 the Aayof, and 20, a partial knowledge 
 of truth, and 20, 55, 58, 62, &c. 
 refers idol rites to the demons. St. 
 Augustin, de Civ. Dei, viii. 10. and 
 elsewhere, gives a fair estimate of 
 Gentile Philosophy. The Apostolical 
 Constitutions, 1. i. c. 6. forbid studying 
 heathen books. Cotelerius in his note 
 quotes on the same side, 1. ii. c. 61. 
 recog. x. 15. 42. Isid. Sent. iii. 13. &c. 
 and the blame cast on Origen by many. 
 On the other side, Tert. de Idol. c. 10. 
 who however only defends learning in 
 heathen schools, rather than Christians 
 should conform to heathen customs as 
 teachers. Origen. Philocal. c. 13. Greg. 
 Naz. Or. 20. Hieron. ep. 84. ad Mag¬ 
 num Oratorem. Greg. Papa, ad 1 Reg. 
 xiii. 19, 20. Theod. H. E. iv. 26. as 
 checking excess in such studies, Greg, 
 ad Desiderium, 1. ix. Ep. 48. Hier. adv. 
 Luciferianos, c. 5. Ep.61. c. 1. Cassian. 
 Coll.' xiv. c. 12. &c. 
 
Homil 
 
 III. 
 
 1 A Mss. 
 
 23 Mss. 
 add iixo- 
 rw(, and 
 with 
 reason. 
 
 40 How God leaves men. St. Paul's choice of points to insist on. 
 
 Ver. 24. Wherefore also God gave them, up to uncleanness , 
 through the lusts of their own hearts , to dishonour their own 
 bodies between themselves. 
 
 Hence he shews, that even of the perversion of the laws 
 it was ungodliness which was the cause, but He gave them 
 up , here is, let them alone. For as he that hath the 
 command in an army, if upon the battle lying heavy upon 
 him he retreat and go away, gives up his soldiers to the 
 enemies, not by thrusting them himself, but by stripping 
 them of his own assistance. Thus too did God leave those 
 that were not minded to receive what cometh from Him, 
 but were the first to bound off from Him, though Himself 
 having wholly fulfilled His own part. But consider; He 
 set before them, for a form of doctrine, the world; He 
 gave them reason, and an understanding capable of per¬ 
 ceiving what was needful. None of these things did the 
 men of that day use unto salvation, but they perverted to 
 the opposite what they had received. What was to be 
 done then ? to drag them by compulsion and force ? But 
 this were not to make them virtuous. It remained then 1 for 
 Him to leave them alone, and this He did too, that in this 
 way, if by no other, having by trial come to know the things 
 they lusted after, they might flee from what was so shameful. 
 2 For if any that was a king’s son, dishonouring his father, 
 should choose to be with robbers and murderers, and them 
 that break up tombs, and prefer their doings to his father’s 
 house; the father leaves him, say, so that by actual trial, he 
 may learn the extravagance of his own madness. But how 
 comes he to mention no other sin, as murder, for instance, or 
 covetousness, or other such besides, but only unchasteness ? 
 He seems to me to hint at his audience at the time, and 
 those who were to receive the Epistle. To uncleanness , to 
 dishonour their own bodies between themselves. 
 
 Note the emphasis here, as it is most severe. For they 
 stood not in need of any others, it means, to do insolent 
 violence to them, but the very treatment the enemies would 
 have shewn them, this they did to themselves. And then, 
 taking up the charge again, he says, 
 
 Ver. 25. Who changed the truth of God into a lie , and 
 worshipped and served the creature more than the Creator. 
 
 Things which were matter for utter scorn, he puts down 
 
God's Glory untouched. Indifference to wrongs Godlike. 41 
 
 specially; but what seemed of a graver cast than the rest, Rom. 
 in general terms, and by all he shews, that serving the ------ 
 
 creature is Grecian. And see how’ he makes his assertion 
 plain, for he does not say, barely, they served the creature , 
 but, more than the Creator ; thus every where giving fresh 
 force to the charge, and, by the comparison, taking from 
 them all ground of mitigation. Who is blessed for ever. 
 
 Amen. But by this, he means, He was not any whit injured. 
 
 For Himself abideth 1 blessed for ever. Here he shews, that 1 4 Mss. 
 it was not in self-defence that He left them alone, inasmuch ^ 
 as He suffered nothing Himself. For even if they treated 
 Him insolently, yet He w r as not insolently treated, neither 
 w’as any scathe done to the bearings of His glory, but He 
 abideth continually blessed. For if it often happen, that 
 man through philosophy would not feel the insults men 
 offered him, much less would God, the imperishable and 
 unalterable Nature, the unchangeable and immovable 
 Glory. 
 
 For men are in this very respect made like unto God e , 
 when they do not feel what is inflicted by them, who would 
 do them despite, and are neither insulted of others who insult 
 them, nor beaten of them when beating them, nor made 
 scorn of when they make scorn of them. And how in the 
 nature of things can this be ; it may be said. It is so, yea 
 most certainly it is possible, when thou art not vexed at 
 what is done. And how, it may be said, is it possible not 
 to be vexed ? a How is it then that you can be vexed ? Tell 2 3 Mss. 
 me now, if your little child were to insult you, would you 
 then reckon the insult an insult ? What, but would you be 
 vexed ? Surely not. But and if you were to be vexed, 
 would you not then be ridiculous ? Thus too let us then get 
 to feel disposed towards our neighbours, and then we shall 
 have no sense of displeasure. For they that insult us are 
 more senseless than children. Neither let us even seek to 
 be free from insults, but when w r e are insulted let us bear it 
 nobly 3 . For this is the only secure honour. But why so ? ^ Mss * 
 Because this you are master of, but that, another person, nobly 
 
 c Gr £. NysJS. p. 724. \xu ct-xahs rb <tuvu.(Qikx.( a,xoc%othi%ircti. 
 Oiiov o Iv xccfai uv tyh Xg'is to Qt7ov 
 
42 j Evil men and passions to a Christian as lions to Daniel. 
 
 Homil. Do you not see the adamant reverberating the blows it 
 TIL - receives. But nature, you will say, gives it this property. 
 Yet you too have it in your power to become by free choice 
 such, as that happens to be by nature. How? do you not 
 know of the children in the furnace that were not burned ? 
 and Daniel, who in the den suffered no harm ? This may even 
 Plato now come to pass. There stand by us too lions, anger and lust, 
 Rep.viu. with fearful teeth tearing asunder him that falleth among them. 
 
 1 Become then like that 1 Daniel, and let not these affections 
 3 Mss. f as ten their fangs into thy soul. But he, they say, had the 
 
 whole power of grace to work with him. Truly said. It 
 was because the acts f of free-will led the way thereto. So 
 that if we be willing to train ourselves to a like character, 
 even now the grace is at hand. And even though the brutes 
 be an hungred, yet will they not touch thy sides. For if at 
 the sight of a servant’s body they were abashed, when they 
 have seen the members of Christ, (and this is what we 
 believers are,) how shall they do else than be still ? Yet if 
 they shall not be still, it is owing to the fault of those cast 
 among them. For indeed many spend largely upon these 
 lions, by keeping harlots, breaking through marriages, taking 
 vengeance upon enemies. And so before ever they come to 
 the bottom of the den they get torn in pieces. But with 
 Daniel this did not so happen, neither yet would it with us, 
 if we were so minded, but even a greater thing would take 
 place than what then happened. For the lions hurt not 
 
 2 so5 him 2 ; and if we be sober-minded, then will they that hurt 
 there S " us even profit us. Thus then did Paul grow bright out of 
 
 those that thwarted him and plotted against him, thus Job 
 
 out of those many scourges, thus Jeremy out of the miry pit, 
 
 thus Noah out of the flood, thus Abel out of the treachery, 
 
 thus Moses out of the blood-thirsty Jews, thus Elisha, thus 
 
 each of the worthies of old, not out of relaxedness and 
 
 softness, but out of tribulations and trials, came to be attired 
 
 with their bright crowns. Wherefore also Christ, inasmuch 
 
 as He knew this to be the groundwork of a good report, 
 
 John 16, said to His disciples, In the world ye shall have tribulation , 
 33. 
 
 f to. tyis *•£. i. e. his fastings, &e. St. the grace of the doers thereof, in Nat. 
 Ephrem notes that it was not. the Dom. ix. t. 2. p. 427. f. 
 miracles which were supernatural, but 
 
43 
 
 God always ready to deliver him. 
 
 but be of good cheer, I have overcome the world . What then, Rom. 
 they will say, Have not many been turned to flight by these * 2 - - 
 terrors ? Yes, but that was not of the nature of temptation, 
 but of their own remissness. But lie that with the tempta- \ cor. 
 tion maketh also an escape, so that ye may be able to bear it, l0 > 13 - 
 may He stand by all of 1 us, and reach forth His hand, that 1 4 Mss. 
 being gloriously proclaimed victorious we may attain to the Ub 
 everlasting crowns, through the grace and love towards man 2 2 5 Mss. 
 of our Lord Jesus Christ, through Whom, and with Whom, ^ the 
 to the Father be glory, with the Holy Ghost, for ever and 
 ever. Amen. 
 
HOMILY IV. 
 
 Rom. i. 26, 27. 
 
 Uomil. For this cause God gave them up unto vile affections: for 
 
 ■ - even their women did change the natural use into that 
 
 which is against nature: and likewise also the men, 
 leaving the natural use of the woman, burned in their lust 
 one towards another. 
 
 All these affections then were vile, but chiefly the mad 
 lust after males; for the soul is more the sufferer in sins, and 
 more dishonoured, than the body in diseases. But behold 
 how here too, as in the case of the doctrines, he deprives 
 them of excuse, by saying of the women, that they changed 
 the natural use. For no one, he means, can sav that it was 
 by being hindered of legitimate intercourse that they came 
 to this pass, or that it was from having no means to fulfd 
 their desire that they were driven into this monstrous 
 insaneness. For the changing implies possession. Which 
 also when discoursing upon the doctrines he said, They 
 changed the truth oj God for a lie. And with regard to the men 
 again, he shews the same thing by saying, Leaving the 
 natural use of the woman. And in a like way with those, 
 these he also puts out of all means of defending themselves 
 by charging them not only that they had the means of 
 giati ficati on, and left that which they had, and went after 
 anothei, but that having dishonoured that which was natural, 
 they ran after that which was contrary to nature. But that 
 which is contrary to nature hath in it an irksomeness and 
 displeasingness, so that they could not fairly allege even 
 pleasure. For genuine pleasure is that which is according 
 
Of sins against nature. St. PauTs careful language . 45 
 
 to nature. But when God hath left one, then all things are r 0 m. 
 turned upside down. And thus not only w T as their doctrine b 26 - 2 ^» 
 Satanical, but their life too was diabolical. Therefore when 
 he was discoursing of their doctrines, he put before them the 
 world and man’s understanding, telling them that, by the 
 judgment afforded them by God, they might through the things 
 which are seen, have been led as by the hand to the Creator, 
 and then 1 , by not willing to do so, they remained inexcusable, i 2 Mss. 
 Here in the place of the world he sets the pleasure according but by 
 to nature, which they would have enjoyed with more sense 
 of security and greater glad-heartedness, and so have been 
 far removed from shameful deeds. But they would not; 
 whence they are quite out of the pale of pardon, and have 
 done an insult to nature itself. And a yet more disgraceful 
 thing than these is it, when even the women seek after these 
 intercourses, who ought to have more sense of shame than 
 men. And here too the judgment of Paul is worthy of 
 admiration, how having fallen upon two opposite matters he 
 accomplishes them both with all exactness. For he wished 
 both to speak chastely and to sting the hearer. Now both 
 these things were not in his power to do a , but one hindered 
 the other. For if you speak chastely you shall not be able 
 to bear hard upon the hearer. But if you are minded to 
 touch him to the quick, you are forced to lay the naked facts 
 before him in plain terms. But his discreet and holy soul 
 was able to do both with exactness, and by naming nature 
 has at once given additional force to his accusation, and also 
 used this as a sort of veil, to keep the chasteness of his 
 description. And next, having reproached the women first, 
 he goes on to the men also, and says, And likewise also the men 
 leaving th e natural use of the woman. Which is an evident proof 
 of the last degree of corruptness, when both sexes are aban¬ 
 doned, and both he that was ordained to be the instructor of 
 the woman, and she who was bid to become an helpmate to the 
 man, work the deeds of enemies against one another. And 
 reflect too how significantly he uses his words. For he 
 does not say that were enamoured of, and lusted after one 
 another, but, they burned in their lust one toward another. 
 
 a 3 Mss. murcc ( (ZouXoM-ivu) u.y,$'o- in these one cannot succeed merely by 
 oIk ivov (xuro^ouv). (Sav. sv»iv) but wishing it. 
 
46 This perverseness wilful , it causes manifold confusion . 
 
 Homil. 
 
 IV. 
 
 You sec that the whole of desire comes of an exorbitancy 
 which endureth not to abide within its proper limits. For 
 every thing which transgresseth the laws by God appointed, 
 
 lusteth after monstrous things and not those which he lawful. 
 For as many oftentimes having left the desire of food get to 
 feed upon earth and small b stones, and others being possessed 
 by excessive thirst often long even for mire. Thus these also 
 ran into this ebullition of lawless love. But if you say, and 
 whence came this intensity of lust ? It was from the 
 desertion of God c : and whence is the desertion of God ? 
 from the lawlessness of them that left Him; men with men 
 working that which is unseemly. Do not, he means, because 
 you have heard that they burned , suppose that the evil was 
 only in desire. For the greater part of it came of their 
 luxuriousness, which also kindled into flame their lust. And 
 this is why he did not say being swept along or being 
 overtaken d , an expression he uses elsewhere; but what? 
 working. They made a business of the sin, and not only a 
 business, but even one zealously followed up. And he 
 called it not lust, but that which is unseemly, and that 
 properly 6 . For they both dishonoured nature, and trampled 
 on the laws. And see the great confusion which fell out on 
 both sides. For not only was the head turned downwards 
 but the feet too were upwards, and they became enemies to 
 themselves and to one another, bringing in a pernicious kind 
 of strife, and one even more lawless than any civil war, and 
 one rife in divisions, and of varied form. For they divided 
 
 1 4 Mss. this into four empty 1 and lawless kinds. Since this war 2 
 
 new 
 
 2 3 was not twofold or threefold, but even fourfold. Consider 
 Whence then. It was meet, that the twain should be one, I mean 
 Gen 2, woman and the man. For the twain , it says, shall be 
 24. one Jlesh. But this the desire of intercourse effected, and 
 
 united the sexes to one another. This desire the devil 
 having taken away, and having turned the course thereof 
 
 b fux£x;, Mss. the fem. is used of other instances, but cases of madness 
 jewels. The Translator once had are perhaps intended, 
 some earth which the natives of Mo- c 3 Mss. I should say, and if you 
 zambique eat in this way : it becomes a ask I shall answer you a^ain. 
 dram to them, its taste is like magnesia d Gal. 6, 1. but 5 Mss. 
 
 with iron, which last would give it a v 
 
 stimulant property, there are some c xvon*jf, perhaps 4 as by name.’ 
 
47 
 
 Such pleasure a misery , sanctioned by heathen laws. 
 
 into another fashion, he thus sundered the sexes from one Rom. 
 another, and made the one to become two parts in opposition ——— 
 to the law of God. For it says, the two shall be one flesh ; 
 but he divided the one flesh into two : here then is one war. 
 
 Again, these same two parts he provoked to war both against 
 themselves and against one another. For even women again 
 abused women, and not men only. And the men stood 
 against one another, and against the female sex, as happens 
 in a battle by night. You see a second and third war, and 
 a fourth and fifth; for 1 there is also another, for beside what 1 ] Ms. 
 have been mentioned they also behaved lawlessly against 7 ^ 
 nature itself. For when the Devil saw that this desire it is, 
 principally, which draws the sexes together, he was bent on 
 cutting through the tie, so as to destroy the race, not only 
 by their not copulating lawfully, but also by their being 
 stirred up to war, and in sedition against one another. 
 
 And receiving in themselves that recompense of their error 
 which teas meet. See how he goes again to the fountain head 
 of the evil, namely, the ungodliness of their doctrines, and 
 this he says is a reward of that lawlessness. For since in 
 speaking of hell and punishment it seemed he would not at 
 present be credible to the ungodly, and deliberate choosers 
 of such a life, but even scorned, he shews that this 2 punish -2 so piato 
 ment was in the pleasure itself 3 . But if they perceive it^g 1, 
 not, but are still pleased, be not amazed. For even they3 4Mss> 
 that are mad, and are afflicted with phrenzy, while doing *^P U " 
 themselves much injury and making themselves such objects ment is 
 of compassion, that others weep ever them, themselves smile thls 
 and revel over what has happened. Yet we do not only for 
 this not say that they are quit of punishment, but for this very 
 reason are under a more grievous vengeance, in that they are 
 unconscious of the plight they are in. For it is not the 
 disordered but those who are sound whose votes one has to 
 gain. Yet of old the matter seemed even to be a law 1 , 
 and a certain lawgiver among them bade the domestic slaves 
 
 f See Muller’s Dorians, 1. iv. c. 4. 
 §. 6. where it is shewn that this change 
 is more than exaggerated from con¬ 
 founding earlier times with later, 
 Aristotle, Pol. ii. and Plato, Leg. i. 
 636. accuse the Lacedaemonians in 
 
 like manner, but see Xen. de Rep. 
 Lac. ii. 13. JElian. V. H. iii. I. 12. and 
 other writers quoted by MUller. That 
 there was however a fearful prevalence 
 of this vice among the heathen cannot 
 be disputed. 
 
48 
 
 Sin against nature a misery worse than death. 
 
 Homh,. neither to use unguents when dry 1 nor to keep youths, giving 
 - the free this place of honour, or rather of shamefulness. 
 
 * i.e. ex 
 ceptin 
 bathing 
 
 Yet they, however, did not think the thing any disgrace, but 
 as being a grand privilege, and one too great for slaves, 
 they permitted it to the free alone. And this did the 
 Athenian people, the wisest of people, do, and Solon who is 
 so great amongst them. And sundry other books of the 
 philosophers may one see full of this disease. But we do 
 not therefore say that the thing w r as made lawful, but that 
 they wdio received this law were pitiable, and objects for 
 many tears. For these are treated in the same w r ay as 
 women that play the whore. Or rather their plight is more 
 miserable. For in the case of the one the intercourse, even 
 if lawless, is yet according to nature: but this is both 
 lawless and contrary to nature. For even if there w r ere no 
 hell, and no punishment had been threatened, this w r ere 
 worse than any punishment. Yet if you say ‘ they found 
 pleasure in it,’ you tell me what adds to the vengeance. 
 For suppose I w 7 ere to see a person running naked, wdth his 
 body all besmeared with mire, and yet not covering himself, 
 but exulting in it, I should not rejoice with him, but should 
 rather bew r ail that he did not even perceive that he w r as 
 doing shamefully. But that I may shew the atrocity in a 
 yet clearer light, bear with me in one more example. Now 
 if any one condemned a virgin to live in close dens 2 , 
 and to have intercourse with unreasoning brutes, and 
 then she was pleased with such intercourse, would she not 
 for this be a worthy object of tears, as being unable to be 
 freed from this misery owing to her not even perceiving the 
 misery ? It is plain surely to every one. But if that w r ere a 
 grievous thing, thus neither is this less so than that. For to 
 be insulted by one’s own kinsmen is more piteous than to be 
 4 Mss. so by strangers: these I say 3 are even worse than murderers: 
 since to die even is better than to live under such insolency. 
 For the murderer dissevers the soul from the body, but this 
 man ruins the soul with the body. And name wdiat sin you 
 will, none will you mention equal to this lawlessness. And 
 if they that suffer such things perceived them, they would 
 S. adds accept ten thousand deaths so they might not suffer this 
 
 f/AVOfAt)!^ 
 
 3 
 
 I con 
 sider 
 
 q so 
 4 Mss 
 
 nalVnd a^vil. For there is not, there surely is not, a more 4 grievous 
 
 more 
 
49 
 
 Its enormity shewn by comparisons. 
 
 evil than this insolent dealing. For if when discoursing 
 about fornication Paul said, that Every sin which a man 
 cloeth is without the body, but he that committeth fornication 
 sinnetli against his own body; what shall we say of this 
 madness, which is so much worse than fornication as cannot 
 even be expressed. For I should not only say that thou hast 
 become a woman, but that thou hast lost thy manhood, and 
 hast neither changed into that nature nor kept that which 
 thou haddest, but thou hast been a traitor to either of them, 
 and deserving both of men and women to be driven out and 
 stoned, as having wronged either sex. And that thou 
 mayest learn what the real force of this is, if any one were 
 to come and assure you that he would make you a dog instead 
 of being a man, would you not flee from him as a plague ? 
 But, lo ! thou hast not made thyself a dog out of a man, but an 
 animal more disgraceful than this. For this is useful unto 
 service, but he that hath thus given himself up is serviceable 
 for nothing. Or again, if any one threatened to make men 
 travail and be brought to bed, should we not be filled with 
 indignation ? But, lo ! now they that have run into this fury 
 have done more grievously by themselves. For it is not the 
 same thing to change into the nature of women, as to 
 continue a man and yet to have become a woman ; or rather 
 neither this nor that. But if you would know the enormity 
 of the evil from other grounds, ask on what account the 
 lawgivers punish them that make men eunuchs, and you will 
 see that it is absolutely for no other reason than because 
 they mutilate nature. And yet the injustice they do is 
 nothing to this. For there have been those that were 
 mutilated and were in many cases useful after their mutila¬ 
 tion. But nothing can there be more worthless than a man 
 who has pandered himself. For not the soul only, but the 
 body also of one who hath been so treated, is disgraced, and 
 deserves to be driven out every where. Flow many hells 
 shall be enough for such ? But if thou scoffest at hearing of 
 hell and art unbelieving, remember that fire* of Sodom. 
 For we have seen, surely we have seen, even in this present 
 life, a semblance of hell. For since many would utterly 
 
 Rom. 
 
 1,26.27. 
 
 I Cor. 
 
 6 , 11 . 
 
 g See St. Jude 7. 5 Mss. and believest not that fire, remember Sodom. 
 
 E 
 
50 Soclom a type of Hell. Fear of God safety against Satan. 
 
 Homil. disbelieve the things to come after the resurrection, hearing 
 _IZj_now of an eternal fire, God brings them to a right mind by 
 things present. Such then is the burning of Sodom, and that 
 conflagration! And they know it well that have been at the 
 place, and have seen with their eyes that scourge divinely 
 sent, and the effect of the lightnings from above. Consider 
 Jude 7. how great is that sin, to have forced hell to appear even 
 before its time ! For whereas many thought scorn of words, 
 by deeds did God shew them the image thereof in a certain 
 novel way. For that rain was unwonted, for that the 
 intercourse was contrary to nature, and it deluged the land, 
 since lust had done so with their souls. Wherefore also the 
 rain was the opposite of the customary rain. Now not only 
 did it fail to stir up the womb of the earth to the production 
 of fruits, but has made it even useless for the reception of 
 seed. For such was the intercourse of the men, making a 
 body of this sort more worthless than the very land of 
 Sodom. And what is there more detestable than a man 
 who hath pandered himself, or what more execrable ? Oh, 
 what madness ! Oh, what distraction! Whence came this 
 lust lewdly revelling and making man’s nature all that enemies 
 could, or even worse than that, inasmuch as the soul is 
 better than the body. Oh, ye that were more senseless than 
 irrational creatures, and more shameless than dogs! for in no 
 case does such intercourse take place with them, but nature 
 acknowledgeth her own limits. But ye have even made 
 your race dishonoured below things irrational, by such 
 * dd MsS * indignities 1 toward yourselves and one another. Whence 
 another then were these evils born ? Of luxury; of not knowing 
 God. For so soon as any have cast out the fear of Him, all 
 that is good straightway goes to ruin. 
 
 Now, that this may not happen, let us keep clear before 
 our eyes the fear of God. For nothing, surely nothing, so 
 ruins a man as to slip from this anchor, as nothing saves so 
 much as continually looking thereto. For if by having a 
 man before our eyes we feel more backward at doing sins, 
 and often even through feeling abashed at servants of a 
 better stamp we keep from doing any thing amiss, consider 
 what safety we shall enjoy by having God before our eyes! 
 For in no case will the Devil attack us when so conditioned, 
 
Mari's true business , folly of minding riches and display. 5 1 
 
 in that he would be labouring without profit. But should Rom. 
 he see us wandering abroad, and going about without a —- 
 
 bridle, by getting a beginning in ourselves he will be able 
 to drive us off afterwards any whither. And as it happens 
 with thoughtless servants at market, who leave the needful 
 services which their masters have entrusted to them, and rivet 
 themselves at a mere haphazard to those who fall in their 
 way, and waste out their leisure there; this also we undergo 
 when we depart from the commandments of God. For we 
 presently get standing on, admiring riches, and beauty of 
 person, and the other things which we have no business 
 with, just as those servants attend to the beggars that do 
 jugglers’ feats, and then, arriving too late, have to be 
 grievously beaten at home. And many pass the road set 
 before them through following others, who are behaving in 
 the same unseemly way. But let not us so do. For we 
 have been sent to dispatch many affairs that are urgent. 
 
 And if we leave those, and stand gaping at these useless 
 things, all our time will be wasted in vain and to no profit, 
 and we shall suffer the extreme of punishment. For if you 
 wish yourself to be busy, you have whereat you ought to 
 wonder, and 1 to gape all your days, things which are no 1 3 Mss, 
 subject for laughter, but for wondering and manifold praises. 
 
 As he that admires things ridiculous, will himself 2 be such, 2 often 
 and even worse than he that occasioneth the laughter. And^ n ^ s * 
 that you may not fall into this, spring away from it forth- in m. 
 with. For why is it, pray, that you stand gaping and 
 fluttering at sight of riches ? What do you see so wonderful, 
 and able to fix your eyes upon them ? these gold-harnessed 
 horses, these lackeys, partly savages, and partly eunuchs, 
 and costly raiment, and the soul that is getting soft in all 
 this, and the haughty brow, and the bustlings, and the 
 noise? And wherein do these things deserve wonder? 
 what are they better than the beggars that dance and 
 pipe in the market-place ? For these too being taken with 
 a sore famine of virtue, dance a dance more ridiculous than 
 theirs, led and carried round at one time to costly tables, at 
 another to the lodgings of prostitute women, and at another 
 to swarms of flatterers and the host of hangers-on. But 
 if they do wear gold, this is why they are the most pitiable, 
 
 E 2 
 
52 
 
 State of a bad rich man's soul. The true riches. 
 
 Homil. because the things which are nothing to them, are most 3 
 1 ~Tm^s ^ ie Sllb .i ect their eager desire. Do not now, I pray, look 
 S. rather at their raiment, but open their soul, and consider if it is not 
 full of countless wounds, and clad with rags, and destitute, 
 and defenceless! What then is the use of this madness of 
 show ? for it were much better to be poor and living in 
 virtue, than to be a king with wickedness; since the poor 
 2 5 Mss. man in himself 2 enjoys all the delights of the soul, and doth 
 
 om. in • i • , ’ . 
 
 himself not even perceive his outward poverty for his inward riches. 
 But the king, luxurious in those things which do not at all 
 belong to him, is punished in those things which are his 
 most real concern, even the soul, the thoughts, and the 
 conscience, which are to go away with him to the other 
 world. Since then we know these things, let us lay aside 
 the gilded raiment, let us take up virtue and the pleasure 
 which comes thereof. For so, both here and hereafter, shall 
 we come to enjoy great delights, and shall attain the pro- 
 ! raised blessings 3 through the grace and goodness towards 
 clause mankind of our Lord Jesus Christ, through Whom, and with 
 Whom, be glory to the Father, with the Holy Spirit, for ever 
 and ever. Amen. 
 
HOMILY V. 
 
 Rom. i. * 28 . 
 
 Even as they did not like to retain God in their knowledge , 
 
 God gave them over to a reprobate mind , to do those things 
 which are not convenient. 
 
 Lest he should seem to he hinting at them by delaying Rom. 
 
 . * ° ] 28 
 
 in his discourse so long over the unnatural sin, he next — 
 passes on to other kinds of sins, and for. this cause he 
 carries on the whole of his discourse as of other persons. 
 
 And as he always does when discoursing with believers 
 about sins, and wishing to shew that they are to be avoided, 
 he brings the Gentiles in, and says, Not in the lust of\ Thess. 
 concupiscence , even as the other Gentiles which know not ,J ‘ 
 God. And again ; sorrow not , even as others which have no ibid. 13 . 
 hope. And so here too he shews that it was to them the 
 sins belonged, and deprives them of all excuse. For he 
 says, that their daring deeds came not of ignorance, but of 
 practice. And this is why he did not say, 4 and as they 
 knew r notbut, and as they did not like to retain God in 
 their knowledge; as much as to say, that the sin was one 
 of a perverted determination of obstinacy, more than of a 
 sudden ravishment, and shews that it was not the flesh (as 
 some heretics say) but the mind a , to which the sins of 
 wicked lust belonged, and that it w'as thence the fount of 
 the evils flowed. For since the mind i* become undis¬ 
 tinguishing, all else is then dragged out of course and 
 overturned, when he is confounded that held the reins! 
 
 a 3 Mas. the evil mind and negli- b. 3. c. 1G. b.5. c. 18. b. 7. c. 4. Oxf. tr. 
 gence (or self-will, pa.6ufjt.ius) to which pp. 40. 78. 100. &c. 
 the sins belonged. See S. Aug. Conf. 
 
Homil. 
 
 V. 
 
 i Cor. 
 5, 2. 
 
 Mat,24, 
 12 . 
 
 Ecclus. 
 13, 15. 
 
 54 Pride aggravates sin. Its cause the leant of love. 
 
 Ver. 29. Being Jilted with all unrighteousness, wickedness , 
 covetousness, maliciousness. 
 
 See how every thing here is intensitive. For he says, 
 being filed, and with all, and having named vice in general, 
 he also farther pursues the particulars, and these too in 
 excess, saying, Full of envy , murder, for the latter of these 
 comes from the former, as was shewn in Abel’s case and 
 Joseph’s, and then after saying, debate, deceit, malignity; 
 
 Ver. 30. Whisperers, backbiters, haters of God, despiteful. 
 
 Then by classing the things which to many seem in¬ 
 different among his charges, he further strengthens his 
 accusation, going up to the stronghold of their wicked¬ 
 nesses, and stvles them boasters. For even worse than 
 sinning is it, even though sinning to be haughty-minded. 
 Wherefore also he charges the Corinthians with it, saying, 
 Ye are puffed up. For if in a good action he that puffs 
 himself up loseth all, if any one do so among his sins, what 
 vengeance is there of which he is not worthy, since such an 
 one can not repent any more? Next, he says, inventors of 
 evil things; shewing that they were not content with those 
 already existing, but even invented others. And this again 
 is like men that are full purposed and in earnest, not those 
 that are hurried away and forced out of their course; and 
 after particularizing their wickedness, and shewing that here 
 too they stood against nature itself, (for he says, disobedient 
 to parents,) he then goes on to the root of the pestilence, 
 calling them, 
 
 Ver. 31. Without natural affection, implacable. 
 
 For this Christ Himself also pronounces to be the cause 
 of wickedness, saying, When iniquity shall abound, the love 
 of many shall wax cold. This too St. Paul here says, calling 
 them covenant-breakers, without 'natural affection, impla¬ 
 cable, unmerciful, and shewing that they were traitors even 
 to the gilt of nature. For we have a sort of family feeling 
 even bv nature towards one another, which even beasts have 
 got towards each other. For every beast, it says, loveth his 
 like, and every man his neighbour. But these became more 
 ferocious even than they. The disorder then which resulted 
 to the world by evil doctrines, he proves to us by these 
 witnesses, and clearly shews that the malady in either case 
 
55 
 
 Men’s approving sin shews that it is wilful. 
 
 came of the negligence of them that were disordered. He Rom. 
 shews besides, what he did in the case of the doctrines, 1,32 ‘. 
 that they were here also deprived of all excuse; and so he 
 says, 
 
 Ver. 3*2. Who knowing the judgment of God , that they 
 which commit such things are worthy of death , not only 
 do the same 1 , hut have pleasure in them that do them. 1 so 4 
 
 Having assumed two objections, he then in the first place sl^hem- 
 removes them. For what reason have you to say, he means, selvesdo 
 that you knew not the things which ought to be done ? At 
 best, if you did not know, you are to blame in having left 
 God who had instructed you. But now by many arguments 
 we have shewn that you did know, and transgressed will¬ 
 ingly. But are you drawn by passion ? Why then do you 
 both cooperate therewith and praise it? For they not only 
 do such things , he says, but have pleasure in them that do 
 them. Having then put the more grievous and the un¬ 
 pardonable sin first, that he might have done with it; (for 
 he that praiseth the sin is far w*orse than even he that 
 trespasseth;) having then put this the first, he by this 
 method grapples more powerfully with him in the sequel, 
 speaking on this wise. 
 
 Chap. II. ver. 1. Therefore thou art inexcusable , O man; 
 whosoever thou art that judgest: for wherein thou judgest 
 another , thou condemnest thyself. 
 
 These things he says, with an aim at the rulers, inasmuch 
 as that city then had the rule of the world put into its hands. 
 
 He anticipated them therefore by saying, Thou art depriving 
 thyself of defence, wdioever thou mayest be; for w r hen thou 
 condemnest an adulterer, and thyself committest adultery, 
 and 1 'no man condemneth thee, in thy judgment upon the 
 guilty person thou hast also passed sentence against thyself. 
 
 Ver. 2. For 2 we are sure that the judgment of God is 2 
 according to truth against them ivho commit such things. 
 
 For lest any should say, until now I have escaped, to 
 
 b 5 Mss. although. From the speci- future those only will be noticed which 
 mens given hitherto it will be seen in seem to affect the sense, and the text 
 some measure how manyvarious readings of Savile will be followed, except where 
 the Mss. supply, though many are omit- another reading is clearly preferable, 
 ted, or do not alter the translation: in 
 
56 Men judging others condemn their own sins. 
 
 HoMiL.make him afraid, he says, that it is not so with God as it is 
 
 *Tiaton^ ere ' ^ or ^ ere one * s P ull ^ s ^ ec ^) an d another escapes while 
 The®t.et doing the same thing. But hereafter it is not so. That he 
 J Q h n ffi * that judgeth then knoweth the right, he has said: but 
 whence he knoweth it, he hath not added; for it was 
 superfluous. For in the case of ungodliness, he shews both 
 that the ungodly was so even with a knowledge of God, 
 and also whence he got that knowledge, namely, from the 
 Creation. For inasmuch as it was not plain to all, he gave 
 the cause also : but here he passes it over as a thing admitted. 
 But when he says, ivhosoever tliou art that judgest, he is not 
 addressing himself to the rulers only, but to private indi¬ 
 viduals and subjects also. For all men, even if they have 
 no chair of state, nor officials, nor stocks at command, yet 
 even they judge those that offend in conversations and public 
 2 Gr. meetings 2 , and° by the vote of their conscience. And no 
 cvxxl- one wou ld venture to say, that the adulterer does not deserve 
 y°‘s punishment, but it is others, he says, they condemn, and not 
 -jrpoTs themselves, and for this cause he stands forth vehemently 
 
 that an ^ a & a ' ns t them, and says, 
 
 4 4 Mss. Ver. 3. And tliinkest thou this 4 , O man, that judgest those 
 om. this w j t i c ] L t i 0 mch things, and doest the same, that thou shalt 
 escape the judgment of God? 
 
 For since he had shewn the sin of the world to be great, 
 from its doctrines, from its doings, and that they did yet sin 
 though wise, and though they had the creation to lead them 
 by the hand, and not by leaving God only, but also by 
 choosing the images of creating things, and by their desert¬ 
 ing, in spite of nature’s drawings back, to the service of vice 
 even c contrary to nature; he goes on next to shew, that they 
 who do such things are punished too. Fie did indeed at 
 once point out a punishment by mentioning their very 
 practice. For they receive , he says, in themselves that 
 recompeyice of their error winch was meet. But as they 
 
 do not perceive that, he mentions another also, which they 
 stood most in fear of. And indeed already he chiefly pointed 
 at this. For when he says, That the judgment of God is 
 according to truth, he is speaking of no other than this. 
 
 e 4 Mss. KOLt rot for xu) and ourav for uva.i. 
 
57 
 
 Much more will God judge what man condemns. 
 
 Bui be establishes the same again upon other further Rom. 
 grounds, saying thus, And thinkest thou this , O man , that 
 judgest them which do such things , and doest the same , that 
 thou shall escape the judgment of God ? Thou hast not 
 been acquitted of thine own judgment, and wilt thou escape 
 through God’s ? Who indeed would say this ? And yet 
 thou hast judged thyself 1 . But since the rigorousness of 1 3 Mss. 
 the judgment-court was such, and thou wert not able to been ac- 
 spare even thyself, how should not God that cannot do^ 111 ^* 
 amiss, and who is in the highest sense just, be much surer to 
 do the same ? But hast thou condemned thyself, and is God 
 to approve of thee and praise thee ? And how can this be 
 reasonable ? And all the while thou art highly deserving of 
 a greater punishment, than he who is of thee condemned. 
 
 For sinning merely, is not the same thing with falling again 
 into the same sins you have chastised another for committing. 
 
 See, how he has strengthened the charge ? For if you, 
 he means, punish a person, who has committed less sins, and 
 yet are going to disgrace yourself, how shall not God cast 
 you in your guilt, and condemn you more severely, as you 
 commit the greater transgressions, and this too when He 
 will never dishonour Himself, and you are already con¬ 
 demned by your own decisions. But if thou say, I know that 
 I deserve punishment; yet through His long-suffering think 
 slightingly of it, and art confident because thou dost not 
 suffer punishment forthwith ; this is a reason why thou 
 oughtest to be afraid and tremble. For the fact that thou 
 hast not yet suffered punishment, will not result in thy not 
 suffering any punishment, but in thy suffering a more 
 severe one if thou abidest unamended d . And so he goes on 
 to say: 
 
 Ver. 4. Or despisest thou the riches of His goodness and 
 
 d Sav. oh ycc/) [ us to] //.vi 'tovvou [f'lx'/iv, 
 aXX' sis to 2oyv«/] ^uXsTurt^av si [Aims 
 cthio^iuTos uv, uvctfictXXirui. o perii)svors 
 ffuffi/iffirui aot. Ben. only adopt Savile’s 
 conjecture ffu/xfiviryirui, as if from Mss. 
 S Mss. read tl fAvus utiiogDeoros uv ro /jw- 
 Vstu J ouvai (rv(A(&r)<rsru,i aot. One of them 
 omits the words in brackets. Savile’s 
 text would be, for it is not that thou 
 shouldest not suffer any punishment, 
 
 hut that thou ma,yest suffer a worse if 
 thou abidest unreformed, that He de- 
 layeth. which shall never befal thee. 
 [Ben. which may it never befal thee.] 
 But the sense of the Mss. is better, and 
 their joint authority above that of 
 Savile’s text, especially in a suspected 
 passage. See Brit. Crit. Apr. 1841, 
 p. 34(5. 
 
58 
 
 Present forbearance proves future, judgment. 
 
 Homil .forbearance and long suffering; not knowing that the good- 
 -- ness of God leadeth thee to repentance ? 
 
 For after praising God’s longsuffering, and shewing the 
 gain thereof to be very great to them that heeded it, and this 
 was the drawing sinners to repentance; he adds to the 
 terror. For as to them, who avail themselves of it aright, it 
 is a ground of safety; so to them that slight it, it is con¬ 
 ducive to a greater vengeance. For this is the notion that 
 goes about, that God doth not exact justice, because Fie is 
 good and longsuffering! But in saying this, he would 
 answer, you do but mention what will make the vengeance 
 in tenser. For God sheweth this goodness that you may get 
 free from your sins, not that you may add to them. If then 
 thou make not this use thereof, the judgment will be more 
 fearful. Wherefore it is a chief ground for abstaining from 
 sin, that God is longsuffering, and not for making the benefit 
 a plea for obstinacy. For if He be longsuffering, He most 
 certainly punisheth. Whence does this appear ? from what 
 is next said. For if the wickedness be great and the wicked 
 have not been requited, it is absolutely necessary that they 
 should be. requited. For if men do not overlook these 
 things, how should God make an oversight? And so from 
 this point he introduces the subject of the judgment. For 
 the fact of shewing that many who, if they repent not, 
 1 S. oW-are liable, yet still are not punished here, implies 1 with it 
 yu ..Mss. necessarily the judgment, and that with increase. Wherefore 
 ayu. he says, 
 
 Ver. 5. But after thy hardness and impenitent heart 
 treasurest up unto thyself wrath. 
 
 For when a man is neither to be softened by goodness nor 
 to be turned back bv fear, what can be harder than such an 
 one. For since he had shewed the goodness of God toward 
 2 5 Mss. man, he next shews that 2 His vengeance is unbearable for 
 shews 6 one w h° 110 1 to be turned to Him even by these means, 
 that And observe, with what propriety He uses the words ! Thou 
 treasurest up tin to thyself wrath, he says, so making it plain 
 what is certainly laid up, and shewing that it is not Fie that 
 judgeth, but he that is condemned, who is the author of this.' 
 For he says, thou treasurest up for thyself not God for thee. 
 For He did all, whatsoever things were fitting, and created 
 
Men cause their own punishment. Reward of well-doing. 59 
 
 thee with a power to discern between good and what was Rom. 
 not so, and shewed longsuffering over thee, and called thee ... 2 ’ 8 :.. 
 to repentance, and threatened a fearful day, so by every 
 means drawing thee to repentance. But if thou continuest 
 unyielding, thou treasurest up unto thyself wrath against the 
 day of wrath and revelation of 1 the righteous judgment of 1 so Mat. 
 God. For lest on hearing of wrath thou shouldest think of r^h* t e- d 
 any passion, he adds, the righteous judgment of God . And ous 
 he said revelation with good reason, for then is this revealed 
 when each man receives his desert. For here many men 
 often annoy and practise harm to one without justice. But 
 hereafter it is not so. 
 
 Ver. 6, 7. Who will render to every mail according to his 
 deeds , to them who by patient continuance in well doing , tyc. 
 
 Since he had become awestriking and harsh by discoursing 
 of the judgment and of the punishment that shall be, he does 
 not forthwith, as one might expect, enter upon tlie vengeance, 
 but turns his discourse to what was sweeter, to the recom¬ 
 pense of good actions, saying, as follows, 
 
 Ver. 7. To them who by patient continuance in well-doing 
 seek for glory and honour and immortality , eternal life. 
 
 Here also he awakens those who had drawn back during 
 the trials, and shews that it is not right to trust in faith only. 
 
 For it is deeds also into which that tribunal will enquire. 
 
 But observe, how when he is discoursing about the things to 
 come, he is unable to tell clearly the blessings, but speaketh 
 of glory and honour. For in that they transcend all that 
 man hath, he hath no image of them here to shew, but 
 by those things which have a semblance of brightness among 
 us, even by them he sets them before us as far as may be, by 
 glory, by honour, by life. For these he what men earnestly 
 strive after, yet are those things not these, but much better 
 than these, inasmuch as they rue incorruptible and immortal. 
 
 See, how he has opened to us the doors toward the resur¬ 
 rection of the body by speaking of incorruptibility. For 
 incorruptibility belongs to the corruptible body. Then, 
 since this sufficed not, he added, glory and honour. For all 
 of us are to rise incorruptible, but not all to glory, but some 
 to punishment, and some to glory. 
 
 Ver. 8. But unto them that are contentious , he says. 
 
GO The Jew most responsible , as having the best means. 
 
 Homil. Again, he deprives of excuse those that live in wickedness, 
 
 -and shews that it was from a kind of disputatiousness and 
 
 carelessness that they fell into unrighteousness. 
 
 And do not obey the truth , but obey unrighteousness. 
 See, here is another accusation again. For what defence could 
 he set up, who fled from the light and chose the dark ? 
 And he does not say, who are ‘ compelled by,’ £ lorded over 
 by,’ but who obey unrighteousness , that one may learn that 
 the fall was one of free choice, the crime not of necessity. 
 
 1 M. and Ver. 9. 1 Tribulation and anguish , upon every sold of man 
 5 *f ss * that doeth evil. 
 
 tion and That is, if a man be rich, if a consul, it the emperor 
 wiath ‘ himself, by none of them is the account of the judgment 
 out-faced. Since in this dignities have no place. Having 
 then shewn the exceeding greatness of the disease, and 
 having added the cause that it was from the carelessness 
 of the disordered, and finally, that destruction awaits them 
 and that amendment is easy, in the punishment also he 
 again gives the Jew the heavier lot. Of the Jew firsts 
 and also of the Gentile. For he that had enjoyed a larger 
 share of instruction would also deserve to undergo a larger 
 share of vengeance if doing lawlessly. And so the wiser 
 or mightier men we are, the more are we punished if we 
 sin. For if thou art rich, thou wilt have more money 
 demanded of thee than of the poor; and if wiser than 
 others, a stricter obedience; and if thou wert invested 
 with authority, more shining acts of goodness; and so in 
 the case of all the other things, thou wilt have to bring 
 in measures proportioned to the power. 
 
 Ver. 10. But glory , honour , and peace , to every man that 
 worketh good , to the Jew first , and also to the Gentile. 
 
 What Jew does he here mean ? or about what Gentiles is 
 he discoursing ? It is of those before Christ’s coming. For 
 his discourse had not hitherto come to the times of grace, 
 but he was still dwelling upon the earlier times, so breaking 
 down first from afar off and clearing away the separation 
 between the Greek and the Jew, that when he should do this 
 in the matter of grace he might no more seem to be devising 
 some new and degrading view. For if in the earlier times 
 when this Grace had not shone forth in such greatness, 
 
Jews wisely shewn never to have been better than pious Gentiles . 61 
 
 when the estate of the Jews was solemn and renowned and Rom. 
 glorious before all men, there was no difference, what could ——- 
 they say for themselves now after so great a display of grace. 
 
 And this is why he establishes it with so great earnestness. 
 
 For when the hearer has been informed that this held in the 
 earlier times, much more will he receive it after the faith. 
 
 But by Greeks he here means not them that worshipped 
 idols, but them that adored God, that obeyed the law of 
 nature, that strictly kept all things, save the Jewish ob¬ 
 servances, which contribute to piety, such as were Melchi- 
 zedek and his 1 , such as was Job, such as were the Ninevites, 1 
 such as was Cornelius. Here then he is first breaking 
 through the partition between the circumcision and the 
 uncircumcision: and at a distance dissipates this distinction 
 beforehand, so as to do it without being suspected, and to 
 strike into it as compelled by another occasion, which is even 
 a characteristic of his Apostolic wisdom. For if he had 
 shewed it of the times of grace, w 7 hat he said would have 
 had a very suspicious look. But on relating the vice and 
 wickedness 6 which possessed the w r orld, to pass from that 
 consecutively into the treatment of these points renders his 
 teaching unsuspected. And that he means this, and for this 
 purpose so put them together, is plain from hence: for if he 
 were not intent upon effecting this, it were enough for him 
 to have said, According to thy hardness and impenitent heart 
 thou treasurest up unto thyself wrath against the day of 
 wrath; and then to have dropped this subject, since it 
 would have been complete. But in that what he had in 
 view was not to speak of the judgment to come only, but to 
 shew r also that the Jew had no advantage of such a Greek, 
 and so was not to be haughty-spirited, he advances farther, 
 and speaks f of them in order. But consider ! Fie had put 
 the hearer in fear, had sounded s over him the fearful day, 
 had told him what an evil it is to be living in wdckedness, 
 had shewed him that no man sinneth of ignorance, nor with 
 impunity, but that even though he suffer no punishment now', 
 yet he certainly will suffer it: then he wishes to make good 
 
 e 5 Mss. the vice which, &c. and s W»%*i<riv, but S. in mar. and 6 
 how end the ways of wickedness. Mss. Wtnl^i<riv fenced him in by, or 
 
 f <ri.\u xixQYiru. 1 , see on v. 16. raised as a fort against him. 
 
(i*2 The Jews’ pride in the Law quelled by its penalties. 
 
 HoMiL.next that the teaching of the Law was not a thing of great 
 
 .— Y __importance. For it is upon works that 1 punishment and 
 
 both MSS reward depend, not upon circumcision and uncircumcision. 
 Since then he had said, that the Gentile shall by no means 
 go unpunished and had taken this for granted, and upon 
 it had made good that he shall also be rewarded, he next 
 shewed the Law and circumcision to be redundant. For it is 
 the Jews that he is here chiefly opposing. For inasmuch 
 as they were somewhat captiously disposed, first, of their 
 haughtiness not deigning to be reckoned along with the 
 2J13 Gentiles, and 2 secondly, thinking it ridiculous if the faith 
 Mss * is to do away all sins; for this cause he accused the 
 Gentiles first, in whose behalf he is speaking, that without 
 suspicion and with boldness of speech he may attack the 
 Jews. And then having come to the enquiry concerning 
 future punishment, he shews that the Jew is so far from 
 being at all profited by the Law, that he is even weighed 
 down by it. And this was his drift some way back. For if 
 the Gentile be on this score inexcusable, because when the 
 creation led him on and his own reasonings he yet did not 
 amend, much more were the Jew so, who besides these had 
 the teaching of the Law also. Having then persuaded him 
 to a ready admission of these reasonings, in the case of other 
 men’s sins, he now compels him even against his will to do 
 so in the case of his own. And in order that what he says 
 may be more readily allowed, he leads him forward with the 
 better things also in view, speaking on this wise: But glory 
 and honour and peace to every man that worketh good , to 
 the Jew first, and also to the Gentile. For here whatever 
 
 3 5 Mss. good things a man hath, he hath with many troubles 3 , even 
 
 if he be rich, if in power, if a king. For 4 though he be not at 
 
 4 3 Mss. variance with others, yet is he often so with himself, and has 
 add for abundant war in his own thoughts. But there it is no such 
 
 thing, but all is still and void of trouble, and in possession 
 of true peace. Having then made good from what was said 
 above, that they too which have not the Law are to enjoy 
 the same blessings, he adds his reason in the following- 
 words : 
 
 Ver. 1L For there is no respect of persons with God. 
 
 For when he says that Jew and Gentile are punished if 
 
From all this it follows that Gentiles are equally accepted. Go 
 
 they sin, he needs no reasonings: but when he wants to Rom. 
 prove that the Gentile is honoured also, he then needs a. 'l.. 1 - 2 — 
 foundation for it also; as it seemed wonderful and extra¬ 
 vagant if he who had heard neither Law nor Prophets, were 
 to be honoured upon his working good. And this is why 
 (as I also said before) he exercises their hearing in the 
 times before grace, that he might afterwards more treatably 
 bring in, along with the faith, the acquiescence in these 
 things also. For here he is not at all suspected, as seeming 
 not to be making his own point good. Having then said, 
 
 Glory and honour and peace to every man that worketh 
 good , to the Jew first , and also to the Gentile , he adds, For 
 there is no respect of persons with God. Wonderful! What 
 more than victory has he gained! For he shews, by reducing 
 it to an absurdity, that it was not meet with God that it 
 should be otherwise. For it would then be a case of 
 respecting of persons. But of such character God is not. 
 
 And he does not say, ‘ for if this were not so, God would be 
 a respecter of persons,’ but with more of dignity, For there 
 is no respect of persons with God. That it is not quality of 
 persons, but difference of actions, which He maketh inqui¬ 
 sition for. By so saying he shew s that it was not in actions 
 but in persons only that the Jew differed from the Gentile. 
 
 The consequence of this w ould be thus expressed ; For it is 
 not because one is a Jew and the other a Gentile, that one 
 is honoured and the other disgraced, but it is from the 
 works that either treatment comes. But he does not sav so, 
 since it would have roused the anger of the Jew, but he sets 
 down something more, so bringing their haughty spirit yet 
 low^er, and quelling it for the admission of the other. But 
 what is this ? The next position. 
 
 Ver. 12. For as many, he says, as have sinned without law 
 shall also perish without law: and as many as have sinned 
 in the law shall he judged by the late. 
 
 For here, as I said before, he shew 7 s not only the equality 
 of the Jew and the Gentile, but that the Jew w T as even much 
 burdened by the gift of the Law. For the Gentile is judged 
 without law. But this £ without* law 7 ’ here expresses not’Gr.law- 
 the worse plight but the easier, that is, he has not the Law lessly 
 to accuse him. For £ without law 7 ,’ (that is, without the 
 
fi 4 Some Gentiles doers of the Law without hearing. 
 
 Homil. condemnation arising from it,) is he condemned solely from 
 —Zl_ the reasonings of nature, but the Jew, in the Law , that is, 
 with nature and the Law too to accuse him. For the greater 
 the attention he enjoyed, the greater the punishment he will 
 suffer. See how he urges on the Jews their greater need of 
 a speedy recourse to grace! For in that they said, they 
 ‘5 Mss. needed not grace, being justified by the Law alone 1 , he 
 alone shews that they need it more than the Gentiles, considering 
 they are more liable to be punished. Then he adds another 
 reason again, and so farther contends for what has been 
 said. 
 
 Ver. 13. For not the hearers of the law are just before 
 God. 
 
 Well doth he add 4 before Godfor haply before men 
 they may be able to appear dignified and to vaunt great 
 things, but before God it is quite otherwise—the doers of 
 the Law alone are justified. You see with what advantage 
 he combats, by turning what they said to an opposite 
 bearing. For if it is by the Law you deem that you shall 
 be saved, in this respect, saith he, the Gentile will stand 
 before you, when seen to be a doer of what is written in the 
 Law. And how is it possible (one may say) for one who 
 hath not heard to be a doer? Not this only, he says, is 
 possible, but what is much more even than this. For not 
 only is it possible without hearing to be a doer, but even 
 with hearing not to be so. Which last thing he makes 
 plainer, and that with a greater advantage over them, when 
 Rom. 2, he says, Thou that teachest another , tea chest thou not 
 21 * thyself ? But here he is still making the former point 
 
 good. 
 
 Ver. 14 . For when the Gentiles , he says, which have not 
 the law , do by nature the things contained in the law , these , 
 having not the law , are a law unto themselves. 
 
 I am not, he means, rejecting the Law, but even on this 
 score I justify the Gentiles. You see how when under¬ 
 mining the conceit of Judaism, he giveth no handle against 
 himself as vilifying the Law, but on the contrary by extolling 
 it and shewing its greatness he so makes good his whole 
 position. But when he saith by nature , he means by the 
 reasonings of nature. And he shews that others are better 
 
These better than Jews. Reason and Conscience given. (55 
 
 than they, and, what is more, better for this, that they have Rom. 
 not received the law, and have not that wherein the Jews - 2 ’ ]<K 
 seem to have an advantage over them. On this ground then 
 he means they are to be admired, because they required not 
 a Law, and yet exhibited all the doings of the Law, having 
 the w'orks, not the letters, graven upon their minds. For 
 this is what he says, 
 
 Ver. 15. Which shew the work of the Law written in 
 their hearts , their 1 conscience also bearing witness , and 1 ***"* 
 their thoughts the meanwhile accusing or else excusing ones™, 
 another. a ' uro ~s 
 
 Ver. 16. In the day when God shall judge the secrets of 
 men by Jesus Christ , according to my Gospel. 
 
 See how he again puts that day before them, and brings 
 it close to them, battering down their conceit, and shewing, 
 that those were to be the rather honoured who without the 
 Law strove earnestly to fulfil the things of the Law. But 
 what is most to be marvelled at in the discretion of the 
 Apostle, it is worth while to mention now. For having- 
 shewn, from the grounds given, that the Gentile is greater 
 than the Jew, in the inference, and the conclusion of his 
 reasoning, he does not state it, in order not to be grating to 
 the Jews. But to make what I have said clearly, I will give 
 the very words of the Apostle. For after saying, that it is 
 not the hearers of the Law, but the doers of the Law, that 
 shall be justified, it followed to say, for when the Gentiles , 
 which have not the Law , do by nature the things contained 
 in the Laiv , they are much better than those who are in¬ 
 structed by the Law. But this he does not say, but he 
 stays at the encomium of the Gentiles, and does not yet. 
 awhile carry on his discourse by way of comparison, that so 
 at least the Jew may receive what is said. And so he does 
 not word it as I was doing, but how ? For when the 
 Gentiles , which have not the law , do by nature the things 
 contained in the law , these , not having the law , are a laic 
 unto themselves; which shew the work of the law written 
 in their hearts , their conscience also bearing witness. For 
 the conscience and reason doth suffice in the Law’s stead. 
 
 By this he shewed, first, that God made man inde- 
 
 F 
 
66 Power given to know and do right proved by men’s judging. 
 
 Homil. pendent 8 , so as to be able to choose virtue and to avoid vice. 
 —And be not surprised that he proves this point, not once or 
 twice, but several times. For this topic w T as very needful for 
 him to prove owing to those who say,Why ever is it, that Christ 
 came but now ? And where in times before was this mighty 
 scheme of Providence ? Now it is these that he is at present 
 beating off by the way, when he shews that even in former 
 
 1 Gr. times, and before the Law w r as given, the human race 1 fully 
 nalure * enjoyed the care of Providence. For that which may he 
 
 known of God was manifest in them , and they knew what 
 was good; and what bad, by means whereof they judged 
 others, which he reproaches them with, when he says, 
 wherein thou judgest another , thou condemnest thyself. But 
 in the case of the Jews, besides what has been mentioned, 
 there was the Law, and not reason or conscience only. And 
 why does he put the words accusing or else excusing? 
 Because, if they have a Law written, and shew the work 
 of it in them, how comes reason to be able to accuse them 
 still ? But he is not any longer speaking of them only h 
 
 2 Gr. the in the word accusing , but also of mankind 2 universally. For 
 nature * then our reasonings stand up, some accusing and some 
 
 excusing. And at that tribunal a man needetli not other 
 accuser. Then to add to their fear, he does not say the 
 sins of men, but the secrets of men. For since he said, 
 Thinkest thou , that judgest them that do such things , and 
 doest the same , that thou shalt escape the judgment of God; 
 that thou mayest not expect such a sentence as thou passest 
 thyself, but mayest know, that that of God is far more 
 exact than thine own, he brings in, the secrets of men , and 
 
 £ uuru£x.y>{, writing before the Pela¬ 
 gian controversy, he does not notice 
 the distinction between a sufficiency 
 of knowledge, &o. and a supply of 
 grace which must be presupposed. See 
 Aug. ad Dardanum, Ep. 188. al. 143. 
 c. 11, 12. See also De C. D. x. c. 29. 
 and 32. Cone. Araus. A.D. 529. cap. 
 19. Labbe IY. 1670. B. declares grace 
 needed even before the fall, much more 
 after. See Bp. Bull on the state of man 
 before the fall, Works, II. also Vine. Lir. 
 c. 24. The question is here whether men 
 had means to attain salvation. It is taken 
 for granted they had power given them 
 
 to choose the right, but whether in the 
 way of nature or of grace it is not 
 defined. The grace given to Chris¬ 
 tians was always regarded as so dis¬ 
 tinct from and superior to every thing 
 granted to Jews or Heathens, that it 
 was difficult to speak of the manner in 
 which they received Divine assistance. 
 But the gift spoken of by Justin Martyr, 
 Ap. i. 13. is clearly supernatural. See 
 also St. Basil, Const. Mon. 16. vol. 2. 
 p. 559. B. and Macarius, Horn. 56. 
 
 h 1 Ms. for to xarnyogouvruv reads 
 twv xkto^ovvtuv, of those only who do 
 well. 2. ruvKttrny ... .otievo'/uovfor /xo'vov. 
 
A proof offuture judgment. God’s wrath now to he dreaded. 67 
 
 adds, through Jesus Christ according to my Gospel. For Rom. 
 men sit in judgment upon overt acts alone. And above — ! — 1 
 too he spake of the Father alone, but as soon as he had 
 crushed them with fear, he brought in the mention of Christ 
 also. But he does not do barely this, but even here, after 
 having made mention of the Father, he so introduceth Him. 
 
 And by the same things 1 he raises the dignity of his preach- 1 So 
 ing. For this preaching, he means, openly speaks out what s ^ s * 
 nature shewed by anticipation. Do you see with what them 
 wisdom he has bound them both to the Gospel and to 
 Christ, and demonstrated that our affairs come not here 
 to a stand, but travel further. And this he made good 
 before also, when he said, thou treasurest up to thyself 
 wrath against the day of wrath: and here again, God shall 
 judge the secrets of men. 
 
 Now let each man enter into his own conscience, and 
 reckoning up his transgressions, let him call himself to 
 a strict account, that we be not condemned with the 
 world. For fearful is that court, awful the tribunal, full of 
 trembling the accounts, a river of fire rolls along 2 . A 
 
 ] , s. 49 
 
 brother doth not redeem: shall man redeem? Call then tog.LXX. 
 
 mind what is said in the Gospel, of the Angels running to 
 
 and fro, of the bridechamber being opened, of the lamps 
 
 which are 5 extinguished, of the powers which drag to the 3 So 
 
 • 6 ]viss. 
 
 flames. And consider this, that if a secret deed of any one s. are 
 
 of us were brought forth into the midst, to-day, before the not 
 
 Church only, what prayer 4 to perish, and to have the earth 4 * Mss. 
 
 gape for him, would he not offer, rather than have so many 
 
 witnesses of his wickedness ? How then shall we feel, when, 8 ' h °) v 
 
 before the whole world, all things are brought into the midst, he pray 
 
 in such a theatre, so bright and open, with both those 
 
 known and those unknown to us seeing into every thing ? 
 
 But alas! wherewith am I forced to affright you! with 
 
 men’s estimation ! when I ought to use the fear of God, 
 
 and your self-condemnation 5 . For what, pray, is to become 5 6 Mss. 
 
 of us then when bound 6 , and gnashing our teeth, we are led 6 4 ^mLs. 
 
 away to the outer darkness? Or, rather, what shall we do ha *jd 
 
 (and this is the most fearful thought of all) when we 7 offend 7 *^. 
 
 God. For if any one have sense and reason, he has already 
 
 endured a hell when he is out of sight of God. But since 
 
 f ‘2 
 
08 Offending God worse than hell. Ilis pleading with ns. 
 
 1 Cor 
 ] 5, 9. 
 
 1 yavM 
 o na. 
 
 Homil. this doth not pain, lie therefore threatened fire. For we 
 
 - 1 — ought to smart not when we are punished, but when we 
 
 sin. Thus listen to Paul wailing and lamenting over sins, 
 for which he was not to be punished. For I am not meet , 
 he says, to be called an Apostle , because l persecuted the 
 Church. Hear 1 also David, when he is set free from the 
 6*Mss. punishment, yet, as thinking that he had offended God, 
 2 Sam. calling vengeance down upon himself, and saying, Let thy 
 24 ’ 1 hand be upon me and upon my father's house. For to have 
 offended God is more distressing than to be punished. But 
 now we are so wretchedly disposed, that, were there no 
 fear of hell, we should not even choose readily to do any 
 good thing. Wherefore were it for nothing else, yet for this 
 at least, we should deserve hell, because we fear hell more 
 than Christ. But not so the blessed Paul, but contrariwise. 
 But since we feel otherwise, for this reason are we con¬ 
 demned to hell: since, did we but love Christ as we should 
 love Him, we should have known that to offend Him we 
 love were more painful than hell. But since w r e love Flim 
 not, w^e know not the greatness of His punishment. And 
 this is what I bewail and grieve over the most! And yet 
 what has God not done, to be beloved of us ? What hath 
 He not devised ? What hath He omitted ? We insulted Him, 
 2 S./uvch when 2 Fie had not w T ronged us in aught, but had even 
 l^bwho benefitted us with blessings countless and unspeakable, 
 had nut \y e have turned aside from Him when calling and drawing 
 us to Him by all ways, yet hath He not even upon this 
 punished us, but hath run Himself unto us, and held us 
 back, when fleeing, and w'e have shaken Flim off and leaped 
 away to the Devil. And not even on this hath Fie stood 
 aloof, but hath sent numberless messengers to call us to 
 Him again, Prophets, Angels, Patriarchs: and we have not 
 only not received the embassy, but have even insulted those 
 that came. But not even for this did Fie spew us out of His 
 mouth, but like those slighted lovers that be very earnest, 
 He w r ent round beseeching all, the heaven, the earth, 
 Jeremiah, Michaiah, and that not that He might w r eigh 
 us down, but that He might speak in behalf of His own 
 ways; and along with the Prophets He went also Himself 
 to those that turned aside from Him, being ready to submit 
 
His persevering love. We should prefer His love to Heaven . 69 
 
 to examination, and deigning to condescend to a conference, Rom. 
 and drawing them that were deaf to every appeal into a A .? — 
 disputation with Himself. For He saith, O my people , what Mic. 6, 
 have I done unto thee , and wherein have I wearied, thee ? 3 * 
 Answer me. After all this we killed the Prophets, we stoned 
 them, we did them other cruel wrongs 1 without number. 1 5 Mss. 
 What then? In their place He sent no longer Prophets, no s "* axi 
 longer Angels, no longer Patriarchs, but the Son Himself. in text * 
 The Son 2 too was killed when He had come, and yet not even 2 5 m ss . 
 then did He quench His love, but kindled it even more, Ilet0 ° 
 and keepeth on beseeching us, after that His own Son was 
 killed, and entreating us, and doing all things to turn us 
 unto Himself. And Paul crietli aloud, saying, Now then we 2 Cor. 
 are ambassadors for Christmas though God did beseech you°' 
 by us: be ye reconciled to God. None of these things 
 however reconciled us. Yet not even then did He leave us, 
 but keeps on both threatening hell, and promising the 
 kingdom, that so at least He may get us drawn unto Him. 
 
 But we be still in an insensible mood. What could be 
 worse than this brutishness? For had a man done these 
 things, should we not many times over have let ourselves 
 become slaves to him 3 ? But God when doing so we turn ! <> Mss. 
 us away from ! O w hat listlessness ! O w hat unfeelingness ! - 
 
 We that live continually in sins and wickednesses, if we 
 happen to do any little good, like unfeeling domestics, with 
 what a niggardly spirit do w 7 e exact it, and how particular are 
 we about the recompense made, if what we have done has any 
 recompense to come of it. And yet the recompense is the 
 greater if you do it without any hope of reward. Why 
 saying all this, and making exact reckoning, is language 
 fitter for an hireling than a domestic of willing mind. For 
 we ought to do every thing for Christ’s sake, not for the 
 rew T ard, but for Him 4 . For this also was wdiy He threatened 4 6 Mss. 
 hell and promised the kingdom, that He might be loved ofmar.a’dd 
 us. Let us then so love Him as w T e ought to love Him. l ^ llt * or 
 For this is the great reward, this is royalty and pleasure, 
 this is enjoyment, and glory, and honour, this is light, this 
 is the great happiness, which language cannot set before us, 
 nor mind conceive. Yet indeed I do not know how I was 
 led so far in this way of speaking, and came to be exhorting 
 
70 Some have loved Him above His gifts, and ivc may learn to do so. 
 
 Homil. men who do not even think slightly of power and glory here 
 for Christ’s sake, to think slightly of the kingdom. Yet still 
 those great and noble men even attained to this measure 
 of love. Hear, for instance, how Peter burns with love 
 towards Him, setting Him before his soul, and his life, 
 and all things. And when he had denied Him, it was not the 
 punishment he was grieved for, but that he had denied Him 
 whom he longed for, which was more bitter to him than any 
 punishment. And all this did he shew before the grace of 
 the Spirit was given \ And he perseveringly pressed 
 Jolm o, the question, Whither goest thou ? and before this: To 
 Mat. 8, whom shall we go? and again; I will follow Thee whither¬ 
 soever Thou goest. Thus He was all things to them, and 
 neither heaven nor the kingdom of heaven did they count 
 of, in comparison of Him they longed for. For Thou art 
 all these things unto me, he means. And why doest thou 
 marvel that Peter was so minded. Hear now what the 
 Is./3, Prophet says: What have I in heaven, and what is there 
 upon earth , that I should desire in comparison of Thee ? 
 Now what he means is nearly this. Neither of things 
 above nor of things below desire I any, save Thee only. 
 This is desire; this is love. Can we so love, it will not be 
 things present only, but even things to come, which we 
 shall reckon as nothing compared with that charm, and 
 even here shall we enjoy the Kingdom, delighting ourselves 
 in the love of Him. And how is this to be ? one may say. 
 If we will reflect how oft we insult Him after His number¬ 
 less goodnesses, yet He standeth and calleth us to Him, and 
 so often as we run by Him, He still doth not overlook us, but 
 runneth to us, and draweth us to Him, and catcheth us in 
 unto Himself. For if we consider these things, and such as 
 these, we shall be enabled to kindle this longing. For if it 
 were a common man that so loved, but a king who was thus 
 beloved, would he not feel a respect for the greatness of the 
 love? Most assuredly he would. But when the case is 
 x reversed, and His Beauty* is unspeakable, and the glory and 
 s. that the riches too of Him that loveth us, and our vileness so 
 beauty great, surely we deserve the utmost punishment, vile as we 
 
 k Origen on Matt. xxvi. 69. notices the same. Ed. Ben. p. 913. D. 
 
71 
 
 Claims of His love despised. Exhortation. 
 
 are and outcasts, who are treated with so exceeding great Rom. 
 love by One so great and wonderful, and yet wax wanton 2? 16, 
 against His love ? He needeth not any thing of ours, and 
 yet He doth not even now cease loving us. We need much 
 what is His, and for all that we cleave not unto His love, 
 but money we value above Him, and man’s friendship, and 
 ease of body, and power, and fame, before Him who valueth 
 nothing more than us. For He had One Son, Very and Only- 
 begotten, and He spared not even Him for us. But we value 
 many things above Him. Were there not then good reason 
 for a hell, even were it twofold or threefold or manifold 
 what it is? For w r hat can we have to say for ourselves, 
 if even Satan’s injunctions we value more than the Laws 
 of Christ, and are reckless of our own salvation that we may 
 choose the works of wickedness, before Him who suffered 
 all things for us? And what pardon do these things deserve? 
 what excuse have they ? Not one even. Let us stand then 1 5 Mss. 
 henceforward, not rushing headlong down precipices, and let 0 5 filxs 
 us grow again sober; and reckoning up all these things, let 
 us send up glory unto Him by our works, (for words alone 
 suffice not thereto,) that we too may enjoy the glory that 
 cometh of Him, which may we all attain unto by the grace 
 and love toward man, of our Lord Jesus Christ, through 
 Whom, and with Whom, to the Father be glory, with the 
 Holy Spirit, for ever and ever. Amen. 
 
H O M I L Y VI. 
 
 Rom. ii. 17, IS. 
 
 M Idehold 1 , thou art called a Jew , and restest in the Law , and 
 Biit it makest tliy boast of God , rwc/ knowest His will, and 
 approvest the things that are more excellent , being in¬ 
 structed out of the Law. 
 
 Homii, After saying that the Gentile wanteth nothing appertain- 
 
 -ing to salvation il he be a doer of the Law, and after making 
 
 that wonderful comparison, he goes on to set down the 
 glories of the Jews, owing to which they thought scorn of 
 ^ 6 Mss. the Gentiles: and first the very name itself, which 9 was of 
 s. m. cL; majesty, as Christianity is now. Lor even then the 
 distinction which the appellation made was great. And so 
 he begins from this, and see how he takes it down. For he 
 y» does not sa y> Behold 3 , thou art a Jew, but art called so, and 
 makest thy boast in God; that is, as being loved by Him, 
 and honomed above other men. And here he seems to me 
 to be greatly mocking their unreasonableness, and great 
 madness after glory, because they misused this gift not 
 to their own salvation, but to set themselves up against 
 the rest of mankind, and to despise them. And knowest 
 His will, and approvest the things that are more excellent . 
 And this too is a disadvantage, if without working: yet still 
 it seemed to be an advantage, and so he states with accuracy. 
 For he does not say thou doest, but knowest; and approvest , 
 not followest up and doest. 
 
 ^CY. 19. And art confident that thou thyself art a guide 
 of the blind. 
 
The Jews preeminence not in actions but in God's gifts. 73 
 
 Here again he does not say that thou art a guide of the Rom. 
 blind, but thou art confident , so thou boastest, he says. So 3 - 2 .. 1 '- 
 great was the unreasonableness of the Jews. Wherefore he 
 also repeats nearly the very words, which they used in their 
 boastings. See then what they say in the Gospels. Thou John 9 , 
 icert altogether 1 born in sin, and dost thou teach us? And 
 they were haughty-minded towards all, to convince them of 4 Mss. 
 which, Paul keeps extolling them and lowering the others, ° Xws 
 that so he may get more hold on them, and make his accu¬ 
 sation the weightier. And so he goes on adding the like 
 things, and making more of them by different ways of 
 relating them. For thou art confident that thou thyself art 
 a leader of the blind, a light of them which are in darkness. 
 
 Ver. 20. An instructor of the foolish, a teacher of babes, 
 which hast the form of knowledge and truth , which is in 
 the law. 
 
 Here again he says not, in the conscience and in actions 
 and in well-doings, but in the Law; and after saying so, he 
 does here also what he did with regard to the Gentiles. For 
 as there he says, wherein thou judgest another, thou con- 
 demnest thyself, so saith he here also, 
 
 Ver. 21. Thou therefore which teachest another, teachest 
 thou not thyself ? 
 
 But there he treats the point with more of sharpness, here 
 with more of gentleness. For he does not say, However on 
 this score thou deservest greater punishment, because though 
 entrusted with so great things thou hast not made a good 
 use of any of them, but he carries his discourse on by way 
 of question, turning them on themselves 2 , and saying, Though*#- 
 that teachest another, teachest thou not thyself. And here 1 5T& ”’ 
 would have you look at the discretion of Paul in another 
 case. For he sets down such advantages of the Jews, as 
 came not of their own earnestness, but by a gift from above, 
 and he shews not only that they are worthless to them 
 if neglectful, but that they even bring with them increase of 
 punishment. For the being called a Jew is no well doing of 
 theirs, nor yet is the receiving of the Law, nor the other 
 things he has just enumerated, but of grace from above. 
 
 And towards the beginning he had said, that the hearing of 
 the Law is valueless unless the doing be thereto added, (for 
 
74 Guilt of the Jews the greater for their knowledge . 
 
 Homil.wo/ the hearers of the Law , he says, are just before God,) 
 
 - -- 1 - - but now he shews further still, that not only the hearing, but, 
 what is more than the hearing, the teaching of Law itself 
 will not be able to skreen the teacher, unless (he says) he do 
 what he teaches; and not only will it not skreen him, but 
 wdll even punish him the more. And he has used his 
 expressions well too, since he does not say, Thou hast 
 received the Law, but, Thou res test in the Law. For the 
 Jew was not wearied with going about to seek what was to 
 be done, but had on easy terms the Law, which pointed out 
 the way leading to virtue. For if even the Gentiles have 
 natural reason (and it is on this ground that these are better 
 than they, as doing the Law without hearing,) yet still those 
 men had greater facility. But if you say, I am not only 
 a hearer, but even a teacher, this very thing is an aggravation 
 of your punishment. For because they prided themselves 
 upon this 3 , from this above all he shews them to be ridi¬ 
 culous. But when he says, a guide of the blind , an in¬ 
 structor of the foolish , a teacher of babes , he is speaking 
 their own pompous language. For they treated proselytes 
 extremely ill, and these were the names they called them by. 
 And this is why he dwells at large upon what were supposed 
 to be their praises, well knowing that what was said gave 
 greater ground for accusation, Which hast the form of know¬ 
 ledge and of the truth in the Law. As if any one who had 
 a picture of the king, were to draw nothing after it, and they 
 that were not entrusted with it were to imitate it exactly 
 even without the original. And then after mentioning the 
 advantages they had from God, he tells them of their fail- 
 ances, and brings forward what the prophets accused them 
 of. Thou therefore which teachest another , teachest thou not 
 thyself? Thou that preachest a man should not steal , dost 
 thou steal ? Thou that sayest a man should not commit 
 adultery , dost thou commit adultery ? Thou that abhorrest 
 idols , dost thou commit sacrilege ? For it was strictly for- 
 
 1 bidden them to touch any of the things 1 in the idol temples 2 
 
 T6UV 
 
 2 () JVlsS» 
 
 idols. * a The younger Buxtorf, in his pre- circumcised goeth down into Hell/ 
 face to his father’s Synagoga Judaica, and R. Abraham, that the Israelites 
 gives specimens of their language, as were 1 all wise, all understanding, all 
 from Cad Hakkemach, ‘ Such is the skilled in the Law.’ See also Smith’s 
 pow r er of Circumcision, thatnone who is Select Discourses, No. 7. 
 
75 
 
 Isaiah accuses the Jews of causing blasphemy. 
 
 by reason of the defilement. But the tyranny of avarice, he Rom. 
 says, has persuaded you 1 to trample this Law also under 2 ’ 24 ‘ 
 foot. Then he goes on to bring a much more grievous an d mar. 
 charge, saying, us 
 
 Ver. 23. Thou that makest a boast in the Law through 
 breaking the Law , dishonourest thou God ? 
 
 There are two accusations which he makes, or rather 
 three. Both that they dishonour, and dishonour that where¬ 
 by they were honoured; and that they dishonour Him that 
 honoured them, which was the utmost extreme of unfeeling¬ 
 ness. And then, not to seem to be accusing them of his own 
 mind, he brings in the Prophet as their accuser, at present 
 briefly and concisely and summarily, but afterwards more 
 particularly, and at present Isaiah, and after that David, when 
 he had shewn the grounds of reproof to be more than one. 
 
 For that I am not abusing you, he means, in saying these 
 things, hear what Isaiah saith. 
 
 Ver. 24. For the name of God is blasphemed among the Is. 52,5. 
 Gentiles through you. 20 2 f 
 
 See again another double accusation. For they not only 
 commit insolence themselves, but even induce others to do 
 so. What then is the use of your teaching when ye teach 
 not your own selves ? Above, however, he merely said this, 
 but here he has even turned it round to the contrary. For 
 not only yourselves, but even others, do ye not teach what 
 should be done. And what is far worse—ye not only teach 
 not the things of the Law, but ye even teach the opposite, 
 viz. to blaspheme God, which is opposite to the Law. But 
 the circumcision, one will say, is a great thing. Yea, I also 
 confess it, but when? when 4 it hath the inward circum- 2 6 Mss. 
 cision. And observe his judgment, in bringing in what he ^‘ he t |) en? 
 says about it so opportunely. For he did not begin straight¬ 
 way with it, since the conceit men had of it was great. 
 
 But after he had shewn them to have offended in that which 
 was greater b and to be causes of blasphemy against God, 
 then having henceforth possession of the reader who has 
 condemned them, and having stript them of their pre- 
 
 b a tou fui£ove$. Perhaps 1 the greater advantages, 
 more guilty as having offended with 
 
76 Steps of argument, threefold Law and Circumcision. 
 
 Ho mil. eminence, he introduces the discussion about circumcision, 
 feeling sure that no one will any more abet it, and says, 
 
 Ver. 25. For circumcision verily prof teth, if thou keep the 
 Law. 
 
 Were this not so, a man might have rejected it and said, 
 What is this circumcision ? for is it any good deed on his 
 part that hath it ? is it any manifestation of a right choice ? 
 Why, it takes place at an unripe age, and those in the 
 wilderness too remained uncircumcised for a long time ? 
 And in many other views one might look at it as not 
 necessary. And yet it is not on this foot that he rejects 
 it, but upon the most proper ground, from the case of 
 Abraham. For this is the most exceeding victory,—to take 
 the very reason for shewing it to be of small regard, whence 
 it was held by them in reverence. Now he might have said 
 that even the prophets call the Jews uncircumcised. But 
 this is no disparagement of circumcision, but of those that 
 hold ill to it. For what he aims at is to shew, that in the 
 tlTi pi™ very best life, it has not the least force. This is what he 
 4 M>s. nex t proves. And here he does not bring forward the 
 Patriarch, but having previously overturned it upon other 
 grounds, he keeps him till afterwards, when he brings in 
 1 So 6 what he has to say of faith, on the words— How then was it 1 
 J Iss ‘ reckoned to Abraham ? when he teas in circumcision , or 
 his faith i n uncircumcision ? So long then as it is struggling against 
 k.iwio Gentiles and the uncircumcised, he is unwilling to say 
 ought of this, lest he should be over irksome to them. But 
 when it comes in opposition to the faith, then he disengages 
 himself more completely for a combat with it. Up to the 
 present point then it is uncircumcision that the contest is 
 against, and this is why he advances in his discourse in a 
 subdued tone, and says, 
 
 For circumcision verily profteth if thou keep the Law; but 
 if thou be a breaker of the Law , thy circumcision is made 
 uncircumcision. For here he speaks of two uncircumcisions 
 and two circumcisions, as also two laws. For there is a 
 natural law and there is a written law. But there is one 
 also between these, that of works. And see how he points 
 these three out, and brings them before you. 
 
 For when the Gentiles , he says, which have not the 
 
• The outward null without moral and inward circumcision. 77 
 
 Laiv. What Law, say ? The written one. Do by nature Rom. 
 the things of the Law . Of what Law ? Of that by works. —’.‘ 2 k - 
 These having not the Law. What Law ? The written one. 
 
 Are a law unto themselves. Plow so ? By using the natural 
 law. Who shew the work of the Law. Of what law ? Of 
 that by actions. For that which is by writing lieth outside; 
 but this is within, the natural one, and the other is in 
 actions. And one the writing proclaims; and another, 
 nature; and another, action. Of this third there is need c , 
 for which sake also those two are both the natural and 
 the written. And if this be not present they are of no 
 good, but even very great harm. And to shew this in the i r; Mas. 
 case of the natural he said, For wherein thou judgest another. 
 thou eondemnest thyself But of the written Law, thus— 
 
 Thou that preachest a man should not steal , dost thou steal ? 
 
 Thus there are two uncircumcisions, one that of nature, and 
 the second from conduct: and one circumcision in the 
 flesh, and the other from the will. What I mean is, if any 
 man has been circumcised upon the eighth day; this is 
 fleshly circumcision : if any has done all the Law bids him ; 
 this is circumcision of the mind which St. Paul requires 
 above all, yea rather the Law also. See now how having n e ut. 
 granted it in words, he in deed does away with it. For he^]’ j, 6 ' 
 does not say the circumcision is superfluous, the circum 
 cision 2 is of no profit, of no use. But what saith he ? That 2 5 Mss. 
 the circumcision verily profit eth if thou keepest the Law. He 
 approves it till now. Saying I confess and deny not that 
 the circumcision is honourable. But when ? When it has 
 the Law kept along with it. 
 
 But if thou be a breaker of the Law , thy circumcision is 
 made uncircumcision. He does not sav, it is no more 
 profitable, lest he should seem to insult it. But having 
 stript the Jew of it, he goes on to smite him. And this 
 is no longer any insult to circumcision, but to him who 
 through listlessness has lost the good of it. As then in the 
 case of those who are in dignified stations and are after 
 convicted of the greatest misdemeanours, the judges deprive 
 them of the honours of their stations and then punish them; 
 
 c See Butler, Anal. II. I. v. fin. 
 
78 St. Paul wisely assails the Jew not truly circumcised. 
 
 Homil. so has Paul also (lone. For after saying, if thou art a 
 -—breaker of the Law, thy circumcision is made uncircum¬ 
 cision , and having shewn him to be uncircumcised, he 
 condemns him after that without scruple. 
 
 Ver. 26. Therefore if the uncircumcision keep the righte¬ 
 ousness of the Law , shall not his uncircurncision he turned' 1 
 into circumcision. 
 
 See how he acts. He does not say that the uncircum¬ 
 cision is better than circumcision, (for this was highly 
 grating to those who then heard him,) but that the 
 uncircumcision hath become circumcision. And he next 
 enquires what circumcision is, and what uncircumcision, 
 and he says that circumcision is well doing and uncircum¬ 
 cision is evil doing. And having first transferred into the 
 circumcision the uncircumcised, who has good deeds, and 
 having thrust out the circumcised man that lived a corrupt 
 life into the uncircurncision, he so gives the preference to the 
 uncircumcised. And he does not say to the uncircumcised, 
 but goes on to the thing itself, speaking as follows. Is not 
 1 so 6 his 1 uncircurncision turned into circumcision. And he does 
 
 and 
 
 mar.Sav. no ^ sa y ‘ reckoned,’ but 4 turned into,’ which was more 
 m t. thy expressive. As also above he does not say, thy circumcision 
 is reckoned uncircurncision, but has been made so. 
 
 Ver. 27. And shall not the uncircurncision which is by 
 nature judge? 
 
 \ ou see, he recognises two uncircumcisions, one by 
 nature, and the other from the will. Here, however, 
 he speaks of that by nature, but does not pause here, but 
 goes on, if it fulfil the Law, judge thee , who by the letter 
 and circumcision dost transgress the Law? See his exquisite 
 judgment. He does not say, that the uncircurncision which 
 is by nature shall judge the circumcision, but where the 
 victory had been, he brings in the uncircurncision; but 
 where the defeat, he does not expose the circumcision, but 
 the Jew himself who had it, and so by the wording spares 
 offending his hearer. And he does not say, 4 thee that hast 
 
 d All Mss. of the thinks it a slip of memory in St. C.; it 
 
 Text but one have \tyic6fimrcu. (so too may be an intentional paraphrase refer- 
 here 2 Mss. and 1 of Matth. and Sav. ring to v. 25. 
 in mar.) see Matth, on the place, who 
 
7 'he true Circumcision is thus the more honoured . 79 
 
 the Law and the circumcision, but something yet more Rom. 
 subdued, thee who hi) the letter and circa incision dost . 2) .. 2h - 
 transgress the Law. That is, such uncircumcision even 
 stands up for the circumcision which has been injured, 
 and comes to the Law’s assistance, which has been in¬ 
 sulted, and obtains a notable triumph. For then is the 
 victory decided, when it is not by Jew that Jew is judged, 
 but by the uncircumcised; as when He says, The men of Mat. 12, 
 Nineveh shall rise in judgment against this generation , 41 * 
 and shall condemn it. It is not then the Law that he 
 dishonours, (for he reverences it greatly,) but him that does 
 disgrace to the Law. Next, having settled these grounds 
 clearly, he goes on confidently to define what the Jew is. 
 
 And he shews that it is not the Jew, nor the circumcision, 
 but he that is no Jew, and uncircumcised, whom he is 
 rejecting. And he seemeth indeed to stand up, in its behalf, 
 but yet does away with the notion regarding it, securing 
 men’s concurrence by the conclusion he comes to. For he 
 shews not only that there is no difference between the Jew 
 and the uncircumcised, but that the uncircumcised has even 
 the advantage, if he take heed to himself, and that it is he 
 that is really the Jew ; and so he says : 
 
 Ver. *28. For he is not a Jew which is one outwardly; 
 neither is that circumcision which is outward in the jlesli. 
 
 Here he attacks them as doing all things for show. 
 
 Yer. 29. But he is a Jew which is one inwardly; and 
 circumcision is that of the heart , in the spirit , and notin the 
 letter. 
 
 By saying this he sets aside all things bodily. For the 
 circumcision is outwardly, and the sabbaths and the sacri¬ 
 fices and purifications. And all these he hints in a single 
 word, when he says, For he is not a Jew which is one 
 outwardly; but since much was made of the circumcision, 
 inasmuch 6 as even the sabbath had given way to it, he has 
 good reason for aiming more especially against it. But by 
 saying in the spirit he paves the way for the conversation f of 
 
 e It might be observed, that all St. f vroXirt'ia. We want a word to ex- 
 Paul’s reasoning here and to the Ga- press at once the spiritual citizenship 
 latians holds against circumcision and and the corresponding life, 
 the sabbath alike. 
 
Homil. 
 
 VI. 
 
 Ps. 147 
 20 . 
 
 Deut. 4 
 32. 33. 
 
 80 Objection answered , that the Jew is thus made nothing. 
 
 the Church to come, and introduces the faith. For it in the 
 heart and spirit hath the praise of God. And how cometh 
 he not to shew that the Gentile which doeth aright is no less 
 than the Jew which doeth aright, but that the Gentile which 
 doeth aright is better than the Jew which breaketh the Law? 
 It was that he might make the victory an undoubted one. 
 For when this is agreed upon, of necessity the circumcision 
 of the flesh is set aside, and the universal need of a good 
 life is demonstrated. For when the Greek is saved without 
 these, but the Jew with these is yet punished, Judaism 
 stands by doing nothing. And again, it is not the idolatrous 
 Greek but the religious and virtuous that he says is quit 
 also of the observances of the Law. 
 
 Chap. iii. ver. 1. What advantage then hath the Jew? 
 
 Since he has set all aside, the hearing, the teaching, the 
 name of the Jew, the circumcision, and all the other parti¬ 
 culars by his saying that he is not a Jew which is one 
 outwardly , but he which is one inwardly; see now an 
 objection which starts up, and against this he makes his 
 stand. Now what is this objection ? If, he means, these 
 things are no use, what reason was there for that nation 
 being called, and the circumcision too being given ? What 
 does he then, and how does he solve it ? By the same means 
 as he solved the former ones: for as there, he told, not of 
 their praises, but the benefits of God; not their well doings, 
 (for to be called a Jew r and to know Llis Will and to approve 
 the things which are more excellent, was no well doing of 
 their own, but came of the grace of God; and this the 
 ,Prophet also says, upbraiding them; Tie hath not done so 
 to any nation , neither hath he shelved His judgments unto 
 them; and Moses again; Ask now whether there hath been 
 any such thing as this ? he says, did ever people hear the 
 voice of God speaking out of the midst of the fire , and live ?) 
 this then he does here also. For as, when speaking of 
 circumcision, he did not say that circumcision is valueless 
 without a good life, but that circumcision is of value with 
 a good life, pointing out the same thing but in a more 
 subdued tone. And again, if thou be a breaker of the Law, 
 he does not say, Thou art no whit profited by being circum¬ 
 cised, but thy circumcision is made uncircumcision: and 
 
1'he Jews, though faithless, trusted with the Oracles of God. 81 
 
 after this, again, the uncircumcision, saith he, shall judge, Rom. 
 not the circumcision, but thee that dost, transgress the Law, - -LL_ 
 so sparing the things of the Law, and smiting the persons. 
 
 So he doth here also. For after setting before him this 
 objection, and saying, what advantage then hath the Jew ? 
 he says not, None, but he joins in the argument, and confutes 
 it again by the sequel, and shews that they were even 
 punished owing to this preeminence. And how, I proceed 
 to say at once. Bringing forward the objection, What 
 advantange then, he says, hath the Jew, or what profit 
 is there of circumcision ? 
 
 Ver. 2. Much every way: chiefly, because that unto them 
 were committed the oracles of God. 
 
 Do you see that, as I said above, it is not their well 
 doings, but the benefits of God, that he every where counts 
 up? And what is the word hr ktt eerieruv 1 ? It means, that 1 they 
 they had the Law put into their hands because He held ^sted 
 them worthy g so far as to entrust the oracles to them, which 
 came down from above. I know indeed that some take the 
 hriGTsv^troLv not of the Jews, but of the oracles, as much as 
 to say, the Law was believed in. But the context does not 
 admit of this being held good. For in the first place he is 
 saying this with a view to accuse them, and shews that, 
 though in the enjoyment of many a blessing from above, 
 they yet shewed great unfeelingness. Then, the context 
 also makes this clear. For he goes on to say, For what 
 if some did not believe. If they did not believe, how do 
 some say, the oracles were believed in h ? What does he 
 mean then ? Why that God entrusted the same to them, 
 and not that they trusted to the oracles. And how else 
 will the context make sense ? For he farther goes on to say, 
 
 Ver. 3. For what if some did not believe f 
 
 And what comes next makes the same 2 point clear. For 2 t o ot. vrb 
 he again adds as follows; Shall their unbelief make the 6 
 faith of God without effect ? 
 
 Ver. 4. God forbid. The word !7n<rT=u0>jcrav, then, proclaims 
 God’s gift. 
 
 And I would have you here also note his judgment. 
 
 % See Gen. 18, 19. Deut. 4, 3/. and h For this use of the word, see 1 Tim. 
 
 10, 15. 3, 16. 
 
 G 
 
Homil 
 
 VT. 
 
 82 God's Mildness even greater as toward the unworthy . 
 
 .For again, lie does not bring in their accusation on his 
 own part, blit as it were by way of objection, as if he 
 said, But perhaps you will say, < What then is the use of 
 this circumcision, since they used it not as were fitting, 
 since they were trusted with the Law and did not believe 
 themselves ?’ And hitherto he is not a severe accuser, but 
 as if to clear God of complaints against Him, he by this 
 means turns the whole of the accusations round upon 
 themselves. For why, he would say, do you complain 
 that they did not believe? Now how doth this affect God ? 
 For as for His benefit, doth the unfeelingness of those 
 benefitted overturn it? Or doth it make the honour to be 
 no honour? For this is what the words, Shall their unbelief 
 make the faith of God without effect , amount to. God 
 
 forbid. As if one should say, I have honoured such an one. 
 And if he did not receive the honour, this gives no ground 
 for accusing me, nor impairs my kindness, but shews his 
 want of feeling. But Paul does not say this merely, but 
 what is much more. That not only does their unbelief 
 not leave the soil of a complaint upon God, but even shews 
 His honour and love of man to be the greater, in that He 
 is seen to have bestowed honour upon one who would dis¬ 
 honour Him. See how he has brought them out guilty of 
 misdemeanours by means of what they gloried in; forasmuch 
 as the honour with w r hich God treated them was so great, 
 that even when He saw what would come thereof, He 
 withheld not His goodwill toward them! Yet they made 
 the honours bestowed on them a means of insulting Him 
 that honoured them ! Next, since he said, For what if some 
 did not believe ? (and clearly it was all of them that did not 
 believe,) lest by speaking here too as the history allowed 
 him, he should seem to be a severe accuser of them like 
 an enemy, he puts that, which really took place, in the 
 method of reasoning and syllogism, saying as follows : Yea , 
 let God be true , but every man a liar. What he says is 
 something of this sort. I do not say, he means, that some 
 did not believe, but if you will, suppose that all w r ere 
 unbelieving, so w r aving what really happened, to fall in 
 with 1 the objector, that he might not seem overbearing or 
 
 1 ne.?#. ffuvligofATiv, see above on v. 1. cvtifyxftt. 
 
Yet not in such sense hut that He justly judges the abuse. 83 
 
 to be suspected. Well, he says, in this way God is the Rom. 
 more justified. What does the word justified mean ? That, —l_l 
 if there was to be a trial and an examination of the things 
 He had done for the Jews, and of what had been done on 
 their part towards Him, the victory would be with God, and 
 all the right on His side. And after shewing this clearly 
 from what was said before, he next introduces the Prophet 
 also as giving his approval to these things, and saying, that 51, 
 Thou mightest be justified in Thy sayings , and clear when 
 Thou art judged . He then for His part did every thing, 
 but they were nothing the better even for this. Then he 
 brings another objection forward, that starts up out of this, 
 and says, 
 
 Ver. 5. But if our unrighteousness commend the righteous¬ 
 ness of God , what shall we say f is God unrighteous who 
 taketh vengeance ? 1 speak as a man. 
 
 Ver. 6. God forbid. 
 
 He solves one perplexity by another again. Yet as this 
 is not clear, we must needs declare it more clearly. What 11 n «Z* 
 is it then he means ? God honoured the Jews: they did Mss ' 
 dishonour Him. This gives Him the victory, and shews 
 the greatness of His love toward man, in that He honoured 
 them even such as they were. Since then, he means, by our 
 dishonouring of Him and wronging Him, God by this very 
 thing became victorious, and His righteousness was shewn 
 to be clear; why (a man may say) am I to be punished, who 
 have been the cause of His victory by the wrongs I did 
 Him. Now how does he meet this ? It is, as I was 
 saying, by another absurdity. Again, if it were you, he 
 says, that were the cause of the victory, and after this 
 are punished, the thing is an act of injustice. But if He 
 be not unrighteous, and yet you be punished, then you are 
 no more the cause of the victory. And note the caution 
 of the Apostle; for after saying, Is God unrighteous who 
 taketh vengeance ? he adds, I speak as a man. As if, he 
 means, any body were to argue in the way men reason. For 
 w r hat things seem with us to be justice, these the just 
 judgment of God far exceedeth, and has certain other 
 unspeakable grounds for it. Next, since it was indistinct, 
 he begins afresh again, and says: 
 
 G 2 
 
84 
 
 Doing evil that good may come, a, heathen notion . 
 
 Homil. Ver. 7. For if the truth of God hath more abounded 
 ——_ through my lie unto His glory; why yet am I also judged 
 as a sinner ? 
 
 For if God, he means, is shewn to be a Lover of man, and 
 righteous, and good, you ought not only to be exempt from 
 punishment for your neglect to hear Him, but even to have 
 good done unto you. But if so, that absurdity will be found 
 to result, which is in circulation with so many, that good 
 comes of evil, and that evil is the cause of good; and one 
 of the two is necessary, either that God be clearly unjust in 
 punishing, or that in not punishing, it is from our vices that 
 He hath the victory. And both of these are absurd to a 
 degree. And himself meaning to shew this too, he intro- 
 1 i. e. duces the Greeks 1 as the fathers of these opinions, thinking 
 heathens *t enough to a il e g e against what he has mentioned the 
 character of the persons who say these things. For then 
 they used to say, in ridicule of us, let us do evil that good 
 may come. And this is why he has stated it clearly in the 
 following language. 
 
 Ver. 8. If [ not rather , (as we he slanderously reported , 
 and as some affirm that we say,) let us do evil that good 
 may come ? Whose damnation is just. 
 
 For when Paul said, where sin abounded grace did much 
 more abound , in ridicule of him and by perverting what he 
 said to another meaning, they said, We must cling to vice 
 that we may get what is good. But Paul said not so; 
 ver. 20 . however m to correct this notion it is that he says, shall we 
 continue in sin that grace may abound ? God forbid ! For 
 ^5 Mss. i sa i c | p e means 2 , of times which are past, not that we 
 
 (pyitriv 1 ' 
 
 should make this a practice. To lead them away then from 
 this suspicion, he said, that henceforth this was even im¬ 
 possible. For how shall we, he says, that are dead unto 
 sin, live any longer therein? Against the Greeks then he 
 3 *««. inveighs 3 without difficulty. For their life was exceeding 
 ^‘.v abandoned. But of the Jews, even if their life seemed 
 
 k 6 Mss. omit ko.) 1 *«} M. qui u duorum lect. dicit. 
 
 xctfus, and 2 of Matth. read <pntr) for <ptvri praetulerim. 
 
 Which may be rendered, If it be m youv. He is evidently aimin^ at 
 not (he says) that we are to say as some some who still used such reasonings. 
 
Christians silenced by captivity under sin. 85 
 
 to have been careless, still they had great means of cloking Rom. 
 these things in the Law and circumcision, and the fact of ■ ' ’ 
 God having conversed with them, and their being the 
 teachers of all. And this is why he strips them even of 
 these, and shews that for these they were the more punished, 
 and this is the conclusion to which he has here drawn his 
 discussion. For if they be not punished, he would say, for 
 so doing, that blasphemous language—let us do evil that 
 good may come—must necessarily gain currency. But if 
 this be impious, and they who hold this language shall 
 be punished, (for this he declared by saying whose dam¬ 
 nation is just ,) it is plain that they are punished. For if 
 they who speak it be deserving of vengeance, much more 
 are they who act it, but if deserving thereof, it is as having 
 done sin. For it is not man that punishes them, that any 
 one should suspect the sentence, but God, that doeth all 
 things righteously. But if they are righteously punished, 
 it is unrighteously that they, who make ridicule of us, said 
 what they did. For God did and doth every thing, that 
 our conversation might shine forth and be upright on every 
 side. 
 
 Let us then not be listless; for so we shall be able to 
 recover the Greeks from their error. For when we are in 
 words lovers of wisdom, but in deeds behave unseemly, with 
 what looks shall we face them ? with what lips shall we 
 discourse concerning doctrines? For he" will say to each 
 of us, how can you that have failed in what is less, claim 
 to teach me about what is greater? you who as yet have 
 not learnt that covetousness is a vice, how can you be wise 
 upon the things in heaven ? But you do know that it is 
 a vice. Well then, the charge is the greater, because you 
 transgress knowingly. And why speak I of the Greek, for 
 even our laws allow us not to speak thus boldly when our 
 life has become abandoned. For to the sinner , it says, Pa. 50 , 
 saith God , to hat hast thou to do to declare my statutes ? 16 ’ 
 There was a time when the Jews were carried away captive, 
 and when the Persians were urgent with them, and thought 
 lit to have them sing those divine songs unto them, they 
 
 n i. e. The Greek, see a few lines corrected by the Benedictines, 
 below. Savile’s punctuation has been 
 
86 He that would convert Heathens must he no Idolater . 
 
 Homil. said, How shall we sing the Lord’s song in a strange land f 
 
 _Now if it were unlawful to sing the oracles of God in a 
 
 4 , 8 ‘ 13? ’ strange land, much less might an estranged soul do it. For 
 estranged 0 the merciless soul is. For if the Law made those 
 who were captives and had become slaves to men in a 
 strange land, to sit in silence; much more is it right for 
 those who are slaves to sin and are in an alien community 
 to have a curb upon their mouths. And however they had 
 their instruments then. For it says, Upon the willows in the 
 midst thereof did we hang our instruments , but still they 
 might not sing. And so we also, though we have a mouth 
 and tongue which are the instruments of speech, have no 
 right to speak boldly, so long as we be slaves to what is 
 more tyrannical than any barbarian, sin. For tell me, what 
 have you to say to the Gentile, if you plunder and be 
 covetous ? will you say, forsake idolatry, become acquainted 
 with God, worship not gold and silver ? Will he not make a 
 jest of you, and say, Talk to thyself first in this way ? For it 
 is not the same thing for a Gentile to practise idolatry, and 
 i 3 Mss . a Christian to commit this same 1 sin. For how are we to 
 om.same ^ raw ot h e rs away from that idolatry if we draw not ourselves 
 away from this p ? For we are nearer related to ourselves than 
 to our neighbour, and so when we persuade not ourselves, 
 how are we to persuade others ? For if he that doth not 
 rule well over his own house, will not take care of the 
 l Tim Church either, how shall he that doth not rule even over 
 s, 5. his own soul be able to improve others? Now do not tell 
 me, that you do not worship an image of gold, but make 
 this clear to me, that you do not do those things which gold 
 bids you. For there be different kinds of idolatry, and one 
 holds mammon lord, and another his belly his god, and a 
 third some other most baneful lust. But, “ you do not 
 sacrifice oxen to them as the Gentiles do.” Nay, but what 
 is far worse, you butcher to them your own soul. But‘ you 
 do not bow the knee or worship.' Nay, but with great 
 obedience you do all that they command you, whether 
 
 ° B«£/ 3 «£ 0 f. Though this word is not these side-strokes, which he so much 
 equivalent to Barbarian, it has force admires too in the Apostle, 
 enough to give a fitness to the term P n&Ktffru o raif luvrov %£eZfttut tm 
 * merciless.’ St. Chrysostom excels in , ike. Arist. Eth. v. 1. 
 
87 
 
 Covetousness and last are Idolatry. 
 
 it be your belly, or money, or the tyranny of lust. Why Rom. 
 this is just what the Gentiles are disgusting in, that they - - - 8 ‘ . 
 made gods of the 1 passions; calling lust Venus, and anger 1 6 Mss. 
 Mars, and drunkenness Bacchus. If then you do not grave raar g. 
 images as did they, yet do you with great eagerness bow our 
 under the very same passions, when you make the members 
 of Christ members of an harlot, and plunge yourself into the 
 other deeds of iniquity. I therefore exhort you to lay to 
 heart the exceeding unseemliness hereof, and to flee from 
 this idolatry.—For this doth Paul name covetousness—and 
 to flee not only covetousness in money, but that in evil 
 desire, and that in clothing, and that in table 2 , and that in 2 5 Mss. 
 every thing else: since the punishment we shall have to tabIts 
 suffer if we obey not God’s 3 laws is much severer. For, 3 So 
 He says, the servant that knew his Lord’s will , and did it^ av> ss ' 
 not, shall he beaten with many stripes. With a view then The 
 to escaping from this punishment, and be useful both to £ u ke 12, 
 others and to ourselves, let us drive out all iniquity from our 47 - 
 soul and choose virtue. For so shall we attain to the 
 blessings which are to come, and may we all attain thereto 
 by His grace and love toward man, &c. 
 
HOMILY VII. 
 
 Rom. iii. 9—18. 
 
 Hoivul. Whai then ? are we better than they ? No, in no ivise : for 
 
 - we have before proved both Jews and Gentiles, that they 
 
 are all under sin. As it is written, There is none righte¬ 
 ous, no, not one: there is none that understandeth, there 
 is none that seeketh after God. They are all gone out 
 of the ivay, they are together become unprofitable; there 
 is none that doetli good, no, not one. Their throat is an 
 open sepulchre; with their tongues have they used deceit; 
 the poison of asps is under their lips; whose mouth is full 
 of cursing and bitterness: their feet are swift to shed 
 blood: destruction and misery are in their ways: and the 
 way of peace have they not known: there is no fear of 
 God before their eyes. 
 
 % 
 
 He has accused the Gentiles, he has accused the Jews; 
 what follows to mention next is, the righteousness which is 
 by faith. For if the law of nature availed not, and the 
 written Law was of no advantage, but both weighed down 
 those that used them not aright, and made it plain that they 
 were worthy of greater punishment, then the salvation which 
 is by grace was henceforth necessary. Speak then of it, 
 O Paul, and display it. But as yet he does not venture, as 
 having an eye to the violence of the Jews, and so turns 
 afresh to accusation of them; and first he brings in David 
 as accuser, who speaks of these things at length, which 
 Isaiah mentioned briefly as a whole, so furnishing a strong 
 
I he Prophets condemn the Jews , andprepare for the new Covenant. 89 
 
 curb for them, such that none of those who heard him could Rom. 
 bound off from, nor, after the matters of faith were laid open -- 
 to them, start away, as being beforehand safely held down 
 by the accusations of the prophets. For there are three 
 excesses which the prophet lays down; he says that all of 
 them together did evil, and that they did not mingle any 
 good with the evil, but followed after wickedness alone, and 
 after this also with all earnestness. And next that they 
 should not say, “ What then ? if these things were said to 
 others ?” he goes on: 
 
 Ver. 19. Now we know that what things soever the Law 
 saith , it saith to them who are under the Law. 
 
 This then is why, next to Isaiah, who confessedly aimed 
 at them, he brought in David; that he might shew that 
 these things also belonged to the same subject. For what 
 need was there, he means, that a prophet who was sent for 
 your correction should accuse other people. For neither 
 was the Law given to any else than you. And for what 
 reason did he not say, we know that what things soever the 
 prophet saith, but what things soever the Law saith ? It is 
 because Paul uses to call the whole Old Testament the Law. 
 
 And in another place he says, Do ye not hear the Law , that Gal. 4, 
 Abraham had two sons. And here he calls the Psalms the 21, 
 Law a when he says, We know that what things soever the 
 Laiv saith , it saith to them who are under the Law. Next 
 he shews that these things are not said merely for accusa¬ 
 tion’s sake, but that the Law might again be paving the way 
 for the faith. So close is the harmony 1 of the Old Testament 1 6 Mss - 
 
 . and 
 
 with the New, that even the accusations and reproofs were mar ^. 
 entirely with a view to this, that the door of faith might ^ Uwn " 
 open brightly unto them that hear it. For since it was the 
 principal bane of the Jews that they were so conceited 
 with themselves, (which thing he mentioned as he went on, 
 how that being ignorant of the righteousness of God , and Rom. 
 going about to establish their own righteousness , they sub¬ 
 mitted not, themselves to the righteousness of God ,) the 
 Law and the Prophets by being beforehand with them cast 
 
 a The term Law was commonly so. They, however, viewed the whole 
 applied to all the Pentateuch by Jew- O. T. as an evolved form of the Law. 
 
 
90 
 
 The ivitness of the Law silences men's boasting . 
 
 Homil. down their high thoughts, and laid low their conceit, that 
 being brought to a consideration of their own sins, and 
 having emptied out the whole of their unreasonableness, and 
 seen themselves in danger of the last extremity, they might 
 with much earnestness run unto Him who offered them the 
 remission of their sins, and accept the grace through the 
 faith. And this it is then which St. Paul hints even here, 
 when he says, 
 
 1 6 Mss. Now 1 we know that what things soever the Law saith , it 
 
 add * saith to them who are under the Law , that every mouth may 
 he stopped , and all the world may become guilty before God. 
 
 Here then he exhibits them as destitute of the boldness of 
 speech which comes of works, and only using a parade of 
 words and behaving in a barefaced way. And this is why 
 the phrase he uses has such propriety, when he says, that 
 every mouth may be stopped , so pointing out the barefaced 
 and almost uncontrollable pomposity of their language, and 
 that their tongue was now curbed in the strictest sense. For 
 as an unsupportable torrent, so had it been borne along. 
 But the prophet stopped it. And when Paul saith, that 
 every mouth may be stopped , what he means is, not that the 
 reason of their sinning was that their mouth might be 
 stopped, but that the reason of their being reproved was that 
 they might not commit this very sin in ignorance. And 
 all the world may become guilty before God. He does not 
 say the Jew, but the whole of mankind 6 . For the phrase, 
 that every mouth may be stopped , is obscurely said of them, 
 but if it is not perspicuously stated, it is with a view to pre¬ 
 vent the language being too harsh. But the words that 
 all the world may become guilty before God , is spoken at 
 once both of the Jews and of the Gentiles. Now this is no 
 slight thing with a view to take down their unreasonable¬ 
 ness. Since even here they have no advantage over the 
 Gentiles, but are alike given up as far as salvation is con¬ 
 cerned. For he would be in strict propriety called a guilty 
 person, who cannot help himself to any excuse, but needeth 
 
 b » Qurts, here used probably for the For the several uses of the term, see 
 particular nature or kind in question, Arist. Metaph. 4. where he calls this 
 viz. the human. Somewhat in the same use metaphorical, 
 manner it is used of individual beings. 
 
Effect of the Law contrasted with the Righteousness of God, 1)1 
 
 the assistance of another. Such was the plight of all of us, 
 in that we had lost the things pertaining to salvation. 
 
 Ver. 20. For by the Law is the knowledge of sin. 
 
 He springs upon the Law again, with forbearance however, 
 (lor what he says is not an accusation of it, but of the list¬ 
 lessness of the Jews.) Yet nevertheless he has been earnest 
 here with a view (as he was going to introduce his discourse 
 about the faith) to shew its utter feebleness. For if thou 
 boastest in the Law, he means, it puts thee to the greater 
 shame: it solemnly parades forth your sins before you. 
 Only he does not word it in this harsh way, but in a subdued 
 tone. Again, For by the Law is the knowledge of sin. And so 
 the punishment is greater, but 0 that because of the Jews. 
 For the Law accomplished the disclosure of sin to you, but 
 it was your duty then to flee it. Since then you have not 
 fled it, you have pulled the punishment more sorely on 
 yourself, and the rightfulness of the Law has been made to 
 you a purveyor of greater vengeance. Now then having 
 added to their fear, he next brings in the things of grace, as 
 having brought them to a strong desire of the remission 
 of sins, and says, 
 
 Ver. 21. But now the righteousness of God without the 
 Law is manifested. 
 
 Here he utters a great thing, and such as needed much 
 proof. For if they that live in the Law not only did not 
 escape punishment, but were even the more weighed down 
 thereby, how without the Law is it possible not only to 
 escape vengeance, but even to be justified? For he has 
 here set down two high points*', the being justified, and the 
 obtaining these blessings, without the Law. And this is 
 why he does not say righteousness simply, but the righteous¬ 
 ness of God, so by the worthiness of the Person displaying 
 the greater degree of the grace, and the possibility of the 
 promise. For to Him all things are possible. And he does 
 not say , 6 is given,’ but, is manifested , so pruning away the 
 accusation of novelty. For that which is manifested, is so 
 
 c 4 Mss. yet not owing to the feeble- Longinus. Or perhaps ( terms.’ See 
 ness of the Law, but to the listlessness Arist. Anal. Pr. 1. i. where this use of 
 of the Jews. the word is explained. 
 
 4 high or excellent things; thus 
 
 Rom. 
 
 , 20 . 21 . 
 
92 David and Abraham named as honoured by the Jews. 
 
 Homil. as being old, but concealed. And it is not this only, but the 
 
 -1- sequel that shews that this is no recent thing. For after 
 
 saying, is manifested , he proceeds: 
 
 Being witnessed by the Law and the Prophets. 
 
 Do not be troubled, he means, because it has but now been 
 given, nor be affrighted as though at a thing new® and 
 strange. For of old both the Law and the Prophets foretold 
 it. And some passages he has pointed out in the course of 
 this argument, and some he will shortly, as in what came 
 before he brought in Habakkuk as saying, the just shall live 
 by faith, but in what comes after, Abraham and David, who 
 also themselves converse with us about these things. Now 
 the regard they had for these persons was great, for one was 
 a patriarch and a prophet, and the other a king and a pro¬ 
 phet: and both of these had had the promises about these 
 things made to them. And this is why Matthew in the 
 beginning of his Gospel mentions both of these first, and 
 then brings forward in order the forefathers. For after 
 saying, the Book of the Revelation of Jesus Christ, he does 
 not wait after Abraham to name Isaac also and Jacob, but 
 ‘3 Mss. has mentioned David along with 1 Abraham. And what is 
 
 after u 
 
 wonderful indeed is, that he has even set David before Abra¬ 
 ham speaking on this wise, the Son of David , the Son of 
 Abraham , and then begins the catalogue of Isaac and Jacob, 
 and all the rest in order. And this is why the Apostle here 
 keeps presenting them in turns, and speaks of the righteous¬ 
 ness of God being witnessed by the Law and the Prophets. 
 But that no one should say, How are we to be saved without 
 contributing any thing at all to the object in view ? he shews 
 that we also offer no small matter toward this, I mean our 
 faith. Therefore after saying, the righteousness of God , he 
 adds straightway, by faith unto all and upon all them that 
 believe. 
 
 Here again the Jew is alarmed by his not having anv 
 thing better than the rest, and being numbered with the 
 2 5 Mss. whole world. Now that he may 2 not feel this, he again 
 lowers him with fear by adding, For there is no difference, 
 for all have sinned. For tel] me not that it is such and such 
 
 c '*'$( Kotlov 5 Mss. Sav. rrgotrxouiJav, which will scarce bear a suitable sense. 
 

 Proofs from Gods Power, the Prophets , the Sacrifices. 93 
 a Greek 1 , such and such a Scythian, such and such a Rom. 
 
 J 3 24.25 
 
 Thracian, for all are in the same plight. For even if you -— : — 
 have received the Law, one thing alone is there which you 
 have learnt from the Law—to know sin, not to flee from it. 
 
 Next, that they may not say, 4 even if we have sinned, still it 
 is not in the same way that they did,’ he added, and have 
 come short of the glory of God . So that even if you have 
 
 ( not done the same sins as others, still you are alike bereft of 
 the glory, since you belong to those who have offended. 
 
 Now he that hath offended belongeth not to such as are 
 glorified, but to such as are put to shame. Yet, be not 
 afraid : for the reason of my saying this was not that I might 
 thrust you into despair, but that I might shew the love of the 
 Lord 1 toward man: and so he goes on; 1 Asi7< ™- 
 
 Ver. 24, 25. Being justified freely by His grace through 
 the redemption that is in Christ Jesus: Whom God hath set 
 forth to be a propitiation through faith* in His blood , to 
 declare His righteousness at this time h . 
 
 See by how many proofs he makes good what was said. 
 
 First, from the worthiness of the person, for it is not a man 
 who doeth these things, that He should be too weak for it, 
 but God all-powerful. For it is to God, he says, that the 
 righteousness belongs. Again, from the Law and the Pro¬ 
 phets. For you need not be afraid at hearing the without 
 the Law , inasmuch as the Law itself approves this. Thirdly, 
 from the sacrifices under the old dispensation. For it was 
 on this ground that he said, In His blood , to call to their 
 minds those sheep and calves. For if the sacrifices of things 
 without reason, he means, cleared from sin, much more 
 would this blood. And he does not say barely XvTgwcewg, 
 but ot7To\vTgw<Tsuos, entire redemption, to shew that this was so 
 brought about 1 , that we shall come no more into such 
 slavery. And for this same reason he calls it a propitiation, 
 to shew that if the type had such force, much more would the 
 reality display the same. But to shew again that it was no 
 
 i 
 
 ^ 3 Mss. rend i 'EXX»jv, &c. for 
 <5 o '£XA»Jv, making the sense, do 
 not say (in contempt) such an one is 
 a Greek! such an one a Scythian!” 
 
 1 4 Mss. add, to shew that this was so 
 brought about. 
 
 through faith, so 2 of Matth. which 
 omit v. 26. 
 
 h V. 26. 3 P. Mss. tv <rw vUv xec/g < 2 , 
 which is necessary. 
 
 g 5 Paris Mss. and that in Pod], om. 
 
 
94 God's Righteousness , as His Life , .s/itww fo/ imparting it. 
 
 Homil. novel thing or recent, He says, fore-ordained 1 ; and by 
 —- 1 — saying God fore-ordained , and shewing that this is the good 
 Version deed of the Father, he shewetli it to be the Son’s also. For 
 Marg. ^h e Father fore-ordained , but Christ in His own blood 
 wrought the whole aright. 
 
 To declare His righteousness. What is declaring of 
 righteousness? Like the declaring of His riches, not only 
 so as to Shew Him as rich Himself, but so also as to make 
 others rich, or of life, not that He only is Himself living, 
 but also that He makes the dead to live; and of His power, 
 not that He only is Himself powerful, but also that He 
 makes the feeble powerful. So also is the declaring of His 
 righteousness not only that He is Himself righteous, but 
 that He doth also make them that are filled with the 
 2 *«r«- putrefying sores 2 of sin suddenly righteous. And it is to 
 «rarivrccf eX p] a j n viz. what is declaring , that he has added, That 
 
 He might he just, and the justifier of him which helieveth in 
 Jesus. Doubt not then : for it is not of works but of faith: 
 and shun not the righteousness of God, for it is a blessing in 
 two ways; because it is easy, and also open to all men. 
 And be not abashed and shamefaced. For if He Himself 
 declareth Himself to do so, and He, so to say, findeth a 
 delight and a pride therein, how comest thou to be dejected 
 and to hide thy face at what thy Master glorieth in ? Now 
 then after raising his hearers’ expectations by saying that 
 what had taken place was a declaring of the righteousness 
 of God, he next by fear urges him on that is tardy and 
 remissful about coming; by speaking as follows, 
 
 On account of the relaxing k of sins that were before. Do 
 you see how often he keeps reminding them of their trans¬ 
 gressions ? Before, he did it by saying, through the Law is 
 the knowledge of sin; and after by saying, that all have 
 sinned , but here in yet stronger language. For he does not 
 say for the sins, but, for the relaxing , that is, the deadness. 
 For there was no longer any hope of recovering health, but 
 as the paralyzed body needed the hand from above, so doth 
 
 k Ta^ir/v. Our translation cannot be energy. It was sometimes used thus, 
 kept without losing St. Chrysostom’s or for paralysis. It does not occur 
 meaning. He takes this word in a elsewhere in the New Testament; the 
 medical sense, for the cessation of vital usual word for remission is ««pir/?. 
 
Our Lord's coming delayed till the need of it has been shewn. 95 
 
 the soul which hath been deadened. And what is indeed Rom. 
 worse, which he sets down as a charge, and points out 3 ’ 27 •_ 
 that it is a greater accusation. Now what is this ? That 
 the last state was incurred in the forbearance of God. For 
 you cannot plead, he means, that you have not enjoyed 
 much forbearance and goodness. But the words at this 
 time are those of one who is pointing out the greatness of 
 the power 1 and love toward man. For after we had given 1 so 5 
 all over, (he would say,) and it were time to sentence us, andggy S ‘ for . 
 the evils were waxed great, and the sins were in their full, bearance 
 then Fie displayed His own powder, that thou mightest learn 
 how great is the abundancy of righteousness with Him. 
 
 For this, had it taken place at the beginning, would not 
 have had so wonderful and unusual an appearance as now r , 
 when every sort of cure was found unavailing. 
 
 Ver. 27. Where is boasting then ? it is excluded. By 
 what law ? of works? Nay, but by the law of faith. 
 
 Paul is at great pains to shew that faith is mighty to a 
 degree which was never even fancied of the Law. For after 
 he had said that God justifieth man by faith, he grapples 
 with the Law again. And he does not say, where then are 
 the well-doings of the Jews ? where their righteous dealing ? 
 but, where is then the boasting ? so taking every opportunity 
 of shewing, that they do but use great words, as though 
 they had somewhat more than others, and have no w T ork to 
 shew. And after saying, Where then is the boasting ? he does 
 not say, it is put out of sight and hath come to an end, but, 
 it is excluded , which word better expresses its unseasonable¬ 
 ness; since the season for it is no more. For 2 as when the 26 Mss. 
 judgment is come they that would repent have not any 
 longer the season for it. Thus now the sentence being 
 henceforth passed, and all being upon the point of perishing, 
 and He being at hand who by grace would break these 
 terrors, they had no longer the season for making a plea of 
 amelioration wrought by the Law. For if it were right to 
 strengthen themselves upon these things, it should have 
 been before His coming. But now that He who should 
 save by faith was come, the season for those efforts was 
 taken from them. For since all were convicted, He there¬ 
 fore saveth by grace. And this is why he is come but now, 
 
Homil. 
 
 VII. 
 
 1 4 Mss. 
 add still 
 
 2 i*/3. 
 
 4 Mss. 
 
 9G The Laic of Faith leaves noplace for boasting of onr own deeds . 
 
 that they may not say, as they would had Tie come at the 
 first, that it was possible to be saved by the Law and by 
 our own labours and well-doings. To curb therefore this 
 their effrontery, He waited a long time. So that after they 
 were by every argument clearly convicted of inability to 
 help themselves, He then saved them by His grace. And 
 for this reason too when he had said above, To declare His 
 righteousness , he added, at this time. If any then were to 
 gainsay still 1 , they do the same as if a person who after 
 committing great sins was unable to defend himself in court, 
 but was condemned and going to be punished, and then 
 being by the royal pardon forgiven, should have the 
 effrontery after His forgiveness to boast and say that he 
 had done no sin. For before the pardon came, he ought 
 to have shewn his innocence: but after it came he would no 
 longer have the season for boasting. And this happened 
 in the Jews 1 case. For since they had been traitors to 
 themselves, this was why He came, by His very coming- 
 doing away their boasting. For he who saith that he is 
 a teacher of babes , and maketli his boast in the Law , and 
 styles himself the instructor of the foolish , if alike with 
 them he needed a teacher and a Saviour, cannot have any 
 pretext for boasting. For if even before this, the circum¬ 
 cision was made uncircumcision, much rather was it now, 
 since it is excluded 2 from both periods. But after saying 
 that it was excluded , he shews also, how. How then was 
 it excluded, he means ? By what Law ? of works ? Nay, 
 but by the Law of faith. See, he calls the faith also a law, 
 delighting to keep to the names, and so allay the seeming- 
 novelty. But what is the Laiv of faith ? It is, being saved 
 by grace. Here too he shews God’s power, in that He has 
 not only saved, but has even justified, and led them to 
 boasting 1 , and this too without needing works, but looking- 
 for faith only. And in saying this he attempts to bring the 
 Jew who believes to act with moderation, and to calm him 
 that hath not believed in such way as to draw him on. For 
 
 1 The term xa.u%u.<;6u.i, here rendered 15, 17. 1 Cor. 1, 31. 2 Cor. 10, 17. 
 boasting, is used in a good sense also, 12, 9. Gal. 6, 4 and 14. Phil. 3, 5. 
 and sometimes rendered glorying in 1 Thess. 2, 19. James 1, 9. &c. 
 our Version. See Rom. 5, 2. 3. 11. 
 
The term Man used to shew that all are included. 97 
 
 he that has been saved, if he be high-minded in that he Rom. 
 abides by the Law, will be told that he himself has stopped 3) ... 29 ‘.. 
 his own mouth, himself has accused himself, himself has 
 renounced claims to his own salvation, and has excluded 
 boasting. But he that hath not believed again, being 
 humbled by these same means, will be capable of being 
 brought over to the faith. Do you see how great faith’s 
 preeminence is? How it hath removed us from the former 
 things, not even allowing us to boast of therm 
 
 Ver. 28. Therefore we conclude that a man is justified 
 hy faith without the deeds of the Law. 
 
 When he had shewn that by faith men were superior to 
 the Jews, then he goes on with great confidence to discourse 
 upon it also, and what seemed therein to annoy he again 
 heals up. For these two things were what confused the 
 Jews; one, if it were possible for men, who with works 
 were not saved, to be saved without them, and another, if it 
 were just for the uncircumcised to enjoy the same blessings 
 with those, who had during so long a period been nurtured 
 in the Law; which last confused them more by far than the 
 former. And on this ground having proved that, he goes on 
 to the other next, which perplexed the Jews so far, that they 
 even complained on account of this position against Peter 
 after they believed" 1 . What does he say then? Therefore 
 icewonclude , that by faith a man is justified. He does not 
 say, a Jew, or one under the Law, but after leading forth 
 his discourse into a large room, and opening the doors of 
 faith to the world, he says a man; so using 1 the name 1 6 Mss. 
 common to our race. And then having taken occasion „™||g S0 
 from this, he meets an objection not set down. For since 
 it was likely that the Jews, upon hearing that faith justifieth 
 every man, would take it ill and feel offended, he goes on. 
 
 Ver. 29. Is He the God of the Jews only ? 
 
 As if he said, On what foot does it then seem to you 
 amiss that every man should be saved? Is God partial? 
 
 So shewing from this, that in wishing to thwart the Gentiles, 
 
 m 4 Mss. omit the words i on account and two others (a less usual combina- 
 of Cornelius, and what was done in his tion) omit without the works of the Law , 
 case.’ "Which are therefore probably which agrees best with the following 
 a gloss. And presently after two of these words. 
 
 H 
 
98 God the God of all , and Author of the revealed and natural laws. 
 
 Homil, 
 
 vii. 
 
 1 4 Mss. 
 andSav. 
 mar. 
 Sav. and 
 2 . fables 
 
 2 4 Mss. 
 add, I 
 will, &c. 
 
 •' xuru- 
 XiXv/Ai- 
 vov 
 
 4 4 Mss. 
 
 ffvvtttiw; 
 
 they are rather offering an insult to God’s glory, if, that is, 
 they would not allow Him to be the God of all. But if He 
 is of all, then He taketh care of all; and if He care for 
 all, then He saveth all alike by faith. And this is why he 
 says, Is He the God of the Jews only ? is He not also of the 
 Gentiles ? Yes , of the Gentiles also. For He is not partial 
 as the gods 1 of the Gentiles are, but One, and common to all. 
 And this is why he goes on, 
 
 Ver. 30. Seeing it is one God. 
 
 That is, the same is the Master of both these and those. 
 But if you tell me of the ancient state of things, I will tell 
 you 2 the dealings of Providence were shared by both, even 
 if in diverse ways. For as they have the natural law, so 
 you have with this the written law also given you". So 
 that they came short in nothing, if, that is, only they were 
 willing, but were even able to be conquerors; and so he 
 proceeds, with an allusion to this very thing, Who shall justify 
 the circumcision by faith , and the uncircumcision through 
 faith , so reminding them of what he said before about uncir¬ 
 cumcision and circumcision, whereby he shewed that there 
 was no difference. But if then there was no difference, 
 much less is there any now. And this he now establishes 
 upon clearer grounds, and so demonstrates, that either of 
 them stand alike in need of faith. 
 
 Ver. 31. Do we then , he says, make void the Law through 
 faith? God forbid: yea , we establish the Law. 
 
 Do you see his varied and unspeakable judgment ? For 
 the bare use of the word 4 establish’ shews that it was not 
 then standing, but was worn 5 out. And note also Paul’s 
 exceeding power 4 , and on what vantage ground he maintains 
 what he wishes. For here he shews that the faith, so far 
 from doing any disparagement to the Law , even comes to 
 its assistance, as it on the other hand paved the way for the 
 faith. For that was first to bear witness to this, (for he 
 saith, being witnessed by the Law and the Prophets ,) so 
 here this established that, now that it is unnerved. And 
 how did it establish ? he would say. What was the object 
 of the Law, and what the scope of all its enactments ? Why, 
 
 n So 4 Mss. Sav. To thee was given the written law, and to them the natural. 
 
To live suitably to Faith we mjist strive after Charity. 99 
 
 to make man righteous 0 . But this it had no power to do. Rom. 
 
 For all , it says, have sinned: but faith by coming accom- -1 _' 
 
 plished it. For when a man is once a believer, he is 
 straightway made righteous. The intention then of the 
 Law it did establish, and what all its enactments aim after, 
 this hath it brought to a consummation. Consequently it 
 has not disannulled, but perfected it. Here then three 
 points he has demonstrated; first, that without the Law 
 it is possible to be justified; next, that this the Law could 
 not effect; and, that faith is not opposed to the Law. For 
 since the chief cause of perplexity to the Jews was this, 
 that the faith seemed to be in opposition to it, he shews 
 more than the Jew wishes, that so far from being contrary, 
 it is even in close alliance and cooperation with it, which 
 was what they especially longed to hear proved. 
 
 But since after this grace, whereby we were justified, 
 there is need also of a life suited to it, let us shew an 
 earnestness worthy the gift. And shew it we shall, if we 
 keep with great earnestness charity, the mother of good 
 deeds. Now charity is not bare words, or mere ways of 
 speaking* to men, but a taking care of 2 them, and a putting 1 
 forth of itself by works, as, for instance, by relieving poverty, V^ a(rret 
 lending one’s aid to the sick, rescuing from dangers, to"'* 
 stand by them that be in difficulties, to weep with them 
 that weep, and to rejoice with them that rejoice. For even 
 this last is a part of charity. And yet, little thing as this 
 seems, to be rejoicing with them that rejoice, it still is 
 exceedingly great, and re quire th for it the spirit of true 
 wisdom. And we might find many that perform the more 
 irksome 3 part, and yet want vigour for this. For many 3 ^^ 
 weep with them that weep, but still do not rejoice with 
 them that rejoice, but are in tears when others rejoice: the 
 
 now this comes of grudging and envy. The good deed 
 then of rejoicing when our brother rejoices is no small 
 one, but even greater than the other: and haply not only 
 greater than weeping with them that weep, but even than 
 standing by them that are in danger. There are many, 
 however, that have shared danger with men in danger, but 
 
 4 Mss. add, You will be sure to say. 
 
 H 2 
 
 o 
 
100 To rejoice with them that rejoice less easy than it seems. 
 
 HoMiL.were cut to the heart when they came into honour. So 
 VIL - great is the tyranny of a grudging spirit! And yet the 
 one is a thing of toils and troubles, and this of choice 
 and temper only. Yet at the same time many that have 
 endured the harder task have not accomplished this easier, 
 but pine and consume away when they see others in 
 honour, when a whole Church is benefitted by doctrine, 
 or in any other fashion. And what can be worse than 
 this ? For such an one doth not any more fight with his 
 brother, but with the will of God. Now consider this, 
 and be rid of the disease : and even if you be unwilling 
 to set your neighbour free, at least set yourself free from 
 these countless evils. Why do you carry war into your 
 own thoughts ? why fill your soul with trouble ? why 
 work up a storm ? why turn things upside down ? How 
 will you be able, in this state of mind, to ask forgiveness 
 of sins ? For if those that allow not the things done 
 against themselves to pass, neither doth He forgive, what 
 forgiveness shall He grant to those who go about to injure 
 those that have done them no injury ? For this is a proof 
 of the utmost wickedness. Men of this kind are fighting 
 with the Devil, against the Church, and haply they do even 
 worse. For him one can be on one’s guard against. But 
 these cloking themselves under the mask of friendliness, 
 secretly kindle a fire, while they first throw themselves 
 into the furnaces, and growing ill of a disease not only 
 past all pity, but even such as to meet with much ridicule. 
 For why is it, tell me, that thou art pale and trembling and 
 standing in fear ? What evil has happened ? Is it that thy 
 brother is in honour, and looked up to, and in esteem ? 
 Why, thou oughtest to make chaplets, and rejoice, and 
 glorify God, that thine own member is in honour and 
 looked up to! But art thou pained that God is glorified p ? 
 Seest thou to what issue the war tends ? But, some will say, 
 it is not because God is glorified, but because my brother 
 is. Yet through him the glory ascendeth up to God: and 
 so will the war from thee do also. But it is not this, he 
 will say, that grieves me, for I should wish God to be 
 
 P 4 Mss. add, what madness doth not this exceed? 
 
Envying another’s honour in the Church is war against God. 101 
 
 glorified by me. Well then ! rejoice at thy brother’s being Rom. 
 in honour, and then glorified is God again through thee, —-—1 
 and q all will say, Blessed be God that hath His household 
 so minded, wholly freed from envy, and rejoicing together 
 at one another’s goods! And why do I speak of thy brother? 
 for if he were thy foe and enemy, and God were glorified 
 through him, a friend shouldest thou make of him for this 
 reason. But thou—dost thou make thy friend an enemy 
 because God is glorified by his being in honour ? And were 
 any one to heal thy body when in evil plight, though he 
 were an enemy, thou wouldest count him thenceforward 
 among the first of thy friends. And dost thou reckon 
 him that gladdens the countenance of Christ’s Body, that 
 is, the Church, and is thy friend, to be yet an enemy ? How 
 else then couldest thou shew war against Christ? And 
 this is why even if a man do miracles, have celibacy to 
 shew, and fasting, and lying on the bare ground, and doth 
 by this virtue advance even to the angels, yet shall he be 
 most accursed of all, while he has this defect, and shall be a 
 greater breaker of the Law than the adulterer, and the 
 fornicator, and the robber, and the violator of sepulchres. 
 
 And, that no one may condemn this language of hyperbole, 
 
 I should be glad to put this question to you. If any one 
 were come with fire and mattock, and w r ere destroying and 
 burning this Church, and digging down this Altar, would 
 not each one of those here stone him with stones as 
 accursed and a law-breaker? What then, if one were 
 to bring a yet more consuming flame than this, I mean 
 envy, that doth not ruin the stone buildings, nor dig down 
 the Altar of gold, but sub verte th and scornfully marreth 
 what is far more precious than either walls or Altar, the 
 Teachers’ building, wdiat sufferance would he deserve ? 
 
 And let no one tell me, that he has often endeavoured and 
 been unable: for it is from the spirit that the actions are 
 
 judged. For Saul did kill David, even though he did noti Sam. 
 
 ° # IQ 10 
 
 hit him. Tell me, dost thou not perceive that thou art ’ ' 
 
 plotting against the sheep of Christ when thou warrest with 
 His Shepherd? those sheep for whom also Christ shed 
 
 q 4 Mss. for ‘ and’ have 1 for when thou art so disposed toward thy brother.’ 
 
102 Envy like Satanic Possession , Cause of Cain’s sin. 
 
 Homil. His Blood, and bade us both to do and to suffer all things ? 
 Dost thou not remind thyself that thy Master sought thy 
 glory and not His own, but thou art seeking not that of 
 thy Master but thine own ? And yet if thou wert to seek 
 His, then thou wouldest obtain thine own also. But by 
 seeking thine own before His, thou wdlt not ever gain 
 even this. What remedy is there then for this ? Let 
 us all join in prayer, and let us lift up our voice with one 
 accord in their behalf as for those possessed, for indeed 
 these are more wretched than they, inasmuch as their 
 madness is of choice. For this affliction needeth prayer 
 and much entreaty. For if he that loveth not his brother, 
 even though he empty out his money, yea and have the 
 glory of martyrdom, is no whit advantaged; consider what 
 punishment the man deserves who even w'ars with him 
 that hath not wronged him in any thing; he is even w T orse 
 than the Gentiles: for if to love them that love us does not 
 let us have any advantage over them, in what grade shall 
 he be placed, tell me, that envieth them that love him ? 
 For envying is even worse than warring; since he that 
 warreth, when the cause of the war is at an end, puts an 
 end to his hatred also: but the grudger would never 
 become a friend. And the one shews an open kind of 
 battle, the other a covert: and the one often has a reason¬ 
 able cause to assign for the war, the other, nothing else 
 but madness, and a Satanic spirit. To what then is one 
 to compare a soul of this kind ? to what viper ? to wdiat 
 asp ? to wdiat canker-wmrm ? to wdiat scorpion ? since 
 there is nothing so accursed or so pernicious as a soul 
 of this sort. For it is this, it is this, that hath subverted 
 the Churches, this that hath gendered the heresies, this 
 it was that armed a brother’s hand, and made his right 
 hand to be dipped in the blood of the righteous, and 
 plucked away the laws of nature, and set open the gates 
 1 2 Mss. for death, and brought that curse 1 into action, and suffered 
 sentence no ^ t ] iat wre ^ c ^ ca p to mind either the birth-pangs, or 
 
 his parents, or any thing else, but made him so furious, 
 
 and led him to such a pitch of phrensy, that even when 
 
 Gen. 4, God exhorted him and said, Unto thee shall be his re- 
 7. LXX. 
 
V 
 
 Folly of the envious , Spite of Satan gratified. 108 
 
 course r , and thou shall rule over him; he did not even then Rom. 
 give in, yea although he both forgave him the fault, and made —-—- 
 his brother subject to him. But his complaint is so 
 
 incurable, that even if thousands of medicines are applied, 
 it keeps sloughing with its own corruption. For wherefore 
 art thou so vexed, thou most miserable of men ? Is it 
 because God hath had honour shewn Him ? Nay, this 
 would shew a Satanical spirit. Is it then because thy 
 brother outstrips thee in good name ? As for that, it is 
 open to thee in turn to outstrip him. Alid so, if thou 
 wouldest be a conqueror, kill not, destroy not, but let 
 him abide still, that the material for the struggle may 
 be preserved, and conquer him living. For in this way 
 thy crown had been a glorious one; but by thus destroy¬ 
 ing thou passest a harder sentence of defeat upon thyself. 
 
 But a grudging spirit hath no sense of all this. And 
 what ground hast thou to covet glory in such solitude ? 
 for those were at that time the only inhabitants of the 
 earth. Still even then this restrained him not, but he 
 cast away all from his mind, and stationed himself in 
 the ranks of the devil; for he it was who then led the 
 war upon Cain’s side. For inasmuch as it was not 
 enough for him that man had become liable to death, by 
 the manner of the death he tried to make the tragedy still 
 greater, and persuaded him to become a fratricide. For 
 he was urgent and in travail to see the sentence carried 
 into effect, as never satisfied with our ills. As if any one 
 who had got an enemy in prison, and saw him under 
 sentence, were to press, before he was out of the city, to 
 see him butchered within it, and would not wait even 
 the fitting time, so did the devil then: and yet having 
 heard that man must go to earth, he travailed with desire 
 to see something worse, by a son dying before his father, 
 and a brother destroying a brother, and that with a pre- 
 
 r ‘ turning away,’ some sistent with Gen. 3, 16. and with 
 
 read iTurr^aipn, as Cyr. Al. Glaph. ad St. Chrysostom’s interpretation in Gen. 
 loc. who speaks of the a~ro<rr^o<prt or 4. Horn. xix. which illustrates several 
 turning awaj r of God’s face from Cain ; expressions here, 
 but to render it thus here is incon- 
 
104 Cure of En vy, Thought of our debt to Christ’s love. 
 
 Homil. mature and violent slaughter. See you what great service 
 — ■envy hath done him ? how it hath filled the insatiate spirit 
 of the devil, and hath prepared for him a table great as he 
 desired to see ? 
 
 Let us then escape from the disease; for it is not possible, 
 indeed it is not, to escape from the fire prepared for the 
 devil, unless we get free from this sickness. But free we 
 shall get to be if we lay to mind how Christ loved us, and 
 also how He bade us love one another. Now what love did 
 He shew for us? His precious Blood did He shed for us 
 when we were enemies, and had done the greatest wrong to 
 Him. This do thou also do in thy brother’s case, (for this 
 John 13, is the end of His saying, A new commandment I give 
 unto you , That ye so s love one another as I have loved you;) 
 or rather even so the measure does not come to a stand. 
 For it was in behalf of His enemies that He did this. 
 And are you unwilling to shed your blood for your brother ? 
 Why then dost thou even shed His blood, disobeying the 
 commandment even to contradiction ? Yet what He did was 
 not as a due : but you, if you do it, are but fulfilling a debt. 
 Since he too, who, after receiving the ten thousand talents, 
 demanded the hundred pence, was punished not merely for 
 the fact that he demanded them, but because even by the 
 kindness done him he had not become any better, and did 
 not even follow where his Lord had begun, or remit the 
 debt. For that on the part of the servant was but a debt 
 after all, if it had been done. For all things that we do, we 
 do towards the payment of a debt. And this is why Him- 
 Luke 17, self said, When ye have done all, say, We are unprofitable 
 servants, we have done that which teas our duty to do. It 
 then we display charity, if we give our goods to them that 
 need, we are fulfilling a debt; and that 1 not only in that it 
 was He who first began the acts of goodness, but because 
 it is His goods that we are distributing if we ever 0 do give. 
 AVhy then deprive thyself* of what Fie willeth thee to have 
 
 s outu>( and iyu are not in the text u 5 Mss. if we give all. 
 
 in St. Jchn. 1 Ms. (Bodl.) here omits x 2 Mss. lat/rc 5», which however does 
 
 atr&if. not change the sense, even omitting a, 
 
 1 4 Mss. and it is a debt (or of debt) as one of them does, 
 not only. 
 
He gave His Blood for us, He keeps for us whatever we give. 105 
 
 the right of. For the reason why He bade thee give them Rom. 
 to another was that thou mightest have them thyself. For JJ—L 
 so long as thou hast them to thyself even thou thyself hast 
 them not. But when thou hast given to another, then hast 
 thou gotten them thyself. What charm then will do as 
 much as this ? Himself poured forth His Blood for His 
 enemies. But we not even our money for our benefactor! 
 
 He did so with His 1 Blood that was His own: we will not 1 4 Mss - 
 
 precious 
 
 even with money that is not ours. He did it before us, we 
 
 not even after His example. He did it for our salvation, we 
 
 will not do it even for our own advantage. For He is not 
 
 to have any advantage from our love toward man, but the 
 
 whole gain accrueth unto us. And this is the very reason 
 
 why we are bidden to give away our goods, that we may 
 
 not be thrown out of them. For as a person who gives a 
 
 little child money, bids* him hold it fast, or give it the 26 , Mss * 
 . i • . „ . ... and bids 
 
 servant to keep, that it may not be tor whoever will to 
 
 snatch it away, so also doth God. For He says, give to him 
 that needeth, lest some one should snatch it away from thee, 
 as an informer, for instance, or a calumniator, or a thief, or, 
 after all these are avoided, death. For so long as thou 
 holdest it thyself, thou hast no safe hold of it. But if thou 
 givest it Me through the poor, I keep it all for thee exactly, 
 and in fit season will return it with great increase. For it 
 is not to take it away that I receive it, but to make it a 
 larger amount, and to keep it more exactly, that I may have 
 it preserved for you against that time, in which there is no 
 one to lend or to pity. What then can be more hard-hearted, 
 than if we, after such promises, cannot make up our mindsy 
 to lend to Flim ? Yes, it is for this that we go before Him 
 destitute and naked and poor, not having the things com¬ 
 mitted to our charge, because we do not deposit them with 
 Him who keepeth them more exactly than any. And for 
 this we shall be most severely punished. For when we are 
 charged with it, what shall we be able to say about the loss 
 of them 2 ? what pretext to put forward ? what defence ? 
 
 y /uii anxopiuMv, 3 Mss. omit the z Savile, ( about our own self-de- 
 negative, in which case it must be struction ,''-rsfi rrn i.vu’kua.i lavra», but 
 rendered if we forbear, but the other 6 Mss. xutuv , which makes better 
 sense is at once more forcible and sense, 
 more agreeable to usage. 
 
106 The rich beset by innumerable temptations to waste. 
 
 Homil. For what reason is there why you did not give? Do you 
 
 -— disbelieve that you will receive it again ? And how can this 
 
 j n \ 
 
 <r<55Mss?b e reasonable? For He that giveth to one that hath not* 
 
 om. roy given, how shall He not much rather give after he has 
 
 received ? But the sight of them pleases you. Well then 
 
 give much the more for this reason, that you may there be 
 
 the more delighted, when no one can take them from you. 
 
 Since now if you keep them, you will even suffer countless 
 
 evils. For as a dog, so doth the devil leap upon them that 
 
 are rich, wishing to snatch from them, as from a child that 
 
 holdeth a sippet or a cake. Let us then give them to our 
 
 Father, and if the devil see this done he will certainly 
 
 withdraw : and when he has withdrawn, then will the Father 
 
 safely give them all to thee, when he cannot trouble, in that 
 
 world to come. For now surely they that be rich differ not 
 
 from little children that are troubled by dogs, while all are 
 
 barking round them, tearing and pulling, and these not men 
 
 only, but ignoble affections; as gluttony, drunkenness, 
 
 flattery, uncleanness of every kind. And when we have to 
 
 lend, we are very anxious about those that give much, and 
 
 look particularly for those that are frank dealers. But here 
 
 we do the opposite. For God, who dealeth frankly, and 
 
 giveth not the ordinary interest, but an hundredfold greater, 
 
 we desert, and those who will not return us even the capital, 
 
 these we seek after. For what return will our belly make 
 
 us, that consumeth the larger share of our goods ? Dung 
 
 and corruption. Or what will vainglory? Envy and grudging. 
 
 Or what nearness ? Care and anxietv. Or what uncleanness? 
 
 •> 
 
 Hell and the venomous worm! For these are the debtors of 
 
 2 5 Mss. them that be rich, who pay 2 this interest upon the capital, 
 
 evils at present, and dreadful things in expectation. Shall 
 
 Ttf we then lend to these, pray, with such punishment for 
 
 3 3 Mss. interest, and shall we not trust the same to Christ when 3 
 
 v He holdeth forth unto us heaven, immortal life, blessings 
 unutterable? And what excuse wilt thou have? For how 
 comest thou not to give to Him, who will assuredly return, 
 and return in greater abundance. Perhaps it is because it is 
 so long before He repays. Yet surely He repays even here. 
 
 Matt. 6, For H e is true which saith, Seek the kingdom of heaven, and 
 all these things shall be added to you. Seest thou this 
 
107 
 
 God’s recompense the greater if it is delayed. 
 
 extreme munificence ? Those goods, He says, have been Rom. 
 stored up for thee, and are not diminishing: but these here 3 > 31 ‘ 
 I give by way of increase and surplus. But, besides all 
 this, the very fact of its being so long before thou wilt 
 receive it, does but make thy riches the greater: since the 
 interest is more. For in'the case of those who have money 
 lent them, we see that this is what the lenders do, lending, 
 that is, with greater readiness to those who refund a long 
 time after. For he that straightway repays the whole, cuts 
 off the progression of the interest. But he that keeps 
 possession of it for a longer time, makes also the gain from 
 it greater. So then in man’s case we are not offended at 
 the delay, but even use artifices to make it greater; but in 
 the case of God shall we be so little-minded, as on this very 
 ground to be backward and to retract ? And yet, as I said, 
 
 He both giveth here, and along with the reason mentioned, 
 as planning also some other greater advantage to us, He 
 there keepeth the whole in store. For the abundance of 
 what is given, and the excellency of that gift, transcends 
 this present worthless life. Since in this perishable and 
 doomed body there is not even the possibility of receiving 
 those unfading crowns; nor in our present state, perturbed 
 and full of trouble, and liable to many changes as it is, of 
 attaining to that unchangeable unperturbed lot 1 '. Now you, 
 if any one were to owe you gold, and while you were staying 
 in a foreign country, and had neither servants, nor any one 
 to convey it across to the place of your abode, were to promise 
 to pay you the loan, would beseech him in countless ways 
 to have it paid down not in the foreign land, but at home 
 rather. But do you think right to receive those spiritual and 
 unutterable things in this world? Now what madness this 
 would shew! For if you receive them here, you must have 
 them corruptible to a certainty; but if you wait for that time, 
 
 He will repay you them incorruptible and unalloyed. If you 
 receive here, you have gotten lead; but if there, tried gold. 
 
 Still Fie does not even deprive thee of the goods of this life. 
 
 For along with that promise He has placed another also, to 
 the following effect. That every one that loveth the things 
 
 b Xii%iv, which may mean ‘ rest.’ but tautology after xtu^uktiiv. 
 
 .5 Mss. omit ««) which seems 
 
i 08 St. Peter's Gain. God’s care the best provision for a family. 
 
 Homil. of the world to come, shall receive an hundred-fold in this 
 
 ^ life present , and shall inherit eternal life . If then we do 
 
 29 . ’ not receive the hundredfold, it is ourselves that are to blame 
 
 for not lending to Him who can give so much, for all who 
 have given have received much; even though they gave but 
 little. For what great thing, tell me, did Peter give? was 
 it not a net that was broken, and a rod and a hook only ? 
 Yet still God opened to him the houses of the world, and 
 spread before him land and sea, and all men invited him to 
 their possessions. Or rather they sold what was their own, 
 and brought it to his c feet, not so much as putting it into 
 his c hands, for they dared not, so great was the honour they 
 paid him, as well as their profuseness. But he was Peter, 
 you will say ! And what of this ? O man ! For it was not 
 Peter only to whom He made this promise, neither said He, 
 Thou, O Peter, only art to receive an hundredfold, but every 
 one whosoever hath left houses or brethren shall receive an 
 hundredfold. For it is not distinction of persons that Fie 
 recognises, but actions that are rightly done. But a circle 
 of little ones is round about me, one will say, and I am 
 desirous of leaving them with a good fortune d . Why then 
 do we make them paupers ? For if you leave them every 
 thing, you are still committing your goods to a trust that 
 may deceive you. But if you leave God their joint-heir and 
 guardian, you have left them countless treasures. For as 
 when we avenge ourselves God assisteth us not, but when 
 we leave it to IFim, more than we expect comes about; 
 so in the case of goods, if we take thought about them 
 ourselves, He will withdraw from any providence over them. 
 But if we rather 6 cast our care upon Him, Fie will place 
 both them and the children in safety. And why art thou 
 amazed that this should be so with God; for even with men 
 one may see this happening. For if you do not when 
 dying invite any of your relatives to the care of your 
 children, it often happens, that one who is abundantly 
 willing feels reluctancy, and is too modest to spring to 
 the task of his own accord. But if you cast the care upon 
 him, as having had a very great honour shewn him, he will 
 
 c 6 Mss. ‘ their,’ i. e. the Apostles’. Oxf. Trans. Treatises, p. 244. 
 
 ** See Cypr. Of works and alms, c. 15. <• 6 Mss. if we cast all on Him. 
 
The widow of Sarepta. Riches dangerous to the young. 109 
 
 in requital make very great returns. If then thou wouldest Rom. 
 leave thy children much wealth, leave them God’s care. 31, 
 For He who, without thy having done any thing, gave thee 
 a soul, and formed thee a body, and granted thee life, when 
 He seeth thee displaying such munificence and distributing 
 their goods to Himself along with them, must surely open to 
 them every kind of riches. For if Elijah after having been 
 nourished with a little meal, since he saw that that woman 
 honoured him above her children, made threshing-floors and 
 oil-presses appear in the little hut of the widow, consider 
 what loving care the Lord of Elijah will display ! Let us then 
 not consider how to leave our children rich, but how to leave 
 them virtuous. For if they are confident of riches, they will 
 not mind aught besides, in that they have the means of 
 skreening the wickedness of their ways in their abundant 
 riches. But if they find themselves devoid of the comfort 
 to be got from that source, they will do all so as by virtue 
 to find themselves abundant consolation for their poverty. 
 Leave them then no riches, that you may leave them virtue. 
 
 For it is unreasonable in the extreme, not to make them, 
 whilst we are alive, lords of all our goods; yet after we are 
 dead to give the easy nature of youth full exemption from 
 fear. And yet while we are alive we shall have power to 
 call them to account, and to sober and bridle those that 
 make an ill use of their goods ; but if after we are dead we 
 afford them, at the time of the loss of ourselves, and their 
 own youthfulness, that power which wealth gives, endless 
 are the precipices into which we shall thrust those un¬ 
 fortunate and miserable creatures, so heaping fuel upon 
 flame, and letting oil drop into a fierce furnace. And so, 
 if you would leave them rich and safe withal, leave God 
 a debtor to them, and deliver the bequest to them into His 
 hands. For if they receive the money themselves, they will 
 not know even who to give it to, but will meet with many 
 designing and unfeeling people. But if thou beforehand 
 puttest it out to interest with God, the treasure henceforward 
 remains unassailable. And great is the facility wherewith 
 that repayment will be made. For God is well pleased at 
 repaying us what He oweth, and both looks wfith a more 
 
110 Christ now begs of us that He may repay hereafter . 
 
 Homil. favourable eye upon those who have lent to Him, than on 
 
 -— those who have not; and loveth those the most to whom He 
 
 oweth the most. And so, if thou wouldest have Him for thv 
 Friend continually, make Him thy Debtor to a large amount. 
 For there is no lender so pleased at having those that owe 
 
 ^5 Mss.to him, as Christ* is rejoiced at having those that lend to 
 Him. And such as He oweth nothing to, He fleeth from; 
 but such as He oweth to, He even runneth unto. Let us 
 then use all means to get Him for our Debtor; for this is 
 the season for loans, and He is now in want. If then thou 
 givest not unto Him now, He will not ask of thee after thy 
 departing hence. For it is here that He thirsteth, here that 
 He is an hungred. Since He thirsteth when He thirsteth 
 after thy salvation; and it is for this that He even begs; for 
 this that He even goeth about naked, negociating immortal 
 life for thee. Do not then neglect Him ; since it is not to 
 be nourished that He wishes, but to nourish ; it is not to be 
 clothed, but to clothe and to accoutre thee with the golden 
 garment, the royal robe. Do you not see even the more 
 attached sort of physicians, w r hen they are washing the sick, 
 wash themselves also, though they need it not. In the same 
 way He also doth all for the sake of thee who art sick. For 
 this reason also He uses no force in demanding, that He may 
 make thee great returns; that thou mayest learn that it is not 
 because He is in need that He asketh of thee, but that He 
 may set right that thou needest. For this reason too He comes 
 to thee in a lowly guise, and with His right hand held forth. 
 And if thou givest Him a farthing, He turneth not away: and 
 even if thou rejectest Him, He cometh again to thee. For 
 He desireth, yea desireth exceedingly, our salvation: let us 
 then think scorn of money, that we may not be thought 
 scorn of by Christ. Let us think scorn of money, even with 
 a view to obtain the money itself. For if we keep it here, 
 we shall lose it altogether both here and hereafter. But if 
 we distribute it with abundant expenditure, we shall enjoy 
 in each life abundant wealthiness. He then that would 
 become rich, let him become poor, that he may be rich. 
 Let him spend that he may collect, let him scatter that 
 he may gather. But if this is novel and paradoxical, look 
 
Ill 
 
 We cannot reap then hut by sowing now. 
 
 to the sower, and consider that he cannot in any other way 
 gather more together, save by scattering what he hath, and 
 letting go of what is at hand. Let us now sow and till 
 the Heaven, that we may reap with great abundance, and 
 obtain everlasting goods, through the grace and love toward 
 man, &c. 
 
 Rom. 
 3, 31. 
 
, t 
 
 HOMILY VIII. 
 
 Rom. iv. 1, *2. 
 
 What shall we then say that Abraham, our father as per¬ 
 taining to the flesh , hath found? For if Abraham ivere 
 justified by works , he hath whereof to glory; but not before 
 God . 
 
 Homil. He had said x , that the world had become guilty before 
 YIIL God, and that all had sinned, and that boasting was ex- 
 Mss. c j u( j e( j an q t h at i t was impossible to be saved otherwise 
 than by faith. He is now intent upon shewing that this 
 salvation, so far from being matter of shame, was even the 
 cause of a bright glory, and a greater than that through 
 works. For since the being saved, yet with shame, had 
 somewhat of dejection in it, he next takes away this 
 suspicion too. And indeed he has hinted at the same 
 already, by calling it not barely salvation, but righteousness. 
 Rom. 4, Therein (he says) is the righteousness of God revealed. For 
 J7 ‘ he that is saved as a righteous man has a confidence 
 accompanying his salvation. And he calls it not righteous¬ 
 ness only, but also the setting forth of the righteousness of 
 God. But God is set forth in things which are glorious, 
 and shining, and great. Flowever he nevertheless draws 
 support for this from what he is at present upon, and 
 carries his discourse forward by the method of question. 
 And this he is always in the habit of doing, both for 
 clearness sake, and for the sake of confidence in what is said. 
 Rom. 3, Above, for instance, he did it, where he says, What ad¬ 
 vantage then hath the Jew ? and what have u e more than 
 
Abraham's case why chosen to prove the value of faith. 113 
 
 others' 1 ? and again, where is boasting h ? and here, what then , Rom. 
 shall we say that Abraham our father? S$c. Now since the 4 ’ L 2 * 
 Jews kept turning over and over the fact, that the Patriarch, 
 and friend of God, was the first to receive circumcision, 
 he wishes to shew, that it was by faith that he too 
 was justified. And this was quite a vantage ground to 
 
 insist upon 1 . For for a person who had no works, to be 1 «re¬ 
 justified by faith, was nothing unlikely. But for a person 
 richly adorned with good deeds, not to be made just from 
 hence, but from faith, this is something 2 to cause wonder, 2 6 Mss. 
 and to set the power of faith in a strong light. And this thethlDg 
 is why he passes by all the others, and leads his discourse 
 back to this man. And he calls him father , as pertaining 
 to the flesh , to throw 3 them out of the genuine relationship 4 ^ M ss - 
 to him, and to pave the Gentiles’ way to kinsmanship c with Xuv sav. 
 him. And then he says, For if Abraham were justified by 
 works , he hath whereof to glory; but not before God. After 
 saying that God justfieth the circumcision by faith and the 
 uncircumcision through faith , and making the same suffi¬ 
 ciently sure in what he said before, he now proves it by 
 Abraham more clearly than he promised, and pitches the 
 battle for faith against works, and makes this righteous man 
 the subject of the whole struggle; and that not without 
 special meaning. Wherefore also he sets him up very high 
 by calling him forefather , and putting a constraint upon 
 them to comply with him in all points. For, Tell me not, he 
 would say, about the Jew, nor bring this man or that before 
 me. For I will go up to the very head of all, and the source 
 whence circumcision took its rise. For if Abraham , he 
 says, was justified by works , he hath whereof to glory: but 
 'not before God. What is here said is not plain, and so 
 one must make it plainer. For there are two ‘ gloryings,’ 
 one of works, and one of faith. After saying then, if he was 
 
 ■ 
 
 a Rom. iii. 9. rl olv -r^otcur'i^e^tv for right of inheritance as next of kin. 
 
 «rias 2 Mss. of Matth. read at See verses 13, ]4. c. viii. 17. ix. 8. 
 the beginning of the last Homily. So Gal. iii. 7. 15, 16. 18. Heb. ix. 16. 26. 
 too some Mss. of the text, and the which renders it probable that there is 
 Syriac version. reference to the death of Christ, (see 
 
 b Rom. iv. 27. here Sav. adds, 1 it is Rev. xiii. 8.) and so to the idea of 
 excluded.’ 4 Mss. omit the words. ‘ Testament,’ in the Ep. to the Gala- 
 
 c ayxHrrtixy, which the orators use tians. 
 
 I 
 
114 Faith more to be gloried in than works as glorifying God. 
 
 Homil .justified by works , he hath whereof to glory; but not before 
 
 -- God; he points out that he might have whereof to glory 
 
 from faith also 0 , yea and much greater reason for it. For 
 the great power of Paul is especially displayed in this, that 
 he turns what is objected to the other side, and shews that 
 what seemed rather to be on the side of salvation by works, 
 
 1 vrappv- viz. glorying or boldness of claim *, belonged much more 
 ffta.Z,i<r6cu truly to that by faith. For he that glorieth in his works 
 
 has his own labours to put forward: but he that finds his 
 honour in having faith in God, has a much greater ground 
 
 2 6 Mss.for glorying to shew, in that it is the Lord 2 that he glorifieth 
 
 and magnifieth. For those things which the nature of the 
 visible w T orld tells him not of, in receiving these by faith 
 in him, he at once displays sincere love towards Him, and 
 heralds His power clearly forth. Now this is the character 
 of the noblest soul, and the philosophic 6 spirit, and lofty 
 mind. For to abstain from stealing and murdering is a 
 trifling sort of acquirement, but to believe that it is possible 
 for God to do things impossible requires a soul of no mean 
 stature, and earnestly affected towards Him; for this is a 
 sign of sincere love. For he indeed honours God, who 
 fulfils the commandments, but he doth so in a much greater 
 <pi\o<ro- degree who thus followeth wisdom 3 by his faith. The 
 former obeys Him, but the latter receives that opinion of 
 Him which is fitting, and glorifies Him, and feels wonder 
 at Him more than that evinced by works. For that glorying 
 pertains to him that does aright, but this glorifieth God, and 
 lieth wholly in Him. For he glorieth at 4 conceiving great 
 things concerning Him, which redound to His glory. And 
 this is why he speaks of having whereof to glory before 
 God. And not for this only, but also for another reason: 
 for he who is a believer glorieth again, not only because 
 he loveth God in sincerity, but also because he hath enjoyed 
 great honour and love from Him. For as he shews his love 
 to Him by having great thoughts about Him, (for this is a 
 proof of love,) so doth God also love him, though deserving 
 to suffer for countless sins, not in freeing him from punish- 
 
 0 4 Mss. that he that is of faith might (as frequently by Christian writers) in 
 also have whereof to glory. the sense of choosing wisdom for the 
 
 e <ptXeiro<ptv yiuuM, the word is used guide of life. 
 
 < P&V 
 
 4 ry 
 6 Mss. 
 
Grace of Righteousness more than reward\ David's Testimony. 115 
 
 ment only, but even by making him righteous. He then Rom. 
 hath whereof to glory, as having been counted worthy of 
 mighty love. 
 
 Ver. 3, 4. 'For what saith the Scripture ? Abraham be- i 6 Mss. 
 
 lieved in God, and it was counted unto him for riqhteous - omit thls 
 
 ” u verse6 
 
 'ness. Now 1 to him that worketh is the reward not reckoned 
 of grace, but of debt. 
 
 Then is not this last the greatest, he means ? By no 
 means: for it is to the believer that it is reckoned. But 
 it would not have been reckoned, unless there were some¬ 
 thing that he contributed himself. And so he too hath 
 God for his debtor, and debtor too for no common things, 
 but great and high ones. For to shew his highmindedness 
 and spiritual understanding, he does not say to him that 
 helieveth merely, but 
 
 Ver. 5. To him that helieveth on Him that justifieth the 
 ungodly, his faith is counted for righteousness 2 . 2 q mss* 
 
 For reflect how great a thing it is to be persuaded 
 have full confidence that God is able on a sudden not 
 to free a man who has lived in impiety from punishment 
 only, but even to make him just, and to count him worthy of 
 those immortal honours. Do not then suppose that this one is 
 lowered in that it is not reckoned unto the former of grace. 
 
 For this is the very thing that makes the believer glorious; 
 the fact of his enjoying so great grace, of his displaying so 
 great faith. And note too that the recompence is greater. 
 
 For to the former a reward is given, to the latter righteous¬ 
 ness. Now righteousness is much greater than a reward* 
 
 For righteousness is a recompence which most fully com¬ 
 prehends several rew r ards. Therefore after proving this from 
 Abraham, he introduces David also as giving his suffrage in 
 
 favour of the statement made. What then doth David sav ? 
 
 %/ 
 
 and whom doth he pronounce blessed ? is it him that hath 
 toiled 8 in works, or him that hath enjoyed grace? Him 
 clearly 3 that hath obtained pardon and a gift! And when 3 4 Mss. 
 
 I speak of blessedness, I mean the chiefest of all good^ ear iy 
 things; for as righteousness is greater than a reward, so is 
 blessedness greater than righteousness. Having then shewn 
 
 f 2 Mss. of Matth. and 1 (Bodl.) read ? 7 Mss. Sav. Kopuir*, 
 
 fyx 0 . adorned. 
 
i 
 
 116 If the Forgiven are Blessed , much more the Justified. 
 
 KoMiL.that the righteousness is better, not owing to Abraham’s 
 having received it only, but also from reasonings; (for he 
 hath whereof to boast, he says, but not before God;) 
 he again uses another mode of shewing that it is more 
 dignified, by bringing David in to give his suffrage this 
 way. For he also, he says, pronounces him blessed w T ho 
 is so made righteous, saying, 
 
 Ver. 7. Blessed are they whose iniquities are forgiven. 
 
 And he seems to be bringing a testimony beside his 
 purpose. For it does not say, Blessed are they whose faith 
 is reckoned for righteousness. But he does so on purpose, 
 not through inadvertency, to shew the greater superiority. 
 For if he be blessed that by grace received forgiveness, 
 much more is he that is made just, and that exhibits faith. 
 For where blessedness is, there all shame is removed, and 
 there is much glory, since blessedness is a greater degree 
 both of reward and of glory h . And for this cause what is 
 the advantage of the other he states as unwritten, Now to 
 him that worketh is the reward reckoned not of grace; but 
 what the advantage of faith is, he brings evidence of 
 Scripture to prove, saying, As David saith, Blessed are 
 they ivhose iniquities are forgiven , and ichose sins are 
 covered\ What, he means, is it that you say ? Is it that 
 c it is not of debt but of grace that he k receives forgiveness?’ 
 But see it is this person who is pronounced blessed. For 
 he would not have pronounced him so, unless he saw him in 
 the enjoyment of great glory. And he does not say this 
 forgiveness then comes upon the circumcision; but what 
 saith he ? 
 
 Yer. 0. Cometh this blessedness then (which is the greater 
 thing) upon the circumcision or upon the uncircumcision ? 
 
 For now the subject of enquiry is, With whom is this 
 good and great thing to be found; is it with the circumcision 
 or with the uncircumcision ? And notice its superiority! 
 For he shews that it is so far from shunning the uncircum¬ 
 cision, that it even dwelt gladly with it before the circum¬ 
 cision. For since he that pronounced it blessed was David, 
 
 h So 5 Mss. Sav. and glory of re- k So 5 Mss. Sav. 1 thou receivest,’ 
 wards. which scarcely makes sense. 
 
 ' 6 Mss. om. and whose, &c. 
 
Abraham justified while uncircumcised. Inference. 117 
 
 who was himself also in a state of circumcision, and he was Rom. 
 speaking to those in that state, see how eagerly Paul r.nn- _ 4 > n - 
 tends for applying what he said to the uncircumcised. For 
 after joining the ascription of blessedness to righteousness, 
 and shewing that they are one and the same thing, he 
 enquires how Abraham came to be righteous. For if the 
 ascription of blessedness belong to the righteous, and 
 Abraham was made righteous, let us see how he was made 
 righteous, as uncircuracised or circumcised? Uncircumcised, 
 he says. 
 
 Ver. 10. How was it then reckoned ? when he was in 
 circumcision or in uncircumcision ? Not in circumcision , 
 but in uncircumcision 1 . And, For we say that faith was' 6 Mss. 
 reckoned to Abraham for righ teousness. was*&c^ 
 
 After mentioning the Scripture above, (for he said, What 
 saith the Scripture ? Abraham believed in God , and it was 
 counted unto him for righteousness ,) here he goes on to take 
 up the judgment of the speakers, and shews that justification 
 took place in the uncircumcision. Then from these grounds 
 he solves another objection which is starting up. For if 
 when in uncircumcision, one might say, he was justified, 
 to what purpose was the circumcision brought in ? 
 
 Ver. 11 . He received , he replies, the sign and 1 seal of the 
 righteousness of the faith , which he had being yet uncircum ¬ 
 cised. 
 
 See you how he shews the Jews to be as it were of the 
 class of parasites 2 , rather than those in uncircumcision, and 2 i. e. 
 that these were added to the others' 11 ? For if he was justified guestj 
 and crowned while in uncircumcision, and afterwards re¬ 
 ceived the circumcision, and then the Jews came in after 
 that, Abraham is then the father first of the uncircumcised, 
 which through faith appertain to him, and then of those in 
 
 1 Text, 1 the sign of circumcision, a 
 seal,’ &c. All our copies, however, 
 and those of Matth. agree. The senseis 
 so plain that we need not suppose a 
 various reading. 
 
 m So 5 Mss. and Sav. Mar. except 
 that 1 (Bodl.) reads woo<ripf>ri(jt.y.'i))ov 5 , pro¬ 
 bably from a mistake. The meaning 
 seems to be that the faithful Jews were 
 brought in as it were to the house of 
 Abraham, and added to the number of 
 
 the faithful already existing as uncir¬ 
 cumcised, and children of Abraham by 
 their faith. The reading of Savile’s 
 text, y KOi) tovtou; rob; Iv a.K^o(iu<rTict 
 Ixitvois vrgoaippiftftivous , means, ‘ in that 
 these too, that were in uncircumcision, 
 were added to them,’ which is incon¬ 
 sistent with the context, and is not 
 noticed in the Ben. Edition. Possibly 
 the passage is still corrupt. 
 
118 Abraham circumcised for the good of his descendants. 
 
 HoMiL.the circumcision. For he is a forefather of two lines. See 
 you faith lightening up ? for till it came the patriarch 
 was not justified. See you the uncircumcision offering 
 no hindrance ? for he was uncircumcised, yet was not 
 hindered from being justified. The circumcision therefore 
 is behind the faith. And why wonder that it is behind 
 the faith, when it is even behind the uncircumcision. Nor 
 is it behind faith only, but very far inferior to it, even so 
 far as the sign is to the reality of which it is the sign; for 
 1 See instance, as the seal 1 is to the soldiers. And why did he 
 on°2Cor! want a seal then? He did not want it himself. For what 
 atlhe purpose then did he receive it? With a view to his being 
 the father alike of them that believe in uncircumcision and 
 in circumcision, and not merely of those in circumcision. 
 Wherefore he goes on to say, To them who are not of the 
 circumcision only , 8$c. For if he be father to the uncircum¬ 
 cised, it is not in that he is uncircumcised that he is their 
 father, although in deed justified in uncircumcision, but 
 in that they imitated his faith ; much less is it owing to 
 circumcision that he is the forefather of those in the state of 
 circumcision, unless faith also be added. For he says that 
 the reason of his receiving circumcision was that either 
 of us two parties might have him for a forefather, and 
 that those in the uncircumcision might not thrust aside 
 those in the circumcision". See how the former had him 
 for their forefather first. Now if the circumcision be of 
 dignity owing to its preaching righteousness, the uncircum¬ 
 cision even hath no small preeminence in having received 
 it before the circumcision. Then wilt thou be able to have 
 him as a forefather when thou walkest in the steps of that 
 faith, and art not contentious, nor a causer of division in 
 bringing in the Law. What faith ? tell me. 
 
 Ver. 12. Which he had being yet uncircumcised. 
 
 Flere again he lays low the lofty spirit of the Jews by 
 reminding them of the time of the justification. And he 
 well says, 4 the steps,’ that you as well as Abraham may 
 believe in the resurrection of bodies that are dead. For he 
 
 n 4 Mss. { and that neither those in uncircumcised, nor the uncircumcised 
 (liroumcision might thrust away the those in circumcision,’ 
 
119 
 
 Their Carnal state required the visible token. 
 
 also displayed his faith upon this point. And so if you Rom. 
 reject the uncircumcision, he informed for certain that the .. 
 circumcision is of no more use unto you. For if you follow 
 not in the steps of his faith, though you were ever so much 
 in a state of circumcision, you will not be Abraham’s offspring. 
 
 For even he received the circumcision for this end, that the 
 man in a state of uncircumcision might not cast thee off. 
 
 Do not then demand this of him too 0 . For it was you 
 whom the thing was to be an assistance to, not he. But he 
 calls it a sign of the righteousness. And this also was for 
 thy sake, since now it is not even this: for thou then 
 wert in need of bodily signs, but now there is no need of 
 them. 4 And was it not possible,’ one might say, 6 from his 
 faith to learn the goodness of his soul? Yes it was possible, 
 but you stood in need of this addition also. For since thou 
 didst not imitate the goodness of his soul, and wert not able 
 to see it, a sensible circumcision was given thee, that, after 
 having become accustomed to this of the body, thou might- 
 est by little and little be led on to the true love of wisdom 
 in the soul also, and that having with much seriousness re¬ 
 ceived it as a very great privilege, thou mightest be instructed 
 to imitate and revere thine ancestor. This object then had 
 God not only in the circumcision, but in all the other 
 rites, the sacrifices, I mean, and the sabbaths and feasts. 
 
 Now that it was for thy sake that he received the circum¬ 
 cision, learn from the sequel. For after saying that he 
 received a sign and a seal, he gives the reason also as 
 follows. That he might be the father of the circumcision— 
 to those who received the spiritual circumcision also, since 
 if you have only this 1 , no farther good will come to you. M-e. the 
 
 * ** # • • • carnal 
 
 For this is then a sign, when the reality of which it is the 
 sign is found with thee, that is, faith; since if thou have 
 not this, the sign, to thee has no longer the power of a sign, 
 for what is it to be the sign of? or what the seal of, when 
 there is nothing to be sealed ? much as if you were to shew 
 one a purse with a seal to it, when there was nothing laid up 
 within. And so the circumcision is ridiculous if there be 
 no faith within. For if it be a sign of righteousness, but 
 
 0 i. e. ‘ do not require him to be 12. 15. &c. 
 circumcised.’ See Rom. 14, 3. Gal. 6, 
 
120 
 
 Homil 
 
 VIII. 
 
 Summary.—Faith next compared with the Law. 
 
 you have not righteousness, then you have no sign either. 
 For the reason of your receiving a sign was that you might 
 seek diligently for that reality whereof you have the sign: 
 so that if you had been sure of diligently seeking thereaftei 
 without it, then you had not needed it. But this is not 
 the only thing that circumcision proclaims, namely, righte¬ 
 ousness, but righteousness in even an uncircumcised man. 
 Circumcision then does but proclaim, that there is no need 
 of circumcision. 
 
 Ver. 14. For if they which are of the Law he heirs, faith 
 is made void , and the promise made of none effect. 
 
 Fie had shewn that faith is necessary, that it is older 
 than circumcision, that it is more mighty than the Law, 
 that it establisheth the Law. For if all sinned, it 
 was necessary: if one being uncircumcised was justified, 
 it is older: if the knowledge of sin is by the Law, and 
 yet it was without the Law made evident p , it is more 
 mighty: if it has testimony borne to it by the Law, and 
 establish eth the Law, it is not opposed to it, but friendly 
 and allied to it. Again, he shews upon other grounds too 
 that it was not even possible by the Law to attain to 
 the inheritance, and after having matched it with the cir¬ 
 cumcision, and gained it the victory, he brings it besides 
 into contrast with the Law in these words, For if they 
 which are of the Law he heirs , faith is made void. To 
 prevent then any one from saying that one may have faith 
 and also keep up the Law, he shews this to be impracticable. 
 For he that clings to the Law, as if of saving force, does 
 disparagement to faith’s power; and so he says, faith is 
 made void, } that is, there is no need of salvation by grace. 
 For then it cannot shew forth its own proper power; and 
 the promise is made of none effect. This is because the 
 Jew might say, What need have I of faith ? If then this 
 held, the things that were promised, would be taken away 
 along with faith. See how in all points he combats with 
 them from the early times and from the Patriarch. For 
 having shewn from thence that righteousness and faith went 
 together in the inheritance, he now shews that the promise 
 
 r i. e. ns justifying. Rom. 3, 21. 
 
The Promise can only he fulfilled hy means of Grace and Faith . 121 
 
 did likewise. For to prevent the Jew from saying, What Rom. 
 matters it to me if Abraham was justified by faith? Paul - 4 ’ - 16 - 
 says, neither can what you are interested with, the promise 
 of the inheritance, come into effect apart from it: and this 
 w r as a thing to scare q them exceedingly. But w r hat promise 
 is he speaking of? That of his being the heir of the world, 
 and that in him all should be blessed. And how does he 
 say that this promise is made of none effect ? 
 
 Ver. 15. Because the Law worketh wrath: for where no 
 Law is, there is no transgression. 
 
 Now if it worketh wrath, and renders them liable for 
 transgression, it is plain that it makes them so a curse also. 
 
 But they that are liable under a curse, and punishment, and 
 transgression, are not worthy of inheriting, but of being 
 punished and rejected. What then happens? faith comes, 
 drawing on it the grace r , so that the promise comes into 
 effect. For where grace is, there is a remitting, and where 
 remitting is, there there is no punishment. Punishment 
 then being removed, and righteousness succeeding from 
 faith, there is no obstacle to our becoming heirs of the 
 promise s . 
 
 Ver. 16. Therefore it is of faith , he says, that it might he 
 hy grace; to the end the promise ' of God might he sure to 
 all the seed: not to that only which is of the Law, hut to 
 that also which is of the faith of Abraham ; who is the 
 father of us all \ 
 
 You see that it is not the Law only that faith establisheth, 
 but the promise of God also that it will not allow to fall to 
 the ground. But the Law, on the other hand, by being kept* 
 to unseasonably, makes even the faith of none effect, and 
 hindereth the promise. And this is w T hy he shews that 
 faith, so far from being superfluous, is even necessary to 
 that degree, that without it there is no being saved. For the 
 Law worketh wrath, as all have transgressed it. But this 
 doth not even suffer w r rath to arise at all: for where no Law 
 
 *1 Sav. l>i<po(ii7 mar. and 6 Mss. hpo'Zu. u 6 Mss. omit, i not to that/ &c. 
 
 1 So 6 Mss. Sav. drawn on by grace. x These words are very important, 
 
 s So 6 Mss. Sav. adds, which is by as they shew r that the Law was not 
 faith. held empty in itself, but at this time, 
 
 1 5 Mss. and M. omit, 1 of God/ so i. e. since Christianity, 
 the text. 
 
122 
 
 Homil. 
 
 VIII. 
 
 1 > 
 
 (llffT tgctv 
 
 2 or an¬ 
 swering 
 to xttrt- 
 iuvn 
 
 True Children of Abraham those who are so by faith. 
 
 is, he says, there is no transgression. Do you see how he 
 not only does away with sin after it has existed, but does 
 not even allow it to be produced ? And this is why he says 
 by grace. For what end ? Not with a view to their being 
 put to shame, but to the end that the promise might be sure 
 to all the seed. Here he lays down two blessings, both 
 that the good things are sure, and also that they are to all 
 the seed, so gathering in those of the Gentiles, and shewing 
 that the Jews are without, if they bicker at the faith. For 
 this is a surer thing than that. For faith doth thee no hurt, 
 (be not contentious,) but even now thou art in danger from 
 the Law, it preserves thee. Next having said to all the seed , 
 he defines what seed he meaneth. That which is of the 
 faith, he says, so blending with it y their relationship to the 
 nations, and shewing that they must not be proud of Abraham 
 who do not believe as he did. And see a third thing which 
 faith effected besides. It makes the relationship to that 
 righteous man more definite 1 , and holds him up as the 
 ancestor of a more numerous issue. And this is why he 
 does not say merely Abraham, but the father of us who be 
 here. And then to seal what was said with a quotation, 
 he says, 
 
 Ver. 17. As it is written, I have made thee a father of 
 many nations. 
 
 Do vou observe that this was ordered by Providence from 
 of old ? What then he means, does He say this 2 of the 
 Ishmaelites, or of the Amalekites, or of the Hagarenes ? 
 This however, as he goes on, he proves more distinctly not 
 to be said of these. But as yet he presses forward to 
 another point, and to this end he proves this very thing by 
 defining the mode of the relationship, and establishing it 
 with a vast reach of mind. What then does he say ? 
 
 Before 2 Him whom he believed, even God. 
 
 But his meaning is something of this sort, as God is not 
 the God of a part, but the Father of all, so is he also. And 
 again, as God is a Father not by way of the relationship of 
 nature, but by way of the affiance of faith, so is he also, 
 inasmuch as it is obedience that makes Him father of us all. 
 
 y Or perhaps ‘ fixing the relation- o-uvuttu». 
 ship,’ i. e. of Abraham to the Gentiles, 1 6 Mss. and Sav. mar. add, on account. 
 
Waking those not so hy nature his children a mighty act of God. 123 
 
 For since they thought nothing of this relationship, as cling- Rom. 
 ing to that grosser one, he shews that this is the truer 4 ’ - 1 —• 
 relationship by lifting his discourse up to God. And along 
 with this he makes it plain that this was the reward of faith 
 that he received. Consequently, if it were not so, and he 
 were 1 the father of all the dwellers upon earth, the expression 1 even 
 before 9 , would be out of place, while the gift of God would be 2 or an- 
 curtailed. For the before , is equivalent to “alike with.” swerin £ 
 Since where is the marvel, pray, in a man’s being the father 
 of those sprung from himself? This is what is every man’s 
 lot. But the extraordinary thing is, that those whom by 
 nature he had not, them he received by the gift of God. 
 
 And so if thou wouldest believe that the patriarch was ho¬ 
 noured, believe that he is the father of all. But after saying, 
 before Him whom he believed, even God , he does not pause 
 here, but goes on thus; Who quickeneth the dead, and 
 calleth those things which be not as though they were , so 
 laying beforehand His foundations for discoursing upon the 
 resurrection. And it was serviceable also to His present 
 purpose. For if He could raise the dead to life, and bring 
 in those things that were not as though they were, then could 
 he also make those who were not born of Him to be His 
 children. And this is why he does not say, bringing the 
 things which are not, but calling them, so shewing the 
 greater ease of it. For as it is easy to us to call the things 
 which are by name, so to Him it is easy, yea, and much 
 easier, to give a subsistence to things that are not. But 
 after saying, that the gift of God was great and unspeakable, 
 and having discoursed concerning His power, he shews 
 farther that Abraham’s faith was deserving of the gift, that 
 you may not suppose him to have been honoured without 
 reason. And after raising the attention of his hearers to 
 prevent the Jew from clamouring and making doubts, and 
 saying, 4 And how is it possible for those who are not chil¬ 
 dren to become children ?’ he passes on to speak of the 
 patriarch, and says, 
 
 Ver. 18. Who against hope believed in hope, that he might 
 become the father of many nations, according to that which 
 was spoken, So shall thy seed be. 
 
 How was it that he believed in hope against hope ? it was 
 
Homil* 
 
 VIII. 
 
 124 What Obstacles Abraham overcame in believing . 
 
 against man’s hope, in hope which is of God. (For he is 
 shewing the loftiness of the action, and leaving no room for 
 disbelieving what is said.) Things which are contrary to 
 one another, yet faith blends them together. But if he were 
 speaking about such as were from Ishmael, this language 
 would be superfluous: for it was not by faith but by nature 
 that they were begotten. But he bringeth Isaac also before 
 us. For it was not concerning those nations that he be¬ 
 lieved, but concerning him who was to be from his barren 
 wife. If then it be a reward to be father of many nations, it 
 would be so of those nations clearly of whom he so 
 believed. For that you may know that he is speaking of 
 them, listen to what follows. 
 
 Ver. 19. And being not weak in faith , he considered not 
 his own body now dead , when he was about an hundred 
 years old , neither yet the deadness of Sarah's womb. 
 
 Do you see how he gives the obstacles, as well as the high 
 spirit of the righteous man which surmounts all ? Against 
 hope , he says, was that which was promised: this is the first 
 obstacle. For Abraham had no other person who had 
 received a son in this way to look to. They that were after 
 him looked to him, but he to no one, save to God only. 
 And this is why he said, against hope. Then, his body now 
 dead. This is a second. And, the deadness of Sarah's 
 womb. This is a third, aye and a fourth obstacle. 
 
 Yer. 20. But he staggered not at the promise of God 
 through unbelief. 
 
 For God neither gave any proof nor made any sign, but 
 there were only bare words promising such things as nature 
 did not hold out any hopes of. Yet still he says ,he staggered 
 not. He does not say, 4 He did not disbelieve,’ but, He 
 staggered not , that is, he neither doubted nor hesitated though 
 the hindrances were so great. From this we learn, that if 
 God promise even countless impossibilities, and he that 
 heareth, doth not receive them, it is not the nature of things 
 that is to blame, but the unreasonableness of him who receiveth 
 them not. But was strong in faith. See the pertinacity 
 of Paulk For since the discourse was about them that 
 
 * 6 Mss. <pi\onmttccv, Saw tpn.aropiav, than the reading of Savile. See above, 
 
 1 Ms. ratplut, which makes better sense p. 114. 
 
Unreasoning Trust honours God , questioning dishonours Him. 125 
 
 work and them that believe, He shews that the believer Rom. 
 works more than the other, and requires more power, and ■ 4 ’ - - 
 great strength, and sustains no common degree of labour. 
 
 For they counted faith worthless, as having no labour in it. 
 Insisting then upon this, he shews that it is not only he that 
 succeeds in temperance, or any other virtue of this sort, but 
 he that displays faith also who requires even greater power. 
 
 For as the one needs strength to beat off the reasonings 6 of 
 intemperance, so hath the faithful also need of a soul endued 
 with power, that he may thrust aside the suggestions of 
 unbelief. How then did he become strong? By trusting 
 the matter, he replies, to faith and not to reasonings: else he 
 had fallen. But how came he to thrive in faith itself? By 
 giving glory to God, he says. 
 
 Ver. *21. And being fully persuaded that what He had 
 promised , He was able also to perform. 
 
 Abstaining then from curious questionings is glorifying 
 God, as indulging in them is transgressing. But if by enter¬ 
 ing into curious questions, and searching out things below, 
 we fail to glorify Plim, much more if we be over curious 
 in the matter of the Lord’s generation, shall we suffer to the 
 utmost for our insolence. For if the type of the resurrection 
 is not to be searched into, much less those unutterable and 
 awestriking subjects 0 . And he does not use the word 
 c believed’ merely, but, being fully persuaded. For such a 
 thing is faith, it is clearer than the demonstration by reasons, 
 and persuades more fully. For it is not possible for another 
 reasoning succeeding to it to shake * it afterwards. He 
 indeed that is persuaded with words may have his persuasion 
 altered too by them. But he that stays himself upon faith, 
 hath henceforward fortified his hearing against words that 
 may do hurt to it. Having said then, that he was justified 
 by faith, he shews that he glorified God by that faith ; which 
 is a thing specially belonging to a good life. Let your light so Mat. 5, 
 shine before men , that they may see your good works , and 16, 
 
 b XoyitTfAovi. It maybe used forima- d Sav. and 1 Ms. 'liaauXtZocu, 4 Mss. 
 ginations, as by Macarius. 2/ctrZtrui, 1 'hixXuo’tu. Savile’s reading 
 
 c Tertull. de Res. Carn. cap. xii. seems the most forcible, but the other 
 Totus hic ordo revolubilis rerum, & c. makes good sense. 
 
126 Faith has every advantage of works in a higher degree. 
 
 Homil. glorify your Father which is in heaven. e But lo ! this is 
 - YLI — shewn also to belong to faith ! And again, as works need 
 power, so doth faith. For in their case the body often 
 sheweth the toil, but in the faith the well-doing belongeth to 
 the soul alone. And so the labour is greater, since it has no 
 one to share the struggles with it f . Do you observe how he 
 shews that all that belonged to works attached to faith in a 
 far greater degree, as having whereof to glory before God,— 
 requiring power and labour,—and again, glorifying God ? 
 And after saying, that what He had promised , He is able 
 also to perform, he seems to me to speak beforehand of things 
 to come. For it is not things present merely that He pro¬ 
 mises, but also things to come. For the present are a type 
 of the other. It is then a sign of a weak, little, and pitiful 
 mind not to believe. And so when any make faith a charge 
 against us, let us make want of faith a charge against them 
 in return, as pitiful, and little-minded, and foolish, and weak, 
 and no better in disposition than asses. For as believing 
 belongs to a lofty and high-born soul, so disbelieving doth to 
 a most unreasonable and worthless one, and such as is 
 » sunken drowsily 1 into the senselessness of brutes. Therefore 
 p avin g i e f t these, let us imitate the Patriarch, and glorify 
 God as he gave Him glory. He held in mind His righte- 
 3 6 Mss. ousness 2 , His boundless power. And having formed a just 
 nesf conception of Him, he was also fully persuaded about His 
 promises. 
 
 Let us then also glorify Him by faith as well as by works, 
 that we may also attain to the reward of being glorified by 
 Eom. 2,Him. For them that glorify me I will glorify , He says: 
 30 ' and indeed, if there were no reward, the very privilege of 
 glorifying God were itself a glory. For if men take a pride 
 in the mere fact of speaking eulogies of kings, even il there 
 be no other fruit of it; consider how glorious it must be, 
 that our Lord is glorified by us: as again, how great a 
 punishment to cause Him to be by our means blasphemed. 
 And yet this very being glorified, Fie wisheth to be brought 
 
 e 6 Mss. add ‘ But/ and ‘ also/ they f So 6 Mss. and Sav. conj. The text 
 also place the stop after again, and of Sav. admits no other sense, but is not 
 add 1 for.’ grammatical. 
 
127 
 
 How to resist Satan and glorify God. 
 
 about for our sakes, since He doth not need it Himself. Rom. 
 For what distance dost thou suppose to be between God - 4, 2 -l 
 and man ? as great as that between men and worms s ? 
 
 But when I have mentioned a distance even thus great, 
 
 I have not at all expressed it: since to express its greatness 
 is impossible. Would you, now, wish to have a great and 
 marked reputation among w r orms ? Surely not. If then thou 
 that lovest glory, wouldest not wish for this, how should He 
 who is far removed from this passion, and so much farther 
 above us, stand in need of glory from thee? Nevertheless, 
 free from the want of it as He is, still He saith that h He 
 desireth it for thy sake. Yet if He endured for thy sake to 
 become a slave, w r hy wonder that He upon the same ground 
 layeth claim to the other particulars also ? For He counts 
 nothing unworthy of Himself which may be conducive to 
 our salvation. Since then we are aware of this, let us shun 
 sin altogether, because by reason of it He is blasphemed. 
 
 For it says, flee from, sin , as from before a serpent . If Wisd. 
 
 ni o 
 
 thou goest near unto it, it will bite thee: for it is not it * * 
 that comes to us, but we that desert to it. God has so 
 ordered things that the Devil should not prevail over us 
 by compulsion *: since else none would have stood against 1 Gr. ty- 
 his might. And on this account He set him a distant abode, ranny 
 as a kind of robber and tyrant 1 . And unless he find a 
 person unarmed and solitary for his assaults, he doth 
 not venture to attack him. Except he see us travelling 
 by the desert k , he has not the courage to come near us. 
 
 Now the Devil’s desert place is nothing else than sin. 
 
 We then have need of the shield of faith, the helmet of 
 salvation, the sword of the Spirit, not only that we may 
 not get evil intreated, but that even should he be minded 
 to leap 1 upon us, we may cut off his head. Need w T e have 
 of continual prayer that he may be bruised under our feet, 
 for he is shameless and full of hardihood, and this though 
 
 2 Sav. mar. and 5 Mss. add, ‘ or as on the same place, Oxf. Trans, p. 117, 
 great as between Angels and worms.’ &c. going alone is represented as al¬ 
 ii 4 Mss. omit He saith that. ways exposing us to temptation, though 
 
 5 Tyrant was the name given to any it is sometimes done for holy purposes, 
 rebel who set himself up for Emperor. and for greater victory. 
 
 k See St. Chrys. on Mat.iv. 1. Horn. 1 Alluding perhaps to the sons of 
 13 in S. Mat. and the Catena Aurea Sceva, and then to Goliath. 
 
128 The Serpent's assaults. Power of the Cross and our Lord's Name. 
 
 HoMiL.he fights from beneath. But yet even so he gets the 
 
 VIII- victory: and the reason is, that we are not earnestly set 
 upon being above his blows. For he has not even the 
 power to lift himself very high, but he trails along upon 
 the ground. And of this the serpent is a type. But if 
 God set him in that rank from the beginning, much more 
 will He now. But if thou dost not know what fighting 
 from beneath may be, I also will try to explain to thee the 
 manner of this war. What then may this fighting from beneath 
 be ? It is standing upon the lower things of the world to 
 buffet us, such as pleasure and riches and all the goods 
 of this life. And for this reason, whoever he seeth flying 
 toward heaven, first, he will not even be able to leap upon him. 
 Secondly, even if he should attempt it he will speedily fall. 
 For he hath no feet; be not afraid: he hath no wings; fear 
 not. He trails upon the earth, and the things of the earth. 
 Do thou then have nought in common with the earth, and 
 thou wilt not need labour even. For he hath not any know¬ 
 ledge of open fight: but as a serpent he hideth him in the 
 thorns, nestling evermore in the deceivableness of riches. 
 And if thou wert to cut away the thorns, he will easily be 
 put to flight, being detected 1 : and if thou knowest how to 
 charm him with the inspired charms, he will straightway 
 be struck. For we have, we surely have, spiritual charms, 
 even the Name of our Lord Jesus Ohiist and the might ot 
 the Cross. This charm will not only bring the serpent out 
 of his lurking places, and cast him into the fire, but even 
 wounds it healeth. But if some that have said this Name 
 have not been healed, it came of their own little faith, and 
 was not owing to any weakness in what they said. Foi 
 some did throng Jesus and press Him, and got no good 
 therefrom. But the woman with an issue, without even 
 touching His Body, but merely the hem of His garment, 
 stanched a flux of blood of so long standing. This Name 
 is fearful alike to the devil, and to passions, and to diseases. 
 In this then let us find a pleasure, herewith let us fortify 
 ourselves. It was thus Paul waxed great, and yet he 
 was of the like nature with ourselves. But faith had made 
 
 1 Sav. mar. and 5 Mss. 
 
Man an Instrument to be kept in Tune for Christ, 129 
 
 him a perfectly different person, and so much did it abound Rom. 
 in him, that even his garments had great force. What-^.. 31, 
 excuse then shall we deserve, if even the shadows and the 
 garments of those men drave off death, but our very prayers 
 do not so much as bring the passions down ? What is the 
 reason™ of it? Our temper is widely different. For what 
 nature gives, is as much ours as theirs. For he was born 
 and brought up just as we are, and dwelt upon the earth 
 and breathed the air, as we do. But in other points he was 
 far greater and better than we are, in zeal, in faith, and love. 
 
 Let us then imitate him. Let us allow Christ to speak 
 through us. He desireth it more than we do: and by 
 reason of this, he prepared this instrument, and would not 
 have it remain useless and idle, but wisheth to keep it ever 
 in hand. Why then dost thou not make it serviceable 1 for 1 So 
 
 . 5 Mss 
 
 the Maker’s hand, but lettest it become unstrung, and makest an j Sa ' v , 
 
 it relaxed through luxury, and unfittest the whole harp for mar - 
 His use, when thou oughtest to keep the members n of it in 
 full stretch, and well strung, and braced with spiritual salt 0 . 
 
 For if Christ see our soul thus attuned, He will send forth 
 His sounds even by it. And when this taketh place, then 
 shalt thou see Angels leaping for joy 2 , and Archangels too, 2 ™^- 
 and the Cherubim. Let us then become worthy of His Ta,rra? 
 spotless hands. Let us invite Him to strike even upon our 
 heart. Or rather He needeth not any inviting. Only make 
 it worthy of that touch, and He will be foremost in running 
 unto thee. For if in consideration of their attainments not 
 yet reached, He runneth to them, (for when Paul was not 
 yet so advanced He yet framed that praise for him,) when 
 He seeth one fully furnished, what is there that He will 
 not do ? But if Christ shall sound forth and the Spirit 
 shall indeed light upon us p , and we shall be better than 
 the heaven, having not the sun and the moon fixed in 
 our body, but the Lord of both sun and moon and angels 
 dwelling in us and walking in us. And this I say, not 
 
 m Compare Bp. Taylor, Worthy not salt, but something possessing 
 Communicant, Sect. iv. 10. t. xv. p. astringent properties. 
 
 480 . P 6 Mss. tiri<rrr,<riTcti, Sav. 1 rest on’ 
 
 D Or tunes, the word is ambiguous alluding to the fable of Eunomus, 
 in the original. Clem. Al. Ex. ad Gentiles, e. 1. Records 
 
 ° The substance used was probably of the Church, No. 16. Ed. 2. 
 
 K 
 
130 Charity the condition of God's dwelling with man. 
 
 Homil. that we may raise the dead, or cleanse the lepers, but that 
 
 VIIL we may shew forth what is a greater miracle than all 
 these—charity. For wheresoever this be in perfection, 
 
 there the Son taketh up His abode along with the Father, 
 
 Mat. is, and the grace of the Spirit frequenteth. For where two 
 or three are gathered together in My Name, it says, there 
 am I in the midst of them. Now this is for great affection, 
 and for those that are very intimate friends, to have 
 those whom they love on either side of them. Who then, 
 he means, is so wretched as not to wish to have Christ in 
 the midst? We that are at variance with one another! 
 And haply some one may ridicule me and ask, What is it 
 that you mean ? Do you not see that we are all within 
 the same walls, and under the same enclosure of the 
 Church, standing under the same fold with unanimity; 
 that no one fighteth, that we be under the same shep¬ 
 herd, crying aloud in common, listening in common to 
 what is being said, sending up our prayers in common,— 
 and yet mention fighting and variance ? Fighting I do 
 mention, and am not mad, nor out of my sober mind. For 
 I see what I see, and know that we are under the same fold, 
 and the same shepherd. Yet for this cause I make the 
 greater lamentation, because, though there are so many 
 circumstances to draw us together, we are at variance. And 
 what sedition, it will be said, see you here ? Flere truly I see 
 none. But when we have broken up, such an one accuses 
 such another, another is openly insulting, another grudges, 
 another is fraudulent, and rapacious, and violent, another 
 indulges in unlawful love, another frames countless schemes 
 of deceit. And if it were possible to open our souls, then ye 
 would see all these things distinctly, and know that I am not 
 mad. Do you not see in a camp, that when it is peace, men 
 lay down their arms and cross over unarmed and undefended 
 into the camp of the enemy, but when they are protected 
 with arms, and with guards and outposts, the nights are 
 spent in watching, and the fires are kept continually burning, 
 this state of things is no longer peace but war. Now this is 
 what may be seen among us. For we are on our guard 
 against one another, and fear one another, and talk each of 
 us into his neighbour’s ear. And if we see any one else 
 
131 
 
 Want of Charity among Christians how grievous. 
 
 present, we hold our peace, and draw in all we were going to Rom. 
 say. And this is not like men that feel confidence, but like -ti 21, 
 those that are strictly on their guard. 4 But these things we 
 do, (some one may say,) not to do wrong, but to escape 
 having it done us. 1 For this I grieve, that living as we do 
 among brethren, we need be on our guard against having 
 wrong done us; and we light up so many fires, and set 
 guards and out-posts! The reason is the prevalence of 
 falsehood, the prevalence of craft, the prevailing secession of 
 charity, and war without truce. By this means one may find 
 men that feel more confidence in Gentiles 1 than in Chris- 1 Greeks 
 tians. And yet, how ashamed we ought to be of this; how 
 we ought to weep and bewail at it! 4 What then, some may 
 say, is to become of me? such and such an one is of ungainly 
 temper, and vexatious.’ Where then is your religion 2 ? 8 Gr. 
 where are the laws of the Apostles, which bid us bear one sophy, 
 another’s burdens? For if you have no notion of dealing V -P- 114 * 
 
 %J G&l 6 2 
 
 well by your brother, when are you to be able to do so by a ’ 
 stranger ? If you have not learnt how to treat a member of 
 your own self, when are you likely to draw to you any from 
 without, and to knit him to yourself? But how am I to 
 feel ? I am vexed exceedingly almost to tears, for I could 
 have sent forth large fountains from mine eyes, like that 
 Prophet, seeing as I do countless enemies upon the plain Jer.9, l. 
 more galling than those he saw. For he said, upon seeing 
 the aliens coming against them, My bowels! I am pained at 
 my bowels. But when I see men arrayed under one leader, Jer. 4, 
 yet standing against one another, and biting and tearing their 
 own members, some for money’s sake, and some for glory’s, 
 and others quite at random ridiculing and mocking and 
 wounding one another in countless ways, and corpses too 
 worse treated than those in war, and that it is but the bare 
 name of brethren that is now left, myself feel my inability to 
 devise any lament fitting such a catastrophe as this! Reve¬ 
 rence now, oh reverence, this Table whereof we all are par¬ 
 takers! Christ, who was slain forus, the victim that is placed^ Cor - 
 thereon ! Robbers that have once partaken of hospitality, 16—18. 
 cease to be robbers in regard to those whose hospitality they ^ eb * 13 ? 
 have partaken ; that table changes their dispositions, and 
 men fiercer than wild beasts it makes gentler than lambs. 
 
 k 2 
 
132 
 
 How to treat a Brother who does us wrong. 
 
 Homil. But we, though partakers of such a Table, and sharers of 
 ■ VI1L - such food as that, arm ourselves against one another, when 
 we ought to arm against him who is carrying on a war 
 against all of us, the devil. Yet this is why we grow weaker 
 and he stronger every day. For we do not join to form in 
 defence against him, but along with him we stand against 
 each other, and use him as a commander for such hostile 
 arrays, when it is he alone that we ought to be fighting with. 
 But now letting him pass, we bend the bow against our 
 brethren only. What bows, you will say ? Those of the 
 tongue and the mouth. For it is not javelins and darts only, 
 but words too, keener far than darts, that inflict wounds. 
 And how shall we be able to bring this war to an issue, one 
 will ask ? If thou perceivest that when thou speakest ill of 
 thy brother, thou art casting up mire out of thy mouth, if 
 thou perceivest that it is a member of Christ that thou art 
 Ps. 27 , 2 . slandering, that thou art eating up thine own flesh, that thou 
 art making the judgment set for thee more bitter, (fearful and 
 uncorrupt as it is,) that the shaft is killing not him that 
 is smitten, but thyself that shot it forth. But he did you 
 some wrong, may be, and injured you ? Groan at it, and do 
 not rail. Weep, not for the wrong done thee, but for his 
 ruin, as thy Master also wept at Judas, not because Himself 
 was to be crucified, but because he was a traitor. Has he 
 insulted thee and abused thee ? Beseech God for him, that 
 He may speedily become appeased toward him. He is thy 
 brother, he is a member of thee, the fruit of the same pangs 
 
 1 this or-as thyself 1 , he has been invited to the same Table. But he 
 g^ss. °nly makes fresh assaults upon me, it may be said. Then is 
 
 your reward greater and larger". On this ground then there 
 is the best reason for abating one’s anger, since it is a mortal 
 wound that he has received, since the devil hath wounded 
 
 2 -i Mss. him. Do not thou then give a further bkw, nor* cast thyself 
 ltsl lhou down together with him. For so long as thou standest, thou 
 
 hast the means of saving him also. But if thou dash thyself 
 
 3 5 Mss. down 5 by insulting deeds in return, who is then to lift you 
 
 S7/ ll P ? he that is wounded ? Nay, for he cannot, 
 
 now that he is down. But wilt thou that art fallen along 
 
 n 6 Mss. om. and larger: this may be so; the word greater refers rather to 
 from thinking it tautology, hut it is not kind, larger to measure. 
 
 
Better to suffer than do evil. Cain harmed himself most. 133 
 with him ? And how shalt thou, that couldest not support 0 Rom. 
 
 4, 2i. 
 
 thine own self, be able to lend a hand to another ? Stand 
 therefore now nobly, and setting thy shield before thee, and 
 draw thy dead brother away from the battle by thy long- 
 suffering. Rage hath wounded him, do not thou also wound 
 him, but cast out even that first shaft. For if we associate 
 with each other on such terms, we shall soon all of us 
 become healthful. But if we arm ourselves against one 
 another, there will be no farther need even of the devil to our 
 ruin. For all war is an evil, and civil war especially. But 
 this is a sorer evil than even a civil one, as our mutual rights 
 are greater than those of citizenship, yea, than of kindred itself. 
 
 Of old, Abel’s brother slew him and shed the blood of his 
 kinsman. But this murder is more lawless than that, in 
 that the rights of kinsmanship are greater, and the death 
 a sorer evil. For he wounded the body, but thou hast 
 whetted thy sword against the soul. ‘ But thou didst first 
 suffer wrong. Yes, but it is not suffering wrong, but 
 doing ill, that is really suffering ill. Now consider; Cain 
 was the slayer, Abel was the slain. Who then was the 
 dead? He that after death crieth, (for He saith, the voice Cen. 4, 
 of thy brother AbeVs blood crieth to me,) or he who while l0 " 
 he lived was yet trembling and in fear ? He was, assuredly 
 he was, more an object of pity than any dead man. Seest 
 thou how to be wronged is better, though a man come even 
 to be murdered ? learn that to wrong is worse, though a man 
 should be strong enough even to kill. He smote and 
 cast down his brother, yet the latter was crowned, the 
 former was punished. Abel was made away with and 
 slain wrongfully, but he even when dead accused 1 , and 1 Comp, 
 made away, and overcame: the other, though alive, was 4 £ n 
 speechless, and was ashamed, and was dejected, and effected 
 the opposite of what he intended. For he made away with 
 him because he saw him beloved, expecting to cast him out 
 of the love also. Yet he did but make the love more 
 intense, and God sought him more when dead, saying, 
 
 Where is thy brother Abel ? For thou hast not extinguished 
 the desire towards him by thine envy, but hast kindled it up 
 
 0 Savile’s reading will bear this by 1 to lend one’s self a hand’ is scarcely 
 transposing a comma: 6 Mss. require it: accurate enough for St. Chrysostom. 
 
134 
 
 Abel even the more honoured for his death. 
 
 Homil. the more. Thou hast not lessened his honour by slaying 
 
 V I1 L - him, but hast made it the more ample. Yet before this 
 
 1 so4Mss. 1 1 had even made him subject to thee, whereas since thou 
 
 S d v C3 od ^ * 
 
 hac f hast slain him, even when dead, he will take vengeance 
 
 upon thee. So great was My love towards him. Who then 
 
 was the condemned person, the punisher or the punished ? 
 
 He that enjoyed so great honour from God, or he that was 
 
 given up to a certain novel and unexpected punishment ? 
 
 Thou didst not fear him (he would say) while alive, fear him 
 
 therefore when dead. Thou didst not tremble when on the 
 
 point of thrusting with the sword. Thou shalt be seized, 
 
 now the blood is shed, with a continual trembling. While 
 
 alive he was thy servant, and thou shewedst no forbearance 
 
 to him. For this reason, now he is dead, he hath become a 
 
 master thou shalt be afraid of. Thinking then upon these 
 
 things, beloved, let us flee from envy, let us extinguish malice, 
 
 let us recompense one another with charity, that we may reap 
 
 the blessings rising from it, both in the present life and the 
 
 life which is to come, by the grace and love toward man, &c. 
 
 Amen. 
 
HOMILY IX. 
 
 Rom. iv. 23. 
 
 Now it was not written for Ins sake alone , that it was 
 imputed to him; but for us also , to whom it shall be 
 imputed , if tee believe on Him that raised up Jesus our 
 Lord from the dead. 
 
 After saying many great things of Abraham, and his Rom. 
 faith, and righteousness, and honour before God, lest the 2 _ 
 hearer should say, What is this to us, for it is he that was 
 justified? he places us close to the Patriarch again. So 
 great is the power of spiritual words. For of one of the 
 nations, one who was a recent proselyte, one who had done 
 no work, he not only says that he is in nothing inferior to 
 the Jew who believes 1 , but not even to the Patriarch, 1 i.e. as 
 but rather, if one must give utterance to the wondrous a Jevv ' 
 truth, even much greater. For so noble is our birth, that 
 his faith is but the type of ours. And he does not say if 
 it was reckoned unto him, it is probable it will be also 
 to us, that he might not make it matter of syllogism. But 
 he speaks in authentic words of the divine law, and makes 
 the whole a declaration of the Scripture. For why does he 
 say, It is written, save to make us see that we also were 
 justified in this way. For it is the same God whom we 
 have believed, and upon the same matters, if it be not 
 in the case of the same persons. And after speaking of 
 our faith, he also mentions God’s unspeakable love towards 
 
136 Christ rose again because without sin. Peace with God , what. 
 
 H ?x IL man * ever presents on all sides, bringing the Cross 
 
 -— before us. And this he now makes plain by saying, 
 
 Ver. 25. Who was delivered for our offences , and was 
 raised again for our justification. 
 
 See how after mentioning the cause of His death, he 
 makes the same cause likewise a demonstration of the 
 resurrection. For why, he means, was He crucified? Not 
 for any sin of His own. And this is plain from the 
 Resurrection. For if He were a sinner, how should He 
 have risen ? But if He rose, it is quite plain that He was 
 not a sinner. But a if He was not a sinner, how came He 
 to be crucified ?—For others,—and if for others, then surely 
 He rose again. Now to prevent your saying, How, when 
 liable for so great sins, came we to be justified? he points 
 out One that blotteth out all sins, that both from Abraham’s 
 faith, whereby he was justified, and from the Saviour’s 
 Passion, whereby we were freed from our sins, he might 
 confirm what he had said. And after mentioning His 
 Death, he speaks also of His Resurrection. For the purpose 
 of His dying was not that He might hold us liable to 
 punishment and in condemnation, but that He might do 
 good unto us. For for this cause He both died and rose 
 again, that He might make us righteous. 
 
 Chap. v. ver. 1 . Therefore being justified by faith, let us b 
 have peace with God through our Lord Jesus Christ. 
 
 What does Let us have peace mean? Some say, ‘ Let us 
 not be at variance, through a peevish obstinacy for bringing 
 in the Law.’ But to me he seems to be speaking now of 
 our conversation. For after having said much on the 
 subject of faith, he had set it before righteousness which 
 is by works, to prevent any one from supposing what he 
 said was a ground for listlessness, he says, let us have peace , 
 that is, let us sin no more, nor go back to our former estate. 
 For this is making war with God. And ‘ how is it possible,’ 
 
 * It a fresh argument commences 
 here, there is no vicious circle. For 
 there was independent proof of each 
 proposition, and so, when shewn to in¬ 
 volve one another, they were mutually 
 confirmed. 
 
 b So Sav. and all Mss. of St. Chry¬ 
 sostom, some good Mss. of the text, 
 and versions, and Fathers. Scholz 
 adopts the reading, Griesbach rejects 
 it. Most Mss. and Edd. read ‘ we 
 have,’ 
 
How to sin no more. God , who has given suchyrace , will help us. 137 
 
 saith one, 6 to sin no more ?’ How c was the former thing Rom. 
 possible ? For if when liable for so many sins we were 
 freed from all by Christ, much more shall we be able 
 through Him to abide in the estate wherein we are. For 
 it is not the same thing to receive peace when there had 
 been none, and to keep it when it has been given, since 
 to acquire surely is harder than to keep. Yet nevertheless 
 the more difficult hath been made easy, and carried out 
 into effect. That which is the easier thing then will be 
 what we shall easily succeed in, if we cling to Him who 
 hath wrought even the other for us. But here it is not 
 the easiness only which he seems to me to hint at, but the 
 reasonableness. For if He reconciled us when we were in 
 open war with Him, it is reasonable that we should abide 
 in a state of reconciliation d , and give unto Him this reward 
 for that He may not seem to have reconciled untoward and 
 unfeeling creatures to the Father. 
 
 Ver. 2. By Whom also we have access , he says, by faith 
 unto this grace 1 . 1 5 Mss. 
 
 If then He hath brought us near to Himself when we t0? 
 were far off, much more will He keep us now that we are 
 near. And let me beg you to consider how he every where 
 sets down these two points; His part, and our part. On 
 His part, however, there be things varied and numerous 
 and diverse. For He died for us, and farther reconciled 
 us, and brought us to Himself, and gave us grace unspeak¬ 
 able. But we brought faith only as our contribution. And so 
 he says, by faith , unto this grace wherein we stand 2 . What^ Mss * 
 grace is this? tell me. It is the being counted worthy of wherein 
 the knowledge of God, the being forced from error, the &c * 
 coming to a knowledge of the Truth, the obtaining of all the 
 blessings that come through Baptism. For the end of His 
 bringing us near was that we might receive these gifts. 
 
 For it was not simply that we might have remission of 
 sins, and freedom only 6 , but that we might receive also 
 countless benefits. Nor did He even pause at these, but 
 
 c 3 Mss. If thou wilt consider how, margin, ro7s xxruXXuyuiri, seems also 
 &c. tc bear the same sense. 
 
 d Or perhaps 1 by the terms of re- e 4 Mss. for ‘ and freedom only’ read 
 conciliation,’ for so the text may be 1 only that we were reconciled,’ xa.rr\X • 
 understood. The reading in Savile’s \uytifAH f&ovov, one x.a.rct'k'ki.yn ftivav. 
 
Homil. 
 
 IX. 
 
 1 xav%u 
 fx,i6a. 
 
 5 X«U£»J' 
 
 VlUS 
 
 138 Present Grace a pledge of the things to come. 
 
 promised others, namely, those unutterable blessings that 
 pass understanding alike and language. And this is why he 
 has set them both down also. For by mentioning grace he 
 clearly points at what we have at present received, but by 
 saying, And we rejoice in hope of the glory of God , 
 
 He unveils the whole of things to come. And he had 
 well said, wherein we stand. For this is the nature of 
 God’s grace. It hath no end, it knows no bound, but 
 evermore is on the advance to greater things, which in 
 human things is not the case. Take an instance of what 
 I mean. A person has acquired rule and glory and 
 authority, yet he does not stand therein continuously, but is 
 speedily cast out of it. Or if man take it not from him, 
 death comes, and is sure to take it from him. But God’s 
 gifts are not of this kind; for neither man, nor occasion, nor 
 crises of affairs, nor even the Devil, nor death, can come 
 and cast us out of them. But when we are dead, we then 
 more strictly speaking have possession of them, and keep 
 going on enjoying more and more. And so if thou feel 
 in doubt about those to come; from those now present, 
 and what thou hast already received, believe in the other 
 also. For this is why he says, And we rejoice 1 in hope of 
 the glory of God , that you may learn, what kind of soul the 
 faithful ought to have. For it is not only for what hath 
 been given, but for what is to be given, that we ought to be 
 filled with confidingness, as though it were already given. 
 For one rejoices in what is already given. Since then 
 the hope of things to come is even as sure and clear as that 
 of what is given, he says that in that too we in like manner 
 rejoice. For this cause also he called them glory. For if 
 it contributeth unto God’s glory, come to pass it certainly 
 will, though it do not for our sakes, yet for Him it will. 
 And why am I saying (he means) that the blessings to come 
 ■ are worthy of being gloried ? in ? Why even the very evils 
 of this time present are able to brighten up our countenances, 
 and make us find in them our repose. Wherefore also he 
 added, 
 
 Ver. 3. And not only so , hut ive glory in tribulations also. 
 
 Now, consider how great the things to come are, when 
 even at what seems to be distressful we can be elated. 
 
 
Tribulation itself good, as producing patience. 139 
 
 So great is God’s gift, and such a nothing any distastefulness r 0 m. 
 in it! For in the case of external goods, the struggle 
 for them brings trouble and pain and irksomeness along 
 with it; and it is the crowns and rewards that carry the 
 pleasure with them. But in this case it is not so, for 
 the wrestlings have to us no less relish than the rewards. 
 
 For since there were sundry temptations in those days, 
 and the kingdom existed in hopes, the terrors were at 
 hand, but the good things in expectation, and this un¬ 
 nerved the feebler sort, even before the crowns he gives 
 them the prize now, by saying that we should glory even in 
 tribulations. And what he says is not you should glory , but 
 we glory , giving them encouragement in his own person. 
 
 Next since what he had said had an appearance of being 
 strange and paradoxical, if a person who is struggling with 
 famine, and is in chains and torments, and insulted, and 
 abused, ought to glory, he next goes on to confirm it. And, 
 (what is more,) he says they are worthy of being gloried in, 
 not only for the sake of those things to come, but for the 
 things present in themselves. For tribulations are in their 
 own selves a goodly thing. Flow so ? It is because they 
 anoint us unto patient abiding. Wherefore after saying 
 we glory in tribulations, he has added the reason, in these 
 words, Knowing that tribulation worketh patience. Notice 
 again the argumentative spirit of Paul, how he gives their 
 argument an opposite turn. For since it was tribulations 
 above all that made them give up the hopes of things to 
 come, and which cast them into despondency, he says that 
 these are the very reasons for confidingness, and for not 
 desponding about the things to come, for tribulation , he 
 says, worketh patience. 
 
 Ver. 4. 5. And patience experience , and experience hope; 
 and, hope maketh not ashamed. 
 
 Tribulations, that is, are so far from confuting these hopes, 
 that they even prove them. For before the things to come 
 are realized, there is a very great fruit which tribulation 
 hath—patience f ; and the making of the man that is tried, 
 
 f We do not see what use patience Anal, part i. c. v. §. 4. 
 will be of in a future state, cf. Butler’s 
 
140 Men's hopes are usually as their consciences. 
 
 Homil. experienced. And it contributes in some degree too to the 
 things to comes, for it gives hope a vigour within us, since 
 there is nothing that so inclines a man to hope for blessings 
 as a good conscience. Now no man that has lived an 
 upright life is unconfiding about things to come, as of 
 those who have been negligent there are many that, feeling 
 the burden of a bad conscience, wish there were neither 
 judgment nor retribution. What then ? do our goods lie 
 in hopes? Yes, in hopes—but not mere human hopes, 
 which often slip away, and put him that hoped to shame; 
 when some one, who w r as expected to patronize him, dies, 
 or is altered though he lives. No such lot is ours; our 
 hope is sure and unmoveable. For He Who hath made the 
 promise ever liveth, and we that are to be the enjoyers of it, 
 even should we die, shall rise again, and there is absolutely 
 nothing which can put us to shame, as having been elated 
 at random, and to no purpose, and with unsound hopes. 
 Having then sufficiently cleared them of all doubtfulness 
 by these words of his, he does not let his discourse pause at 
 the things present, but urges again the things to come, 
 knowing that there were men of w r eaker character, who 
 looked too for present advantages, and were not satisfied 
 with these mentioned. And so he offers a proof for them 
 in blessings already given. For lest any should say, But 
 what if God be unwilling to give them to us. For that He 
 can, and that He abideth and liveth, we all know : but how 
 
 5 That such is the power of con¬ 
 science even in a heathen is plain from 
 Plato, Rep. 1. §. 5. Steph. p. 350. e. 
 1 For you must know, Socrates,’ said 
 he, 1 that when a man is near the 
 time when he must expect to die, there 
 comes into his mind a fear and anxiety 
 about things that were never so thought 
 of before. For the stories that are told 
 of things in Hades, how a man that 
 has done wrong here must satisfy justice 
 for it there, which have hitherto been 
 laughed at, come then to perplex his 
 soul with alarms that they may be true. 
 And even of himself, whether from the 
 infirmity of age, or in that he is in a 
 manner already nearer to that state, he 
 sees somewhat more of it. However it 
 be, he becomes full of suspicion and 
 alarm ; and takes account and considers 
 
 whether he has at all wronged any one. 
 And then a man who finds a number of 
 guilty actions in his life is often roused 
 by alarm from his sleep, like children, 
 and lives ever in expectation of misery. 
 But one who is conscious in himself of 
 no wrong has a pleasing hope ever with 
 him, as the kind nurse of his old age, as 
 Pindar too says. For beautifully in¬ 
 deed, Socrates, has he expressed this, 
 that whoever has passed his life in jus¬ 
 tice and holiness, 
 
 Sweet Hope, best helpmate of the heart, 
 'With cheerful tenderness, 
 Soothes his declining years. 
 
 She whom we mortals trust 
 In many an anxious doubt 
 To sway life’s w r a\ering helm. 
 Well said indeed ! one wonders to think 
 how r well,’ &c. 
 
God's love shewn in giving the Holy Spirit to sinners. 141 
 
 do we know, that He is willing, also, to do it? From the Rom. 
 things which have been done already. ‘ What things done ?’ 5,6 I 1Q l 
 The Love which he hath shewn for us. In doing what ? 
 some may say. In giving the Holy Ghost. Wherefore 
 after saying hope maketli not ashamed , he goes on to the 
 proof of this, as follows. 
 
 Because the love of God is shed abroad in our hearts. 
 
 And he does not say is given to, but is shed abroad in our 
 hearts, so shewing the profusion of it. That gift then, 
 which is the greatest possible, He hath given; not heaven 
 and earth and sea, but what is more precious than any of 
 these, and hath rendered us Angels from being men, yea 
 sons of God, and brethren of Christ. But what is this gift ? 
 
 The Holy Spirit. Now had He not been willing to present 
 us after our labours with great crowns, He would never have 
 given us such mighty gifts before our labours. But now 
 the warmth of His Love is hence made apparent, that it is 
 not gradually and little by little that He honours us; but 
 He hath shed abroad the full fountain of His blessings, and 
 this too before our struggles. And so, if thou art not ex¬ 
 ceedingly worthy, despond not, since thou hast that Love of 
 thy Judge as a mighty 1 pleader for thee. For this is why 1 4 Mss. 
 he himself, by saying, hope maketli not ashamed , has 
 ascribed every thing not to our well-doings, but to God’s 
 love. But after mentioning the gift of the Spirit, he again 
 passes to the Cross, speaking as follows. 
 
 Ver. 6—8. For while we were yet without strength , Christ 
 in due time died for tire ungodly. For scarcely for a 
 righteous man will one die; yet peradventure for a good 
 man some would even dare to die. But God commendeth 
 His love towards us. 
 
 Now what he is saying is somewhat of this kind. For if for 
 a virtuous man, no one would hastily choose to die, consider 
 thy Master’s love, when it is not for virtuous men, but for 
 sinners and enemies that He is seen to have been crucified—■ 
 which he says too after this, In that , while we were yet 
 sinners , Christ died for us. 
 
 Ver. 9, 10. Much more then , being now justified by His 
 Blood , we shall be saved from wrath through Him. For if 
 when we were enemies , ice were reconciled to God by the 
 
142 Recapitulation of the proofs of Blessings to come. 
 
 . death of His Son , much more , being reconciled , ice shall be 
 saved, by His life. 
 
 And what he has said looks indeed like tautology, but it 
 is not to any one who accurately attends to it. Consider 
 them. He wishes to give them reasons for confidence 
 respecting things to come. And first he gives them a sense 
 of shame from the righteous man’s decision, when he says, 
 that he also was fully persuaded , that what God had promised 
 He was able also to perform; and next from the grace that 
 was given ; then from the tribulations, as sufficing to lead us 
 into hope; and again from the Spirit, whom we have 
 received. Next from death, and from our former viciousness, 
 he maketh this good. And it seems indeed, as I said, 
 that what he had mentioned was one thing, but it is dis¬ 
 covered to be two, three, and even many more. First, 
 that He died; second, that it was for the ungodly; 
 third, that He reconciled , saved , justified us, made us 
 immortal, made us sons and heirs. It is not from His 
 Death then only, he says, that we draw strong assertions, 
 but from the gift which was given unto us through His 
 Death. And indeed if He had died only for such creatures 
 as we be, a very great proof 1 ' of love would what He had 
 done be! but when He is seen even in Death' to yield 
 us a gift, and that such a gift, and to such creatures, what 
 was done casts into shade our highest conceptions, and 
 leads the very dullest on to faith. For there is no one 
 else that will save us, except He who so loved us when 
 we were sinners, as even to give Himself up for us. Do 
 you see what a ground this topic affords for hope. For 
 before this there were two difficulties in the way of our 
 being saved; our being sinners, and our salvation requiring 
 the Lord’s Death, a thing which was quite incredible 
 before it took place, and required exceeding love for it 
 to take place. But now, since this hath come about, the 
 other requisites are easier. For we have become friends, 
 and there is no further need of Death. Shall then Fie who 
 hath so spared His enemies as not to spare His Son, fail 
 to defend them now they are become friends, when He 
 
 h 5 Mss. a proof of very great. not only dying, hut giving a gift, 
 
 * 5 Mss. xa) u.vco6\r\<rxu)\ xa) OMoovyivo ;, &C. 
 
143 
 
 To be made Friends of God, the greatest gift. 
 
 hath no longer any need to give up His Son ? For it is Rom. 
 either because a person does not wish it, or because though ——— 
 he may wish it perhaps k , yet he is unable to do it, that 
 he does not save. Now none of these things can be said 
 of God, considering He hath given up His Son. But that 
 He is able, is the very thing He proved likewise, from the 
 very fact of His having justified men who were sinners. 
 
 What is there then to prevent us any more from obtaining 
 the things to come ? Nothing! Then again, lest upon 
 hearing of sinners , and enemies , and strengthless ones , 
 and ungodly , thou shouldest be inclined to feel abashed 
 and blush ; hear what he says, 
 
 Ver. 11. And not only so, but we also joy in God through 
 our Lord Jesus Christ , by whom we have now received the 
 atonement. 
 
 What meaneth the not only so. Not only were we saved, 
 he means, but we even glory 1 for this very reason, for which 
 some suppose we ought to hide our faces. For, for us who 
 lived in so great wickedness to be saved, was a very great 
 mark of our being exceedingly beloved by Him that saved 
 us. For it was not by angels or archangels, but by His 
 Only-begotten Son Himself, that Fie saved us. And so 
 the fact of Flis saving us, and saving us too when we 
 were in such plight, and doing it by means of His Only- 
 begotten, and not merely by His Only-begotten, but by 
 His Blood, weaves for us endless crowns to glory in. For 
 there is not any thing that counts so much in the way 
 of glory and confidence, as the being treated as friends 11 <p,xt 7 - 
 by God, and finding a Friend 2 in Him that loveth 3 us. 
 
 This it is that maketh the angels glorious, and the princi- 3 
 palities and powers. This is greater than the Kingdom, 
 and so Paul placed it above the Kingdom. For this also 
 I count the incorporeal powers blessed, because they love 
 Him, and in all things obey Him. And on this score the 
 Prophet also expressed his admiration at them. Ye that Fs. 103, 
 excel in strength , that fulfil His Word. And hence too 20, 
 Isaiah extolleth the Seraphim, setting forth their great 
 
 k xoWuxk, Heind. ad Plat. Phaed. 1 Same word as joy. See v. 2. &c. 
 p. 140. §. 12. 
 
144 God threatens from love , since sin is the worst evil 
 
 Homil. excellency from their standing near that glory, which is 
 a sign of the greatest 1 love. 
 
 3 M SS . Let us then emulate the powers above, and be desirous 
 as above 110 t only of standing near the throne, but of having Him 
 dwelling in us who sitteth upon the Throne. He loved 
 us when we hated Him, and also continueth to love us. 
 Mat 5, For He maketh His sun to rise on the evil and on the 
 4 °’ good, and sendeth rain on the just and on the unjust. 
 As then He loveth us, do thou love Him. For He is 
 
 2 <p<x*r our Friend*. And how cometh it, some will say, that 
 yki one who is our Friend threateneth hell, and punishment, 
 
 and vengeance ? It is owing to His loving us alone. For 
 all He doeth and is busied with, is with a view to strike 
 out thy wickedness, and to refrain with fear, as with a kind 
 of bridle, thy inclinableness to the worse side, and by 
 blessings and by pains recovering thee from thy downward 
 course, and leading thee up to Him, and keeping thee from 
 all vice, which is worse than hell. But if thou mockest 
 what is said, and wouldest rather live continually in misery, 
 than be punished for a single day, it is no marvel. For 
 
 3 iriXovs this is but a sign of thy unformed judgment 3 , drunkenness, 
 
 yycoim incurable disorder. Since little children even when 
 
 they see the physician going to apply burning or the knife, 
 . flee and leap away screaming and convulsed, and choose 
 to have a continual sore eating into their body, rather than 
 to endure a temporary pain, and so enjoy health afterwards. 
 But those who have come to discretion, know that to be 
 diseased is worse than submitting to the knife, as also to 
 
 4 3 Mss. be wicked 4 is worse than to be punished. For the one is 
 KCtKnt to be cured and to be healthy, the other to ruin one’s consti¬ 
 tution and to be in continual feebleness. Now that health 
 is better than feebleness, surely is plain to every one. 
 Thieves then ought to weep not when they have their 
 sides pierced through, but when they pierce through walls 
 and murder. For if the soul be better than the body 
 (as it is), when the former is ruined there is more reason 
 to groan and lament; but if a man does not feel it, so much 
 the more reason to bewail it. For those that love with 
 an unchastened love ought to be more pitied than those 
 
145 
 
 Sinful Pleasure a misery , punishment a. benefit. 
 
 11 . 
 
 who have a violent fever, and those that are drunken, than Rom 
 those that are undergoing torture. But if these are more - 
 painful (some may say), how come we to give them the 
 preference ? Because there are many of mankind, who, 
 as the Proverb saith, like the worse, and they choose these, 
 and pass by the better. And this one may see happening 
 as well in victuals as in forms of government, in emulous aims 
 of life too, and in the enjoyment of pleasure, and in wives, 
 and in houses, and in slaves, and in lands, and in the case 
 of all other things. For which is more pleasurable pray, 
 cohabiting with women or with males ? with women or with 
 mules ? Yet still we shall find many that pass over women, 
 and cohabit with creatures void of reason, and abuse the 
 bodies of males. Yet natural pleasures are greater than 
 unnatural ones. But still many there are that follow after 
 things ridiculous and joyless, and accompanied with a 
 penalty, as if pleasurable. Well but to them, a man may 
 say, these things appear so. Now this alone is ground 
 enough to make them miserable, that they think those 
 things to be pleasurable which are not so. Thus they assume 
 punishment to be worse than sin, which it is not, but just 
 the contrary. Yet, if it were an evil to the sinner, God 
 w r ould not have added evils to the evil; for He that doeth 
 every thing to extinguish evil, would not have increased it. 
 Being punished then is no evil to the man who has done 
 vrrong, but not being punished, when in that plight, is 
 evil, just as for the infirm not to be cured. For there 
 is nothing so evil as extravagant desire. And when I say, 
 extravagant, I mean that of luxury, and that of ill-placed 
 glory, and that of power, and in general that of all things 
 which go beyond w r hat is necessary. For such is he who 
 lives a soft and dissolute life, who seems to be the happiest 
 of men, but is the most wretched, as superinducing upon 
 his soul harsh and tyrannical sovereigns. For this cause 
 hath God made the present a life of labour to us, that He may 
 rid us of that slavery, and bring us into genuine freedom. 
 
 For this cause He threatened punishment, and made labours 
 a part of our portion in life, so muzzling our vaunting spirit. 
 
 In this way the Jews also, when they were fettered to the, 
 clay and brick making, w r ere at once self-governed l , and gentle 
 
 L 
 
 or 
 
 iTliiXtli 
 
146 Troubles appointed us , their use depends on our own choice. 
 
 Homil. called continually upon God. But when they were in the 
 
 —i-l- enjoyment of freedom, then they murmured, and provoked 
 the Lord, and pierced themselves through with countless 
 evils. What then, it may be said, will you say to those 
 frequent instances of men being altered for the worse by 
 tribulations ? Why, that this is no effect of tribulation, but 
 of their own imbecility. For neither if a man had a weak 
 stomach and could not take a bitter medicine which would act 
 as a purgative, but was made even worse by it, would it be 
 the drug we should find fault with, but the weakness of the 
 part, as we should therefore here too with the yieldingness of 
 temper. For he who is altered so by tribulation, is much 
 more likely to be affected in this way by laxity. If he falls even 
 
 1 or tied when splinted 1 , (this is what affliction is,) much more will 
 
 he when the bandage is removed. If when braced up he is 
 
 2 xetvvoi- altered, much more when in a state of tumour 2 . And how 
 
 ftivos T n 
 
 am 1, one may ask, to keep from being so altered by tribula¬ 
 tion ? Why, if thou reflectest that, wish it or not, thou wilt 
 have to bear the thing inflicted: but if thou dost it with a 
 thankful spirit, thou wilt gain very greatly thereby ; but if 
 thou art indignant at it, and ragest and callest it hard names, 
 thou wilt not make the calamity lighter, but thou wilt render 
 its wave more troublous. By feeling then in this way, let us 
 turn w r hat is necessary into a matter of our own choice. 
 What I mean is this-—suppose one has lost his own son, 
 another all his property: if you reflect that it is not in 
 the nature of things for what has taken place to be undone, 
 while it is to gain fruit from the misfortune, though irremedi¬ 
 able, that of bearing the circumstance nobly; and if instead 
 of using hard words, thou w^ert to offer up words of thanks¬ 
 giving to the Lord, so would evils brought upon thee 
 against thy will become to thee the good deeds of a free 
 choice. Hast thou seen a son taken prematurely away ? 
 
 Job l, Say, the Lord hath given , the Lord hath taken away. Do 
 
 21 * you see your fortune exhausted ? Say, naked came I out of 
 my mother's womb , and naked shall L return thither. Do 
 you see evil men faring well, and just men faring ill and 
 undergoing ills without number, and dost thou not know 
 
 Ps. 73, where to find the cause ? Say, I became even as it were a 
 beast before Thee. Yet I am ever with Thee. But if thou 
 
147 
 
 The love of God overcomes every other feeling . 
 wilt search out the cause, reflect that He has fixed a day in Rom. 
 
 * Pv 1 1 
 
 which He will judge the world, and so you throw aside all ——1 
 perplexity, for then every man will meet his deserts, even as 
 Lazarus and the rich man. Call to mind the Apostles, for 
 they too rejoiced at being scourged, at being driven about 
 and undergoing numberless sufferings, because they were 
 counted worthy to suffer shame for the Name of Christ. Acts 5, 
 And do thou, then, if thou art sick, bear it nobly, and own 41, 
 thyself indebted to God for it, and thou shalt receive the 
 same reward with them. But how, when in feebleness and 
 pain, art thou to be able to feel grateful to the Lord ? Thou 
 wilt if thou lovest Him sincerely. For if the Three Children 
 who were thrown into the furnace, and others who were in 
 prisons, and in countless other evils, ceased not to give 
 thanks, much more will they who are in a state of disease, 
 and are possessed with sore infirmities, be able to do this. 
 
 For there is not, assuredly there is not, any thing which vehe¬ 
 ment desire doth not get the better of. But when the desire 
 is even that of God, it is higher than any thing, and neither 
 fire, nor the sword, nor poverty, nor infirmity, nor death, nor 
 aught else of the kind appeareth dreadful to one who hath 
 gotten this lpve, but scorning them all, he will fly to heaven, 
 and will have affections no way inferior to those of its 
 inhabitants, seeing nothing else, neither heaven, nor earth, 
 
 nor sea 1 , but gazing only at the one Beauty of that glory.‘so 6 
 • • • • • M** 
 
 And neither the vexations of this life present will depress g av> ' sea 
 
 him, nor the things which are goodly and attended with onl .v 
 
 pleasure elate him or puff him up. Let us then love witli 
 
 this love (for there is not any thing equal unto it) both for 
 
 the sake of things present and for the sake of things to come. 
 
 Or rather, more than for these, for the nature»of the love itself. 
 
 For we shall be set free both from the punishments of this 
 
 life and of that which is to come, and shall enjoy the 
 
 kingdom. Yet neither is the escape from hell, nor the 
 
 fruition of the kingdom, any thing great in comparison of 
 
 what is yet to be said. For greater than all these things is it 
 
 to have Christ our beloved at once and our lover. For if when 
 
 this happens with men it is above all pleasure; when both 
 
 happen from God, what language or what thought is able to 
 
 set before one the blessedness of this soul ? There is none 
 
Homil 
 
 IX. 
 
 
 1 4 8 The Love of God known only by experience, 
 
 that can, save the experience of it only. That then we may 
 by experience come to know what is this spiritual joy, and 
 life of blessedness, and untold treasure of good things, let us 
 leave every thing to cling to that love, with a view as well 
 to our own joy as to the glory of God. For unto Him is the 
 glory and power, with His Only-begotten, and the Holy 
 Ghost, now, and ever, and unto all ages evermore. Amen. 
 
HOMILY X. 
 
 Rom. y. 12. 
 
 Wherefore as by one man sin entered into the world , and 
 death by sin , and so death passed upon 1 all men, for that 
 all have sinned , 
 
 Rom. 
 
 5,12.13. 
 
 1 
 
 6 Mss. 
 
 il(T% • • 
 
 As the best physicians always take great pains to discover 
 the source of diseases, and go to the very fountain of the 
 mischief, so doth the blessed Paul also. Hence after having 
 said that we were justified, and having shewn it from the 
 Patriarch, and from the Spirit, and from the dying of Christ, 
 (for He would not have died unless He intended to justify,) 
 he next confirms from other sources also what he had so 
 demonstrated, and having established his proposition from 
 things opposite, that is, from death and sin, he enquires 
 how, and in what manner, and from what source death came 
 in, and how it prevailed. How then did death come in and 
 prevail ? Through the sin of one. But what means; for that 
 all have sinned. This; He having once fallen, even they 
 that had not eaten of the tree did from him, all of them, 
 become mortal. 
 
 Ver. 13 . For until the Lata sin was in the world , but sin 
 is not imputed where there is no law. 
 
 The phrase till the Law some think he used of the time 
 before the giving of the Law—that of Abel, for instance, or 
 
f 
 
 Ho MIL 
 X. 
 
 150 Proof that all were made mortal by Adams sin. 
 
 • of Noah, or of Abraham—till Moses was born. What was 
 ■ the sin in those days, at this rate ? some say he means that 
 in Paradise. For hitherto it was not done away, (he would 
 say,) but the fruit of it was yet in vigour. For it had borne 
 that death whereof all partake, which prevailed and lorded 
 over us. But how does he proceed ? But sin is not imputed 
 when there is no law. It was by way of objection from the 
 Jews, say they who have spoken on our side' 1 , in that he laid 
 this position down and said, because if there be no sin with¬ 
 out the Law, how came death to consume all those before the 
 Law ? But to me it seems that the sense presently to be 
 given has more to be said for it, and suits better with the 
 Apostle’s meaning. And what sense is this ? In saying, that 
 till the Law sin was in the world , what he seems to me to 
 mean is this, that after the Law was given the sin resulting 
 from the transgression of it prevailed, and prevailed too so long 
 as the Law existed. For sin he says can have no existence 
 if there be no law. If then it was this sin, he means, from 
 the transgression of the Law that brought forth death, how 
 was it that all before the Law died ? For if it is in sin that 
 death hath its origin, but when there is no law, sin is not 
 imputed, how came death to prevail ? From whence it is 
 clear, that it was not this sin, the transgression, that is, of 
 the Law, but that of iVdam’s disobedience, which marred all 
 things. Now what is the proof of this ? The fact that even 
 before the Law all died. 
 
 Yer. 14. Now sin reigned , he says, from Adam to Moses , 
 even over them that had not sinned. 
 
 How did it reign ? A fter the similitude of Adam's trans¬ 
 gression , who is the figure of Him that teas to come. Now 
 this is why Adam is a type of Jesus Christ. How a type ? 
 it will be said. Why in that, as the former became to those 
 who were sprung from him, although they had not eaten of 
 the tree, the cause of that death which by his eating was 
 introduced; thus also did Christ become to those sprung 
 from Him, even though they had not wrought righteousness, 
 the Provider of that righteousness which through His Cross b 
 
 a 01 TO, tipine* u^nortf . The passage is very frequent in the Fathers; see 
 is corrupt in Savile. 4 Mss. read <f>cc<riv S. Cyr. Cat. xiii. §. 19. Tr. p. 152. 
 and Xiyovra.. Tert. adv. Judeeos, §. 13. 
 
 n The comparison of the two Trees 
 
151 
 
 Much more then may God save all through One. 
 
 He graciously bestowed on us all. For this reason, at every Rom. 
 turn he keeps to the c one,’ and is continually bringing it—-—- 
 before us, when he says, As by one man sin entered into the 
 world —and, If 1 through the offence of one many be dead: 1 2 Mss. 
 and, Not as it was by one that sinned , so is the gift; and 
 when he says, The judgment was by one to condemnation: 
 and again , If by one* man's offence death reigned by one*; 2 or » the 
 and, Therefore as by the offence of one. And again, As 
 by one man's disobedience many 5 were made sinners . And 3 or > the 
 so he letteth not go of the one , that should the Jew say to many 
 thee, How came it, that by the well-doing of this one 
 Person, Christ, the world was saved ? thou mightest be 
 able to say to him, How by the disobedience of this one 
 person, Adam, came it to be condemned? And yet sin 
 and grace are not equivalents, death and life are not equi¬ 
 valents, the Devil and God are not equivalents, but there 
 is a boundless space between them. When then as well 
 from the nature of the thing as from the power of Him 
 that transacteth it, and from the very suitableness thereof, 
 
 (for it suiteth much better with God to save than to punish,) 
 the preeminence and victory is upon this side, what one 
 word have you to say for unbelief, tell me ? However, that 
 what had been done was reasonable, he shews in the follow¬ 
 ing words. 
 
 Ver. 15. But not as the offence , so is also the free gift. 
 
 For if through the offence of one many be dead , much more 
 the grace of God , and the gift by grace, which is by one man , 
 
 Jesus Christ , hath abounded unto many. 
 
 For what, he says, is somewhat of this kind. If sin had 
 so extensive effects, and the sin of one man too ; how can 
 grace, and that the grace of God, not the Father only, but 
 also the Son, do otherwise than be the more abundant of 
 the two ? For the latter is far the more reasonable sup¬ 
 position. For that one man should be punished on account 
 of another does not seem to be much in accordance with 
 reason. But for one to be saved on account of another is 
 at once more suitable and more reasonable. If then the 
 former took place, much more may the latter. Hence he 
 has shewn from these grounds the likelihood and reasonable¬ 
 ness of it. For when the former had been made good, 
 
152 Christ atoned for actual sins of men since the Fall 
 
 Homil. this would then be readily admitted. But that it is 
 -even necessarily so, he makes good from what follows. 
 
 Ver. 16. And not as it was by one that sinned , so is the 
 gift. For the judgment was by one to condemnation , but the 
 free gift is of many offences unto justification. 
 
 And what is this that he is speaking of? It is that sin 
 had power to bring in death and condemnation ; but grace 
 did not do away that one sin only, but also those that 
 followed after in its train. Lest then the words ‘ as’ and 4 so’ 
 might seem to make the measure of the blessings and the 
 evils equal, and that you might not think, upon hearing of 
 Adam, that it was only that sin which he had brought in 
 which was done away with, he says that it was from many 
 offences that an indemnity was brought about. How is this 
 plain ? Because after numberless sins, after that in paradise, 
 the matter issued in justification. But where righteousness 
 is, there of necessity follows the life of all, and the countless 
 blessings, as does death where sin was. For righteousness 
 is more than life, since it is even the root of life. That there 
 were several goods then brought in, and that it was not that 
 sin only that was taken away, but all the rest along with it, 
 he points out when he says, that the gift was of many 
 offences unto justification. In which a proof is necessarily 
 included, that death was also torn up by the roots. But since 
 
 he had said, that the second was greater than the first, he 
 is obliged to give further grounds again for this same thing, 
 for before, he had said that if one man’s sin slew all, much 
 more will the grace of One have the power to save. After 
 that he shews that it was not that sin only that was done 
 away by the grace, but all the rest too, and that it was not 
 that the sins were done away only, but that righteousness 
 was given. And Christ did not merely do the same amount 
 of good that Adam did of harm, but far more and greater 
 
 good. Since then he had made such declarations as these, 
 he wants again here also further confirmation of these. And 
 how does he give this confirmation ? He says, 
 
 Ver. 17. For if by one man's offence death reigned by one, 
 
 1 4 Mss .much more they which received abundance of grace and of 
 
 mar. aV " tfie 9tft of 1 righteousness shall reign in life by one, Jesus 
 and of Christ. 
 
The Gift of Righteousness more than Pardon. 15,3 
 What he says, amounts to this nearlv. What armed death Rom. 
 
 ^ ^ 5 17 
 
 against the world ? The one man’s eating from the tree ——- 
 
 only. If then death attained so great power from one 
 offence, when it is found that certain received a grace and 
 righteousness out of all proportion to that sin, how shall 
 they still be liable to death ? And for this cause, he does not 
 here say £ grace,’ but superabundance of grace. For it was not 
 as much as we must have to do away the sin only, that we 
 received of His grace, but even far more. For we were at 
 once freed from punishment, and put off all iniquity, and 
 were also born from above, and rose again with the old man 
 buried, and were redeemed, sanctified, led up to adoption, 
 made brothers of the Only-begotten, and of one Body with 
 Him, and counted for His Flesh, and even as a Body with 
 the Head, so were we united unto Him ! All these things 
 then Paul calls a superabundance of grace, shewing that it 
 was not a medicine that we received to be a mere counter¬ 
 vail of the wound, but even health, and comeliness, and 
 honour, and glory, and dignities far transcending our natural 
 state. And of these each in itself was enough to do away 
 with death, but when all manifestly run together in one, 
 there is not the least vestige of it left, nor can a shadow of it 
 be seen, so entirely is it done away. As then if any one 
 were to cast a person who owed ten mites 1 into prison, and 1 ipfoous 
 not the man himself only, but wife and children and servants 
 for his sake ; and another were to come and not to pay 
 down the ten mites only, but to give also ten thousand 
 talents of gold, and to lead the prisoner into the king’s 
 courts, and to the throne of the highest power, and were to 
 make him partaker' of the highest honour and every kind of 
 magnificence, the creditor would not be able to remember 
 the ten mites; so hath our case been. For Christ hath paid 
 down far more than we owe, yea as much more as the 
 illimitable ocean is than a little drop. Do not then, O man, 
 hesitate as thou seest so great a store of blessings, nor 
 enquire how that mere spark of death and sin was done 
 away, when such a sea of gifts was brought in upon it. 
 
 For this is what Paul intimated by saying, that they who have 
 
 c Koivov but mar. and 4 Mss koivmvov. (.4 Paris Mss. besides not collated here.) 
 
154 To what sense many were made sinners through one. 
 
 Homil. received the abundance of grace, of the gift of righteousness , 
 —shall reign in life. And as he had now clearly demonstrated 
 this, he again makes use of his former argument, clenching 
 it by taking up the same word afresh, and saying that if for 
 that offence all were punished, then they may be justified 
 too by these means. And so he says, 
 
 Ver. 18. Therefore as by the offence of one judgment came 
 upon all men to condemnation; even so by the righteousness of 
 One the free gift came upon all men unto justification oj life. 
 
 And he insists again upon it, saying, 
 
 Yer. 19. For as by one man's disobedience many were 
 made sinners , so by the obedience of One shall many be made 
 righteous. 
 
 What he says seems indeed to involve no small question: 
 hut if any one attends to it diligently, this too will admit of 
 an easy solution. What then is the question ? It is the 
 saying that through the offence of one many were made 
 sinners. For the fact that when he had sinned and become 
 mortal, those who were of him should be so also, is nothing 
 unlikely. But how would it follow that from his disobedience 
 another would become a sinner ? For at this rate a man 
 of this sort will not even deserve punishment, if, that is, it 
 was not from his own self that he became a sinner. What 
 then does the word £ sinners’ mean here ? To me it seems to 
 mean liable to punishment and condemned to death. Now 
 that by Adam’s death we all became mortals, he had shewn 
 clearly and at large. But the question now is, for what 
 purpose was this done ? But this he does not go on to add: 
 for neither does it contribute to his present object. For it 
 is against a Jew that the contest is, who doubted and made 
 scorn of the righteousness by One. And for this reason after 
 shewing that the punishment too was brought in by one upon 
 all, the reason why this was so he has not added. For he is 
 not for superfluities, but keeps merely to what is necessary. 
 For this is what the principles of disputation did not oblige 
 him to say any more than the Jew; and therefore he leaves 
 it unsolved. But if any of you were to enquire with a view 
 to learn, we should give this answer: That we are so far from 
 taking any harm from this death and condemnation' 1 , if we be 
 d i. e. since we have been redeemed. See on Rom. 9, 11. 
 
Benefits of death , Purpose and Effects of the Low. 155 
 
 soberminded, that we are the gainers even by having become Rom. 
 mortal, first, because it is not an immortal body in which we -_i 20 — 
 sin; secondly, because we get numberless grounds for being 
 religious 1 . For to be moderate, and to be temperate, and to 1 fiion- 
 be subdued, and to keep ourselves clear of all wickedness,^ 
 is what death by its presence and by its being expected 
 persuades us to. But following with these, or rather even 
 before these, it hath introduced other greater blessings 
 besides. For it is from hence that the crowns of the martyrs 
 come, and the rewards of the Apostles. Thus was Abel 
 justified, thus was Abraham, in having slain his son, thus 
 was John, who for Christ’s sake was taken off, thus w~ere the 
 Three Children, thus was Daniel. For if we be so minded, 
 not death only, but even the devil himself will be unable to 
 hurt us. And besides there is this also to be said, that 
 immortality awaits us, and after having been chastened a 
 little while, we shall enjoy the blessings to come without 
 fear, being, as if in a sort of school in the present life, under 
 instruction by means of disease, tribulation, temptations, and 
 poverty, and the other apparent evils, with a view to our 
 becoming fit for the reception of the blessings of the world 
 to come. 
 
 Yer. 20. Moreover the Law entered , tltat the offence 
 might abound. 
 
 Since then he had shewn that the world was condemned 
 from Adam, but from Christ was saved and freed from con¬ 
 demnation, he now seasonably enters upon the discussion of 
 the Law, here again undermining the high notions of it. 
 
 For it was so far from doing any good, he means, or from 
 being any way helpful, that the disorder was only increased 
 by its having come in. But the particle 6 that’ again does 
 not assign the cause, but the result. For the purpose of its 
 being given was not in order that it might abound, for it 
 was given to diminish and destroy the offence. But it 
 resulted the opposite way, not owing to the nature of the 
 Law, but owing to the listlessness of those who received it. 
 
 But why did he not say the Law was given, but the Law 
 entered by the way ? It was to shew that the need of it was 
 temporary, and not absolute or imperative. And this he 
 says also to the Galatians, shewing the very same thing 
 
156 Grace does more than restore what man had lost by sin. 
 
 Homil. another way. For before faith came , lie says, we were kept 
 under the Law , shut up unto the faith which should after- 
 23 a1 ' 3 ’ wards be revealed. And so it was not for itself, but for 
 another, that it kept the flock. For since the Jews were 
 somewhat gross-minded, and enervated, and indifferent to 
 the gifts themselves, this was why the Law was given, that 
 it might convict them the more, and cleaily teach them theii 
 own condition, and by increasing the accusation might the 
 more repress them. But be not thou afraid, for it was not 
 that the punishment might be greater that this was done, 
 but that the grace might be seen to be greater. And this is 
 why he proceeds. 
 
 But where sin abounded , grace did much more abound. 
 
 He does not say did abound, but did much more abound. 
 For it was not remission from punishment only that He gave 
 us, but that from sins, and life also. As it any were not 
 merely to free a man with a fever from his disease, but to 
 give him also beauty, and strength, and rank; or again, 
 were not to give one an hungered nourishment only, but 
 were to put him in possession of great riches, and were to 
 set him in the highest authority. And how did sin abound ? 
 some will say. The Law gave countless commands. Now 
 since they transgressed them all, sin became more abundant. 
 Do you see what a great difference there is between grace 
 and the Law ? For the one became an addition to the con¬ 
 demnation, but the other, a further abundance of gifts. Having 
 then mentioned the unspeakable munificence, he again dis¬ 
 cusses the beginning and the root both of death and of life. 
 What then is the root of death ? It is sin. Wherefore also 
 he saith, 
 
 Ver. 21. That as sin reigned unto death , even so might 
 grace reign through righteousness unto eternal life , through 
 our Lord Jesus Christ. 
 
 This he says to shew that the latter ranks as a king, the 
 former, death, as a soldier, being marshalled under the latter, 
 1 i. e. sin and armed by it. If then the latter 1 armed death, it is plain 
 enough that the righteousness destructive hereof, which by 
 gra.ce was introduced, not only disarms death, but even 
 destroys it, and undoes entirely the dominion thereof, in 
 that it is the greatest of the two, as being brought in not 
 
Practical result of the doctrine of Death unto sin. 157 
 
 by man and the devil, but by God and grace, and leading Rom. 
 our life unto a goodlier estate, and to blessings unlimited. —■ 
 For of it there will never be any end, (to give you a view 
 of its superiority from this also). For the other cast us out 
 of our present life, but grace, when it came, gave us not the 
 present life, but the immortal and eternal one. But for all 
 these things Christ is our voucher. Doubt not then for thy 
 life if thou hast righteousness, for righteousness is greater 
 than life as being mother of it. 
 
 Chap. vi. ver. 1. Wliat then? shall we continue in sin , 
 that grace may abound ? 
 
 He is again turning off to exhortation, yet introducing it 
 not directly, lest he should seem to many to be irksome and 
 vexing, but as if it rose out of the doctrines. For if, even so 
 diversifying his address, he was afraid of their being offended 
 at what he said, and therefore said, I have written to you 
 with somewhat more boldness in part , much more would he 
 have seemed to them, had he not done so, to be too harsh. 
 
 Since then he shewed the greatness of the grace by the 
 greatness of the sins it healed, and owing to this it seemed to 
 the unthinking to be an encouragement to sin, (for if the 
 reason, they would say, why greater grace was shewn, was 
 because we had done great sins, let us not give over sinning, 
 that grace may be more displayed still,) now that they might 
 not say this or suspect it, see how he turns the objection 
 back again. First he does it by his deprecation. God forbid. 
 
 And this he is in the habit of doing at things confessed on 
 all hands to be absurd. And then he lays down an irrefra¬ 
 gable argument. And what is it ? 
 
 Ver. 2. How shall we , he says, that are dead to sin , live 
 any longer therein ? 
 
 What does we are dead mean ? Does it mean that as for 
 that, and as far as it goes, we have all received the sentence' 1 
 of death ? or, that we became dead to it by believing and 
 being 'enlightened. This is what one should rather say, 
 since the sequel makes this clearly right. But what is be¬ 
 coming dead to it? The not obeying it in any thing any 
 more. For this Baptism effected once for all, it made us 
 
 d u-roQa.ffiv see the same e i. e. baptized, S. Cyr. Cat. lntr. 
 
 phrase, Horn. vii. p. 103. $. 1. Oxf. Tr. p. 1. 
 
158 
 
 Baptism into Christ's Death, a pledge of Life. 
 
 Homil. dead to it. But this must of our own earnestness thenceforth 
 -— continually be maintained, so that, although sin issue count¬ 
 less commands to us, we may never again obey it, but 
 abide unmoveable as a dead man doth. And indeed he else¬ 
 where saith that sin itself is dead. But there he sets that 
 down as wishing to shew that virtue is easy. But here, as 
 he earnestly desires to rouse the hearer, he puts the death on 
 his side. Next, since what was said was obscure, he again 
 explains, using what he had said also in the way of reproof. 
 
 Ver. 3, 4. Know ye not , he says, my brethren f , that so 
 many of us as were baptized into Jesus Christ were baptized 
 into His death ? therefore we are buried with Him by Bap¬ 
 tism into death. 
 
 What does being baptized into His Death mean ? That it 
 is with a view to our dying as He did. For Baptism is the 
 Cross. What the Cross then, and Burial, is to Christ, that 
 Baptism hath been to us, even if not in the same respects. 
 For He died Himself and was buried in the Flesh, but we 
 have done both to sin. Wherefore he does not say, planted 
 together in His Death, but in the likeness of His Death. 
 For both the one and the other is a death, but not of the 
 same subject; since the one is of the Flesh, that of Christ; 
 the other of sin, which is our own. As then that is real, so 
 is this. But if it be real, then? what is of our part again 
 must be contributed. And so he proceeds, 
 
 That as Christ was raised up from the dead by the Glory 
 of the Father , even so we also should walk in newness of life. 
 
 Here he hints, along with the duty of a careful walk, at the 
 subject of the resurrection. In what way ? Do you believe, 
 he means, that Christ died, and that He was raised again ? 
 Believe then the same of thyself. For this is like to the 
 other, since both Cross and Burial is thine. For if thou hast 
 shared in Death and Burial, much more wilt thou in Resur¬ 
 rection and Life. For now r the greater is done away with, 
 the sin I mean, it is not right to doubt any longer about the 
 lesser, the doing away of death. 
 
 But this he leaves to the conscience of his hearers to 
 
 * So Sav. and all Mss. but one of ing; aunn^6fiva.i might also be rendered, 
 Matth. must correspond, but is hardly Greek in 
 
 8 Or ‘still,’ tlxaictk>]0nS‘ 3 Mss.*im/<r- either sense, 
 which must be the true read- 
 
Misery of returning to the ( old age* of sinful living . 151 ) 
 
 reason out, but himself, after the resurrection to come had Rom. 
 been set before us, demands of us another, even a new 
 conversation, which is brought about in the present life by a 
 change of habits' 1 . When then the fornicator becomes 
 chaste, the covetous man merciful, the harsh subdued, even 
 here a resurrection has taken place, the prelude to the other. 
 
 And how is it a resurrection? Why, because sin is mortified, 
 and righteousness hath risen again, and the old life hath 
 been made to vanish, and this new and angelic one is being 
 lived in. But when you hear of a new life, look for a great 
 alteration, a wide change. But tears come into my eyes, 
 and I groan deeply to think how great religiousness 1 Paul 1 
 requires of us, and what listlessness we have yielded our-^* v 
 selves up to, going back after our Baptism to the oldness we 
 before had, and returning to Egypt, and remembering the 
 onions after the manna. For ten or twenty days at the very 
 time of Baptism' we undergo a change, but then take up 
 our former doings again. But it is not for a set number of 
 days, but for our whole life, that Paul requires of us such a 
 conversation. But we go back to our former vomit, thus 
 after the youth of grace building up the old age of sins. 
 
 For either the love of money, or the slavery to desires not 
 convenient, or any other sin whatsoever, useth to make the 
 worker thereof old. Now that which is made old, and is 
 becoming aged, is nigh unto disappearing. For there is no 
 body, there surely is none, to be seen as palsied by length of 
 time, as a soul is decayed and tottering with many sins. 
 
 Such an one gets carried on to the last degree of doting, 
 yielding indistinct sounds, like men that are very old and 
 crazed, and being k surcharged with rheum, and great dis¬ 
 tortion of mind, and forgetfulness, and with scales upon its 
 eyes, becomes* at once disgustful to men, and an easy prey 
 to the devil. Such then are the souls of sinners ; not so 
 those of the righteous, for they are youthful and well- 
 favoured, and are in the very prime of life throughout, 
 
 h S. Gr. Naz. Jamb. xx. 271. p.228. thou be first at work to cleanse them. 
 
 (in Ed. Ben. xxiv. 277* p. 508.) See Tert. de Poen. §. 6. 7. and the 
 B. What? have I not the cleansing beginning of the next Homily, 
 laver yet? A. You have, but mind! * Sav. mar. and 3 Mss. Quritrptz, en- 
 B. Mind what? A. Notfor your habits, lightening. 
 
 but for past transgressions. B. Nay, k So Sav. but mar. and 3 Mss.— pitot. 
 but for habits! What? A. Only if 1 Mar. <pau7rui, 4 Mss. (pouvopU ) ». 
 
 
100 Foul condition of Sinners. Return of the Prodigal. 
 
 Homil. ever ready for any fight or struggle. But those of sinneis, 
 x - if they receive even a small shock, straightway fall and are 
 Ps. l, 4. undone. And it was this the Prophet made appear when he 
 said, that like as the chaff’ which the wind scattereth from 
 the face of the earth, thus are they that live in sin whirled 
 to and fro, and exposed to every sort of harm. For they 
 neither see like a healthy person, nor hear with simplicity, 
 they speak not articulately, but are oppressed with great 
 shortness of breath. They have their mouth overflowing 
 with spittle. And would it were but spittle, and nothing 
 offensive! But now they send forth words more fetid than 
 any mire, and what is worst, they have not power even to 
 spit this saliva of words away from them, but taking it in 
 their hand with much lewdness, they smear it on again, so as 
 to be coagulating, and hard to perspire through m . Perhaps ye 
 are sickened with this description. Ought ye not then to be 
 more so at the reality. For if these things when happening 
 in the body are disgustful, much more when in the soul. 
 Such was that son who wasted out all his share, and was 
 reduced to the greatest wretchedness, and was in a feebler 
 state than any imbecile or disordered person. But when he 
 was willing, he became suddenly young by his decision alone 
 and his change. For as soon as he had said, I will return 
 to my Father , this one word conveyed to him all blessings; 
 or rather not the bare word, but the deed which he added to 
 the word. For he did not say, I will go up, and then stay 
 there; but said, I will go up, and went up, and returned the 
 whole of that way. Thus let us also do; and even if we 
 have gotten carried beyond the boundary, let us go up to 
 our Fathers house, and not stay lingering over the length of 
 the journey. For if we be willing, the way back again is 
 easy and very speedy. Only let us leave the strange and 
 foreign land; for this is what sin is, drawing us far away 
 from our Father’s house; let us leave her then, that we may 
 speedily return to the house of our Father. For our Father 
 'SO mar.hath a natural yearning towards us, and will honour 1 us if 
 ^Mss we be changed, no less than those that are unattainted, if we 
 Sav.love change, but even more, just as the father shewed that son 
 
 m hurpta) ap. Hipp. p. 503. 11. Scap. or to cut through, from r\y.vu. 
 
God’s ready mercy. 77 /e first step in returning hardest. 161 
 
 the greater honour. For he had greater pleasure himself at E°m. 
 receiving back his son. And how am I to go back again?- ’ * 
 one may say. Do but put a beginning upon the business, 
 and the whole is done. Stay from vice, and go no farther 
 into it, and thou hast laid hold of the whole already. For 
 as in the case of the sick, being no worse may be a 
 beginning of getting better, so is the case wifh vice also. 
 
 Go no further, and then your deeds of wickedness will have 
 an end. And if you do so for two days, you will keep off on 
 the third day more easily; and after the three days, you will 
 add ten, then twenty, then an hundred, then your whole life. 
 
 For the further thou goest on, the easier wilt thou see the 
 way to be, and thou wilt stand close to the summit, and 
 wilt at once enjoy many goods. For so it was, when the 
 prodigal came back, there were flutes, and harps, and 
 dancings, and feasts, and assemblings; and he who might 
 have called his son to account for his ill-timed extravagance, 
 and flight to such a distance, did nothing of the sort, but 
 looked upon him as unattainted, and could not find it in 
 him even to use the language of reproach, or rather, even 
 to mention barely to him the former things, but threw him¬ 
 self upon him, and kissed him, and killed the calf, and put 
 a robe upon him, and placed on him abundant honours. 
 
 Let us then, as we have such examples before us, be of 
 good cheer and keep from despair. For He is not so well 
 pleased with being called Master, as Father, nor with 
 having a slave as with having a son. And this is what He 
 liketh rather than that. This then is why He did all that 
 He has done; and spared not even His Only-begotten Son, that Rom. 8, 
 we might be adopted as sons, that we might love Him, not 32 ' 
 as a Master only, but as a Father. And if He obtain this of 
 us, He taketh delight therein as one that has glory given 
 him, and proclaimeth it to all, though He needeth nothing 
 of ours. This is what, in Abraham’s case for instance, He 
 every where does, using the words, I am the God of 
 Abraham , Isaac, and Jacob ; and yet it was they of His 
 household who should have found an honour in this. But 
 now it is the Lord evidently who does this: for this is why He 
 says to Peter, Lovest thou Me more than these? to shew that j 0 hn2i, 
 He seeketh nothing so much as this from us. For this too He 17 - 
 
 M 
 
1G2 To make sacrifices for the love of God a great blessing. 
 
 HoMiL.bade Abraham offer his son to Him, that He might make 
 
 —2^- it known to all that He was greatly beloved 0 by the patriarch. 
 
 Now this exceeding desire to be loved comes from loving 
 
 exceedingly. For this cause too He said to the Apostles, 
 
 Mat. io, He that loveth father or mother more than Me,is not worthy 
 37 *, 
 
 of Me. For this cause He bids us esteem that even which is 
 1 or life, in the most close connection with us, our soul 1 , as second to 
 JdfnTa! the l° ve of Him, since Fie wisheth to be beloved by us with 
 25 - exceeding entireness. For we too, if we have no strong feel¬ 
 ings about a person, have no strong desire for his friendship 
 either, though he be great and noble; whereas when we love 
 any one warmly and really, though the person loved be of low 
 rank and humble, yet we esteem love from him as a very great 
 honour. And for this reason He Himself also called it 
 John 12, glory not to be loved by us only, but even to suffer those 
 23 ‘ shameful things in our behalf. However, those things were 
 a glory owing to love only. But whatever we suffer for Him, 
 it is not for love alone ; but even for the sake of the greatness 
 and dignity of Him we love, that it would with good reason 
 both be called glory, and be so indeed. Let us then incur 
 dangers for Him as if running for the greatest crowns, and 
 let us esteem neither poverty, nor disease, nor affront, nor 
 calumny, nor death itself, to be heavy and burdensome, when 
 it is for Him that we suffer these things. For if we be right 
 minded, we are the greatest possible gainers by these things, 
 as neither from the contrary to these shall we if not right- 
 minded gain any advantage. But consider; does any one 
 affront thee and war against thee ? Doth he not thereby set 
 thee upon thy guard, and give thee an opportunity of growing 
 like unto God ? For if thou lovest him that plots against 
 Mat. 5, thee, thou wilt be like Him that maketh His Sun to rise 
 45 ‘ upon the evil and, good. Does another take thy money 
 away ? If thou bearest it nobly, thou shalt receive the same 
 reward as they who have spent all they have upon the poor. 
 Heb. io, For it says, Ye took joyfully the spoiling of your goods, know¬ 
 ing that ye have in heaven a better and an enduring sub¬ 
 stance. Has any one reviled thee and abused thee, whether 
 truly or falsely, he weaves for thee a very great crown if thou 
 
 n This passage is one amongst many was that which the Fathers contem- 
 which shew how the ‘ fides formata’ plated. 
 
Use of open enemies. Danger of secret temptations. I (>3 
 
 bearest meekly his contumely; since he too, who calum- Rom. 
 mates, provides for us an abundant reward. For rejoice, it f—r 
 says, and be exceeding glad , when men sag all manner of 13. 
 evil against you falsely , because great is your reward in 
 Heaven. And he too that speaketh truth against us is of the 
 greatest service, if we do but bear meekly what is said. For 
 the Pharisee spake evil of the Publican, and with truth, still 
 instead of a Publican he made him a righteous man. AndL'jkeiS, 
 what need to go into particular instances. For any one that 
 will go to the conflicts of Job may learn all these points 
 accurately. And this is why Paul said, If God be for us, Rom. 8, 
 who can be against us f As then by being earnest, we gain 
 even from things that vex us, so by being listless, we do not 
 even improve from things that favour us. For what did 
 Judas profit, tell me, by being with Christ ? or what profit 
 was the Law to the Jews ? or Paradise to Adam ? or what 
 did Moses profit those in the wilderness ? And so we should 
 leave all, and look to one point only, how we may husband 
 aright our own resources. And if we do this, not even the 
 devil himself will ever get the better of us, but will make our 
 profiting the greater, by putting us upon being watchful. 
 
 Now in this wav it is that St. Paul rouses the Ephesians, by 
 describing his fierceness. Yet we sleep and snore, though 
 we have to do with so crafty an enemy. And if we were 
 aware of a serpent 0 nestling by our bed, we should make 
 much ado to kill him. But when the devil nestleth in our 
 souls, we fancy that we take no harm, but lie at our ease; and 
 the reason is, that we see him not with the eyes of our body. 
 
 And yet this is why we should rouse us the more and be 
 sober. For against an enemy whom one can perceive one may 
 easily be on guard ; but one that cannot be seen, if we be not 
 continually in arms, we shall not easily escape. And the 
 more so, because he hath no notion of open combat, (for he 
 would surely be soon defeated,) but often under the appear¬ 
 ance of friendship he insinuates the venom of his cruel 
 malice. In this way it was that he suborned Job’s wife, by 
 putting on the mask of natural aflectionateness, to give that 
 wretchless advice. And so when conversing with Adam, he 
 
 * ° See Macarius on the Keeping of Institutes of Christian Perfection, 
 the Heart, c. 1. translated in Penn’s p. 2. 
 
164 Duty of providing against Satan's plausible shew. 
 
 Homil. puts on the air of one concerned and watching over his 
 interests, and saith, that your eyes shall he opened in the day 
 5. that ye eat of the tree. Thus Jephtha too he persuaded, under 
 the pretext of religion, to slay his daughter, and to offer the 
 sacrifice the Law forbade. Do you see what his wiles are, 
 what his varying warfare ? Be then on thy guard, and arm 
 thyself at all points with the weapons of the Spirit, get 
 exactly acquainted with his plans, that thou mayest both 
 keep from being caught, and easily catch him. For it was 
 thus that Paul got the better of him, by getting exactly 
 l Cor. 2 , acquainted with these. And so he says, for we are not 
 ignorant of his devices. Let us then also be earnest in 
 learning and avoiding his stratagems, that after obtaining a 
 victory over him, we may, whether in this present life or in 
 that which is to come, be proclaimed conquerors, and obtain 
 those unalloyed blessings, by the grace and love toward 
 man, &c. 
 
 21 
 
HOMILY XI. 
 
 Rom. vi. 5. 
 
 For if we have been planted together in the likeness; of His 
 death, we shall be also in the likeness of His resurrection. 
 
 What I had before occasion to remark, that I mention Rom. 
 here too, that he continually digresseth into exhortation,—-—— 
 without making any twofold division as he does in the other 
 Epistles, and setting apart the former portion for doctrines, 
 and the latter for the care of moral instruction. Here then 
 he does not do so, but blends the latter with the subject 
 throughout, so as to gain it an easy admission. Here then 
 he says there are 1 two mortifyings, and two deaths, and that* 3 Mss. 
 one is done by Christ in Baptism, and the other it is our add t,mt 
 duty to effect by earnestness afterwards. For that our 
 former sins were buried, came of His gift. But the remain¬ 
 ing dead to sin after Baptism must be the work of our own 
 earnestness, however much we find God here also giving us 
 large help. For this is not the only thing Baptism has the 
 power to do, to obliterate our former transgressions ; for it 
 also secures against subsequent ones. As then in the case 
 of the former, thy contribution was faith that they might be 
 obliterated, so also in those subsequent to this, shew thou 
 forth the change in thine aims, that thou mayest not defile 
 thyself again. For it is this and the like that he is counsel¬ 
 ling thee when he says, for if we have been planted together 
 
 a Here we have again two of the 153. and the other for the beginning of 
 3 Paris Mss. mentioned in note c. p. Horn. xii. 
 
166 
 
 Fruits of being planted in the likeness of Christ’s Death. 
 
 Homil. ifi the likeness of His Death , we shall be also in the likeness 
 XI. 
 
 - °f His Resurrection. Do you observe, how he rouses the 
 
 hearer by leading him straightway up to his Master, and 
 taking great pains to shew the strong likeness ? This is why 
 he does not say 4 in Death,’ lest you should gainsay it, but, 
 in the likeness of His Death. For our essence itself hath 
 not died, but the man of sins, that is, wickedness. And he 
 does not say, for if we have been partakers of the likeness of 
 His Death , but what? If we have been planted together , so, 
 by the mention of planting, giving a hint of the fruit resulting 
 to us from it. For as Flis Body, by being buried in the 
 earth, brought forth as the fruit of it the salvation of the 
 world, thus ours also, being buried in Baptism, bore as fruit 
 righteousness, sanctification, adoption, countless blessings. 
 And it will bear also hereafter the gift of the Resurrection. 
 Since then we were buried in the water, He in the earth, 
 and we in regard to sin, He in regard to His Body, this is 
 why he did not say, we were planted together in His Deaths 
 but in the likeiiess of His Death. For both the one and the 
 other is death, but not that of the same subject. If then he 
 says, we have been planted together in His Death ' 0 , we shall 
 
 1 Gr. be be in that 1 of His Resurrection , speaking here of the Resur- 
 
 ot His . . . . 
 
 Resur- section which is to come. For since when lie was upon 
 recuon t he subject of the Death before, and said, Know ye not , 
 brethren , that so many of us as were baptized into Christ 
 were baptized into His Death ? he had not made any clear 
 statement about the Resurrection, but onlv about the way of 
 life after Baptism, bidding men walk in newness of life; 
 therefore he here resumes the same subject, and proceeds 
 to foretel to us clearly that Resurrection. And that you 
 may know that he is not speaking of that resulting from 
 
 2 S° 3 Baptism, but about that, after saying, if 2 we were planted 
 Mss. 
 
 7 «£,Sav. together in the likeness of His Death , he does not say that 
 wo shall be in the likeness of His Resurrection 0 , but w'e 
 shall belong to the Resurrection. For to prevent thy saving, 
 
 -L d d O ' 
 
 h The construction here is harsh, and 
 seems to require ‘ in the likeness of.’ 
 
 c The word likeness in our version 
 is in italics as an addition, and unless 
 it is understood, the construction is 
 scarcely grammatical ; but this inter¬ 
 
 pretation iavours the reading ques¬ 
 tioned in the last note. Perhaps also 
 S. Chrysostom may have taken the 
 words thus, ‘ If we have been in like¬ 
 ness planted together with His Death,’ 
 which would be a parallel construction. 
 
167 
 
 How toe die in Baptism , what is the Body of Sin. 
 
 and how, if we did not die as He died, are we to rise as He Rom. 
 rose ? when he mentioned the Death, he did not say, planted 6 ’ G ' 'i 
 together in the Death, but, in the likeness of His Death. 
 
 But when he mentioned the Resurrection, he did not say, 4 in 
 the likeness of the Resurrection,’ but we shall be of the 
 Resurrection itself. And he does not say, We have been 
 made, but we shall be, by this word again plainly meaning 
 that Resurrection which has not yet taken place, but will 
 hereafter. Then with a view to give credibility to what he 
 says, he points out another Resurrection which is brought 
 about here before that one, that from that which is present 
 thou mayest believe also that which is to come. For after 
 saying, we shall he planted together in the Resurrection , 
 he adds, 
 
 Ver. 6. Knowing this, that our old man is crucified with 
 Him , that the body of sin might he destroyed. 
 
 So putting together both the cause and the demonstration 
 of the Resurrection which is to come. And he does not say 
 is crucified, but is crucified with Him, so bringing Baptism 
 near to the Cross. And on this score also it was that he 
 said above, We have been planted together in the likeness of 
 His Death, that the body of sin might be destroyed, , not 
 giving that name to this body of ours, but to all iniquity. 
 
 For as he calls the whole sum of wickedness the old man, 
 thus again the wickedness which is made up of the different 
 parts of iniquity he calls the body of that man. And that 
 what I am saying is not mere guesswork, hearken to Paul’s 
 own interpretation of this very thing in what comes next. 
 
 For after saying, that the body of sin might be destroyed, he 
 adds, that henceforth we should not serve sin. For the way 
 in which I would have it dead is not so that ye should be 
 destroyed and die, but so that ye sin not. And as he goes 
 on he makes this still clearer. 
 
 Ver. 7. For he that is dead, he says, is freed 1 from sin. iGr.jus- 
 
 This he says of every man, that as he that is dead is tlfied 
 henceforth freed from sinning, lying as a dead body, so must d 
 he that has come up from Baptism, since he has died there 
 once for all, remain ever dead to sin. If then thou hast died 
 
 (l So 4 Mss. Sav. so is, &c. . . . for necessity spoken of is clearly, from the 
 since .... he must remain, &c. the context, that of obligation. 
 
Homil 
 
 XI. 
 
 ^r.phi 
 
 losophy 
 
 168 Christ died only for our sin , and once for all . 
 
 in Baptism, remain dead, for any one that dies can sin no 
 more; but if thou sinnest, thou marrest God’s gift. After 
 requiring of us then heroism 1 of this degree, he presently 
 brings in the crown also, in these words. 
 
 Ver. 8. Now if we he dead with Christ. 
 
 And indeed even before the crown, this is in itself the 
 greater crown, the partaking with our Master. But, he 
 says, I give thee even another reward. Of what kind is it ? 
 It is life eternal. For we believe , he says, that we shall also 
 live with Him. And whence is this clear ? 
 
 Ver. 9. Knowing that Christ being raised from the dead , 
 dieth no more. 
 
 And notice again his undauntedness 6 , and how he makes 
 the thing good from opposite grounds. Since then it was 
 likely that some would feel perplexed at the Cross and the 
 Death, he shews that this very thing is a ground for feeling 
 confident henceforward. For suppose not, he says, because 
 He once died, that He is mortal, for this is the very reason 
 of His being immortal. For His death hath been the death 
 of death, and because He did die, He therefore doth not die. 
 For even that death 
 
 Ver. 10 . He died unto sin. 
 
 What does unto sin mean ? It means that He was not 
 subject even to that one, save for our sin. For that He 
 might destroy it, and cut away its sinews and all its power, 
 therefore He died. Do you see how he afffighteth them ? 
 For if He does not die again, then there is no second laver. 
 But if there be no second laver, then do thou keep from all 
 inclineableness to sin. For all this he says to make a stand 
 against the let us do evil that good may come. Let us 
 remain in sin that grace may abound. To take away this 
 conception then, root and branch, it is, that he sets down all 
 this. But in that He livetli , He livet h unto God , he says— 
 that is, unchangeably, so that death hath no more any 
 dominion over Him. For if it was not through any liability 
 to it that He died the former death, save only for the sin of 
 others, much less will He die again now that He hath done 
 that sin away. And this he says in the Epistle to the 
 
 F <piXovi/ulav, his determination to take single point, 
 the highest ground, ^,nd give up no 
 

 Christ risen , our Strength against the power of Sin. ] 69 
 
 Hebrews also. But now once , he says, in the end of the Rom. 
 world hath He appeared to put away sin by the Sacrifice 
 Himself. And as it is appointed unto men once to die , and 26—28. 
 after that the judgment; so Christ was once offered to bear 
 the sins of many, and unto them that look for Him shall He 
 appear the second time without sin unto salvation. And he 
 also points out the power of the life that is according to 
 God, and also the strength of sin. For with regard to the 
 life according to God, he sheweth that Christ shall die no 
 more. With regard to sin, that if it brought about the death 
 even of the Sinless, how can it do otherwise than be the ruin 
 of those that are subject to it? And then as he had dis¬ 
 coursed about His life; that none might say, What hath 
 that which you have been saying to do with us ? he adds, 
 
 Ver. 11. Likewise reckon ye also yourselves to be dead 
 indeed unto sin , but alive unto God. 
 
 He well says, reckon , because there is no setting that, 
 which he is speaking of, before the eyes as yet. And what 
 are we to reckon ? one may ask. That we are dead unto 
 sin , but alive unto God. In Jesus Christ our Lord. For 
 he that so liveth will lay hold of every virtue, as having 
 Jesus Himself for his ally. For that is what, in Christ , 
 means, for if He raised them when dead, much more when 
 alive will He be able to keep them so. 
 
 Ver. 12. Let not sin therefore reign in your mortal body , 
 that ye should obey it in the lusts thereof. 
 
 He does not say, let not the flesh live or act, but let not sin 
 reign f ; for He came not to destroy our nature, but to set our free 
 choice aright. Then to shew that it is not through any force 
 or necessity that we are held down by iniquity, but willingly, 
 he does not say, let it not tyrannize, a word that would 
 imply a necessity, but let it not reign. For it is absurd for 
 those who are being conducted to the kingdom of heaven 
 to have sin empress over them, and for those who are 
 called to reign with Christ to choose to be the captives of 
 sin, as though one should hurl the diadem from off his head, 
 and choose to be the slave of a frantic woman, who came 
 
 ( In all this there is a design to them, that we must be content to live 
 obviate Manichsean notions concerning in sin as unavoidable, 
 matter, and the opinion resulting from 
 
170 Sin reigns nut but by our fault, the members instruments. 
 
 Homil. begging, and was clothed in rags. Next, since it was a 
 
 _ X 1 - heavy task to get the upper hand of sin, see how he shews it 
 to be even easy, and how he allays the labour by saying, in 
 your mortal body. For this shews that the struggles were 
 but for a time, and would soon bring themselves to a close. 
 At the same time he reminds us of our former evil plight, 
 and of the root of death, as it was from this that, contrary 
 even to its beginning, it became mortal. Yet it is possible 
 even for one with a mortal body not to sin. Do you see the 
 abundancy of Christ’s grace? For Adam, though as yet he 
 had not a mortal body, fell. But thou, who hast received 
 one even subject to death ; canst be crowned. How then is 
 it that sin reigns ? you will say. It is not from any power 
 of its own, but from thy listlessness. Wherefore after saying, 
 let it not reign, he also points out the mode of this reigning, 
 by going on to say, that ye should obey it in the lusts thereof. 
 
 1 i. e. to For it is not honour to concede to it 1 all things at will, nay, 
 
 the body ^ * s s | a y ei »y in the extreme, and the height ol dishonour; for 
 when it doth what it listeth, then is it bereft of all liberties; 
 but when it is put under restraints, then it best keeps its own 
 proper rank. 
 
 Yer. 13. Neither yield ye your members as instruments 
 of unrighteousness unto sin ... .but as instruments of righte¬ 
 ousness. 
 
 The body then is indifferent between vice and virtue, 
 as also instruments are. But either effect is wrought by 
 him that useth it. As if a soldier fighting in his country’s 
 behalf, and a robber who was arming against the inhabit¬ 
 ants, had the same weapons for defence. For the fault is 
 not laid to the suit of armour, but to those that use it to 
 an ill end. And this one may say of the flesh too, which 
 becomes this or that owing to the mind’s decision, not owing 
 to its own nature. For if it be curious after the beauty of 
 another, the eye becomes an instrument of iniquity, not 
 through any agency of its own, (for what is of the eye, is 
 but seeing, not seeing amiss,) but through the fault of the 
 thought which commands it. But if you bridle it, it be¬ 
 comes an instrument of righteousness. Thus with the 
 tongue, thus with the hands, thus with all the other mem¬ 
 bers. And he well calls sin unrighteousness. For by 
 
IIow wc are bound to God's service. Christian warfare. 171 
 
 sinning a man deals unrighteously either by himself or by 
 his neighbour, or rather by himself more than by his neigh¬ 
 bour. Having then led us away from wickedness, he leads 
 us to virtue, in these words : 
 
 But yield yourselves unto God , as those that are alive 
 from the dead. 
 
 See how by his bare words he exhorts them, on that 
 side naming sin , and on this God. For by shewing what 
 a difference there is between the rulers, he casts out of 
 all excuse the soldier that leaveth God, and desireth to 
 serve under the dominion of sin. But it is not only in 
 this way, but also by the sequel, that he establishes this; 
 by saying, as alive from the dead. For by these he shews 
 the wretchedness of the other, and the greatness of God’s 
 gift. For consider, he says, what you were, and what you 
 have been made. What then were ye ? Dead, and ruined 
 by a destruction which could not from any quarter be 
 repaired. For neither was there any one who had the 
 power to assist you. And what have ye been made out 
 of those dead ones ? Alive with immortal life. And by 
 whom ? By the all-powerful God. Ye ought therefore to 
 marshal yourselves under Him with as much cheerful readi¬ 
 ness, as men would who had been made alive from being- 
 dead. 
 
 And your members as instruments of righteousness unto 
 God. 
 
 Hence, the body is not evil, since it may be made an 
 arm? of righteousness. But by calling it an arm, he 
 makes it clear that there is a hard warfare at hand for us. 
 And for this reason we need strong armour, and also a 
 noble spirit, and one acquainted too with the ways of this 
 warfare; and above all we need a commander. The Com¬ 
 mander however is standing by, ever ready to help us, and 
 abiding unconquerable, and has furnished us with strong 
 arms likewise. Farther, we have need of a purpose of mind 
 to handle them as should be, so that we may both obey 
 our Commander, and take the field for our country. Having 
 then given us this vigorous exhortation, and reminded us of 
 
 a 
 
 § c7r\'A is most usually arms , secondarily any instruments , 
 
 Rom. 
 6, 13. 
 
172 
 
 The Spiritual Race made easier through Christ. 
 
 Homil. arms, and battle, and wars, see how he encourages the 
 
 E?.i_ soldier again, and cherishes 1 ' his ready spirit. 
 
 ‘all but Ver. 14. For sin shall not 1 have dominion over you; for 
 
 2 Mss. y e are no t un g er th e law, hut under grace. 
 
 no more J . . 
 
 If then sin hath no more dominion over us, why does 
 
 he lay so great a charge upon them as he does ip the 
 words, Let not sin reign in your mortal body, and, yield 
 not ye your members as instruments of unrighteousness 
 unto sin ? What does that here said mean then ? He 
 is sowing a kind of seed in this statement, which he means 
 to develope afterwards, and to cultivate in a powerful 
 argument. What then is this statement ? It is this; 
 
 that our body, before Christ’s coming, was an easy prey 
 to the assaults of sin. For along with death a great swarm 
 of passions entered also. And for this cause it was not 
 lightsome for running the race of virtue. For there was 
 John 7, no Spirit present to assist, nor any Baptism of power to 
 Mdato mor tify- But as some horse 2 that answereth not the rein, 
 Phaedr. it ran indeed, but made frequent slips, the Law meanwhile 
 74 ’ announcing what was to be done and what not, yet not 
 conveying into those in the race any thing over and above 
 exhortation by means of words. But when Christ had 
 come, the effort became afterwards more easy, and there- 
 ^ fjLu^ova fore we had a more distant goal 3 set us, in that the 
 t« «TKctfA- assistance we had given us was greater. Wherefore also 
 Matt. 5, Christ saith, Except your righteousness shall exceed the 
 20 * righteousness of the Scribes and Pharisees , ye shall in no 
 case enter into the Kingdom of Heaven. But this he says 
 more clearly in the sequel. But at present he alludes here 
 briefly to it, to shew that unless we stoop down very 
 low to it, sin will not get the better of us. For it is not 
 the Law only that exhorteth us, but grace too which also 
 remitted our former sins, and secures us against future ones. 
 4 i e For it promised them crowns after toils, but this 4 crowned 
 g race them first, and then led them to the contest. Now it seems 
 to me that he is not signifying here the whole life of a 
 
 h anoints. Hannibal, before per manipulos, ut mollirent artus, 
 
 his victory on tbe Trebia, sent oil round misso, et cibo per otium capto,” &c. 
 to his battalions to refresh their limbs. Liv. xxi. 55. 
 
 “ Ignibus ante tentoria factis, oleoque 
 
Shame and danger of returning to sin after Baptism . 173 
 
 believer, but instituting a comparison between the Baptism Rom. 
 and the Law. And this he says in another passage also; 6> 15,1 - - 
 The letter killeth , but the Spirit giveth life. For the Law 2 Cor. 
 convinceth of transgression, but grace undoes transgression. 9 ' 
 
 As then the former by convincing establisheth sin, so the 
 latter by forgiving suffereth us not to be under sin. And 
 so thou art in two ways set free from this thraldom; both 
 in thy not being under the Law, and in thy enjoying 
 grace. But after he had by these words given the hearer 
 a breathing time, he again furnishes him a safeguard, by 
 introducing an exhortation in reply to an objection, and 
 by saying as follows. 
 
 Ver. 15. What then ? shall we sin , because we are not 
 under tlte Law , but under grace ? God forbid. 
 
 So he first adopts a form of abjuration, because it was 
 an absurd thing he had named. And then he makes his 
 discourse pass on to exhortation, and shews the great 
 facility of the struggle, in the following words. 
 
 Ver. 16. Know ye not , that to whom ye yield yourselves 
 servants to obey , his servants ye are to whom ye obey; 
 whether of sin unto death , or of obedience unto righteous¬ 
 
 ness. 
 
 I do not, he would say, mention hell as yet, nor that 
 great 1 punishment, but the shame it is in this world, whem Ms. 
 ye become slaves, and slaves of your own accord too, and®° d1, 
 sin’s slaves, and when the wages are such as a second 
 death. For if before Baptism, it wrought death of the 
 body, and the wound required so great attendance, that the 
 Lord of all came down to die, and so put a stop to the 
 evil; if after so great a gift, and so great liberty, it seize 
 thee again, while thou bendest 2 down under it willingly, 2 so raar# 
 what is there that it may not do? Do not then run into^ 6 
 such a pit, or willingly give thyself up. For in the case 
 of wars, soldiers are often given up even against their 
 will. But in this case, unless thou desertest of thyself, 
 there is no one who will get the better of thee. Having 
 then tried to shame them by a sense of duty, he alarms 
 them also by the rewards, and lays before them the wages 
 of both ; righteousness, and death, and that a death not 
 
171 
 
 Homil 
 
 XI. 
 
 1 Cor. 
 15, 16. 
 
 We are freed by Grace , yet our will must act. 
 
 •like the former, but far worse. For if Christ is to die 
 no more, who is to do away that death? No one! We 
 must then be punished, and have vengeance taken upon 
 us for ever. For a death perceptible to the senses is not 
 still to come in this case, as in the former, which gives the 
 body rest, and separates it from the soul. For the last 
 enemy , death , is destroyed, whence the punishment will 
 be deathless. But not to them that obey , God, for 
 righteousness, and the blessings springing from it, will be 
 their rewards. 
 
 Ver. 17. But God he thanked , that ye were the servants 
 of sin , hut ye have obeyed, from the heart that form of 
 doctrine which was delivered unto you. 
 
 After shaming them by the slavery, after alarming them 
 by the rewards, and so exhorting them, he again rights 
 them by calling the benefits to mind. For by these he 
 shews that they were great evils from which they were 
 freed, and that not by any labours of their own, and that 
 things henceforth would be more manageable. Just as 
 any one who has rescued a captive from a cruel tyrant, 
 and advises him not to run away back to him, reminds 
 him of his grievous thraldom; so does Paul set the 
 evils passed away most emphatically before us, by giving- 
 thanks to God. For it w T as no human power that could 
 set us free from all those evils, but, thanks he to God , 
 w r ho was willing and able to do such great things. And 
 he w r ell says, Ye have obeyed from the heart. Ye were 
 neither forced nor pressed, but ye came over ol your own 
 accord, with willing mind. Now this is like one that 
 praises and rebukes at once. For after having willingly 
 come, and not having had any necessity to undergo, what 
 allowance can you claim, or what excuse can you make, 
 if you run away back to your former estate? Next that 
 you may learn that it came not of their own willing temper 
 only, but the whole of it of God’s grace also, after saying, 
 Ye have obeyed from the heart , he adds, that form of 
 doctrine which teas delivered you. For the obedience 
 from the heart shews the free will. But its being de¬ 
 livered, hints the assistance from God. But what is the 
 
The new Life. Death of the body, and of the soul. 175 
 
 form ol doctrine 1 ? It is living aright, and in conformity Rom. 
 with the best conversation. 18 ‘- 
 
 Yer. 18. Being then made free from sin, ye became the 
 servants of righteousness. 
 
 There are two gifts of God which he here points out. 
 
 The freeing from sin, and also the making them servants 
 to righteousness , which is better than any freedom. For 
 God hath done the same as if a person were to take an 
 orphan, who had been carried away by savages into their 
 own country, and were not only to free him from captivity, 
 but were to set himself as 1 a kind father over him, and 1 5 Mss. 
 bring him to very great dignity. And this has been done in ^ s m * 
 our case. For it was not our old evils alone that he 
 freed us from, since he even led us to the life of angels, 
 and paved the way for us to the best conversation, handing 
 us over to the safe keeping of righteousness, and killing our 
 former evils, and deadening the old man, and leading us to 
 an immortal life. 
 
 Let us then continue living this life; for many of those 
 who seem to breathe and to walk about are in a more wretched 
 plight than the dead. For there are different kinds of dead¬ 
 ness ; and one there is of the body, according to which 
 Abraham was dead, and still was not dead. For God, He Mat.22, 
 says, is not a God of the dead, but of the living. Another 
 is of the soul, which Christ alludes to when He says, Let 
 the dead bury their dead. Another, which is even the 
 subject of praise, which is brought about by religion 1 , of 1 
 which Paul saith, Mortify your members which are upon ®‘ us ' 
 the earth. Another, which is the cause even of this, the * 
 one which takes place in Baptism. For our old man , he 
 says, has been crucified, that is, has been deadened. Since 
 then we know this, let us flee from that deadness by which, 
 even though alive, we die. And let us not be afraid of that 
 with which common death comes on. But the other two, 
 whereof one is blissful, having been given by God, the other 
 praiseworthy, which is accomplished by ourselves together 
 
 • Tit. ii 12. 1 Tim. i. 10. are The Truth as it is in Jesus,” ap- 
 instances of a similar use of the term pears to be used nearly in the same 
 “ doctrine.” Compare Eph. iv. 19— sense. 
 
 24. from which context the phrase 
 
176 
 
 Death unto sin by Remission, and by abstinence. 
 
 Homil. with God, let us both choose and be emulous of. And of 
 - these two, one doth David pronounce blessed, when he sajs, 
 Blessed are they whose iniquities are forgiven; and the 
 other, Paul holds in admiration, saying, and writing k to the 
 Gal. 5, Galatians, They that be Christ's have crucified the flesh. 
 24 - But of the other couple, one Christ declares to be easy 
 Mat. 10, to hold in contempt, when He says, Fear not them which 
 28, kill the body, but are not able to kill the soul: and the 
 other fearful, for, Fear (He says) Him that is able to destroy 
 both body and soul in hell. And therefore let us flee from 
 this, and choose that deadness which is held blessed and 
 admirable; that of the other two, we may escape the one, 
 and not 1 fear the other: for it is not the least good to us 
 to see the sun, and to eat and drink, unless the life of good 
 works be with us. For what would be the advantage, pray, 
 of a king possessed of a purple robe indeed, and arms, 
 but without a single subject, and exposed to all that had 
 a mind to attack and insult him. In like manner it will 
 be no advantage to a Christian to have faith, and the gilt 
 of Baptism, and yet be open to all the passions. In that 
 way the disgrace will be greater, and the shame more. For 
 as such an one having the diadem and purple is so far from 
 gaining by this dress any honour to himself, that he even 
 does disgrace to that by his own shame: so the believer 
 also, who leadeth a corrupt life, is so far from becoming, 
 as such, an object of respect, that he is only the more one 
 Rom. 2, of scorn. For as many , it says, as sinned without Law , 
 12 - shall also perish without Law, and as many as have sinned 
 in the Law, shall be judged by the Law. And in the 
 Heb.io, Epistle to the Hebrews, he says, He that despised Moses ’ 
 29 * ’ Law died without mercy under two or three witnesses: of 
 
 how much sorer punishment, suppose ye, shall he be thought 
 worthy, who hath trodden under foot the Son of God. And 
 with reason. For I placed (He might say) all the passions 
 in subjection to thee by Baptism. How then comes it that 
 thou hast disgraced so great a gift, and hast become one 
 thing instead of another. I had killed and buried thy 
 former transgressions, like worms—how is it that thou hast 
 
 k So 4 Mss. Sav. saying, but there 1 So 4 Mss. Saw and 3 Mss. omit 
 seems to be no force in the repetition. “ not,” but the sense requires it. 
 
Sin makes us blind to itself. Effects of the love of Money. J77 
 
 bred others?—for sins are worse than worms, since these ^ 0M - 
 
 6 18 . 
 
 do harm to the body, those to the soul; and those make the ■ ’ 
 more offensive stench. Yet we perceive it not, and so we 
 are at no pains to purge them out. Thus the drunkard 
 knows not how disgustful the stale wine is, but he that 
 is not drunken has a distinct perception of it. So with 
 sins also, he that lives soberly knows thoroughly the mire 
 thereof, and the stain. But he that gives himself up to 
 wickedness, like a man made drowsy with drunkenness, does 
 not even know the very fact that he is ill. And this is the 
 most grievous part of vice, that it does not allow those who 
 fall into it even to see the greatness of their own 
 bane, but as they lie in the mire, they think they 
 are enjoying perfumes. And so they have not even 
 the power of getting free, but when full of worms, like 
 men that pride themselves in precious stones, so do they 
 exult in these. And for this reason they have not so much 
 as the will to kill them, but they even nourish these up, and 
 multiply them in themselves, until they send them on to the 
 worms of the world to come. For these are the providers 
 for those, and are not only providers, but even the fathers 
 of those that never die ; as it says, their worm shall not die. Mark 9, 
 
 J 44 
 
 These kindle the hell which never extinguishes. To prevent 
 this from happening then, let us do away with this fountain 
 of evil, and extinguish the furnace, and let us draw up the 
 root of wickedness from beneath, since you will do no good 
 by cutting the tree off from above, if the root remains below, 
 and sends up fresh shoots of the same kind again. What 
 then is the root of the evils ? Learn from the good husband¬ 
 man 1 , who has an accurate knowledge of such things, andi i. e . 
 tends the spiritual vine, and cultivates the whole world. 
 
 Now what does he say is the cause of all the evils? The6—9. 
 love of money. For the love of money is the root of all evils. \ Tim. 
 Hence come fightings, and enmities, and wars; hence emu- 6 ? 10 - 
 lations, and railings, and suspicions, and insults; hence 
 murders, and thefts, and violations of sepulchres. Through 
 this, not cities and villages only, but roads and habitable 
 and inhabitable parts, and mountains, and groves, and hills, 
 and, in a word, all places are filled with blood and murder. 
 
 And not even from the sea has this evil withdrawn, but even 
 
178 Oppressors of the poor worse than rollers and murderers. 
 
 Homil. there also with great fury hath it revelled, since pirates beset 
 XL it on all sides, thus devising a new mode of robbery. 
 Through this have the laws of nature been subverted, and 
 the claims of relationship set aside, and the laws of our very 
 
 1 olfias being 1 broken through. For the thraldom of money hath 
 armed, not against the living only, but even against the dead 
 too, the right hands of such men. And at death even, they 
 make no truce with them, but bursting open the sepulchres, 
 they put forth their impious hands even against dead bodies, 
 and not even him that hath let go of life will they suffer to 
 be let go from their plotting. And all the evils that you 
 may find, whether in the house or in the market-place, or in 
 the courts of law, or in the senate, or in the king’s palace, or 
 in any other place whatsoever, it is from this that you will 
 find they all spring. For this evil it is, this assuredly, which 
 fills all places with blood and murder, this lights up the 
 flame of hell, this makes cities as wretchedly off as a wilder¬ 
 ness, yea, even much worse. For those that beset the high 
 roads, one can easily be on one’s guard against, as not being 
 always upon attack. But. they who in the midst of cities 
 imitate them are so much the worse than them, in that these 
 are harder to guard against, and dare to do openly what the 
 others do with secrecy. For those laws, which have been 
 made with a view to stopping their iniquity, they draw even 
 into alliance for murders of this kind, and so fill the cities 
 with pollutions. Is it not murder, pray, and worse than 
 murder, to hand the poor man over to famine, and to cast 
 him into prison, and to expose him not to famine only, but 
 to tortures too, and to countless acts of insolence. For even 
 if you do not do these things yourself to him, yet are the 
 occasion of their being done, you do them more than the 
 ministers who execute them. The murderer plunges his 
 sword into a man at once, and after giving him pain for a 
 short time, he does not carry the torture any farther. But do 
 you who by your calumnies, by your harassings, by your 
 plottings, make light darkness to him, and set him upon 
 desiring death ten thousand times over, consider how many 
 deaths you perpetrate instead of one only. And what is 
 worse than all, you plunder and are grasping, not impelled to 
 it by poverty, without any hunger to necessitate you, but 
 
V, 
 
 Follies for which. Christ , in His Poor , is sliyhted. 179 
 
 that your horse’s bridle may be spattered over with gold Rom. 
 enough, or the ceiling of your house, or the capitals of your 18 - - 
 pillars. And what hell is there that this conduct would not 
 deserve, when it is a brother, and one that has shared 
 with yourself in blessings unutterable, and has been so 
 highly honoured by the Lord, whom you, in order that 
 you may deck out stones, and floors, and the bodies of 
 animals with neither reason, nor perception of these orna¬ 
 ments, are casting into countless calamities ? And your 
 dog is well attended too, while man, or rather Christ, for 
 the sake of the hound, and all these things I have named, 
 is straitened with extreme hunger. What can be worse than 
 such confusion ? What more grievous than such lawlessness 
 as this ? What streams of fire will be enough for such a 
 soul ? He that was made in the Image of God stands in 
 unseemly plight, through thy inhumanity ; but the faces of 
 the mules that draw thy wife glisten with gold in abundance, 
 as do the skins and woods which compose that canopy. 
 
 And if it is a seat that is to be made, or a footstool, they are 
 all made of gold and silver. But the member of Christ, for 
 whom also He came hither from Heaven, and shed His 
 precious Blood, does not even enjoy the food that is neces¬ 
 sary for him, owing to thy rapaciousness. But the couches 
 are mantled with silver on every side, while the bodies of 
 the saints are deprived even of necessary clothing. And to 
 thee Christ is less precious than any thing else, servants, or 
 mules, or couch, or chair, or footstool; for I pass over 
 furniture of still meaner use than these, leaving it to you to 
 know of it. But if thou art shocked at hearing this, stand 
 aloof from doing it, and then the words spoken will not 
 harm thee. Stand aloof, and cease from this madness. For 
 plain madness it is, such eagerness about these things. 
 Wherefore letting go of these things, let us look up, late as it 
 is, toward Heaven, and let us call to mind the Day w'hich is 
 coming, let us bethink ourselves of that awful tribunal, and 
 the exact accounts, and the sentence incorruptible. Let us 
 consider that God, who sees all these things, sends no 
 lightnings from Heaven; and yet what is done deserves 
 not thunderbolts merely. Yet He neither doth this, nor 
 doth He let the sea loose upon us, nor doth He burst the 
 
 n 2 
 
180 Unreasonableness of preferring trifles to our Brethren. 
 
 Homil. earth in twain, He quencheth not the sun, nor doth He 
 
 -— hurl the heaven with its stars upon us. He doth not move 
 
 aught from its place, but suffereth them to hold their 
 course, and the whole creation to minister to us. Pondering 
 all this then, let us be awestruck with the greatness of His 
 love toward man, and let us return to that noble origin 
 which belongs to us, since at present certainly we are in no 
 better plight than the creatures without reason, but even in 
 a much worse one. For they do love their kin, and need 
 but the community of nature to cause affection towards 
 each other. But thou who besides nature hast countless 
 causes to draw thee together and attach thee to the members 
 of thyself; the being honoured with the Word, the partaking 
 in one religion, the sharing in countless blessings; art 
 become of wilder nature than they, by displaying so much 
 carefulness about profitless things, and leaving the Temples 
 of God to perish in hunger and nakedness, and often sur¬ 
 rounding them also with a thousand evils. For if it is 
 from love of glory that you do these things, it is much 
 more binding on you to shew your brother attention, than 
 your horse. For the better the creature that enjoys the act 
 of kindness, the brighter the crown that is woven for such 
 carefulness. Since now while thou fullest into the contrary 
 of all this, thou pullest upon thyself accusers without number, 
 yet perceivest it not. For who is there that will not speak 
 ill of thee ? who that will not indite thee as guilty of the 
 greatest atrocity and misanthropy, when he sees that thou 
 disregardest the human race, and settest that of senseless 
 creatures above men, and besides senseless creatures, even 
 thy house and furniture ? Hast thou not heard the Apostle’s 
 saying, that they who first received the word sold both 
 houses and lands , that they might support the brethren ? 
 but you plunder both houses and lands, that you may adorn a 
 horse, or wood-work, or skins, or walls, or a pavement. 
 And wdiat is worse is, that it is not men only, but women too 
 are afflicted wdth this madness, and urge their husbands to 
 this empty sort of pains, by forcing them to lay out their 
 money upon any thing rather than the necessary things. 
 And if any one accuse them for this, they are practised 
 with a defence, itself loaded with much to be accused. For 
 
Our debt as enjoying Ike creation. Vain-ylory rebuked. 181 
 
 both the one and the other are done at once, says one. 
 
 What say you ? are you not afraid to utter such a thing, and 
 
 to set the same store bv horses and mules and couches and 
 
 %> 
 
 footstools, as by Christ an hungred ? Or rather not even 
 comparing them at all, but giving the larger share to these, 
 and to Him meting out with difficulty a scant share ? Dost 
 thou not know that all belongs to Him, both thou and thine? 
 Dost thou not know that He fashioned thy body, as well as 
 gave thee a soul, and apportioned thee the whole world? but 
 thou art not for giving even a little recompense to Him. 
 But if thou lettest a little hut, thou requirest the rent with 
 the utmost rigor, and though reaping the whole of His creation, 
 and dwelling in so wide a world, thou hast not courage to 
 lay down even a little rent, but hast given up to vain-glory 
 thyself and all thou hast. For this is that whereof all 
 these things come. The horse is none the better above 
 his natural excellence for having this ornament, neither yet 
 is the person mounted upon him, for sometimes he is only 
 in the less esteem for it; since many neglect the rider, and 
 turn their eyes to the horse’s ornaments, and to the attend¬ 
 ants behind and before, and to the fan-bearers. But the 
 man, who is lackeyed by these, they hate and turn their 
 heads from, as a common enemy. But this does not happen 
 when thou adornest thy soul, for then men, and angels, 
 and the Lord of angels, all weave thee a crown. And so, 
 if thou art in love with glory, stand aloof from the things 
 which thou art now doing, and shew thy taste not in thy 
 house, but in thy soul, that thou mayest become brilliant 
 and conspicuous. For now nothing can be more cheap 
 than thou art, with thy soul unfurnished, and but the 
 handsomeness of thy house for a screen. But if thou art 
 impatient of hearing me speak in this way, listen to what 
 one of those that are without did, and at all events be 
 shamed by their philosophy. For it is said that a certain 
 one of them, who went into a palace that shone with gold 
 in abundance, and glistened with the great beauty of the 
 marbles and the columns, when he saw the floor strewed 
 with carpets in all directions, spat in the face of the master 
 of the house, and when found fault with for it said, that 
 since there was no other part of the house where he could 
 
 Rom. 
 6 , 18 . 
 
182 The soul's adornment best and most lasting. 
 
 Ho-, do this, he was obliged to do this affront to his face. See 
 
 -— how ridiculous a man is, who displays his taste in exteriors, 
 
 and how little he is in the eyes of all reasonable men. And 
 with good reason. For if a person were to leave thy wife to 
 be clad in rags, and to be neglected, and clothed thy maid¬ 
 servants with brilliant dresses, thou wouldest not bear it 
 meekly, but wouldest be exasperated, and say that it was 
 insulting in the extreme. Reason then in this way about 
 your soul. When you display your taste in walls then, and 
 pavement, and furniture, and other things of the kind, and 
 do not give liberally in alms, or practise the other parts of a 
 
 1 pike*»- religious life 1 ; you do nothing less than this, or rather 
 
 what is worse than this by far. For the difference between 
 servant and mistress is nothing, but between soul and flesh 
 there is a great disparity. But if it be so with the flesh, 
 much more is it with the soul and a house, or the soul and a 
 couch or footstool. What kind of excuse then dost thou 
 deserve, who puttest so much silver on all these, but for it 
 hast no regard, though it be covered with filthy rags, squalid, 
 hungry, and full of wounds, torn by hounds unnumbered; 
 and after all this fanciest that thou shalt get thee glory by 
 displaying thy taste in externals wound about thee ? And 
 this is the very height of phrenzy, w hile ridiculed, reproached, 
 disgraced, dishonoured, and falling into the severest punish¬ 
 ment, still to be vain of these things ! Wherefore, I beseech 
 you, laying all this to heart, let us become sober-minded, 
 late as it is, and become our own masters, and transfer this 
 adorning from outward things to our souls. For so it 
 
 2 3 Mss. abideth 2 safe from spoiling, and maketh 2 us equal to the 
 abide— Angels, an d will entertain us w 7 ith unaltering good, which 
 will may we all attain by the grace and love toward man, &c. 
 
 IRcLk6 
 
HOMILY XII. 
 
 Rom. vi. 19. 
 
 t speak after the manner of men because of the infirmity 
 of your flesh : for as ye have yielded youi A members ^Mss. 
 servants to uncleanness and to iniquity unto iniquity; of your 
 even so now yield your members servants to righteousness fash, 
 unto holiness. 
 
 Since he had required great strictness of life, charging us Rom. 
 to be dead to the world, and to have died unto wickedness, .?i 19 :. 
 and to abide with no motion towards the working of sin, 
 and seemed to be saying something great and burdensome, 
 and too much for human nature; through a desire to shew’ 
 that he is not making any exorbitant demand, nor even 
 as much as might be expected of one W'ho enjoyed so great 
 a gift, but one quite moderate and light, he proves it from 
 contraries, and says, I speak after the manner of men , as 
 much as to say, Going by human reasonings; by such as 
 one usually meets with. For he signifies the 2 moderateness - 4 Mss. 
 of it by the term applied, after the manner of men. For^ 6 ^ 
 elsewhere he uses the same w r ord. There hath no temptation 
 taken you but such as is common to man , that is, moderate 10 , 13 . 
 and small. For as ye have yielded your members servants 
 to uncleanness and to iniquity unto iniquity; even so non: 
 yield your members servants to righteousness unto holiness. 
 
 And truly the masters are very different ones, but still it 
 is an equal amount of servitude that I ask. For men ought 
 to give a much larger one, and so much the larger as this is 
 a greater and better mastership than the other. Neverthe- 
 
184 Righteousness seldom served as sin has been . 
 
 H xn L ’ leSS 1 make 110 £ reater demand because of the infirmity , 
 and that, he does not say of your free will or readiness of 
 spirit, but of your flesh, so making what he says the less 
 severe. And yet on one side there is uncleanness, on the 
 other holiness; on the one iniquity, on the other righteous¬ 
 ness. And who is so wretched and in such straits as not 
 to spend as much earnestness upon the service of Christ, 
 as upon that of sin and the devil ? Hear then what follows, 
 and you will see clearly that we do not even spend this 
 little, for when (stated in this naked way) it does not 
 seem credible or easy to admit, and nobody would endure 
 to hear that he does not serve Christ so much as he did 
 serve the devil, he proves it by what follows, and renders 
 it credible by bringing that slavery before us, and saying 
 how they did serve him. 
 
 Ver. 20. For when ye tuere the servants of sin , ye were 
 free from righteousness. 
 
 Now what he says is somewhat of this kind. When 
 ye lived in wickedness, and impiety, and the worst of evils, 
 the state of compliance ye lived in was such that ye did 
 absolutely no good thing at all. For this is, ye were free 
 from righteousness. That is, ye were not subject to it, but 
 estranged from it wholly. For ye did not even so much 
 as divide the manner of servitude between righteousness 
 and sin, but gave yourselves wholly up to wickedness. 
 Now, therefore, since ye have come over to righteousness, 
 give yourselves wholly up to virtue, doing nothing at all 
 of vice, that the measure you give may be at least equal. 
 And yet it is not the mastership only that is so different, 
 but in the servitude itself there is a vast difference. And 
 this too he unfolds with great perspicuity, and shews what 
 conditions they served upon then, and what now. And 
 as yet he says nothing of the harm accruing from the thing, 
 but hitherto speaks of the shame. 
 
 Vei. 21. What fruit had ye then in those things whereof 
 ye are now ashamed ? 
 
 So gieat was the slavery, that even the recollection of 
 it now makes you ashamed; but if the recollection makes 
 one ashamed, the reality would much more. And so you 
 gained now r in two vvays, in having been freed from the 
 
185 
 
 Ssrvice of sin contrasted with that of God. 
 
 shame, and also in having come to know the condition you Rom. 
 were in ; just as then ye were injured in two ways, in doing 22 : . 
 
 things deserving shame, and in not even knowing what to be 
 ashamed was. And this is worse than the former. Yet 
 still ye kept in a state of servitude. Having then proved 
 most abundantly the harm of what took place then from 
 the shame of it, he comes to the thing in question. Now 
 what is this thing ? 
 
 For the end of those things is death . 
 
 Since then shame seems to be no such serious evil, he 
 comes to what is very fearful, I mean death; though in 
 good truth what he had before mentioned were enough. 
 
 For consider how exceeding great the mischief must be, 
 inasmuch as, even when freed from the vengeance due to 
 it, they could not get free of the shame. What wages then, 
 he says, do you expect from the reality, when from the 
 bare recollection, and that too when you are freed from 
 the vengeance, you hide your face and blush, though 
 under such grace as you are! But God’s side is far 
 otherwise. 
 
 Ver. 22. But now being made free from, sin , and become 
 servants to God , ye have your fruit unto holiness , and the 
 end everlasting life. 
 
 Of the former, the fruit was shame, even after the being 
 set free. But of these the fruit is holiness, and where 
 holiness is, there is much 1 confidence. But of those things * Mar. 
 the end is death, and of these everlasting life. Do you seejjg 4 jj 
 how he points out some things as already given, and some 
 as existing in hope, and from what are given he draws proof 
 of the others also, that is, from the holiness of the life. For 
 to prevent your saying 2 every thing lies in hope, he points out - i. e. as 
 that you have already reaped fruits, first the being freed 
 from wickedness, and such evils as the very recollection 
 of puts one to shame; second, the being made a servant 
 unto righteousness; a third, the enjoying of holiness; a 
 fourth, the obtaining of life, and life too not for a season, but 
 everlasting. Yet with all these, he says, do but serve as ye 
 served it. For though the master is far preferable, and the 
 service also has many advantages, and the rewards too for 
 which ye are serving, still 1 make no further demand. Next, 
 
 
186 St. Paul's method, practical cautions , return to argument. 
 
 Homil. since he had mentioned arms and a king, he keeps on with 
 the metaphor in these words : 
 
 Ver. 23. For the ivages of sin is death , but the gift of God, 
 is eternal life , through Jesus Christ our Lord. 
 
 After speaking of the wages of sin, in the case of the 
 
 1 blessings, he has not kept to the same order 1 : for he does 
 
 I'dnk or 
 
 relation. n °t say, the wages of your good deeds, but the gift of God; 
 to shew, that it was not of themselves that they were freed, 
 nor was it a due they received, neither yet a return, nor 
 a recompense of labours, but by grace all these things came 
 about. And so there was a superiority for this cause also, 
 in that He did not free them only, or change their condition 
 for a better, but that He did it without any labour or trouble 
 upon their part: and that He not only freed them, but also 
 gave them more than before, and that through His Son. 
 And the whole of this he has interposed as having discussed 
 the subject of grace, and being on the point of overthrowing 
 the Law next. That these things then might not both 
 make them rather listless, he inserted the part about strict¬ 
 ness of life, using every opportunity of rousing the hearer 
 to the practice of virtue. But when he calls death the 
 wages of sin, he alarms them again, and secures them 
 against dangers to come. For the words he uses to remind 
 them of their former estate, he also employs so as to make 
 them thankful, and more secure against any inroads of 
 temptations. Here then he brings the hortatory part to 
 a stop, and proceeds with the doctrines again, speaking on * 
 this wise. 
 
 Chap. vii. ver. 1. Know ye not , brethren , for I speak to 
 them that know the Law. 
 
 Since then he had said, we are dead to sin, he here shews 
 that not sin only, but also the Law, hath no dominion over 
 them. But if the Law hath none, much less hath sin: 
 and to render his language palatable, he uses a human 1 ’ 
 example to make this plain by. And he seems to be stating 
 one point, but he sets down at once two arguments for his 
 proposition. One, that when a husband is dead, the woman 
 is no longer subject to her husband, and there is nothing to 
 
 Dent. 24 and 25. it is applied by Is. 50, 1. and Jer. 3, 8. to the then Church. 
 
The j Late's dominion ends with death, as in marriage. 187 
 
 prevent her becoming the wife of another man: and the Rom. 
 other, that in the present case it is not the husband only 
 that is dead, but the wife also. So that one may enjoy 
 liberty in two ways. Now if when the husband is dead, 
 she is freed from his power, when the woman is shewn to 
 be dead also, she is much more at liberty. For the one 
 event frees her from his power, much more does the con¬ 
 currence of both. As he is about to proceed then to a 
 proof of these points, he starts with an encomium of the 
 hearers, in these words, Know ye not, brethren , (for I speak 
 to them that know the Law,) that is, I am saying a thing 
 that is quite agreed upon, and clear, and to men too that 
 know all these things accurately, 
 
 How that the Law hath dominion over a man as long as 
 he liveth. 
 
 He does not say, husband or wife, but man , which 
 name is common to either creature; For he that is dead, 
 he says, is freed 1 from sin. The Law then is given for the 1 Gr. 
 living, but to the dead it ceaseth to be ordained 2 . Do you-j^^* 
 observe how he sets forth a twofold freedom. Next, after give 
 hinting this at the commencement, he carries on what he^ands 
 has to say by way of proof, in the woman’s case, in the 
 following way. 
 
 Ver. 2, 3. For the woman which hath an husband is 
 bound by the law to her husband , so long as he liveth : but 
 if the husband be dead , she is loosed from the law of her 
 husband. So then, if while her husband liveth, she be 
 married to another man, she shall be called an adulteress: 
 but if her husband be dead $ she is free from that law; 
 so that she is no adulteress, though she be married to 
 another man. 
 
 He keeps continually upon this point, and that with 
 great exactness, since he feels quite sure of the proof 
 grounded on it: and in the husband’s place he puts the 
 Law, but in the woman’s, all believers. Then he adds the 
 conclusion in such way, that it does not tally with the pre¬ 
 miss ; for what the context would require would be, 4 and so, 
 my brethren, the law shall not 0 rule over you, for it is dead.’a Mar. 
 But he does not say so, but only in the premiss hinted it,^ 
 and in the inference, afterwards, to prevent what he says doth not 
 
188 
 
 Death of the believer stated , of the Law hinted. 
 
 Homil. being distasteful, he brings the woman in as dead, by 
 -AIL_ saving, 
 
 Ver. 4. Wherefore , my brethren , ye also are become dead, 
 to the Law. 
 
 As then the one or the other event gives rise to the same 
 freedom, what is there to prevent his shewing favour 
 to the Law without any harm being done to the cause. 
 For the woman which hath an husband is bound by the 
 '3 Mss. Law. What is become now 1 of those that speak evil of 
 the Law h ? Let them hear, how even when forced upon 
 it, he does not bereave it of its dignity, but speaks great 
 things of its power; if while it is alive the Jew is bound, 
 and they are to be called adulterers who transgress it, 
 2 4 Mss. and leave it whiles it is alive. But if they* let go of it after 
 plur * it has died, this is not to be wondered at. For in human 
 affairs no one is found fault with for doing this: but if the 
 husband be dead , she is loosed from the law of her husband. 
 You see how in the example he points out the Law as 
 dead, but in the inference he does not do so. So then if it 
 be while her husband liveth, the woman is called an adul¬ 
 teress. See how he dwells upon the accusations of those 
 who transgress the Law, while it is yet living. But since 
 he had put an end to it, he afterwards favours it, yet 
 without doing any harm hereby to the faith c . For if, while 
 her husband liveth, she be married to another man, she 
 shall be called an adulteress. Thus it would have been 
 natural to say next, ye also, my brethren, now the Law 
 is dead, will not be judged guilty of adultery, if ye become 
 married to another husband. Yet he does not use these 
 words, but what ? He says, ye are become dead to the Law; 
 if ye have been made dead, ye are no longer under the 
 Law. For if, when the husband is dead, the woman is 
 no longer liable to it, much more when herself is dead 
 also is she freed from the former. Do you note the wisdom 
 of Paul, how he points out that the Law itself designs 
 
 b The Manichees, who said the Law 
 was given by an evil being. 
 
 c Savile reads avrov ^af^treci <r»j 5r/- 
 irrti x. r. X. (see Acts 25, 11.) he gives 
 it up to the faith without doing any 
 harm. In mar. we have ttjv «r/<rr/y, 
 
 which cannot be construed with aurov, 
 but 4 Mss. confirm this, and also 
 read aura), which gives the sense 
 as in the text. If so taken it refers 
 hack, if as above it refers to the sequel. 
 
Christ’s Death both frees from the Law , and binds us to Him. 189 
 
 that we should be divorced from it, and married to another. Rom. 
 For there is nothing, he means, against your living with —fCii 
 another husband, now the former is dead ; for how should 
 there be, since when the husband was alive it allowed 
 this to her who had a writing of divorcement ? But this he 
 does not set down, as it w T as rather a charge against the 
 woman; for although this had been granted, still it was 
 not cleared of blame. For in cases where he has gained 
 the victory by requisite and accredited proofs, he does Mat. 19, 
 not go into questions beyond the purpose; not being 
 captious. The marvel then is this, that it is the Law itself 
 that acquits us who are divorced from it of any charge, and 
 so the mind of it was that we should become Christ’s. For 
 it is dead itself, and we are dead; and the grounds of its 
 power over us are removed in a twofold way. But he is 
 not content with this alone, but also adds the reason of 
 it. For he has not set down death without special pur¬ 
 pose, but brings the cross in again, which had wrought 
 these things, and in this way too he puts us under an 
 engagement. For ye have not been freed merely, he means, 
 but it was through the Lord’s death. For he says, 
 
 Ye are become dead to the Law by the Body of Christ. 
 
 Now it is not on this only he grounds his exhortation, 
 but also on the superiority of this second husband. And 
 so he proceeds: that ye should be married to another , even 
 to Him who is raised from the dead. 
 
 Then to prevent their saying, If we do not choose to live 
 with another husband, what then ? For the Law does not 
 indeed make an adulteress of the widow who lives in a 
 second marriage, but for all that it does not force her to 
 live in it. Now that they may not say this, he shews 
 that from benefits already conferred, it is binding on us 
 to choose it: and this he lays down more clearly in other 
 passages, where he says, Ye are not your own; and, Ye are 1 Cor.6, 
 bought with a 'price; and, Be not ye the servants of men ; y 9 23 ° 
 and, One died for all , that they which live should not hence- 2 Cor. 5, 
 forth live unto themselves , but unto Him which died for 
 them. This is then what he here alludes to in the words, 
 
 By the Body. And next he exhorts to better hopes, 
 saying, That we should bring forth fruit unto God. For 
 
190 Former evils not the fault of the Late, hut of sin. 
 
 IIomil. then, lie means, ye brought forth fruit unto death, but now 
 unto God. 
 
 Ver. 5. For when we ivere in the flesh , the motions 
 of sins , which were by the Law, did work in our members 
 to bring forth fruit unto death. 
 
 You see then the gain to be got from the former husband! 
 And he does not say when we were in the Law, so in every 
 passage shrinking from giving a handle to heretics' 1 ; but 
 when we were in the flesh , that is, in evil deeds, in a 
 carnal life. What he says then is not, that they were 
 in the flesh before, but now they went about without 
 any bodies*. But by saying what he does, he neither 
 says that the Law is the cause of sins, nor yet frees it 
 from odium. For it held the rank of a bitter accuser, 
 by making their sins bare: since that, which enjoins more 
 to him who is not minded to obey at all, makes the offence 
 greater. And this is why he does not sav, the motions 
 of sins which were produced by the Law, but which were 
 I^orn. 2, through the Law , without adding any “ produced,” but 
 simply through the L^aw, that is to say, which through 
 the Law were made apparent, were made known. Next 
 that he might not accuse the flesh either, he does not 
 
 wrought Sa ^ which the m embers wrought, but which did work 1 in 
 our members , to shew that the origin of the mischief was 
 elsewhere, from the thoughts which wrought in us, not 
 from the members which had them working in them. For 
 the soul ranks as a performer, and the fabric of the flesh 
 as a lyre, sounding as the performer obliges it. So the 
 discordant, tune is to be ascribed not to the latter, but to the 
 former sooner than to the latter. 
 
 ytovptt ^ er ‘ now 9 ^ ie says, we are delivered* from the Law. 
 
 made of See how he again in this place spares the flesh and the 
 
 no effect p aw> For does not say that the Law was made of no 
 effect, or that the flesh was made of no effect, but that we 
 were made of no effect, (i. e. were delivered.) And how 
 were we delivered ? Why by the old man, who was held 
 down by sin, being dead and buried. For this is what 
 
 d Cf. Origcn in R°m. 5, 8. p. 537. 26.) who pretended that those who 
 
 erhaps alluding to Menander, (J. received his baptism became immortal. 
 Mart. Ap. i. 2G. Iren. i. 21. Eus. iii. 
 
Grace given through Christ the ground of h igher rules. 191 
 
 he sets forth in the words, that being dead { wherein we were Rom. 
 held. As if he had said, the chain by which we were held - 
 down was deadened and broken through, so that that which 
 held down, namely sin, held down no more. But do not fall 
 back or grow listless. For you have been freed with a view 
 to being servants again, though not in the same way, but 
 that we should serve in newness of spirit , and not in the 
 oldness of the letter. Now what does he mean here ? for 
 it is necessary to disclose it here, that when we come upon 
 the passage, we may not be perplexed with it. When then 
 Adam sinned, (he means,) and his body became liable to 
 death and sufferings, it received also many physical losses, 
 and the horse K became less active and less obedient. But 
 Christ, when He came, made it more nimble for us through 
 Baptism, rousing it with the wing of the Spirit. And for 
 this reason the marks for the race, which the ancients had 
 to run, are not the same as ours. Since then the race was 
 not so easy as it is now. For this reason, He desires them 
 to be clear not from murder only, as He did the ancients, but 
 from anger also; nor is it adultery only that He bids them 
 keep clear of, but even the unchaste look; and to be exempt 
 not from false swearing only, but even from true. And with 
 their friends He orders them to love their enemies also. And 
 in all other duties, He gives us a longer ground to run over, 
 and if we do not obey, threatens us with hell, so shewing 
 that the things in question are not matters of free-will 
 offering for the combatants, as celibacy and poverty are, but 
 are binding upon us absolutely to fulfil. For they belong to 
 necessary and urgent requisites, and the man who does not 
 do them is to be punished to the utmost. This is why He 
 said, Except your righteousness exceed the righteousness o/’Mat. 5, 
 the Scribes and Pharisees , ye shall in no case enter into the 20, 
 kingdom of heaven. But he that does not see the kingdom, 
 shall certainly fall into hell. For this cause St. Paul too 
 says, Sin shall not have dominion over you , because ye are 
 not under the Law , but under grace. And here again, that 
 
 f Sav. and Mss. read aWavav m, I Alluding to Plato's Phaedrus again, 
 we being dead. St. Chrys. seems to as in the word wing too. 
 understand in that wherein we were h So St. Aug. interprets, s/ialt he least 
 held. Many Mss. and Versions read -rsj. in the kingdom. See Cat. Aur. ad loc. 
 
19'2 Death despised by Christians. Objection why adduced. 
 
 H xn L * V e s h° u ld serve ™ newness of spirit , not in the oldness of the 
 letter. For it is not the letter that condemneth, that is, the 
 old Law, but the Spirit that helpeth. And for this reason 
 among the ancients, if any were found practising virginity, it 
 was quite astonishing. But now the thing is scattered over 
 every part of the world. And death in those times some few 
 men did with difficulty despise, but now in villages and 
 cities there are hosts of martyrs without number, consisting 
 not of men only, but even of women. And next having done 
 with this, he again meets an objection which is rising, and 
 as he meets it, gives confirmation to his own object. And so 
 he does not introduce the solution of it as main argument, 
 but by way of opposing this ; that by the exigency of 
 meeting it, he may get a plea for saying what he wishes, and 
 make his accusation not so unpalatable. Having then said, 
 in the newness of the Spirit, and not in the oldness of the 
 letter, he proceeds, 
 
 Ver. 7. What shall we say then ? is the Law sin? God 
 forbid. 
 
 ver. 5. Even before this he had been saying, that the motions of 
 sins, which were by the Law did work in our members: 
 c. 6,14. and, sin shall have no dominion over you, for ye are not 
 c. 4, 15. under the Law, but under grace. And, that where no law 
 c. 5, 20 . is, there is no transgression. And, but the Law came in, that 
 c. 4, 15 .the offence might abound; and, the Law worketh wrath. 
 Now as all these things seem to bring the Law into dis¬ 
 repute, in order to correct the suspicion arising from them, 
 he supposes also an objection, and says, What then, is the 
 Law sin ? God forbid. Before the proof he uses this abjura¬ 
 tion to conciliate the hearer, and by way of soothing any 
 who was troubled at it. For so, when he had heard this, 
 and felt assured of the speaker’s disposition, he would join 
 with him in investigating the seeming perplexity, and feel no 
 suspicions of him. Wherefore he anticipates that objection, 
 and sets it down. Hence, he does not say, What am I to 
 say? but, What shall we say then? As though a deliberation 
 and a judgment were before them, and a general meeting 
 called together, and the objection came forward not of him- 
 
 1 See S. Athan. de Incarn. c. 27. t. i. p. 70. 
 
fc 
 
 How the Law , though good, increased sin. ids 
 
 self, but in the course of discussion, and from real circum- Rom. 
 stances of the ease. That the letter killeth, he means, no ——- 
 one will deny, or that the Spiritgiveth life; this is plain too, 
 and nobody will dispute it. If then these are confessedly 
 truths, what are we to say about the Law ? that it is sin ? 
 
 God forbid. Explain the difficulty then. Do you see how 
 he supposes the opponent to be present, and having 
 assumed the dignity of the teacher, he comes to the explain¬ 
 ing of it. Now what is this ? Sin, he says, the Law is not. 
 
 Nay , I had not known sin , hut hy the Law. Notice the 
 reach of his wisdom! What the Law is not, he has set 
 down by way of objection, so that by removing this, and 
 thereby doing the Jew a pleasure, he may persuade him 
 to accept the less alternative. And what is this ? Why 
 that I had not known sin , hut hy the Law . For I had not 
 known lust, except the Law had said , Thou shall not covet. 
 
 Do you observe, how by degrees he shews it to be not an 
 accuser of sin only, but in a measure its producer. Yet not 
 from any fault of its own, but from that of the froward Jews, 
 he proves it was, that this happened. For he has taken 
 good heed to stop the mouths of the Manichees, that accuse 
 the Law r ; and so after saying, Nay , I had not known sin , 
 but hy the Law ; and, I had not known lust , except the Law 
 had said , Thou shall not covet ; he adds, 
 
 Ver. 8. But sin , taking occasion hy the commandment , 
 wrought in me all manner of concupiscence. 
 
 Do you see how he has cleared it of all blame? For sin , 
 he says, taking occasion hy the commandment , it was, and 
 not the Law, that increased the concupiscence, and the 
 reverse of the Law’s intent was brought about. This 
 came of weakness, and not of any badness. For when 
 we desire a thing, and then are hindered of it, the flame of 
 the desire is but increased. Now this came not of the 
 Law; for it hindered us 1 in a way to keep us off from it: i 3 Mss 
 but sin, that is, thy own listlessness and bad disposition,^^ 
 used what was good for the reverse. But this is no fault in 
 the physician, but in the patient w ho applies the medicine 
 wrongly. For the reason of the Law being given w r as, not 
 to inflame concupiscence, but to extinguish it, though the 
 reverse came of it. Yet the blame attaches not to it, but to 
 
 o 
 
194 Good precepts even in the Gospel occasions of evil. 
 
 Ho r .us. Since if a person had a fever, and wanted to take cold 
 
 — -drink when it was not good for him, and one were not to let 
 
 him take his fill of it, and so increase his lust after this 
 ruinous pleasure, one could not deservedly be found fault 
 with, kor the physician’s business is simply prohibiting it, 
 but the restraining himself is the patient’s. And what if 
 sin did take occasion from it ? Surely there are many bad 
 men who by good precepts grow in their own wickedness. 
 For this was the way in which the devil ruined Judas, by 
 plunging him into avarice, and making him steal what 
 belonged to the poor. However it was not the being 
 entrusted with the bag that brought this to pass, but the 
 wickedness of his own spirit. And Eve, by bringing Adam 
 to eat from the tree, threw him out of Paradise. But neither 
 in that case was the tree the cause, even if it was through it 
 that the occasion took place. But if he treats the discussion 
 about the Law with somewhat of vehemence, do not feel 
 suipiise. for St. Paul is making a stand against the present 
 exigency, and suffers not his language to give a handle even 
 to those that suspected otherwise, but takes great pains to 
 make the present statement correct. Do not then sift what 
 | 4 Mss. he is now going on to say 1 by itself, but put beside it the 
 saying purpose by which he is led on to speak of these things, 
 and reckon foi the madness of the Jews, and their vigorous 
 spiiit of contention, which he earnestly desires to do away 
 voj.us uith. And if he seems to bear violently 2 against the Law, 
 it is not to find fault with it, but to unnerve their vigour, 
 hoi if it is any reproach to the Law that sin taketh occasion 
 by it, this will be found to be the case in the New Testament 
 also. For in the New Testament there are thousands of 
 laws, and about many more important matters. And one 
 may see the same come to pass there also, not with regard 
 Must, as to covetousness 3 only, but to all wickedness generally. For 
 
 John 15 , sa J s? if I had n °t come and spoken unto them , they had 
 22 . not had sin. Here then sin finds a footing in this fact, and 
 so the greater punishment. And again when Paul dis- 
 Heb. lo, courseth about grace, he says, OJ how much sorer punishment , 
 suppose ije, shall he be counted worthy , who hath trodden 
 
 k See the Analogy, 1 . y. §. 4 . p . 132 . 
 
Heathens and men before the Law knew sin , but less dearly. 1,95 
 
 under foot the Son of God? Has not then the worse Rom. 
 punishment its origin from hence, from the greater benefit ? ' ’ 9 ~ 
 And the reason why he says the Greeks were without excuse 
 was, because being honoured with the gift of reason, and 
 having gotten a knowledge of the beauty of the creation, and 
 having been placed in a fair way for being led by it to the 
 Creator, they did not so use the wisdom of God, as it was 
 their duty. Observe that to the wicked in all cases occasions 
 of greater punishment result from good things. But we 
 shall not in this accuse the benefits of God, but rather upon 
 this even admire them the more: but we shall throw the 
 blame on the spirit of those who abuse the blessings to 
 contrary purpose. Let this then be our line with regard to 
 the Law also. But this is easy and feasible—the other is 
 what is a difficulty. How is it, (he means,) that I had not 
 known lust except the Law had said , Thou shall not covet ? 
 
 Now if man had not known lust, before he received the Law, 
 what was the reason for the flood, or the burning of Sodom ? 
 What does he mean then ? He means vehement lust: and 
 this is why he did not say, lust, but all manner of con¬ 
 cupiscence, intimating, in that, its vehemency. And what, it 
 will be said, is the good of the Law, if it adds to the disorder ? 
 
 None ; but much mischief even. Yet the charge is not 
 against the Law, but the listlessness of those who received 
 it. For sin wrought it, though by the Law. But this was 
 not the purpose of the Law, nay, the very opposite. Sin 
 then became stronger, and much stronger. But this again 
 is no charge against the Law, but against their obstinacy. 
 
 For without the Law sin is dead. That is, was not so 
 ascertainable. For even those before the Law knew that 
 they had sinned, but they came to a more exact knowledge 
 of it after the giving of the Law. And for this reason they 
 were liable to a greater accusation: since it was not the 
 same thing to have nature to accuse them, and besides 
 nature the Law, which told them distinctly every charge. 
 
 Ver. 9. For I was alive without the Law once. 
 
 When, pray, was that ? Before Moses. See how he sets 
 himself to shew that the Law, both by the things it did, and 
 the things it did not do, weighed down human nature. For 
 
196 The better the Law the more would man's will rebel. 
 
 n^iL. when I was alive without the Law, he means, I was not so 
 ——- much condemned. 
 
 But when the commandment came , sin revived , and I 
 died. 
 
 This seems indeed to be an accusing of the Law. But 
 if any one will look closely at it, it will be seen to be even 
 an encomium of it. For it did not give existence to sin that 
 before was not, but only pointed out what had escaped 
 notice. And this is even a praise of the Law, if at least 
 before it they had been sinning without perceiving it. But 
 when this came, if they gained nothing besides from it, at 
 all events this they were distinctly made acquainted with, 
 the fact that they had been sinning. And this is no small 
 point, with a view to getting free from wickedness. Now if 
 they did not get free, this has nothing to do with the Law, 
 which framed every thing with a view to this end, but the 
 accusation lies wholly against their spirit, which was perverse 
 beyond all suppositionFor what took place was not the 
 natural thing,—their being injured by things profitable. 
 And this is why he says, And the commandment, which 
 was ordained to life, I found to be unto death. He does 
 not say, ‘ it was made,’ or 4 it bred’ death, but was found, 
 so explaining the novel and unusual kind of discrepancy, 
 and making the whole fall upon their own pate. For if, 
 he says, you would know the aim of it, it led to life, and 
 was given with this view. But if death was the issue of 
 this, the fault is with them that received the commandment, 
 and not of this, which was leading them to life. And this 
 is a point on which he has thrown fresh light by what 
 follows. 
 
 Ver. 11. For sin taking occasion by the commandment 
 deceived me, and by it slew me. 
 
 You observe how he every where keeps to sin, and 
 entirely clears the Law of accusation. And so he proceeds 
 as follows. 
 
 1 This expression seems strange with use of the Law was to make men 
 respect to the acts of God, but it may sensible of their real state. It may 
 e referred to what man could have also be taken in the sense suggested 
 imagined beforehand ; as indeed one by la. v . 4. Matt. xxi. 19. Luc. xiii. 6. 
 
The Mosaic Law intended, none ever without that of Nature. 197 
 
 Ver. 12. Wherefore the law is holy, and the commandment Rom. 
 holy, and just, and good. ——— 
 
 But, if ye be so minded, we will bring before you the 
 language of those who wrest these declarations. For this 
 will make our own statements clearer. For there are some 
 that say, that he is not here saying what he does of the 
 Law of Moses, but some take it of the Law of nature ; some, 
 of the commandment given in Paradise. Yet surely Paul’s 
 object every where is to annul this Law, but not to have 11 4 Mss. 
 any question with those. And with much reason; for it not . 
 was through a fear and a horror of this that the Jews 
 obstinately opposed grace. But it does not appear that 
 he has ever called the commandment in Paradise 4 Law’ at 
 all; no, nor yet any other writer. Now to make this plainer 
 from what he has really said, let us follow out his words, 
 retracing the argument a little. Having then spoken to 
 them about strictness* of conversation, he goes on to say, 2 5 Mss. 
 Know ye not, brethren, how that the Law hath dominion over^fjf 00 * 
 a man as long as he liveth ? Wherefore ye are become dead 
 to the Law. Therefore if these things are said about the 
 natural Law, we are found to be without the natural Law. 
 
 And if this be true, we are more senseless than the creatures 
 which are without reason. Yet this is not so, certainly. 
 
 For with regard to the Law in Paradise, there is no need 
 to be contentious, lest we should be taking up a superfluous 
 contest, by entering the lists against things men have made 
 up their minds upon. In what sense then does he say, 
 
 I should not have known sin but by the Law ? He is 
 speaking, not of absolute want of knowledge, but of the 
 more accurate knowledge. For if this were said of the 
 Law of nature, how would what follows suit? For I was 
 alive, he says, without the Law once. Now neither Adam, 
 nor any body else, can be shewn ever to have lived without 
 the Law of nature. For as soon as God formed him, He 
 put into him that Law of nature, making it to dwell by him 
 as a security to the whole kind 3 . And besides this, it does 3 Gr. 
 not appear that he has any where called the Law of nature 
 a commandment. But this he calls as well a just and holy 
 commandment, as a spiritual law. But the Law of nature 
 
198 Grace proved superior to the Law by conquering sin. 
 
 Homil. was not given us by the m Spirit. For barbarians, as well as 
 —— 1 Greeks and other men, have this law. Hence it is plain, 
 that it is the Mosaic Law that he is speaking of above, as 
 well as afterwards, and in all the passages. 
 
 Ver. 13. Was then that which is good made death unto 
 1 4 Mss. me ? God forbid. But sin , that it might appear sin l . 
 
 That is, that it might be shewn what a great evil sin is, 
 as also a listless will, an inclinableness to the worse side, 
 2 3 Mss. the actual doing of this 2 , and the perverted judgment. For 
 clause *du s ^ ie cause of all the evils; but he amplifies it by point¬ 
 ing out the exceeding grace of Christ, and teaching them 
 what an evil He freed the human race from, which, by the 
 medicines used to cure it, had become worse, and was 
 increased by the preventives. Wherefore he goes on to 
 say: That sin , by the commandment , might become ex¬ 
 ceeding sinful. Ho you see how these things are woven 
 together every where? By the very means he uses to 
 accuse sin, he again shews the excellency of the Law. 
 Neitiier is it a small point which he has gained by 
 shewing what an evil sin is, and unfolding the whole 
 of its poison, and bringing it to view. For this is 
 what he shews, by saying, that sin by the commandment 
 might become exceeding sinful. That is, that it may be 
 made clear what an evil sin is, what a ruinous thing. And 
 this is what was shewn by the commandment. Hereby he 
 also shews the preeminence of grace above the Law, the 
 preeminence above, not the conflict with, the Law. For 
 do not look to this fact, that those who x*eceived it were 
 the worse for it; but consider that other, that the Law had 
 not only no design of drawing wickedness out to greater 
 lengths, but even seriously aimed at hewing down what 
 alieady existed. ^ et, if it had not the power, still honour 
 it for its intention, and adore the more the power of Christ, 
 because it was an evil so manifold and so hard to get the 
 better of, that He did away with, and plucked up, by cutting 
 it out with its very roots. But when you hear me speak of 
 
 m Gen * vi - 3 * and Psalm xciv. 10. do using the word in its limited sense, 
 not contradict this, since St. C. is as in St. John vii. 39. 
 
Evil no Substance, A good life proves the power of Grace. 199 
 
 sin, do not think of it as a substantial" power, but evil Rom. 
 doing, as it comes upon men and goes from them con- — —l- 
 tinually, and which, before it takes place, has no being, 
 and when it has taken place, vanishes again. This then 
 was why the Law was given. Now no law is ever given 
 to put an end to things natural, but in order to correct 
 a way of acting purposely wicked. And this the lawgivers 
 that are without too are aware of, and all mankind in 
 general. For it is the evils from viciousness alone that 
 they are for setting right, and they do not undertake to 
 extirpate those allotted us along with our nature: since 
 this they cannot do. For things natural remain unalter¬ 
 able 1 , as we 2 have told you frequently in other discourses 1 Arist. 
 
 i Eth»b,2* 
 
 also. 2 b 
 
 And so let us leave these contests, and again practise* So _ 
 ourselves in exhortation. Or rather, this last part belongs Sav. l 
 to those contests. For if we cast out wickedness, we should have 
 bring virtue in also: and by these means we shall clearly 
 teach that wickedness is no natural evil, and shall be able 
 easily to stop the mouths of them that enquire for the origin 
 of evil, not by means of words only, but of actions also, 
 since we share the same nature with them, but are freed 
 from their wickedness. For let us not be looking at the 
 laboriousness of virtue, but at the possibility of succeeding 
 in it. But if we be earnest, it will be at once light and 
 palatable to us. But if you tell me of the pleasure of vice, 
 tell out its end too. For it issueth in death, even as virtue 
 leadeth us to life. Or if you think fit, let us rather scrutinize 
 them both even before their end; for we shall see that vice 
 has a great deal of pain attached to it, and virtue great 
 pleasure. For what pray is so painful as a bad conscience ? 
 or what more pleasing than a good hope ? For there is 
 nothing, assuredly there is nothing, which is used to cut 
 us so deep, and press so hard on us, as the expectation of 
 evil: nothing that so keeps us up, and all but gives us 
 wings, as a good conscience. And this we may get a 
 
 n See Herbert’s Poem;*, 2d on Sin. Aug. Conf. vii. §. 12. (18.) Tr. p. 122. 
 ‘ Oh that I could a sin once see !’ &c. and De Civ. Dei, xi. §. 9. xii. §. 2. 
 Also Mohler Symb. 1. i. c. 8. also St. 
 
*200 
 
 A life of siu miserable throuyh f ar. 
 
 • knowledge of by what takes pla.ee before our eves. For 
 — they that dwell in a prison, and are in expectation of 
 sentence against them, let them have never so much food 
 to enjoy, live a more afflicting life than those that go 
 a begging by the by-roads, yet with nothing upon their 
 consciences to trouble them. For the -expectation of a 
 dreadful end will not let them perceive those pleasures 
 which they have in their hands. And why do I speak 
 of prisoners ? Why, as for those that are living out of prison, 
 and have a good fortune, yet have a bad conscience about 
 them, handicraftsmen that work for their bread, and spend the 
 whole day amid their labour, are in a far better plight than 
 they ! And for this reason too we say, How miserable the 
 gladiators are, (though seeing them as we do in taverns, 
 diunken, luxurious, gormandizing,) and call them the most 
 miseiable ot men, because the calamity of the end which 
 they must expect is too great to admit of comparison with 
 that pleasure. Now if to them a life of this sort seems to 
 be pleasing, remember what I am continually telling you, 
 that it is no such marvel, that a man who lives in 
 vice should not flee from the misery and pain of vice. 
 For see how a thing so detestable as that, yet seems to 
 be delectable to those who practise it. \ et we do not 
 on this account say, how happy they are, for this is just the 
 very reason why we think them pitiable, because they have 
 no notion of the evils they are amongst. And what would 
 you saj of adulterers, who for a little pleasure undergo 
 at once a disgraceful slavery, and a loss of money, and 
 a perpetual fear, and in fact the very life of a Cain, or 
 rather one that is even much worse than his, filled with 
 fears for the present, and trembling for the future, and 
 suspecting alike friend and foe, and those that know about 
 it, and those that know nothing? Neither when they go 
 to sleep are they quit of this struggle, their bad conscience 
 shaping out for them dreams that abound with sundry 
 terrors, and in this way horrifying them. Far otherwise 
 is the chaste man, seeing he passes the present life un¬ 
 shackled and at lull liberty. Weigh then against the 
 little pleasuic, the sundry fluctuations of these terrors, 
 and with the short labour of continency, the calm of an 
 
201 
 
 Unlimited desire mars the pleasieres of sin. 
 
 entire life ; and you will find the latter hath more ofHoxMiL. 
 pleasantness than the former. But as for the man that XII ~ 
 is set upon plundering and laying hands upon other men’s 
 goods, tell me if he has not to undergo countless pains 
 in the way of running about, fawning upon slaves, freemen, 
 door-keepers; alarming and threatening, acting shame¬ 
 lessly, watching, trembling, in agony, suspecting every 
 body. Far otherwise is the man that holds riches in 
 contempt, for he too enjoys pleasure in abundance, and 
 lives with no fear, and in perfect security. And if any 
 one were to go through the other instances of vice, he 
 would find much trouble, and many rocks. But what is 
 of greater importance is, that in the case of virtue the 
 difficulties come first, and the pleasant part afterwards, 
 so the trouble is even thus alleviated. But in the case of 
 vice, the reverse. After the pleasure, the pains and the 
 punishments, so that by these besides the pleasure is done 
 away. For as he who waits for the crown, perceives 
 nothing of present annoyance, so he that has to expect 
 the punishments after the pleasures has no power of 
 gathering in a gladness that is unalloyed, since the fear 
 puts every thing in confusion. Or rather if any one were 
 to scrutinize the thing with care, even before the punish¬ 
 ment which follows upon these things, he would find 
 that even at the very moment when vice is boldly entered 
 upon, a great deal of pain is felt. And, if you think fit, 
 let us just examine this in the case of those who plunder 
 other men’s goods. Or those who in any way get together 
 money, and setting aside the fears, and dangers, and trembling, 
 and agony, and care, and all these things, let us suppose 
 the case of a man, who has got rich without any annoyance, 
 and feels sure about maintaining his present fortune, (which 
 he has no means of doing, still for all that let it be assumed 
 for argument’s sake.) What sort of pleasure then is he 
 to gather in from having so much about him ? On the 
 contrary, it is just this very thing that will not let him 
 be glad-hearted. For as long as ever he desires other 
 things besides, he is still upon the rack. Because desire 
 gives pleasure at the time it has come to a stand. If 
 thirsty, for instance, we feel refreshed, when we have 
 
202 Covetousness . Fatal effects of despising little sins. 
 
 Rom. drunk as much as we wish; but so long as we keep 
 - thiisty, even if we were to have exhausted all the fountains 
 
 in the world, our torment were but growing greater, 
 even if we were to drink up ten thousand rivers, our 
 state of punishment were more distressing. And thou also, 
 it thou wert to receive the goods of the whole world, and 
 still to covet, wouldest make thy punishment the greater, 
 the more things thou hadst tasted of. Fancy not then, 
 that from having gathered a great sum together thou shalt 
 have ought of pleasure, but rather by declining to be rich. 
 But if thou covetest to be rich thou wilt be always under 
 the scourge. For this is a kind of love that does not 
 reach its aim; and the longer journey thou hast gone, 
 the further off thou keepest from the end. Is not this 
 a paradox then, a derangement, a madness in the extreme ? 
 Let us then forsake this first of evils, or rather let us 
 not even touch this covetousness at all. Yet, if we have 
 touclied let us spring away from its first motions 1 . For 
 this is the advice the writer of the Proverbs gives us, when 
 Prov. 5, he speaks about the harlot: Spring away , he says, tarry 
 noty neither go thou near' to the door of her house : this 
 same thing I would say to you about the love of money. 
 Jor if by entering gradually you fall into this ocean of 
 madness, you will not be able to get up out of it with ease, 
 and as if you were in whirlpools °, struggle as often as ever 
 you may, it will not be easy for you to get clear; so 
 aftei falling into this far w r orse abyss of covetousness, you 
 Acts s, will destroy your own self, with all that belongs to you. 
 
 And so my advice is that we be on our watch against 
 
 the beginning, and avoid little evils, for the great ones 
 are gendered by these. For he who gets into a way 
 
 of saying at every sin, It is but this! will by little 
 
 and little ruin himself entirely. At all events it is 
 this which has introduced vice, which has opened the 
 * 5 Mss. doors to the robber 2 , which has thrown down the walls 
 devi! ot cities > this saying at each sin, ‘ It is but this!’ 
 
 Ihus in the case of the body too, the greatest of 
 diseases grow up, when trifling ones are made light of. 
 
 o'/XiyZ Pierson ad Mcerin. p. 181—197. 
 
203 
 
 Best to abstain from the occasions of Evil. 
 
 If Esau had not first been a traitor to his birthright, he Rom. 
 
 would not have become unworthy of the blessings. If he — _1 
 
 had not rendered himself unworthy of the blessings, he 
 would not have had the desire of going on to fratricide. 
 
 If Cain had not fallen in love with the first place, but had 
 left that to God, he would not have had the second place. 
 Again, when he had the second place, if he had listened 
 to the advice, he would not have travailed with the murder. 
 Again, if after doing the murder he had come to repentance, 
 when God called him, and had not answered in an irreverent 
 way, he would not have had to suffer the subsequent evils. 
 
 But if those before the Law did owing to this listlessness 
 come to the very bottom of misery, only consider what is to 
 become of us, who are called to a greater contest, unless we 
 take strict heed unto ourselves, and make speed to quench 
 the sparks of evil deeds before the whole pile is kindled. 
 
 Take an instance of my meaning. Are you in the habit of 
 false swearing ? do not stop at this only, but away with all 
 swearing, and you will have no further need of trouble. For 
 it is far harder for a man that swears to keep from false 
 swearing, than to abstain from swearing altogether p. Are 
 you an insulting and abusive person ? a striker too ? Lay 
 down as a law for yourself not to be angry or brawl in the 
 least, and with the root the fruit also will be gotten rid of. 
 
 Are you lustful and dissipated? Make it your rule again Job 31, 
 not even to look at a woman, or to go up into the theatre, or 1# 
 to trouble yourself with the beauty of other people whom 
 you see about. For it is far easier not even to look at a 
 woman of good figure, than after looking and taking in the 
 lust, to thrust out the perturbation that comes thereof, the 
 struggle being easier in the preliminaries 1 . Or rather we have 1 
 no need of a struggle at all, if we do not throw the gates 
 open to the enemy, or take in the seeds of mischief 2 . And 2 
 
 P See St. Chrys.on Eph. 1, 14. Horn, 
 ii. Mor. (Tr. p. 119.) also Horn. x. ad 
 Pop. Ant. and St. Gr. Naz. Jamb. xx. 
 (Ben. xxiv.) The practice of swearing 
 seems to have prevailed to such an 
 extent, as to call for the utmost exer¬ 
 tions to put it down. St. Jerome on Jer. 
 4, 2. Ez. 17, 19. seems however to allow 
 oaths. St. Athanasius speaks strongly 
 
 against swearing generally, de Pass, et 
 Cruc. §. 4, 5, 6. t. 2. p. 82—4. and 
 seems to allow it on Ps. lxii. 12. (Eng. 
 lxiii. 11.) t. 1. 1107. b. In Apol. ad Imp. 
 Const, he wishes some one present, 
 ‘ that he might question him by the 
 very Truth.’ (iv u.lr7it rii; ak*i0t!u{) ( for 
 what we say as in the presence of God, 
 we Christians hold for an oath.’ 
 
‘204 Ease and Reward of aiming at the Evangelical Standard. 
 
 HoMiL.this is why Christ chastised the man who looks unchastely 
 —— 1 upon a woman, that He might free us from greater labour, 
 before the adversary became strong, bidding us cast him out 
 of the house, while he may be cast out even with ease. For 
 what need to have superfluous trouble, and to get entangled 
 with the enemies, when without entanglement we may erect 
 the trophy, and before the wrestling seize upon the prize ? 
 For it is not so great a trouble not to look upon beautiful 
 women, as it is while looking to restrain one’s self. Or rather 
 the first would be no trouble at all, but immense toil and 
 labour comes on after looking. Since then this trouble is 
 i 4 Mss.less*, or rather there is no labour at all, nor trouble, but the 
 
 a dd to # 7 
 
 the in- greater gain, why do we take pains to plunge into an ocean 
 
 nent!" of countless evils * ? And farther, the not looking upon 
 a woman, will overcome such lust not only with greater 
 ease, but with a higher purity, as he on the other hand, 
 who does look, getteth free with more trouble, and not 
 without a kind of stain r , that is, if he does get free at all. 
 For he that does not take a view of the beautiful figure, is 
 clear of the lust that might result. But he who lusteth 
 to look, after first laying his reason low, and polluting it in 
 countless ways, has then to cast out the stain that came of 
 the lust, that is, if he do cast it out. This then is why 
 Christ, to prevent our suffering in this way, did not prohibit 
 murder only, but wrath; not adultery only, but an unchaste 
 look even; not perjury only, but all swearing whatsoever. 
 Nor does He make the measure of virtue stop here, but after 
 having given these laws, He proceeds to a still greater 
 degree. For after keeping us far away from murder, and 
 bidding us be clear of wrath, he bids us be ready even 
 to suffer ill, and not to be prepared to suffer no more than 
 what he who attacks us pleases, but even to go further, and 
 to get the better of his utmost madness by the overflowing- 
 
 t ? eSS of 0Ur 0Wn Christian s P irit *• For what He says is not, 
 Xoffotpias* ‘ If a man smite thee on thy right cheek , bear it nobly and 
 Mac 5, hold thy peacebut He adds to this the yielding to him the 
 other too. For He says, Turn to him the other also. This 
 then is the brilliant victory, to yield him even more than 
 
 r 1 There is some little sensuality in 
 being tempted.’ Bp. Taylor on Repent¬ 
 
 ance, c. 5. sect. 6. $. 4. t. 8. p. 494. 
 
205 
 
 Present and future rewards of Forbearance . 
 
 what he wishes, and to go beyond the bounds of his evil Rom. 
 desire by the profuseness of one’s own patient endurance. ——- 
 For in this way you will put a stop to his madness, and also 
 receive from the second act again the reward of the first, 
 and you will put a stop 1 to wrath against him. See you, ^oSav. 
 how in all cases it is we that have it in our power not^ s ^_ 
 to suffer ill, and not they that inflict it ? Or rather it is not 
 the not suffering ill alone, but even the having benefits 3 done 2 Sav. 
 us that we have in our own power. And this is the truest ^jTso 
 wonder, that we are so far from being injured, if we be right- 2 Mss * 
 minded, that we are even benefitted, and that too by the very 
 things that we suffer unjustly at the hands of others*. 
 Reflect then; has such an one done you an affront? You 
 have the power of making this affront redound to your 
 honour. For if you do an affront in return, you only increase 
 the disgrace. But if you bless him that did you the affront, 
 you w T ill see that all men give you victory, and proclaim your 
 praise. Do you see how by the things wherein we are 
 wronged, we get good done unto us if we be so minded. 
 
 This one may see happening in the case of money matters, 
 of blows, and the same in every thing else. For if we 
 requite them with the opposite, we are but twining a double 
 crown about us, one for the ills we have suffered, as well as 
 one for the good we are doing. Whenever then a person 
 comes and tells you that 6 such an one has done you an 
 affront, and keeps continually speaking ill of you to every 
 body,’ praise the man to those who tell you of him. For 
 thus even if you wish to avenge yourself, you will have the 
 power of inflicting punishment. For those who hear you, be 
 they ever so foolish, will praise you, and hate him as fiercer 
 than any brute beast, because he, wdthout being at all 
 wronged, caused you pain, but you, even when suffering 
 wrong, requited him with the opposite. And so you will 
 have it in your power to prove that all that he said w T as to 
 no purpose. For he who feels the tooth of slander, gives by 
 his vexation a proof that he is conscious of the truth of what 
 is said. But he who smiles at it, by this very thing acquits 
 
 * 1 Ms. omits ti, otherwise the sense §. 448. a. obs. Kiihner, §. 747. 3. who 
 is ‘ even more than by others/ under- quotes Soph. Aj. 945. (966.) tfit) -xtxfot 
 standing fiuWoi. see Matth. Gr. Gr. rifatixtv « xtlvoif yXuno's. 
 
206 Evil results of anger and revenge. 
 
 Hom.himselfof all suspicion with those who are present. Consider 
 
 - 1 - then how many good things you cull together from the affair. 
 
 First, you rid yourself of all vexation and trouble. Secondly, 
 (rathei this should come first,) even if you have sins, you will 
 put them off 1 , as the Publican did by bearing the Pharisee’s 
 accusation meekly. Besides, you will by this practice make 
 
 hii'so y ° m S0Ul heroic1 ’ and wil1 en J°y endless praises from all 
 phic men > an d will divest yourself of any suspicion arising from 
 what is said. But even if you are desirous of taking revenge 1 * 
 upon the man, this too will follow in full measure, both 
 by God’s punishing him for what he has said, and before 
 that punishment by thy heroic conduct standing to him in 
 the place of a mortal blow. For there is nothing that cuts 
 those who affront us so much to the heart, as for us who are 
 affronted to smile at the affront. As then from behaving 
 with Christian heroism so many honours will accrue to us, 
 so from being little-minded just the opposite will befal us in 
 every thing. For we disgrace ourselves, and also seem to 
 those present to be guilty of the things mentioned, and fill 
 our soul with perturbation, and give our enemy pleasure, and 
 *1*™ P rovoke God, and add to our own 2 sins. Taking then all 
 andSav. this into consideration, let us flee from the abyss of a little 
 
 V mind3? and take refu g e in the port of patient endurance 4 , 
 that here we may at one ejtind rest unto our souls , as Christ 
 
 als ° Set f ° rth ’ and may attain t0 the S ood thin gs t0 come, by 
 Mat. 11, the grace and love toward man, &c. 
 
 29. 
 
 1 An instance of the rhetorical ar- by surprise, 
 rangement he admires in the Apostle. “ See on Rom. 12, 20. Horn. 22. 
 His object is of course to make men which illustrates the subsidiary use 
 patient under reproaches even when of inferior motives, 
 partly deserved, and he thus takes them 
 
HOMILY XIII. 
 
 Kom. vii. 14. 
 
 For we know that the Law is spiritual: hut I am carnal , 
 
 sold under sin. 
 
 After having said that great evils had taken place, and Rom. 
 that sin, taking occasion by the commandment, had grown ——— 
 stronger, and the opposite of what the Law mainly aimed at 
 had been the result, and after having thrown the hearer into 
 a great deal of perplexity, he goes on next to give the 
 rationale of these events, after first clearing the Law of 
 any 1 ill suspicion. For lest upon hearing that it was 1 5 Mss. 
 through the commandment that sin took that occasion, 0111, *** 
 and that it was when it came that sin revived, and through 
 it deceived and killed—lest, 1 say, any one should suppose 
 the Law to be the source of these evils, he first sets forth its 
 defence with considerable advantage, not clearing it from 
 accusation only, but encircling it also with the utmost 
 praise. And this he lays down, not as granting it for his 
 own part, but as declaring a universal judgment. For we 
 know , he says, that the Law is spiritual. As if he had 
 said, This is an allowed thing, and self-evident, that it is 
 spiritual , so far is it from being the cause of sin, or to 
 blame for the evils that have happened. And observe, that 
 he not only clears it of accusation, but bestows exceeding 
 great praise upon it. For by calling it spiritual, he shews 
 it to be a teacher of virtue and hostile to vice; for this is 
 what being spiritual means, leading off from sin of every 
 
208 Passions introduced by the Fall tempt, all men to sin. 
 
 Homil. kind. And this the Law did do, by frightening, admonish- 
 
 - 1 ing, chastening, correcting, recommending every kind of 
 
 virtue. Whence then, he means, was sin produced, if the 
 teacher was so admirable. It was from the listlessness of 
 its disciples. Wherefore he went on to say, but / am 
 carnal ; giving us a sketch of man, as comporting himself 
 in the Law, and before the Law. Sold under sin. Because 
 with death (he means) the throng of passions also came in. 
 For when the body had become mortal, it was henceforth 
 a necessary thing for it to receive concupiscence, and anger, 
 and pain, and all the other passions, which required a great 
 
 1 <p<xa<ra- deal G f wisdom 1 to prevent their flooding us, and sinking 
 reason in the depth of sin. For in themselves they were 
 not sin ', but, when their extravagancy was unbridled, it 
 wrought this effect. Thus (that I may take one of them 
 and examine it as a specimen) desire is not sin: but 
 when it has run into extravagance, being not minded 
 to keep within the laws of marriage 6 , but springing 
 even upon other men’s wives; then the thing hencefor¬ 
 ward becomes adultery, yet not by reason of the desire, 
 but by reason of its exorbitancy. And observe the 
 wisdom of Paul. For after praising the Law, he hastens 
 immediately to the earlier period, that he may shew the 
 state of our race, both then and at the time it received 
 the Law, and make it plain how necessary the abundance 
 of grace was, a thing he laboured on every occasion to 
 prove. For when he says, sold under sin , he means it not 
 of those who were under the Law only, but of those who had 
 lived before the Law also, and of men from the very first. 
 Next he mentions the way in which they were sold and 
 made over. 
 
 -or allow Ver. 15. For that which I do. I know 7 not. 
 
 as Lng. , 
 
 V. What does the / know not mean ?—I am ignorant. And 
 
 when could this ever happen ? For nobody ever sinned in 
 ignorance. Seest thou, that if we do not use due caution 
 
 Tho words of the Fathers on this not however called sin in the sense of 
 subject become more definite after the making one guilty, but in that it is 
 Pelagian Controversy. S. Aug. eontr. caused by the guilt of the first man, and 
 u l.inum, 1. 2. $. 32. (Ben. t. 10.), in that it rebels, and strives to draw us 
 speaks thus of concupiscence, (not in into guilt except grace aid us.’ 
 act, but as an inherited habit,) £ It is * So 4 Mss. Sav. lawful marriage. 
 
209 
 
 How far men in sinning know not what they do. 
 
 m 
 
 in explaining the words, and keep looking to the object Rom. 
 of the Apostle, countless incongruities will follow? For if- 7’ 1 ;> : 
 they sinned through ignorance, then they did not deserve 
 to be punished. As then he said above, for without the 
 Law sin is dead , not meaning that they did not know they 
 were sinning, but that they knew indeed, but not so dis¬ 
 tinctly; wherefore they were punished, but not so severely: 
 and again; I should not have known lust ; not meaning an 
 entire ignorance of it, but referring to the most distinct 
 knowledge of it; (he said also, that it wrought in me all 
 manner of concupiscence, not meaning to say that the 
 commandment made the concupiscence, but that sin through 
 the commandment introduces an intense degree of concu¬ 
 piscence;) so here it is not absolute ignorance that he means 
 by saying, For what I do, I know not; since how then 
 would he have pleasure in the Law of God in his inner 
 man ? What then is this, I know not ? I get dizzy, he 
 means, I feel carried away c , I find a violence done to me, 
 
 I get tripped up without knowing how. Just as we often 
 say, Such an one came and carried me away with him, 
 without my knowing how; when it is not ignorance we 
 mean as an excuse, but to shew a sort of deceit, and 
 circumvention, and plot. For what I would, that I do 
 not : hut what I hate, that I do. How then canst thou be 
 said not to know what thou art doing ? For if thou wiliest 
 the good, and hatest the evil, this requires a perfect 
 knowledge. Whence it appears that he says, I would 
 not, not as denying free will, or as adducing any constrained 
 necessity. For if it was 1 not willingly, but by compulsion,! So 
 that we sinned, then the punishments that took place 
 before would not be justifiable. But as in saying I know 
 not, it was not ignorance he set before us, but what we have 
 said ; so in adding the I would not, it is no necessity he 
 signifies, but the disapproval he felt of what was done d . 
 
 Since if this was not his meaning in saying, That which 
 I would not, that I do : how is it he does not go on, 4 But 
 I do what I am compelled and enforced to.’ For this is 
 
 c ra7s fiavXvmn. Arist. view of free-will. See Tenneman, 
 
 Rhet. ii. Plat. Philos, iv. p. 34. ov'Sus btwv 
 
 This seems to have been Plato’s <roin^os, &c. 
 
 P 
 
210 The Conscience of a sinner justifies the Late and the Creation. 
 
 Ho mil. what is opposed to willing and power *. But now he does 
 
 M iou<rL not sa ^ ^is, ^ llt * n ^ ie P^ ace °f ^ ^ as put the word, 
 I hate , that you might learn how when he says, I would 
 
 not , he does not deny the power. Now, what does the 
 / would not mean? It means, what I praise not, what 
 I do not approve, what I love not. And in contradis¬ 
 tinction to this, he adds what follows; But what I hate, 
 that I do. 
 
 \er. 1(3. If then I do that which I would not, I consent 
 unto the Law, that it is good. 
 
 You see here, that the understanding is not yet perverted, 
 but keeps up its own noble character during the action. 
 For even if it does pursue vice, still it hates it the while, 
 which would be great commendation, whether of the natural 
 or the written Law. For that the Law is good, is (he 
 says) plain, from the fact of my accusing myself, when 
 I disobey the Law, and hate what has been done. And 
 yet if the Law was to blame for the sin, how comes it that 
 he feels a delight in it, yet hates what it orders to be done. 
 For I consent , he says, unto the Law, that it is good . 
 
 Ver. 17 , 18 . Now then it is no more I that do it, hut sin 
 that dwelleth in me. For I know that in me, that is, in my 
 flesh, dwelleth no good thing. 
 
 On this text, those who find fault with the flesh, and 
 contend it was no part of God’s creation, attack us. What 
 are we to say then ? Just what we did before, when dis¬ 
 cussing the Law: that as there he makes sin answerable 
 for every thing, so here also. For he does not say, that the 
 flesh worketh it, but just the contrary, it is no more I that 
 do it, hut sin that dwelleth in me. But if he does say 
 that the) e dwelleth no good thing in it, still this is no charge 
 against the flesh. For the fact that no good thing dwelleth 
 in it, does not shew that it is evil itself. Now we admit, 
 that the flesh is not so great as the soul, and is inferior to it, 
 yet not contrary, or opposed to it, or evil; but that it is 
 beneath the soul, as a harp beneath a harper, and as a ship 
 under the pilot. And these are not contrary to those who 
 guide and use them, but go with them entirely, yet are not 
 of the same honour with the artist. As then a person who 
 says, that the art resides not in the harp or the ship, but in 
 
211 
 
 The flesh not evil in itself, hut unfit to rule. 
 
 the pilot or harper, is not finding fault with the instruments, Rom. 
 but pointing out the great difference between them 6 and the 
 artist; so Paul in saying, that in my flesh dwelleth no good 
 thing, is not finding fault with the body, but pointing out 
 the soul’s superiority. For this it is that has the whole 
 duty of pilotage put into its hands, and that of playing. 
 
 And this Paul here points out, giving the governing power 
 to the soul, and after dividing man into these two things, 
 the soul and the body, he says, that the flesh has less of 
 reason, and is destitute of discretion, and ranks among 
 things to be led, not among things that lead. But the 
 soul has more wisdom, and can see what is to be done 
 and what not, yet is not equal to pulling in the horse as 
 it wishes. And this would be a charge not against the 
 flesh only, but against the soul also, which knows indeed 
 what it ought to do, but still does not carry out in 
 practice what seems best to it. For to will, he says, is 
 present with me; hut how to perform that which is good, 
 
 I find not. Here again in the words, I find not, he does 
 not speak of any ignorance or perplexity, but a kind of 
 thwarting and crafty assault made by sin, which he there¬ 
 fore points more clearly out in the next words. 
 
 Ver. 19, 20. For the good that I would I do not: but the 
 evil which I would not , that I do. Now if I do that I 
 would not, it is no more I that do it, hut sin that dwelleth 
 in me. 
 
 Do you see, how he acquits the essence of the soul, as 
 well as the essence of the flesh, from accusation, and removes 
 it entirely to sinful actions ? For if the soul willeth not the 
 evil, it is cleared: and if he does not work it himself, the 
 body too is set free, and the whole may be charged upon the 
 evil moral choice. Now the essence of the soul and body 
 and of that choice are not the same, for the two first are 
 God’s works, and the other is a motion from ourselves 
 towards whatever we please to direct it. For willing is 
 indeed natural 1 , and is from God: but willing on this 1 
 wise is our own, and from our own mind. 
 
 * So 5 Mss. Sav. has rris 7t%vtis, the user of the instrument, that was 
 which seems to have been put in to meant, 
 shew that it was not the maker, but 
 
 p 2 
 
21 •- J. he Fair aids us against sin only by approving right. 
 
 HomIiL. Ver. 21. I find then a law , that , / wcm/tf do good , 
 
 ———evil is present with me. 
 
 What he says is not very clear. What then is it that is 
 said? 1 piaise the law, he says, in my conscience, and I find 
 it pleads on my side so far as I am desirous of doing what is 
 right, and that it invigorates this wish. For as I feel a 
 pleasure in it, so does it yield praise m y decision. Do 
 you see how he shews, that the knowledge of what is good 
 and what is not such is an original and fundamental part of 
 oui natuie, and that the Lavv of Moses praises it, and getteth 
 piaise horn it ? for above he did not say so much as I get 
 taught by the Daw, but 1 consent to the Law; nor further f 
 on, that I get instructed by it, but / delight in it. Now 
 what is, I delight ? It is, I agree with it as right, as it does 
 with me when wishing to do w'hat is good. And so the 
 w illing w hat is good and the not willing wdiat is evil was made 
 a fundamental pait of us from the tirst. I3ut the Law, w r hen 
 it came, was made at once a stronger s accuser in wdiat was 
 bad, and a greater* 1 praiser in wdiat was good. Do you 
 observe that in every place he bears witness to its having a 
 Lind of intensitiveness and additional advantage, yet nothing 
 furthei ? For though it praises and I delight in it, and wdsh 
 what is good, the evil is still present with me , and the 
 agency of it has not been abolished. And thus the Law, 
 with a man wdio determines upon doing any thing good, 
 only acts so far as auxiliary to him, as that it has the same 
 wish as himself. Then since he had stated it indistinctly, 
 as he goes on he gives a yet more distinct interpretation, by 
 shewing how the evil is present, how too the Law is a law 1 to 
 such a person only who has a mind to do what is good. 
 
 Ver. 22. For I delight , he says, in the law of God after 
 the inward man . 
 
 lie means, for I knew even before this what was good, 
 but when 1 find it set down in writing, T praise it. 
 
 greater things. 
 
 1 Sav. ofcou o vofAwz Itrr /, 
 
 . *viix IV. sides with.’ Which reading makes no 
 vXimuv, oi allusion to the opposing Law. 4 Mss. 
 
 read (another ^'v») vo'pos iar)v l 
 pufrunj ot yopof. These and the two last various 
 , T readings (as is often the case) are not 
 1 he Law noticed in Montfaucon’s edition. 
 
 various 
 
Sin no law of Nature, but obeyed as if it were a law. 213 
 
 Ver. 23. But I see another law in my members , warring Rom. 
 against the law of my mind. —’—— 
 
 Here again lie calls sin a law warring against the other, 
 not from its deserving the name, but from the strict obedience 
 yielded to it by those who comply with it. As then it gives 
 the name of master 1 to Mammon, and of god 2 to the belly, 1 
 not because of their intrinsically deserving it, but because of 2 4 * 1 ‘ b ’ 
 the extreme obsequiousness of their subjects; so here he J ukeie, 
 calls sin a law, owing to those who are so obsequious to it, 2 p’hii. 3 ? 
 and are afraid to leave it, just as those who have received 19 - 
 the Law dread leaving the Law. This then, he means, is 
 opposed to the law of nature; for this is what is meant 
 by the law of my mind. And he next represents an array 
 and battle, and refers 1 the whole struggle to the law of 
 nature. For that of Moses was subsequently added over and 
 above: yet still both the one and the other, the one as 
 teaching, the other as praising what was right, wrought no 
 great effects in this battle : so great was the thraldom of sin, 
 overcoming and getting the upper hand as it did. And 
 this St. Paul setting forth, and shewing the decided 3 victory 3 
 it had, says, 1 see another law warring against the law oj x ^ oi 
 my mind , and bringing me into captivity. He does not 
 use the word conquering only, but bringing me into captivity 
 to the law of sin. He does not say the bent of the flesh, or 
 the nature of the flesh, but, the laic of sin. That is, the 
 thrall, the power. In what sense then does he say, Which is 
 in my members? Now what is this? Surely it does not 
 make the members to be sin, but makes them as distinct 
 from sin as possible. For that which is in a thing is 
 diverse from that wherein it is. As then the commandment 
 is not evil, because by it sin took occasion, so neither is 
 the nature of the flesh, even if sin subdues us by means of 
 it. For in this way the soul will be evil, and much more so 
 too, since it has authority in matters of action. But these 
 things arc not so, certainly they are not. Since neither 
 if a tyrant and a robber were to take possession of a splendid 
 mansion and a king’s court, would the circumstance be any 
 
 k Sav. a£<av and Mar. and 4 Mss. much the same sense; his conj. and 2 
 .good order. Mss. ‘ sets in opposition.’ 
 
 • Sav. Mar. tvrtttin, which makes 
 
Homil 
 
 XIII. 
 
 •214 Heretics reason ill Our helplessness shews Christ's power. 
 
 . discredit to the house, inasmuch as the entire blame would 
 • come on those who contrived such an act. But the enemies 
 of the truth, along with their impiety, fall unawares also into 
 great unreasonableness. For they do not accuse the flesh 
 only, but they also disparage the Law. And yet if the flesh 
 were evil, the Law would be good. For it wars against the 
 Law, and opposes it. If, however, the Law be not good, 
 then the flesh is good. For it wars and fights against them 
 even by their own account. How come they then to assert 
 that both belong to the devil, putting things opposed to each 
 other before us m ? Do you see, along with their impiety, 
 how great is their unreasonableness also ? But such doctrines 
 as these are not the Church’s, for it is the sin only that she 
 condemns; and both the laws which God has given, both 
 that of nature and that of Moses, she says are hostile to this, 
 and not to the flesh; for the flesh she denies to be sin, for it 
 is a work of God’s, and one very useful too in order to 
 virtue, if we live soberly. 
 
 Ver. 24. O wretched man that I am ! who shall deliver 
 me from the body of this death ? 
 
 Do you notice what a great thraldom that of vice is, in 
 that it overcomes even a mind that delighted in the Law ? 
 For no one can rejoin, he means, that I hate the Law and 
 abhor it, and so sin overcomes me. For I delight in it , and 
 consent to it , and flee for refuge to it, yet still it had not the 
 power of saving one who did flee to it. But Christ saved 
 even one that fled from Him. See what a vast advantage 
 giace has! \et the Apostle has not stated it thus; but 
 with a sigh only, and a great lamentation, as if devoid of 
 any" to help him, he points out by his perplexity the might 
 of Christ, and says, O wretched man that I am ! who shall 
 deliver me from the body of this death ? The Law has not 
 been able : conscience has proved unequal to it. And yet I 
 praised what was good, and did not praise it only, but even 
 fought against the contrary of it. For by the very words 
 warreth against he shews that he was marshalled against it 
 
 m 3 Mss. add, 4 for it wars and fights, 
 according to them, with it,’ (one of 
 them 4 w r ith itself.’) 
 
 t n ^ Mss. confirm Savile’s conjecture, 
 fAict for 5 Mss, have 
 
 ffovruv for - ffctvrouv. 
 
Body why called of death. The Law's demands moderate. 215 
 
 for his part. From what quarter then is one to hope for Rom. 
 salvation ? -±—l 
 
 Ver. 25. I thank God through Jesus Christ our Lord. 
 
 Observe how he shews the necessity of having grace 
 present with us, and that the well-doings herein belong 
 alike to the Father and the Son. For if it is the Father 
 whom he thanketh, still the Son is the cause of this thanks¬ 
 giving. But when you hear him say, Who shall deliver me 
 from the body of this death ? do not suppose him to be 
 accusing the flesh. For he does not say ‘ body of sin,’ but 
 body of death: that is, the mortal body—that which hath 
 been overcome by death, not that which gendered death. 
 
 And this is no proof of the evil of the flesh, but of the 
 marring 1 it has undergone. As if any one who was taken 1 *«•»- 
 captive by the savages were to be said to belong to the art- 
 savages, not as being a savage, but as being detained by in g 
 them: so the body is said to be of death , as being held 
 down thereby, not as producing it. Wherefore also it is not 
 the body that he himself wishes to be delivered from, but 
 the mortal body, hinting, as I have often said, that from its 
 becoming subject to suffering 0 , it also became an easy prey 
 to sin. Why then, it may be said, the thraldom of sin being 
 so great before the times of grace, were men punished for 
 sinning ? Because they had such commands given them as 
 might even under sin’s dominion be accomplished. For he 
 did not draw them to the highest kind of conversation, but 
 allowed them to enjoy wealth, and did not forbid having 
 several wives, and to gratify anger in a just cause, and to Mat. 5, 
 make use of luxury within bounds p . And so great was this 
 condescension, that the written Law even required less than 
 the law of nature. For the law of nature ordered one man 
 to associate with one woman throughout. And this Christ 
 shews in the words, He which made them at the beginning ,Mat.i9, 
 made them male and female. But the Law of Moses 
 neither forbad the casting away of one and the taking in of Ma.t. 
 another, nor prohibited the having of two q at once 2 ! And^ ' Ka , 
 
 \ 
 
 ° -rudrirov, which may also mean liable q The typical fitness of this per- -g en 
 to passions. mission is illustrated by the case °f with* 
 
 p He is speaking of the actual pre- Sarah and Hagar; the coincidence of ^ 
 cepts. Men under the Law were en- typical with moral fitness is in many 
 couraged to higher aims, but it was in cases above our understanding, 
 looking beyond the letter. 
 
• 2 J 6 Power to overcome sin given by the Spirit in Baptism . 
 
 Homil. besides this there are also many other ordinances of the Law, 
 - that one might see those who were before its day fully 
 performing, being instructed by the law of nature. They 
 therefore who lived under the old dispensation had no 
 hardship done them by so moderate a system of laws being 
 imposed upon them. But if they were not, on these terms, 
 able to get the upper hand, the charge is against their 
 own listlessness. Wherefore Paul gives thanks, because 
 Christ, without any rigorousness about these things, not 
 J 3 Ms*. on ]y demanded no account of our doings 1 , but even made 
 fiivuv us able to have a greater race set before us. And therefore 
 pa t sins he says, I thank my God through Jesus Christ. And 
 letting the salvation which all agreed about pass, he goes 
 from the points he had already made good, to another 
 further point, in which he states that it was not our former 
 sins only that we were freed from, but we were also made 
 invincible for the future. For there is , he says, notv no 
 condemnation to them which are in Christ Jesus, ivho walk 
 not after the flesh but after the Spirit. Yet he did not say 
 it before he had first recalled to mind our former condition 
 again, in the words, So then with the mind I myself serve 
 the law of God, but with the flesh the law of sin. 
 
 Chap- viii. ver. 1. There is therefore no condemnation to 
 them which are in Christ Jesus. 
 
 Then as the fact that many fall into sin even after Baptism 
 rZlll P resented a difficulty 2 , he consequently hastened to meet 
 it, and says not merely to them that are in Christ Jesus, 
 but adds, who ivalk not after the flesh; so shewing that all 
 afterward comes of our listlessness. For now we have the 
 power of walking not after the flesh, but then it was a 
 difficult task. Then he gives another proof of it by the 
 sequel, in the words, 
 
 3 7 Mss. 
 omit in 
 &c. 
 
 Ver. 2. For Hie law of the Spirit of life in Christ Jesus 5 
 hath made me free. 
 
 It is the Spirit he is here calling the law of the Spirit. 
 For as he calls sin the law of sin, so he here calls the Spirit 
 the law of the Spirit. And yet he named that of Moses as 
 such, where he says, For we know that the Law is spiritual. 
 What then is the difference ? A great and unbounded one. 
 For it was spiritual, but this is a law of the Spirit. Now 
 
217 
 
 Acts of Grace the work of the Whole Trinity. 
 what is the distinction between this and that ? The other Rom. 
 
 • • • • *83 
 
 was merely given by the Spirit, but this even furnisheth 
 those that receive it with the Spirit in large measure. 
 Wherefore also he called it the law of life r in contra¬ 
 distinction to that of sin, not that of Moses. For when 
 he says, It freed thee from the law of sin and death, 
 it is not the law of Moses that he is here speaking of, 
 since in no case does he style it the law of sin: for how 
 could he one that he had called just and holy so often, and 
 destructive of sin too ? but it is that which warreth against 
 the law of the mind. For this grievous war did the grace of 
 the Spirit put a stop to by slaying sin, and making the 
 contest light to us, and crowning us at the outstart, and then 
 drawing us to the struggle with abundant help. Next 1 as 1 Mar. 
 it is ever his wont to turn from the Spirit to the Son and mL^tx 
 the Father, and to reckon all our estate to lean upon the 
 Trinity 6 , so doth he here also. For after saying, Who shall 
 deliver me from the body of this death , he pointed at the 
 Father as doing this by the Son, then again at the Holy 
 Spirit along with the Son. For the law of the Spirit of 
 Life in Christ Jesus hath made me free, he says. Then 
 again, at the Father and the Son; 
 
 Ver. 3. For what the Law could not do, he saith, in that 
 it was weak through the flesh, God sending His own Son in 
 the likeness of sinful flesh, and for sin, condemned sin in the 
 flesh . 
 
 Again, he seems indeed to be disparaging the Law. But 
 if any one attends strictly, he even highly praises it, by 
 shewing that it harmonizes with Christ, and gives preference 
 to the same things. For he does not speak of the badness of 
 the Law, but of what it could not do; and so again, in that 
 it was weak, not, 6 in that it was mischievous, or designing.’ 
 
 And even weakness he does not ascribe to it, but to the 
 flesh, as he says, in that it was weak through the flesh, 
 using the word flesh here again not for the essence and 
 subsistency itself, but giving its name to the more carnal sort 
 
 r It may be right to consider <tyis s rgic&i vavra ra. crag yi/xuv A oyi- 
 T^urii as forming part of the attribute gifiivo!, or ‘ imputing all things (done) 
 of vopos in conformity with the Hebr. by us to the Trinity.’ 
 idiom; see Lee’s Gram. Art. 224. 8. 
 
218 Christ conquered and condemned sin in our flesh. 
 
 **£“ IL * of mind. In which way he acquits both the body and the 
 
 -. law of any accusation. Yet not in this way only, but by 
 
 what comes next also. For supposing the Law to be of the 
 contrary part, how was it Christ came to its assistance, and 
 fulfilled its requisitions, and lent it a helping hand by con¬ 
 demning sin in the flesh ? For this was what was lacking, 
 since in the soul the Law had condemned it long ago. What 
 then ? is it the greater thing that the Law accomplished, but 
 the less that the Only-begotten did ? Surely not. Chiefly, 
 in that it was God that was the principal doer of that also, 
 in that He gave us the law of nature, and added the written 
 one to it. Again, there were no use of the greater, if the 
 lesser had not been supplied. For what good is it to know 
 1 5 Mss. what things ought to be done, if a man does not follow it 
 out - ? None, for it were but a greater condemnation. And 
 so He that hath saved the soul it is, who hath made the 
 flesh also easy to bridle. For to teach is easy, but to shew 
 besides a way in which these things were easily done, this is 
 the marvel. Now it was for this that the Only-begotten 
 came, and did not depart before He had set us free from 
 this difficulty. But what is greater, is the method of the 
 victory; for He took none other flesh, but this very one 
 which was beset with troubles. So it is as if any one were 
 to see in the street a vile woman of the baser sort being 
 beaten, and were to say he was her son, when he was the 
 king’s, and so to get her free from those who ill treated her. 
 The^ SS * And this He 2 really did, in that He confessed that Fie was 
 Only- the Son of Man, and stood by it 3 , and condemned the sin. 
 Beg°t- However, He did not endure to smite it besides, or rather He 
 
 3 i.e. the smote it with the blow of death. And in this very act 4 
 
 4 5 Mss. ^ ^ as w°t the smitten flesh which was condemned and 
 <rovr V perished, but the sin which had been smiting. And this 
 roZro is the greatest possible marvel. For if it were not in the 
 
 flesh that the v ictoiy took place, it would not be so astonish¬ 
 ing, since this the Law also wrought. But the wonder 
 
 iS ’ tliat Jt WaS with5 the flesh that His trophy was raised, 
 
 * anc ^ that what had been overthrown numberless times by sin, 
 did itself get a glorious victory over it. For behold what 
 strange things there were that took place ! One was, that sin 
 did not conquer the flesh; another, that sin was conquered, 
 
Christ in the likeness of si?fill flesh condemned sin. 219 
 
 and conquered by it too. For it is not the same thing not Rom. 
 to get conquered, and to conquer that which was continually • 8? 3 ‘— 
 overthrowing us. A third is, that it not only conquered it, 
 but even chastised it. For by not sinning it kept from being 
 conquered: but by dying, He overcame and condemned it, 
 having made the flesh, that before was so readily made a 
 mock of by it, a plain object of fear to it. In this way then, 
 
 He at once unnerved its power, and abolished the death by 
 it introduced. For so long as it took hold of sinners, it with 
 justice kept pressing to its end. But after finding a sinless 
 body, when it had given it up to death, it was condemned as 
 having acted unjustly. Do you observe, how many proofs 
 of victory there are, with the not being conquered? The 
 flesh not being conquered by sin, Its even conquering and 
 condemning it, Its not condemning it barely, but condemn¬ 
 ing it as having sinned. For after having convicted it of 
 injustice, he proceeds to condemn it, and that not by power 
 and might barely, but even by the rules of j ustice. For this 
 is what he means by saying, and for sin , he condemned sin 
 in the flesh. As if he had said that he had convicted it of 
 greater 1 sin, and then condemned it. So you see it is sin*Gr. a 
 that getteth condemned every where, and not the flesh, for great 
 this is even crowned with honour, and has to give sentence 
 against the other. But if He does say that it was in the 
 likeness of flesh that He sent the Son, do not therefore 
 suppose that His flesh was of a different kind. For as he 
 called it sinful , this was why he put the word likeness K . 
 
 For sinful flesh it was not that Christ had, but like indeed to 
 our sinful flesh, yet sinless, and 2 in nature the same with us. 2 even 
 And so even from this it is plain that by nature the flesh was h e ’ 
 not evil. For it was not by taking a different one instead ofcorr. 
 
 1 The Fathers lay great stress upon 
 this phrase of the Apostle’s. August, 
 contr. Faust, xiv. 5. argues, that this 
 likeness consisted in our Lord’s flesh 
 being mortal; death being the penalty 
 of sin. vid. also de Nuptiis et Concupisc. 
 1. 12. vid. also Basil, Ep. 261. where, 
 writing against the Apollinarians, he 
 interprets this text to mean, that where¬ 
 as Christ had all affections of human 
 nature, which implied the reality of 
 His assumption of it, He had not those 
 which infringe our nature, i. e. which 
 
 arise from sin. Athanasius, writing 
 against the same heretics, observes, that 
 Christ’s sinlessness was like Adam’s 
 before the fall. In Apoll. ii. 6. or, as 
 St. Cyril observes, greater than before 
 the fall, because He has a physical 
 inability to sin, arising from His per¬ 
 sonality being Divine, vid. Cyr. Alex, 
 in Esai. 1. i. Orat. 4.fin. at the same time 
 He took the flesh, not of Adam unfallen, 
 but fallen, such as ours. vid. Leont. 
 apud Canis, vol. i. p. 568. Fulgent. Ep. 
 ad Begin. Tertull. de Cam. Christi, xvi. 
 
220 The Victory won for all by Christ to be kept by each. 
 
 *xni L ’ ^ 1G ^ ormer ’ nor b y changing this same one in substance, that 
 -—— Christ caused it to regain the victory: but He let it abide in 
 its own nature, and yet made it bear off the crown of victory 
 over sin, and then after the victory raised it up, and made it 
 immortal. What then, it may be said, is this to me, whether 
 it was this flesh that these things happened in ? Nay, it 
 concerns thee very much. Wherefore also he proceeds: 
 
 Ver. 4. That the righteousness u of the Law might be 
 fulfilled in us, to ho walk not after the flesh. 
 
 What meaneth this word, righteousness? Why, the end, 
 the scope, the well-doing. For what was its design, and 
 what did it enjoin? To be without sin. This then is made 
 f xKT&g- good to us 1 now through Christ. And the making a stand 
 against it, and the getting the better of it, came from Him. 
 But it is for us to enjoy the victory. Henceforth then we 
 shall never sin, never shall we unless we have become 
 exceedingly relaxed and supine. And this is why he added, 
 to them that walk not after the flesh. For lest, after hearing 
 that Christ hath delivered thee from the war of sin, and that 
 -'btx.u.t- the lequisition- of the Law is fulfilled in thee, by sin having 
 been condemned in the flesh, thou shouldest break up all 
 thy defences; therefore, in that place also, after saying, 
 there is therefore no condemnation , he added, to them that 
 walk not after the flesh; and here also, that the requisition 
 of the Law might be fulfilled in ns, he proceeds with the 
 veiy same thing; or rather, not with it only, but even with 
 a much stronger thing. For after saying, that the righteous¬ 
 ness of the Law might be fulfilled in us that walk not after 
 the flesh, he proceeds, but after the Spirit. 
 
 So shewing, that it is not only binding upon us to keep 
 * ourselves from evil deeds, but also to be adorned 3 with 
 . good. For to give thee the crown is His; but it is thine 
 to hold fast what has been given. For the righteousness 
 of the Law, that one should not become liable to its curse, 
 Christ has accomplished for thee. Be not a traitor then to 
 so gieat a gift, but keep guarding this goodly treasure. For 
 in this passage he shews that the Font will not suffice to 
 
 u Aristotle defines ^ixalufia to be to more general meaning. Eth. b. v c 7 
 
 ° Ta ' but rather in the $• 7. it may mean here what the Law 
 
 sense ot correcting wrong than in the claims of right. 
 
2*21 
 
 IVhat is the Carnal Mind , what the Spiritual. 
 
 save us, unless, after coming from it, we display a life Rom. 
 worthy of the Gift. And so he again advocates the Law ' 
 in saying what he does. For when we have once become 
 obedient to Christ, we must use all ways and plans so that 
 its righteousness, which Christ fulfilled, may abide in us and 
 not come to nought. 
 
 Ver. 5—7. For they that are after the flesh do mind the 
 things of the flesh x ; hut they that are after the Spirit the 
 things of the Spirit. For to he carnally minded is death; 
 hut to he spiritually minded is life and peace. Because the 
 carnal mind is enmity against God. For it is not subject to 
 the law of God , neither indeed can he. 
 
 ^et even this is no disparaging of the flesh. For so long 
 as it keeps its own place, nothing amiss cometh to pass. 
 
 But when we let it have its own will in every thing, and 
 it passes over it's proper bounds, and rises up against the 
 soul, then it destroys and corrupts every thing, yet not 
 owing to its own nature, but to its being out of proportion, 
 and the disorder thereupon ensuing. But they that are 
 after the Spirit do mind the things of the Spirit. For to 
 he carnally minded is death. He does not speak of the 
 nature of the flesh, or the essence of the body, but of being 
 carnally minded , which may be set right again, and abo¬ 
 lished. And in saying thus, he does not ascribe to the flesh 
 any reasoning power of its own. Far from it. But to set 
 forth the grosser motion of the mind, and giving this a name 
 from the inferior part, and in the same way as he often is in 
 the habit of calling man in his entireness, and viewed as 
 possessed of a soul, flesh. But to he spiritually minded. 
 
 Here again he speaks of the spiritual mind 1 , in the same 1 see 
 way as he says further on, But He that searcheth the hearts 2 3 . ’ 
 knoweth what is the mind of the spirit; and he points out 8, 29. 
 many blessings resulting from this, both in the present life, 
 and in that wdiich is to come. For as the evils wdiich being 
 carnally minded introduces, are far outnumbered by those 
 blessings which a spiritual mind affords. And this he 
 points out in the words life and peace. The one is in 
 contraposition to the first—for death is what he says to be 
 carnally minded is. And the other in contraposition to the 
 
 x 5 Mss. omjt the rest of the Text. 
 
222 The flesh can be subject to God. but not the carnal mind. 
 
 Homil. following. For after mentioning peace, he goes on, Because 
 XI11 * the carnal mind is enmity against God: and this is worse 
 than death. Then to shew how it is at once death and 
 enmity; for it is not subject to the law of God , he says, 
 neither indeed can be. But be not troubled at hearing the 
 neither indeed can be. For this difficulty admits of an easy 
 solution. For what he here names carnal mindedness is the 
 1 fth^k^ reason i n ^ 1 that * s ear thly, gross, and eager-hearted after the 
 ing things of this life and its wicked doings. It is of this he 
 
 yicrpn says neither yet can it be subject to God. And what hope 
 of salvation is there left, if it be impossible for one who is 
 bad to become good ? This is not what he says. Else how 
 would Paul have become such as he was ? how would the 
 (penitent) thief, or Manasses, or the Ninevites, or how 
 would David after falling have recovered himself? How 
 would St. Peter after the denial have raised himself up ? 
 How could he that had lived in fornication have been enlisted 
 l Cor. among Christ’s fold ? How could the Galatians who had fallen 
 2Cor.2,fr° m grace have attained their former dignity again? What 
 6 — 1L he says then is not that it is impossible for a man that is 
 wicked to become good, but that it is impossible for one who 
 continues wicked to be subject to God. Yet for a man to be 
 changed, and so become good, and subject to Him, is easy. 
 For he does not say that man cannot be subject to God, but, 
 wicked doing cannot be good. As if he had said, fornication 
 cannot be chastity, nor vice virtue. And this He says in 
 Mat. 7, the Gospel also. A corrupt tree cannot bring forth good 
 fruit , not to bar the change from virtue to vice, but to say 
 how incapable continuance in vice is of bringing forth good 
 fruits. For He does not say that an evil tree cannot become 
 a good one, but that bring forth good fruit it cannot, while it 
 continues evil. For that it can be changed, He shews from 
 Mat. 12, this passage, and from another parable, when He introduces 
 the tares as becoming wheat, on which score also He 
 Mat. 23, forbids their being rooted up; Lest , He says, ye root up 
 * yiwfei a ^ so ^ te w ^ iea ^ them ; that is, that which will spring 2 
 
 4 Mss. from them. It is vice then he means by carnal mindedness, 
 menaea an( j by spiritual mindedness the grace given, and the work¬ 
 ing of it discernible in a right determination of mind, not 
 discussing in any part of this passage, a substance and an 
 
Perfection made attainable by Grace. Its actual effects. 223 
 
 entity, but virtue and vice. For that which thou hadst no Rom. 
 
 power to do under the Law, now, he means, thou wilt be_; / 
 
 able to do, to go on uprightly, and with no intervening fall, if 
 thou layest hold of the Spirit’s aid. For it is not enough 
 not to walk after the flesh, but we must also go after the 
 Spirit, since turning away from what is evil will not secure 
 our salvation, but we must also do what is good. And this 
 w r ill come about, if we give our souls up to the Spirit, and 
 persuade our flesh to get acquainted with its proper position, 
 for in this way we shall make it also spiritual; as also 
 if we be listless we shall make our soul carnal. For 1 3 Mss. 
 since it was no natural necessity which put the gift™ Wfl " 
 into us, for the freedom y of choice placed it in our hands, 
 it rests with thee henceforward whether this shall be or the 
 other. For He, on His part, has performed every thing. 
 
 For sin no longer warreth against the law of our mind, 
 neither doth it lead us away captive as heretofore, for all 
 that state has been ended and broken up, and the affections 
 cower in fear and trembling at the grace of the Spirit. But 
 if thou wilt quench the light, and cast out the holder of the 
 reins, and chase the helmsman away, then charge the tossing 
 thenceforth upon thyself. For since virtue hath been now 
 made an easier thing, (for which cause also we are under far 
 stricter obligations of religious living,) consider how men’s con¬ 
 dition lay when the Law prevailed, and how at present, since 
 grace hath shone forth. The things which aforetime seemed 
 not possible to any one, virginity, and contempt of death, and 
 of other stronger sufferings, are now in full vigour through 
 every part of the world, and it is not with us alone, but with 
 the Scythians, and Thracians, and Indians, and Persians, 
 and several other barbarous nations, that there are companies 
 of virgins, and clans of martyrs, and congregations of monks, 
 and these now grown even more numerous than the married, 
 and strictness of fasting, and the utmost renunciation of 
 property. Now these are things which, with one or two 
 exceptions, persons who lived under the Law never conceived 
 even in a dream. Since thou seest then the real state of 
 things voiced with a shriller note than any trumpet, let not 
 
 y i. e. as exercised in coming to the Font. 
 
o*24 In what sense we may not be in the llcsh. 
 
 Homxl. thyself grow soft and treacherous to so great a grace. Since 
 XIIL n ot even after the faith is it possible for a listless man to be 
 saved ! For the wrestlings are made easy that thou mayest 
 strive and conquer, not that thou shouldest sleep, or abuse 
 the greatness of the grace by making it a reason for listless¬ 
 ness, so wallowing again in the former mire. And so he 
 
 goes on to say, 
 
 Ver. 8. So then they that are in the Jlesli cannot please 
 God. 
 
 What then ? Are we, it will be said, to cut our bodies in 
 pieces to please God, and to make our escape from the flesh ? 
 and would you have us be homicides, and so lead us. to 
 virtue ? You see what inconsistencies are gendered by taking 
 the words literally. By the flesh then, in this passage, he 
 does not mean the body, or the essence of the body, but that 
 life which is fleshly and worldly, and uses self-indulgence 
 and extravagance to the full, so making the entire man flesh. 
 For as they that have the wings of the Spirit, make the body 
 also spiritual, so do they who bound off from this, and are 
 the slaves of the belly, and of pleasure, make the soul also 
 1 Sav. flesh, not that they change the essence of it\ but that they 
 “"!• s mar its noble birth. And this mode of speaking is to be met 
 r^r with in all parts of the Old Testament also, to signify by flesh 
 the gross and earthly life, which is entangled in pleasures 
 Gen. G, that are not convenient. For to Noah He says, My Spirit 
 3 ' as lhe shall not always make its abode in these men, because they 
 are flesh. And yet Noah was himself also compassed about 
 with flesh. But this is not the complaint, the being com¬ 
 passed about with the flesh, for this is so by nature, but the 
 having chosen a carnal life. Wherefore also Paul saith, But 
 they that are in the flesh cannot please God. Then he 
 
 proceeds: . 
 
 Ver. 9. But ye are not in the flesh, but in the spirit. 
 
 Here again, he does not mean flesh absolutely, but such 
 sort of flesh, that which was in a whirl and thraldom of 
 passions. Why then, it may be said, does he not say so, nor 
 state any difference ? It is to rouse the hearer, and to shew 
 2 so 5 - that he that liveth aright is not 2 even in the body. Foi 
 Sav. will inasmuch as it was in a manner clear to every one that the 
 not be. spiritual man was not in sin, he states the greater truth that 
 
 LXX 
 give it 
 
The flesh and soul good or evil as they stand to the Spirit. 225 
 
 it was not in sin alone, that the spiritual man was not, but Rom. 
 not even in the flesh was he henceforward, having become — 9 ‘ 
 from that very moment an Angel, and ascended into heaven, 
 and henceforward barely carrying the body about. Now if 
 this be thy reason for disparaging the flesh, because it is by 
 its name that he calls the fleshly life, at this rate you are also 
 for disparaging the world, because wickedness is often called 
 after it, as Christ also said to His disciples, Ye are not o/Johnis, 
 this world; and again to His brethren, He says, The world 7 
 cannot hate you, hut Me it hateth. And the soul too Paul ?• 
 must afterwards be calling estranged from God, since to 
 those that live in error, he gives the name of men of the 
 soul 1 . But this is not so, indeed it is not so. For we are 1 1 Cor. 
 not to look to the bare words, but always to the sentiment 
 the speaker, and so come to a perfectly distinct knowledge E * t Y ’ j 
 of what is said. For some things are good, some bad, and 
 some indifferent. Thus the soul and the flesh belong to 
 things indifferent, since each may become either the one or 
 the other. But the spirit belongs to things good, and at no 
 time becometh any other thing. Again, the mind of the 
 flesh, that is, ill-doing, belongs to things always bad. For 
 it is not subject to the law of God. If then thou yieldest 
 thy soul and body to the Spirit, thou wilt have become of its 
 part. If on the other hand thou yield to the worse, then art 
 thou made a partaker of the ruin therein, not owing to the 
 nature of the soul and the flesh, but owing to that judgment 
 which has the power of choosing either. And to shew that 
 these things are so, and that the words do not disparage the 
 flesh, let us take up the phrase itself again, and sift it more 
 thoroughly. But ye are not in the flesh , hut in the Spirit , 
 he says. What then ? were they not in the flesh, and did 
 they go about without any bodies ? What sense would this 
 be ? You see that it is the carnal life that he intimates. 
 
 And why did he not say, But ye are not in sin ? It is that 
 you may come to know that Christ hath not extinguished 
 the tyranny of sin only, but hath even made the flesh to weigh 
 us down less, and to be more spiritual, not by changing its 
 nature, but rather by giving it wings. For as when fire 
 cometh in company with iron, the iron also becomes fire, 
 though abiding in its own nature still; thus with them 
 
 Q 
 
•2*26 
 
 What is implied in having, what in losing the Spirit. 
 
 Homil. that believe, and have the Spirit, the flesh henceforth goeth 
 XIII ~ 0 ver into that manner of working, and becometh who y spin 
 tual, crucified in all parts, and flying with the same wings as 
 the soul, such as was the body of him who here speaks. 
 Wherefore all self-indulgence and pleasure he made scorn 
 2 Cor. of, and found his self-indulgence in hunger, and stripes, am 
 u - prisons, and did not even feel pain in undergoing them. And 
 2 Cor. 4 , it was to shew this that lie said, For our light affliction, winch 
 ir - is hut for a moment, Sfc. So well- had he tutored even the 
 flesh to be in harmony with the spirit. If so be that the 
 Spirit of God dwell in you. He often uses this if so he, not 
 to express any doubt, hut even when he is quite persuaded 
 2 Thess. of the thing, and instead of ‘ since,’ as when he says , If it is 
 '> 6 ' a righteous thing, for seeing it is a righteous thing with God 
 to recompense tribulation to them that trouble you. Again, 
 Gal.3,4. Have ye suffered so many things in vain, if it be yet in rain. 
 
 Now if any man have not the Spirit of Christ. He does 
 not say, if ye have not, but he brings forwards the distressing 
 word, as applied to other persons. He is none of His, he says. 
 Yer. 10. And if Christ he in you. 
 
 Christ again applied to themselves. And the distressing 
 part was short and parenthetic. And that which is an object 
 of desire, is on either side of it, and put at length too, so 
 as to throw the other into shade. Now this he says, not 
 as affirming that the Spirit is Christ, far from it, but to shew 
 that he who hath the Spirit not only is called Christ’s, but 
 even hath Christ Himself. For it cannot but be that where 
 the Spirit is, there Christ is also. For wheresoever one 
 Person of the Trinity is, there the whole Trinity is present. 
 For It is undivided in Itself, and hath a most entire Oneness. 
 What then, it maybe said, will happen? If Christ be in you, 
 the body is dead through sin; but the Spirit is life because 
 of righteousness. You see the great evils that come of not 
 having the Holy Spirit; death,enmity against God, inability 
 to satisfy His laws, not being as they should be that are 
 Christ’s, the want of His indwelling. Consider now also 
 what great blessings come of having the Spirit. Being 
 Christ’s, having Christ Himself, vying with the Angels, 
 
 z 5 Mss. kolXu ?, Sav. xuXoi, making he/ &c. 
 the sense 4 such was his beauty, so had 
 
Being dead to sin best proof of the Spirit’s presence. *2*27 
 
 (for this is what mortifying the flesh is,) and living an Rom. 
 immortal life, holding henceforward the earnests of the Resur- S ’ U '~ 
 rection, running with ease the race of virtue. For he does 
 not say so little as that the body is henceforward inactive for 
 sin, but that it is even dead, so urging the race on by the 
 ease thereof' 1 . For such an one without troubles and labours 
 gains the crown. Then afterward for this reason He adds 
 also, to sin, that you may see that it is the viciousness, not 
 the essence of the body, that He hath abolished at once. 
 
 For if the latter had been done, many things even of a kind 
 to be beneficial to the soul, would have been abolished also. 
 
 This however is not what he says, but while it is yet alive 
 and abiding, he contends, it is dead. For this is the sign of 
 our having the Son, of the Spirit being in us, that our bodies 
 should be in no respect different from those that lie on the 
 bier wffth respect to the working of sin 1 . But be not affrighted 5 
 at hearing of mortifying. For in it you have what is really Sav. of 
 life, with no death to succeed it: and such is that of the thebo( b* 
 Spirit. It yieldetli not to death any more, but weareth out 
 death and consumeth it, and that which it received, it 
 keepeth it immortal. And this is why after saying the body 
 is dead, he does not say, but the Spirit 6 liveth,’ but, is Life, 
 to point out that He 2 had the power of giving this to others 2 the 
 also. Then again to brace up his hearer, he tells him the Spmt ' 
 cause of the Life, and the proof of it. Now this is righte¬ 
 ousness ; for where there is no sin, death is not to be seen 
 either; but where death is not to be seen, life is indis¬ 
 soluble. 
 
 Ver. 11. But if the Spirit of Him that raised up Jesus 
 from the dead dwell in you , He that raised up the Lord' 
 shall also quicken your mortal bodies by His Spirit that 
 dwelleth in you. 
 
 Again, he touches the point of the Resurrection, since this 
 was the most encouraging b hope to the hearer, and gave him 
 a security from what had happened unto Christ. Now be 
 not thou afraid because thou art compassed about with a 
 dead body. Have thou the Spirit, and it shall assuredly 
 rise again. What then, shall the bodies which have not the 
 
 a So mar. Sav. and most Mss. mag- b 3 or 4 Mss. tv, v. p. 1 7 2. n. 
 nifying the ease of the race. Sav. uKnQiv. 
 
 Q 2 
 
228 Men without the Spirit rise not to life, nor live even now. 
 
 Homil. Spirit, not rise ? How then must all stand before the judg - 
 XIIL men t seat of Christ ? or how will the account of hell be 
 ? 4 °;To. trustworthy ? For if they that have not the Spirit rise not, 
 there will not be a hell at all. What then is it which is 
 John 5, said? All shall rise, yet not all to life, but some to punish- 
 g; n>12 ment and some to life. This is why he did not say, shall 
 2. raise up, but shall quicken. And this is a greater thing 
 than resurrection, and is given to the just only. And the 
 cause of this honour he adds in the words, By His Spirit 
 that dwelleth in you. And so if while here thou drive away 
 the grace of the Spirit, and do not depart with it still safe, 
 thou wilt assuredly perish, though thou dost rise again. 
 For as Fie will not endure then, if He see Flis Spirit shining 
 in thee, to give thee up to punishment, so neither will He 
 allow them if He see It quenched to bring thee into the 
 Mat.25, Bridecliamber, even as He admitted not those virgins. 
 
 12 ’ Suffer not thy body then to live in this world, that it may 
 
 live then! Make it die, that it die not. For if it keep living, 
 it will not live : but if it die, then shall it live. And this is 
 the case with resurrection in general. For it must die first 
 and be buried, and then become immortal. But this has 
 been done in the Font. It has therefore had first its 
 crucifixion and burial, and then been raised. This has 
 also happened with the Lord’s Body. For that also was 
 i 5 Mss. crucified and buried 1 and rose again. This then let us too 
 died be doing: let us keep continually mortifying it in actual 
 works. I do not mean in its substance—far be it from 
 me—but in its inclinations towards evil doings. For this is 
 a life too, or rather this only is life, undergoing nothing that 
 is common to man, nor being a slave to pleasures. For he 
 who has set himself under the rule of these, has no power 
 even to live through the low spirits, the fears, and the 
 dangers, and the countless throng of ills, that rise from 
 them. For if death must be expected, he hath died, before 
 death, of fear. And if it be disease he dreads, or affront, or 
 poverty, or any of the other ills one cannot anticipate, he is 
 ruined and hath perished. What then can be more miseiable 
 than a life of this sort ? But far otherwise is he that liveth to 
 the Spirit, for he stands at once above fears and grief and 
 dangers and every kind of change: and that not by under- 
 
Sensual indulgence compared with Religious abstinence . 229 
 
 going no such thing, but, what is much greater, by thinking Rom. 
 scorn of them when they assail him. And how is this to be ? ——- 
 It will be if the Spirit dwell in us continually. For he does 
 not speak of any short stay made thereby, but of a continual 
 indwelling. Hence he does not say the Spirit which dwelt, 
 but which dwelleth in us, so pointing to a continual abiding. 
 
 He then is most truly alive, who is dead to this life. Hence 
 he says, The Spirit is life because of righteousness. And to 
 make the thing clearer, let me bring b before you two men, 
 one who is given up to extravagances and pleasures, and the 
 deceitfulness of this life; and the other made dead to all 
 these; and let us see which is more really the living one. 
 
 For let one of these two be very rich and much looked up 
 to, keeping parasites and flatterers 0 , and let us suppose him 
 to spend the whole day upon this, in revelling and drunken¬ 
 ness: and let the other live in poverty, and fasting, and 
 hard fare, and strict rules 1 , and at evening partake of 1 
 necessary food only; or, to go further, let him pass two or^“ 
 three days without food' 1 . Which then of these two think 
 we 2 is most really alive? Men in general will, I know,reckon 2 3 Mss. 
 the former so, the man that takes his pleasure 3 and squanders ?Sav. 
 his goods. But we reckon the man that enjoys the moderate 
 fare. Now then since it is still a subject of contest and^«^». 
 opposition, let us go into the houses of them both, and just™ 
 at the very time too when in your judgment the rich man is 
 living in truest sense, in the very season of self-indulgence, 
 and when we have got in, let us look and see the real 
 condition of each of these men. For it is from the actions 
 that it appears which is alive and which dead. Shall we 
 not find the one among his books, or in prayer and fasting, 
 or going without sleep and strong drink for some other 
 necessary duty, and conversing with God; but the other we 
 shall see stupid in drunkenness, and in no better condition 
 than a dead man. And if we wait till the evening, we shall 
 see this death coming upon him more and more, and then 
 sleep again succeeding to that: but the other we shall see 
 even in the night keeping from wine and sleep. Which 
 
 b See Ernesti in v. <xa.^a.yuyv\. d This was not uncommon in warmer 
 
 c The Plutus evidently in his mind. climates, Euseb. ii. 17. 
 
230 Drunkenness how ridiculous and disgusting. 
 
 Homil. then shall we pronounce to be most alive, the man that lies 
 1 in a state of insensibility, and is an open laughing-stock to 
 every body ? or the man that is active, and conversing with 
 God ? For if you go up to the one, and tell him something 
 he ought to know, you will not hear him say a word, any 
 more than a dead man. But the latter, whether you choose 
 to be in his company at night or by day, you will see to 
 be an angel rather than a man, and will hear him speak 
 wisdom about things in Heaven. Do you see how one 
 of them is alive above all men living, and the other in a 
 more pitiable plight even than the dead ? And even if he 
 have a mind to stir he sees one thing instead of another, 
 and is like people that are mad, or rather is in a worse 
 plight even than they. For if any one were to do them any 
 harm, we should at once feel pity for the sufferer, and 
 rebuke the doer of the wrong. But this man, if we were 
 to see a person trample on him, we should not only be 
 disinclined to pity, but should even give judgment against 
 him, now that he was fallen. And will you tell me this is 
 life, and not a harder lot than deaths unnumbered ? So you 
 see the self-indulgent man is not only dead, but worse than 
 dead, and more miserable than a man possessed. For the 
 one is the object of pity, the other of hatred. And the one 
 has allowance made him, the other suffers punishment for 
 his madness. But if externally he is so ridiculous, as 
 having his saliva tainted, and his breath stinking of wine, 
 just consider what case his wretched soul, inhumed as it were 
 in a grave, in such a body as this, is probably in. For 
 one may look upon this as much the same as if one were to 
 permit a damsel, comely, chaste, free-born, of good family, 
 and handsome, to be trampled on, and every way insulted 
 by a serving woman, that was savage, and disgustful, and 
 impure ; drunkenness being something of this sort. And who, 
 being in his senses, would not choose to die a thousand 
 deaths, rather than live a single day in this way ? For even 
 if at day light he were to get up, and seem to be sober from 
 surd* " that revelling 1 of his, still even then it is not the clear 
 ’brightness of temperance which he enjoys, since the cloud 
 i Ms! from the storm of drunkenness still is hanging before his 
 *J 5 " eyes. And even if we 2 were to grant him the clearness 
 Mss. 
 
Greediness of money worse than that of wine . 231 
 
 of sobriety, what were he the better? For this soberness Rom. 
 would be of no service to him, except to let him see his —— 
 accusers. For when he is in the midst of his unseemly 
 deeds, he is so far a gainer in not perceiving those that 
 laugh at him. But when it is day he loses this comfort 
 even, and while his servants are murmuring, and his wife is 
 ashamed, and his friends accuse him, and his enemies make 
 sport of him, he knows it too. What can be more miserable 
 than a life like this, to be laughed at all day by every body, 
 and when it is evening to do the same unseemly things afresh? 
 
 But is there one more so ? What if you would let me put the 
 covetous before you. For this is another, and even a worse 
 intoxication. But if it be an intoxication, then it must be 
 a worse death by far than the former, since the intoxication 
 is more grievous. And indeed it is not so sad to be drunk 
 with wine as with covetousness. For in the former case, 
 the penalty ends with the sufferer 1 , and results in in- 1 So 
 sensibility, and the drunkard’s own ruin. But in this case 4 Mss * 
 the mischief passes on to thousands of souls, and kindles 
 wars of sundry kinds upon all sides. Come then and let us 
 put this beside the other, and let us see what are the points 
 they have in common, and in what again this is worse than 
 it, and let us make a comparison of drunkards to-day. For 
 with that blissful man, who liveth to the Spirit, let them not 
 be put at all in comparison, but only tried by one another. 
 
 And again, let us bring the money-table before you, laden as 
 it is with blood. What then have they in common, and in 
 what are they like each other ? It is in the very nature of 
 the disease. For the species of drunkenness is different, as 
 one comes of wine, the other of money, but its way of 
 affecting them is similar, both being alike possessed with 
 an exorbitant desire. For he who is drunken with wine, 
 the more glasses he has drunk off, the more he longs for; 
 and he that is in love with money, the more he compasses, 
 the more he kindles the flame of desire, and the more 
 importunate he renders his thirst. In this point then they 
 resemble each other. But in another the covetous man has 
 the advantage 3 . Now what is this? Why that the other’s2i na 
 
 affection is a natural one. For the wine is hot, and adds bad 
 
 sense 
 
 to one’s natural drought, and so makes drunkards thirsty. 
 
Homil. 
 
 XIII. 
 
 1 See 
 Habak. 
 2 , 16 . 
 
 * 2-32 Covetous man sick and blind through h is ruling passion. 
 
 But what is there to make the other man always keep 
 desiring more? how comes it that when he is increased 
 in riches, then he is in the veriest poverty ? This complaint 
 then is a perplexing one, and has more of paradox about 
 it. But if you please, we will take a view of them after the 
 drunkenness also. Or rather, there is no such thing as ever 
 seeing the covetous man after his drunkenness, so continual 
 a state of intoxication is he in ! Let us then view them 
 both in the state of drunkenness, and let us get a distinct 
 notion which is the most ridiculous, and let us again figure 
 to ourselves a correct sketch of them. We shall see then 
 the man who dotes with his wine at eventide with his eyes 
 open, seeing no one, hut moving about at mere hap-hazard, 
 and stumbling against such as fall in his way, and spewing, 
 and convulsed, and exposing his nakedness in an unseemly 
 manner. And if his wife be there, or his daughter, or his 
 maid-servant, or any body else, they will laugh at him 
 heartily. And now let us bring before you the covetous 
 man. Here what happens is not deserving of laughter only, 
 but even of a curse, and exceeding wrath, and thunderbolts 
 without number. At present however let us look at the 
 ridiculous part, for this man as well as the other has an 
 ignorance of all, whether friend or foe. And like him too, 
 though his eyes are open, he is blinded. And as the 
 former takes all he sees for wine, so does this man take 
 all for money. And his spewing is even more disgusting. 
 For it is not food that he vomits, but words of abuse, of 
 insolence, of war, of death, that draw upon his own head 
 lightnings without number from above. And as the body 
 of the drunkard is livid and dissolving, so also is the other’s 
 soul. Or rather, even his body is not free from this disorder, 
 but it is taken even worse, care eating it away worse than 
 wine does, (as do anger too and want of sleep,) and by 
 degrees exhausting it entirely. And he that is seized with 
 illness from wine, after the night is over may get sober. 
 But this person is always drunken day and night, watching 
 or sleeping, so paying a severer penalty for it than any 
 prisoner, or person at work in the mines, or suffering any 
 punishment more grievous than this, if such there be. Is 
 it then life pray, and not death ? or rather, is it not a fate 
 
Covetousness mean , unsocial , and tending to crimes. 233 
 
 more wretched than any death ? For death gives the body 
 rest, and sets it free from ridicule, as well as disgrace and 
 sins: but these drunken fits plunge it into all these, stopping 
 up the ears, dulling the eye-sight, keeping down the under¬ 
 standing in great darkness. For it will not bear the 
 mention of any thing but interest, and interest upon interest, 
 and shameful gains, and odious traffickings, and ungentle- 
 manly and slavelike transactions, barking like a dog at every 
 body, and hating every body, averse to every body, at war 
 with every body, without any reason for it, rising up against 
 the poor, grudging at the rich, and civil to nobody. And if 
 he have a wife, or children, or friends, if he may not use 
 them all towards getting gain, these are to him more his 
 enemies than natural enemies. What then can be worse 
 than madness of this sort, and what more wretched ? When 
 a man is preparing rocks for his own self on every side, and 
 shoals, and precipices, and gulphs, and pits without number, 
 while he has but one body, and is the slave of one belly. 
 And if any thrust thee into a state office, thou wilt be a run¬ 
 away, through fear of expense. Yet to thyself thou art 
 laying up a store of works far more distressing than those, 
 enlisting thyself for services not only more expensive, but 
 also more dangerous, to be done for mammon, and not 
 paying this tyrant a money contribution only, nor of bodily 
 labour, torture to the soul, and grief, but even of thy person 
 itself, that thou mayest have some addition to thy property, 
 (miserable and sorrow-stricken man !) out of this barbarous 
 slavery. Do you not see those who are taken day by day to 
 the grave, how they are carried to tombs naked and destitute 
 of all things, unable to take with them aught that is in the 
 house, but bearing what clothes they have about them to 
 the worm ? Consider these day by day, and perchance the 
 malady will abate, unless you mean even by such an occa¬ 
 sion to be still more mad at the expensiveness of the funeral 
 rites—for the malady is importunate, the disease terrible! 
 This then is why we address you upon this subject at 
 every meeting, and constantly foment your hearing, that 
 at all events by your growing accustomed to such thoughts, 
 some good may come. But be not contentious, for it is not 
 only at the Day to come, but even before it, that this mani- 
 
Homil. 
 
 XIII. 
 
 234 Money never satisfies. Final lot of the covetous . 
 
 fold malady brings with it sundry punishments. For if I 
 were to tell you of those who pass their days in chains, or 
 of one nailed to a lingering disease, or of one struggling with 
 famine, or of any other person whatsoever, I could point out 
 no one who suffers so much as they do who love money. 
 For what severer evil can befal one, than being hated by all 
 men, than hating all men, than not having kindly feeling 
 towards any, than being never satisfied, than being in 
 a continual thirst, than struggling with a perpetual hun¬ 
 ger, and that a more distressing one than what all men 
 esteem such ? than having pains day by day? than being 
 never sober, than being continually in worries and harasses ? 
 For all these things, and more than these, are what 
 the covetous set their shoulder to; in the midst of 
 their gaining having no perception of pleasure, though 
 scraping to themselves from all men, because of their 
 desiring more. But in the case of their incurring a loss, 
 if it be but of a farthing, they think they have suffered 
 most grievously, and have been cast out of life itself. What 
 language then can put these evils before you? And if their 
 fate here be such, consider also what comes after this life, 
 the being cast out of the kingdom, the pain that comes from 
 hell, the perpetual chains, the outer darkness, the venomous 
 worm, the gnashing of teeth, the affliction, the soie straiten¬ 
 ing, the rivers of fire, the furnaces that never get quenched. 
 And gathering all these together, and weighing them against 
 the pleasure of money, tear up now this disease root and 
 branch, that so receiving the true riches, and being set free 
 from this grievous poverty, thou mayest obtain the present 
 blessings, and those to come, by the grace and love toward 
 man, &c. 
 
II O M I L Y 
 
 XIV. 
 
 Rom. viii. 12, 13. 
 
 Therefore, brethren , we are debtors, not to the flesh, to live Rom. 
 after the flesh. For if ye live after the flesh, ye shall die; id?:.? 3 
 but if ye through the Spirit do mortify the deeds of the 
 body, ye shall live. 
 
 Afteii shewing how great the reward of a spiritual life 
 is, and that it maketh Christ to dwell in us, and that it 
 quickeneth our mortal bodies, and wingeth them to heaven, 
 and rendereth the way of virtue easier, he next fitly intro¬ 
 duces an exhortation to this purpose. Therefore we ought 
 not to live after the flesh. But this is not what he says, for 
 he words it in a much more striking and powerful way, 
 thus, ive are debtors to the Spirit. For saying, we are 
 debtors not to the flesh , indicates this. And this is a point 
 he is every where giving proof of, that what God hath done 
 for us is not matter of debt, but of mere grace. But after 
 this, what we do is no longer matter of free-will offering, 
 but of debt. For when he saith, Ye are bought ivith a l Cor. 
 price, be not ye the servants of men; and when he writes, 2o ° 
 Ye are not your own; and again in another passage he calls 
 these selfsame things to their mind, in these words, If One 2 Cor, 
 died for all, then were all dead. And He died for all, that 5 ’ 15 ‘ 
 they should not henceforth live unto themselves. And it is 
 to establish this that he says here also, We are debtors; 
 then since he said we are not debtors to the flesh, lest you 
 should again take him to be speaking against the nature of 
 
236 What ice nice to the Flesh, what to the Spirit. 
 
 Homil. the flesh, he does not leave speaking, but proceeds, to live 
 XIV - after the flesh. For there are many things which we do 
 owe it, as giving it food, warmth, and lest, medicine when 
 out of health, clothing, and a thousand other attentions. 
 To prevent your supposing then that it is this ministration 
 he is for abrogating when he says, We are not debtors to the 
 flesh , he explains it by saying, to live after the flesh. For 
 the care that I am for abrogating is, he means, that which 
 leadeth to sin, as I should be for its having what is healing 
 to it. And this he shews further on. For when he tells us 
 not to make provision for the flesh, he does not pause at 
 this, but adds, to fulfil the lusts thereof. And this instruction 
 he gives us here also, meaning, Fet it have attention shewn 
 it indeed, for we do owe it this, yet let us not live according 
 to the flesh, that is, let us not make it the mistress of our 
 life. For it must be the follower, not the leader, and it is 
 not it that must regulate our life, but the law r s of the Spirit 
 must it receive. Flaving then defined this point, and having 
 proved that we are debtors to the Spirit, to shew next for 
 what benefits it is that w T e are debtors, he does not speak of 
 those past, (a thing which serves as a most striking proof of 
 his judgment,) but those which w'ere to come; although 
 even the former w T ere enough for the purpose. A et still he 
 does not set them down in the present case, or mention even 
 those unspeakable blessings, but the things to come. For a 
 benefit once for all conferred does not, for the most part, draw 
 men on so much as one which is expected, and is to come. 
 After adding this then,he first uses the pains and ills that come 
 of living after the flesh, to put them in fear, in the following 
 w T ords; For if ye live after theflesh , ye shall die , so intimating 
 to us that deathless death, punishment, and vengeance in 
 hell. Or rather if one were to look accurately into this, 
 such an one is, even in this present life, dead. And this we 
 have made clear to you in the last discourse. But if ye, 
 through the Spirit, do mortify the deeds of the body, ye 
 shall live. You see that it is not the essence of the body 
 whereof he is discoursing, but the deeds of the flesh. For 
 he does not say, if ye through the Spirit do mortify the 
 essence of the body, ye shall live, but the deeds of it, and 
 these not all deeds, but such as are evil. And this is plain 
 
To be led by the Spirit pi'escrves the life given by Him. 237 
 
 in what follows: for if ye do this, ye shall live , he says. Rom. 
 And how is it in the nature of things for this to be, if it was -~- U ‘ 
 all deeds that his language applied to, for seeing and hearing 
 and speaking and walking are deeds of the body ; and if we 
 mortify these, we shall be so far from living that we shall 
 have to suffer the punishment of a manslayer. What sort of 
 deeds then does he mean us to mortify ? Those which tend 
 toward wickedness, those which go after vice, which there 
 is no other way of mortifying save through the Spirit. 
 
 For by killing yourself you may put an end to the 
 others'*. And this you have no right to do. But to 
 these (you can put an end) by the Spirit only. For if 
 This be present, all the billows are laid low, and the 
 passions cower under It, and nothing can exalt itself against 
 us b . So you see how it is on things to come, as I said 
 before, that he grounds his exhortations to us, and shews 
 that we are debtors not owing to what has been already done 
 only. For the advantage of the Spirit is not this only, that 
 He hath set us free from our former sins, but that tie render- 
 eth us impregnable against future ones, and counts us worthy l Cor. 
 of the immortal life. Then, to state another reward also, he ’ 13 ‘ 
 proceeds: 
 
 Ver. 14. For as many as are led by the Spirit of God , 
 they are the sons of God. 
 
 Now this is again a much greater honour than the first. 
 
 And this is why he does not say merely, As many as live c 
 by the Spirit of God, but, as many as are led, by the Spirit 
 of God , to shew that he would have Him use such power over 
 our life as a pilot doth over a ship, or a charioteer over a pair 
 of horses. And it is not the body only, but the soul itself 
 too, that he is for setting under reins of this sort. For he 
 would not have even that independent, but place its autho¬ 
 rity' 1 also under the power of the Spirit. For lest through a 
 confidence in the Gift of the Font they should turn negligent 
 of their conversation after it, he would say, that even sup- 
 
 a Sav. r«f ^ 1 » uXXccs iiroxrtlvcivriz, compare p. 178. 
 
 9taurov aviktiv irr/v, which bears this c See Gal. 5, 25. where 1 live’ means 
 sense by omitting the comma. 1 have life,’ and is distinguished from 
 
 b xccri^tivierarxi. The word used in 1 walk.’ 
 the last Homily for the conduct of the d Or the command of it, l^ovaluv. 
 covetous toward the poor. See p. 233. 
 
238 
 
 Sonship of Christians , spirit of bondage. 
 
 Homil. posing you receive Baptism, yet if you are not minded to be 
 XI - 1 - led by the Spirit afterwards, you lose the dignity bestowed 
 upon you, and the preeminence of your adoption. This is 
 why he does not say, As many as have received the Spirit, 
 but, as many as are led by the Spirit of God , that is, as many 
 as live up to this all their life long, they are the sons of God. 
 Then since this dignity was given to the Jews also, for it says, 
 Ps.82,6. 1 said ye are Gods, and all of you children of the Most High. 
 Is. l, 3. And again, I have nourished and brought up children. And 
 Ex. 4, so, Israel is My first born; and Paul too says, Whose is the 
 Itom 9 a d°pti° n ' He next asserts the great difference between the 
 4. latter and the former honour. For though the names are the 
 same, he means, still, the things are not the same. And of 
 these points he gives a clear demonstration, by introducing a 
 1 x,uro£- comparison drawn both from the persons so advanced 1 , and 
 tovvruv f rom w h at was given them, and from what was to come. 
 
 And first he shews what they of old had given them. 
 What then was this, A spirit of bondage: and so he thus 
 proceeds, 
 
 Yer. 15. For ye have not received the spirit of bondage 
 again to fear. 
 
 Then not staying to mention that which stands in contra¬ 
 distinction to bondage, that is, the spirit of freedom, he has 
 named what is far greater, that of adoption, through which 
 he at the same time brings in the other, saying, But ye have 
 received the Spirit of adoption. 
 
 But this is plain. But what the spirit of bondage may 
 be, is not so plain, and there is need of making it clearer. 
 Now what he says is so far from being clear, that it is in 
 fact very perplexing. For the people of the Jews did not 
 receive the Spirit. What then is his meaning here ? It is 
 the letter he giveth this name to, for spiritual it was, and so 
 he called the Law spiritual also, and the water from the 
 i Cor. Bock, and the Manna. For they did all eat , he says, of the 
 same spiritual meat , and all drank of the same spiritual 
 drink. And to the Rock he gives this name, when he says, 
 For they drank of that spiritual Rock ivhich followed them. 
 Now it is because all the rites then wrought were above 
 nature that he calls them spiritual, and not because those 
 who then partook of them received the Spirit. And in what 
 
Spirit of Adoption, promises and punishments changed. 239 
 
 sense were those letters, letters of bondage. Set before your¬ 
 self the whole dispensation, and then you will have a clear 
 view of this also. For recompenses were with them close at 
 hand, and the reward followed forthwith, being at once pro¬ 
 portionate, and also a kind of daily ration given to domestic 
 servants, and terrors in abundance came to their height 
 before their eyes, and their purifications concerned their 
 bodies, and their continency extended but to their actions. 
 But with us it is not so, since the imagination even and the 
 conscience getteth purged out. For Fie does not say, Thou 
 shalt do no murder , only, but even thou shalt not be angry: 
 so too, it is not, Thou shalt not commit adultery , but thou 
 
 shalt not look unchastely. So that it is not to be from fear 
 
 %/ 
 
 of present punishment, but out of desire towards Himself, 
 that both our being habitually virtuous, and all our single 
 good deeds are to come. Neither doth he promise a land 
 flowing with milk and honey, but maketh us joint-heirs with 
 the Only-Begotten, so making us by every means stand aloof 
 from things present, and promising to give such things 
 especially as are worth the acceptance of men made sons of 
 God, nothing, that is, of a sensible kind or corporeal, but 
 spiritual all of them. And so they, even if they had the 
 name of sons, were but as slaves : but we as having been 
 made free, have received the adoption, and are waiting for 
 Heaven. And with them He discoursed through the inter¬ 
 vention of others, with us by Himself. And all that they 
 did was through the impulse of fear, but the spiritual act 
 through a coveting and a vehement desire. And this they 
 shew by the fact of their e overstepping the commandments. 
 They, as hirelings and obstinate persons, so came never to 
 leave murmuring: but these do all for the pleasing of the 
 Father. So too they blasphemed when they had benefits 
 done them: but we are thankful at being jeoparded. And 
 if there be need of punishing both of us upon our sinning, 
 even in this case the difference is great. For it is not on being 
 stoned and branded and maimed by the priests, as they were, 
 that we are brought round. But it is enough for us to be cast 
 
 e uTt^fia'nuv means to go beyond as nance from the Achseans, 1 Cor. 9, 4. 
 well as to go against. He refers to &c. The tenses prove this to be St. Chry- 
 such things as St. Paul’s refusing suste* sostom’s meaning. 
 
 Rom. 
 8, 15. 
 
‘240 
 
 The Lord's Prayer. Fruits of the Spirit. 
 
 Uomil. out from our Father’s table, and to be out of sight for certain 
 3 TY : days. And with the Jews the honour of adoption was one 
 of name only, but here the reality followed also, the cleansing 
 of Baptism, the giving of the Spirit, the furnishing of the 
 other blessings. And there are several other points besides, 
 which go to shew our high birth and their low condition. 
 After intimating all these then by speaking of the Spirit, and 
 fear, and the adoption, he gives a fresh proof again of having 
 the Spirit of adoption. Now what is this? Whereby we cry, 
 
 1 Cyr. Abba, Father. And how great this is, the initiated know, being 
 ^11 Tr! with good reason bidden to use this word first in the Prayer of 
 p. 276. the initiated. What then, it may be said, And did not they 
 call God Father ? Wilt thou not hear Moses, when he says, 
 Deut. Thou desertedst the God that begot thee ? Wilt thou not 
 ifxx’ ^ ear Malachi reproaching them, and saying, that one God 
 Mai. 2, formed us, and there is one Father of us 2 all ? Still, if these 
 LXX. words and others besides are used, we do not find them 
 2 4 Mss. any where calling God by the name, or praying in this 
 language. But we all, priests and laymen, rulers and ruled, 
 are ordered to pray herein. And this is the first language 
 we give utterance to, after those marvellous throes, and 
 that strange and unusual mode of labour. If in any other 
 z'ikuw instances they 5 so called Him, that was only of their own 
 Mss - mind. But those in the state of grace do it through being 
 moved by the inworking of the Spirit. For as there is 
 a Spirit of Wisdom, after which they that were unwise 
 became wise, and this discloses itself in their teaching: 
 and a Spirit of Power there is, whereby the feeble raised 
 up the dead, and drove out devils; a Spirit also of the gift 
 of healing, and a Spirit of prophecy, and a Spirit of tongues, 
 so also a Spirit of adoption. And as we know the Spirit of 
 prophecy, in that he who hath it foretelleth things to come, 
 not speaking of his own mind, but moved by the Grace; so 
 too is the Spirit of adoption, whereby he that is gifted with 
 it calleth God, Father, as moved by the Spirit. But he, 
 wishing to express a true descent, used also the Hebrew f 
 tongue, for he does not say only, Father, but, Abba, Father, 
 which name is a special sign of true born children to their 
 
 f i. e. the Syriac, which the Hebrew cases—it being then the language of 
 means in the N. T. probably in all the Hebrews. 
 
Witnessing of the Spirit with our spirit. Heirsh ip. 241 
 
 Father. After mentioning then the diversity resulting from Rom. 
 their conversation, that resulting from the grace which had-- 16,1 
 been given, and that from their freedom, he brings forward 
 another demonstration of the superiority which goes with 
 this adoption. Now of what kind is this ? 
 
 Ver. 16 . The Spirit Itself heareth witness with our Spirit , 
 that we are the children of God. 
 
 For it is not from the language merely, he says, that 
 1 make my assertion, but from the cause out of which the 
 language has its birth; since it is from the Spirit suggesting 
 it that we so speak. And this in another passage he has put 
 into plainer words, thus: God hath sent forth the Spirit Gal. 4, 
 of His Son into your hearts, crying, Abba Father. And 6 * 
 what is that, Spirit beareth witness with spirit ? The 
 Comforter, he means, with that Gift which is given unto 
 us. For it is not of the Gift alone that it is the voice, 
 but of the Comforter also who gave the Gift, He Himself 
 having taught us through the Gift so to speak. But when 
 the Spirit beareth witness , what further place for doubtful¬ 
 ness? For if it were a man, or Angel, or Archangel, or any 
 other such power that promised this, then there might be 
 reason in some doubting. But when it is the Highest 
 Essence that bestoweth this Gift, and beareth witness by 
 the very w r ords He bade us use in prayer, who would doubt 
 any more of our dignity ? For not even when the Emperor 
 elects any one, and proclaims in all men’s hearing the honour 
 done him, does any body venture to gainsay. 
 
 Ver. 17. And if children, then heirs. 
 
 Observe how he enhances the Gift by little and little. 
 
 For since it is a possible case to be children, and yet not 
 become heirs, (for it is not all children that are heirs,) he 
 adds this besides—that we are heirs. But the Jews, besides 
 their not having the same adoption as we, were also cast 
 out from the inheritance. For He will miserably destroy Mat.2i, 
 those tricked men, and will let out the vineyard to other 41 * 
 husbandmen : and before this, he said, that many shall come Mat. 8, 
 from the East and from the West, and shall sit down with 11 ' 
 Abraham, but the children of the Kingdom shall be cast 
 out. But even here he does not pause, but sets down 
 something even greater than this. What may this be then ? 
 
 R 
 
242 God’s recompense so great as to be always a gift. 
 
 Homil. That we are heirs o f God; and so he adds, heirs of God. 
 
 Xiv. ■ . . 
 
 —--And what is more still, that we are not simply heirs, but 
 
 also joint heirs with Christ. Observe how ambitious he is 
 of bringing us near to the Master. For since it is not all 
 children that are heirs, he shews that we are both children and 
 heirs; next, as it is not all heirs that are heirs to any great 
 amount, he shews that we have this point with us too, as we 
 are heirs of God. Again, since it were possible to be God’s 
 heir, but in no sense joint heir with the Only-begotten, he 
 shews that we have this also. And consider his wisdom. 
 For after throwing the distasteful part into a short compass, 
 when he was saying what was to become of such as live after 
 the flesh , for instance, that they shall die , when he comes to 
 the more soothing part, he leadeth forth his discourse into a 
 large room, and so expands it on the recompense of rewards, 
 and in pointing out that the gifts too are manifold and great. 
 For if even the being a child were a grace unspeakable, just 
 think how great a thing it is to be heir too ! But if this be 
 great, much more is it to be joint heir. Then to shew that the 
 Gift is not of grace only, and to give at the same time a 
 credibility to what he says, he proceeds, If so be that we 
 suffer with Him , that we may be also glorified together. 
 If, he would say, we be sharers with Him in what is painful, 
 much more shall it be so in what is good. For He who 
 bestowed such blessings upon those who had wrought no 
 good, how when He seeth them labouring and suffering so 
 much shall He do else than give them greater requital. 
 Having then shewn that the thing was a matter of return, 
 to make men give credit to what was said, and prevent any 
 from doubting, he shews further that it has the virtue of a gift. 
 The one he shewed, that what was said might gain credit 
 even with those that doubted, and that the receivers of it 
 might not feel ashamed as being evermore receiving salva¬ 
 tion for nought; and the other, that you might see that 
 God outdoeth the toils by His recompenses. And the one 
 he has shewn in the words, If we suffer with Him, that we 
 may be also glorified together. But the other in proceeding 
 to add; 
 
 Yer. 18. The su fferings of the present time are not worthy 
 
 1 Gr. th to be compared with the glory which shall be revealed in 1 ns. 
 
Encouragement. Glory now given though not yet seen. 243 
 
 In what went before, he requires of the spiritual man the Rom. 
 correcting of his habits*, where he says, Ye are not debtors —- 18 — 
 to live after the flesh, that such an one, for instance, and 
 should be above lust, anger, money, vainglory, grudging. 3 
 
 # * passion i 
 
 But here having reminded him of the whole gift, both as 
 given and as to come, and raised him up aloft with hopes, 
 and placed him near to Christ, and shewed him to be a 
 joint-heir of the Only-begotten; he now leads him forth 
 with confidence even to dangers. For to get the better 
 of the evil affections in us, is not the same thing with 
 bearing up under those trials, scourges, famine, plunderings, 
 bonds, chains, executions. For these last require much 
 more of a noble and vigorous spirit. And observe how 
 he at once allays and rouses the spirit of the combatants. 
 
 For after he had shewn that the rewards were greater than 
 the labours, he both exhorts to greater efforts, and yet will 
 not let them be elated, as being still outdone by the crowns 
 given in requital. And in another passage he says, For our 2 Cor. 4, 
 light affliction , which is hut for a moment , worketh a far 
 more exceeding and eternal weight of glory: it being the 
 deeper sort of persons he was then speaking to. Here, how¬ 
 ever, he does not allow that the afflictions were light; but 
 still he mingles comfort with them by the compensation 
 which good things to come afford, in the words, For 
 I reckon that the sufferings of this present time are riot 
 worthy to he compared , and he does not say, with the 
 rest 2 that is to come, but what is much greater, with the 2 Hu*,* 
 glory which is to come. For it does not follow, that where 
 rest is there is glory; but that where glory is there is rest, 
 does follow: then as he had said that it is to come, he shews 
 that it already is. For he does not say, that which is to be, 
 but which shall he revealed in us, as if already existing but 
 unrevealed. As also in another place he said in clearer 
 words, Our life is hid with Christ in God. Be then of 
 a good heart about it. For already hath it been prepared, 
 and awaiteth thy labours. But if it vexes you that it is yet 
 to come, rather let this very thing rejoice you. For it is 
 owing to its being great and unutterable, and transcend- 
 
 8 Col. 3, 3. Ver. 4, confirms his application of it. 
 
 R 2 
 
Homil, 
 
 XIV. 
 
 I Mod. 
 Eng. 
 creation 
 crea¬ 
 tura. 
 
 1 tt.-rrox.cL' 
 ^tthoXiCL, 
 
 looking 
 
 out. 
 
 244 The glory to come extends to the whole creation. 
 
 ing our present condition, that it is stored up there. And so 
 he does not say barely the sufferings of this present time, 
 but he speaks so as to shew that it is not in quality only, 
 but in quantity also, that the other life has the advantage. 
 For these sufferings, whatever they are, are attached to our 
 present life; but the blessings to come reach themselves 
 out over ages without end. And since he had no way 
 of giving a particular description of these, or of putting 
 them before us in language, he gives them a name from 
 what seems to be specially an object of desire with us, 
 glory. For the summit of blessings and the sum of them, 
 this seems to be. And to urge the hearer on in another way 
 also, he gives a loftiness to his discourse by the mention of 
 the creation, gaining two points by what he is next saying, 
 the contempt of things present, and the desire of things to 
 come, and a third beside these, or rather the first, is the 
 shewing how the human race is cared for on God’s part, 
 and in what honour Fie holds our nature. And beside this, 
 all the doctrines of the philosophers, which they had framed 
 for themselves about this world, as a sort of cobweb or 
 child’s mound 1 ', he throws down with this one doctrine. 
 But that these things may stand in a clearer light, let us 
 hear the Apostle’s own language. 
 
 Ver. 19, 20. For the earnest ■ expectation of the creature 
 waileth , he says, for the revelation of the sons of God. For 
 the creature 1 was made subject to vanity , not willingly , but 
 by reason of him who ha th subjected the same in hope . 
 
 And the meaning is something of this kind. This creature 
 is in the midst of its pangs, waiting for and expecting these 
 good things whereof we have just now spoken. For ‘ earnest 
 expectation 2 ’ implies expecting intensely. And so his dis¬ 
 course becomes more emphatic, and he personifies this whole 
 world as the prophets also do, wdien they introduce the floods 
 clapping their hands, and little hills leaping, and mountains 
 skipping, not that we are to fancy them alive, or ascribe 
 any reasoning power to them, but that we may learn the 
 greatness of the blessings, so great as to reach even to 
 things without sense also. The very same thing they do 
 
 h Perhaps alluding to II. xv. 362. 
 
Man the cause why the creation is subject to vanity. 245 
 
 many times also in the case of afflicting things, since they Rom. 
 bring in the vine lamenting, and the wine too, and the 8 d?: 2 ? 
 mountains, and the boardings 1 of the Temple howling, 
 and in this case too it is that we may understand the 
 extremity of the evils. It is then in imitation of these that 
 the Apostle makes a living person of the creature here, and 
 says, that it groaneth and bewaileth: not that he heard any 
 groan conveyed from the earth and heaven to him, but that 
 he might shew the exceeding greatness of the good things to 
 come; and the desire of freedom from the ills which now 
 pervaded them. For the creature was made subject to 
 'vanity , not willingly , but by reason of him who hath sub¬ 
 jected the same. What is the meaning of, the creature was 
 made subject to vanity ? Why that it became corruptible. 
 
 For what cause, and on what account ? On account of thee, 
 
 O man. For since thou hast taken a body mortal and 
 liable to suffering, the earth too hath received a curse, 
 and brought forth thorns and thistles. But that the heaven, 
 when it is waxen old along with the earth, is to change 
 afterwards to a better portion 1 , hear from the Prophet in his 1 
 words; Thou , O Lord , from the Beginning hast founded ’ 
 the earth , and the heavens are the work of Thy hands . 26 * 
 They shall perish , but Thou shall endure; and they all shall 
 wax old as doth a garment , and as a cloak shall Thou fold 
 them up , and they shall be changed. Isaiah too declares 
 this, when he says, Look to the heaven above , and upon the Is.51,6. 
 earth beneath , for the heavens are as a firmament of smoke , 
 and the earth shall wax old like a garment , and they that 
 dwell therein shall perish in like manner. Now you see in 
 what sense the creature is in bondage to vanity , and how it is 
 to be freed from the ruined state. For the one says, Thou 
 shalt fold them up as a garment , and they shall be changed; 
 and Isaiah says, and they that dwell therein shall perish in like 
 manner , not of course meaning an utter perishing. For neither 
 do they that dwell therein, mankind, that is, undergo such an 
 one, but a temporary one, and through it they are changed 
 
 i Qxrwp*™, Heb. m-m. Amos 8 , k En S- shal1 vani j h awai J like smoke ; 
 
 3. LXX. Hesych. oa.n'bwfAa.ra.. See LXX. render 111/03 hm^iudv as if 
 Schleusner, Lex. Gr. Vet. Test, for inHD3> they give the same for illDL 
 conjectures to account for the trans- Is. 45 , 12 . 
 lation. 
 
246 Creation corrupt for mails good , to be restored with him. 
 
 Ho>ul. into an incorruptible* state, and so therefore will the creature 
 , F cor k e * And all this he shewed by the way, by his saying, in 
 16, 63. like manner , which Paul also says farther on. At present, 
 2 ^Pet. 3, however, he speaks about the bondage itself, and shews for 
 what reason it became such, and gives ourselves as the cause 
 of it. What then ? Was it harshly treated on another’s 
 account? By no means, for it was on my account that it 
 was made. What wrong then is done it, which was made for 
 my sake, when it suffereth these things for my correction ? 
 Or, indeed, one has no need to moot the question of right 
 and wrong at all in the case of things void of soul and 
 feeling. But Paul, since he had made it a living person, 
 makes use of none of these topics I have mentioned, but 
 another kind of language, as desiring to comfort the hearer 
 with the utmost advantage. And of what kind is this ? 
 What have you to say ? he means. It was evil in treated for 
 thy sake, and became corruptible; yet it has had no w T rong 
 done it. For incorruptible will it be for thy sake again. 
 This then is the meaning of in hope . But when he says, it 
 was not willingly that it was made subject, it is not to shew 
 that it is possessed of judgment that he says so, but that you 
 may learn that the whole is brought about by Christ’s care, 
 and is no achievement of its own. And now r see in what 
 hope also. 
 
 Ver. 21. That the creature itself also shall be delivered 
 from the bondage of corruption. 
 
 Now what is this creature? Not thyself alone, but that 
 also which is thy inferior, and partaketh not of reason or 
 sense, this too shall be a sharer in thy blessings. For it shall 
 be freed, he says, from the bondage of corruption , that is, it 
 shall no longer be corruptible, but shall go along with the 
 beauty given to thy body; just as when this became cor¬ 
 ruptible, that became corruptible also; so now it is made 
 incorruptible, that also shall go along with and follow it too. 
 ,,f And to shew this he proceeds. 2 Into the glorious liberty of 
 the children of God. That is, because of 1 their liberty. For 
 
 1 3/« rnt. St. Chrysostom does not God is both the thing of which the 
 mean to say that one preposition is creature partakes, and the cause of its 
 used for another, as his illustration partaking; so that the one is putin a 
 r bfMvs. Tor the liberty of the sons of sense which implies the other too. 
 
Comfort in hope for the creation , and in the First-fruits. 247 
 
 as a nurse who is bringing up a king’s child, when he has Rom. 
 come to his father’s power, does herself enjoy the good——— 
 things along with him, thus also is the creation, he means. 
 
 You see how in all respects man takes the lead, and that 
 it is for his sake that all things are made. See how he 
 solaces the struggler, and shews the unspeakable love of 
 God toward man. For why, he would say, dost thou fret at 
 thy temptations ? thou art suffering for thyself, the creation 
 for thee. Nor does he solace only, but also shews what 
 he says to be trustworthy. For if the creation which was 
 made entirely for thee is in hope , much more oughtest 
 thou to be, through whom the creation is to come to the 
 enjoyment of all those good things. Thus men 1 also, when 1 3 Mss. 
 a son is to appear at his coming to a dignity, clothe even the fatlieri> 
 servants with a brighter garment, to the glory of the son; so 
 will God also clothe the creature with incorruption for the 
 glorious liberty of the children. 
 
 Ver. 2*2. For we know that the wit ole creation groane/h 
 and travaileth in pain together until now. 
 
 Observe, how he shames the hearer, saying almost, Be not 
 thou worse than the creation, neither find a pleasure in 
 resting in things present. Not only ought we not to cling 
 to them, but even to groan over the delay 2 of our departure 2 Sav. 
 hence. For if the creation doth this, much more oughtest 2 °M^ d 
 thou to do so, honoured with reason as thou art. But 
 this was not yet enough to force their attention, he proceeds. 
 
 Ver. 23. And not only they , hut ourselves also , which have 
 the first-fruits of the Spirit , even we ourselves groan within 
 ourselves. 
 
 That is, having had a taste of the things to come. For 
 
 even if any should be quite stone hard, he means 3 , what 3 so o 
 
 has been given already is enough to raise him lip, and draw 
 
 him off from things present, and to wing him after things to 
 
 come in two ways, both by the greatness of the things that 
 
 are given, and by the fact that, great and numerous as they 
 
 are, they are but first-fruits For if the first-fruits be so 
 
 great that we are thereby freed even from our sins, and attain 
 
 to righteousness and sanctification, and that those of that 
 
 time both drave out devils, and raised the dead by their ‘ Acts5 > 
 
 * 15. 
 
 shadow 4 or garments 5 , consider how great the whole must be. 5 Actsi9, 
 
 12 . 
 
248 Adoption incomplete without the Redemption of the body. 
 
 Homx. And if the creation, devoid as it is of mind and reason"’, and 
 
 - 1 though in ignorance of these things, yet groaneth, much 
 
 more should we. Next, that he may give the heretics no 
 handle, or seem to be disparaging our present world, we 
 groan, he says, not as finding fault with the present system, 
 but through a desire of those greater things. And this he 
 shews in the words, Waiting for the adoption. What dost 
 thou say, let me hear ? Thou didst insist on it at every turn, 
 and didst cry aloud, that we were already made sons, and 
 now thou placest this good thing among hopes, writing that 
 we must needs wait for it. Now it is to set this right by the 
 sequel that he says, to icit, the redemption n of our body. 
 That is, the perfect glory. Our lot indeed is at present 
 
 1 Mar. uncertainty to our last breath, since many 1 that were sons 
 Mss.add^ iave become dogs and prisoners. But if we decease with a 
 of us good hope, then is the gift unmoveable, and clearer, and 
 
 greater, having no longer any change to fear from death and 
 sin. Then therefore will the grace be secure, when our body 
 
 2 or pas- shall be freed from death and its countless ailments 2 . For 
 ^ ecTeXti- this is lull redemption 3 , not a redemption 0 only, but such, 
 
 that we shall never again return to our former captivity. 
 For that thou mayest not be perplexed at hearing so much 
 of glory without getting any distinct knowledge of it, he 
 partially exposes to thy view the things to come, setting 
 chan'cr. before thee the change of thy body 4 , and along with it the 
 ingthy change of the whole creation. And this he has put in a 
 PhH. 3 , clearer light in another passage, where he says, Who shall 
 21. change our vile body , that it may be fashioned like unto His 
 glorious Body. And in another place again he writes and 
 l Cor. says, But when this mortal shall have put on immortality , 
 ’ then shall the saying that is written be brought to pass , 
 Death is swallowed up in victory. But to shew, that with 
 the corruption of the body the constitution of the things of 
 this life will also come to an end, he wrote again elsewhere, 
 7 < 3 < | r * ^ or the fashion of this world passeth away. 
 
 m So 5 Mss. "k'oyou. Sav. Xoyeuv. 
 words, 
 
 n a.'reXvT^uaiv. In the meaning of 
 this word sometimes the manner, and 
 sometimes the completeness of redemption 
 
 predominates ; see Rom. 3, 24. p. 93. 
 
 0 Xvr^uat;, shewing that the com¬ 
 pleteness is implied in the preposition , 
 which should be observed in the doc¬ 
 trinal use of the term. 
 
Hope {implied in faith) a condition of salvation. 249 
 
 Yer. 24. For ice are saved by hope , he says. Rom. 
 
 Now since he had dwelt upon the promise of the things to 8 ’ 2 . l i 
 come, and this seemed to pain the weaker hearer, if the 
 blessings are all matter of hope; alter proving before that 
 they are surer than things present and visible, and dis¬ 
 coursing at large on the gifts already given, and shewing 
 that we have received the first-fruits of those good things, 
 lest we should seek our all in this world, and be traitors to 
 the nobility that faith gives us, he says, For we are 1 saved 1 Gr. 
 by hope. And this is about what he means. We are not to 
 seek our all in this life, but to have hope also. For this is 
 the only gift that we brought in to God, believing Him in 
 what he promised shall come, and it was by this way alone 
 we were saved. If then we lose this hope, we have lost all 
 that was of our own contributing. For I put you this 
 question, he would say, Wert thou not liable for countless 
 sins ? wert thou not in despair ? wert thou not under 
 sentence ? were not all out of heart about thy salvation ? 
 
 What then saved thee ? It was thy hoping p in God alone, and 
 trusting to Him about Flis promises and gifts, and nothing 
 besides hadst thou to bring in. If it was this then that saved 
 thee, hold it fast now also. For that which afforded thee so 
 great blessings, to a certainty will not deceive thee in regard 
 to things to come. For in that it found thee dead, and 
 mined, and a prisoner, and an enemy, and yet made thee a 
 friend, and a son, and a freeman, and righteous, and a joint- 
 heir, and yielded such great things as no one ever expected 
 even, how, after such munificence and attachment, will it 
 betray q thee in what to follow? Say not to me, hopes 
 again ! expectations again ! faith again ! For it is in this way 
 thou wert saved from the beginning, and this dowry was the 
 only one that thou didst bring in to the Bridegroom. Hold 
 it then fast and keep it: for if thou demandest to have every 
 thing in this world, thou hast lost that well-doing of thine, 
 
 P This blending of faith and hope His gift, 
 illustrates the connection of faith and P 3 Mss. om. eb and read ‘ TT^omirai 
 love, the Object of love being now (a phrase of St. Chrysostom), Sav. eb 
 known by faith, and appropriated by vgotrvir&rcii , (see Arist. Eq. 359. Herod, 
 hope. The personification which follows i. 48.) ( will it not satisfy.’ One Ms. 
 is a powerful way of representing that wants a leaf here, the only other col- 
 in us which apprehends God as itself lated omits eb . 
 
250 
 
 Aid of the Spirit needed in every thing. 
 
 Homil. through which thou didst become bright, and this is why lie 
 
 —-1- proceeds to say, But hope that is seen is not hope; for ivhat 
 
 a man seeth , why doth he yet hope for ? 
 
 Ver. 25. But if we hope for that we see not, then do ive 
 with patience wait for it. 
 
 That is, if thou art to be looking for every thing in this 
 world, what need is there for hope ? What is hope then ? 
 It is feeling confidence in things to come. What great 
 demand then doth God make upon thee, since He Himself 
 giveth thee blessings quite entire from His own stores ? 
 One thing only, hope, He asks of thee, that thou too mayest 
 have somewhat of thine own to contribute toward thy sal¬ 
 vation. And this he intimates in what he proceeds with ; 
 For if we hope for that we see not , then do we with patience 
 ivait for it. As then God crowneth him that undergoes 
 labours, and hardnesses, and countless toils, so doth He him 
 that hopeth. For the name of patience belongs to hard 
 work and much endurance. Yet even this He hath granted 
 to the man that hopeth, that He might solace the wearied 
 soul. And then to shew that for this light task we enjoy 
 abundant aid, he proceeds: 
 
 Ver. 26. Likewise the Spirit also helpelh our infirmities. 
 
 For the one point is thy own, that of patience, but the 
 ' Gr. other comes of the Spirit’s furnishing, Who also cherisheth 1 
 p th oin ' thee unto this hope, and through it again lighteneth thy 
 labours. Then that thou mightest know that it is not in thy 
 labours only and dangers that this grace standeth by thee, 
 but even in things the most easy seemingly r , it worketh 
 with thee, and on all occasions bears its part in the alliance, 
 he proceeds to say, 
 
 For we know not ivhat we should pray for as we ought. 
 
 And this he said to shew the Spirit’s great concern about 
 us, and also to instruct them not to think for certainty that 
 those things are desirable which to man’s reasonings appear 
 so. For since it was likely that they, when they were 
 scourged, and driven out, and suffering grievances without 
 number, should be seeking a respite, and think it was advan- 
 
 r These words shew that St. Chry- good unaided, however much he insists 
 *ostom does not mean that we do any on the freedom of our will. 
 
Ho w the Spirit aids prayer , and how it was formerly. 
 
 tageous to them, and ask this favour of God, by no means Rom. 
 (he says) suppose that what seem blessings to you really are 8 ’ 26 I 
 so. For we need God’s aid even to do this. So feeble 
 is man, and such a nothing by himself. For this is why he 
 says, For we know not what we should pray for as we ought. 
 
 In order that the learner might not feel any shame at his 
 ignorance, he does not say, ye know not, but, we know not. 
 
 And that he did not say this merely to seem moderate, he 
 plainly shews from other passages. For he desired in his 
 prayers unceasingly to see Rome. Yet the time when he 
 obtained it was not at once when he desired it. And for the 
 thorn that was given him in the flesh, that is the dangers, he 2 Cor. 
 often besought God, and was entirely unsuccessful*. AndDeW. 
 so was Moses, w T ho in the Old Testament prays to see 3 > 26 . 
 
 • « # ## t)Gr« iv 
 
 Palestine, and Jeremiah when he made supplication for the 1. 
 Jews, and Abraham when he interceded for the people of 
 Sodom. But the Spirit Itself maketh intercession for us 
 with groanings which cannot he uttered. This statement 
 is not clear, owing to the cessation of many of the wonders 
 which then used to take place. Wherefore I must needs 
 inform you of the state of things at that time, and in this 
 way the rest of the subject will be cleared. What therefore 
 was the state of things then ? God did in those days give to 
 all that were baptized certain excellent gifts, and the name 
 that these had was spirits. For the spirits of the Prophets, 1 Cor. 
 it says, are subject to the Prophets. And one had the 14 ’ 32 ' 
 gift of prophecy, and foretold things to come; and another 
 of wisdom, and taught the many; and another of healings, 
 and cured the sick; and another of miracles, and raised the 
 dead; another of tongues, and spake different languages. 
 
 And with all these there was also a gift of prayer, which also 
 was called a spirit, and he that had this prayed for all the 
 people. For since we are ignorant of much that is profitable 
 for us, and ask things that are not profitable, the gift of 
 prayer came into some particular person of that day, and what 
 was profitable for all the whole Church alike, he was the 
 appointed person to ask for in behalf of all, and the 
 instructor of the rest. Spirit then is the name that he gives 
 
 * See Bishop Bull, Serm. V. who discusses what this was. 
 
Our prayers made acceptable by the Spirit. 
 
 here to the grace of this character, and the soul that receiveth 
 XIY. 7 
 
 —--the grace, and intercedeth to God, and groaneth. For he 
 
 that was counted worthy of such grace as this, standing with 
 much compunction, and with many mental groanings falling 
 1 5 Mss. before God, asked 1 the things that were profitable for all. 
 * ru And of this the Deacon at the present day is a symbol, when 
 he offers up the prayers for the people. This then is what 
 Paul means when he says 1 , the Spirit itself maketh inter¬ 
 cession for us with groanings that cannot be uttered. 
 
 Yer. 27. But He that searcheth the hearts. 
 
 You see that it is not about the Comforter that he is 
 speaking, but about the spiritual heart. Since if this were 
 not so, he ought to have said, He that searcheth the Spirit. 
 But that thou mayest learn that the language is meant of 
 a spiritual man, who has the gift of prayer, he proceeds, 
 And He that, searcheth the hearts knowetli ivhat is the mind 
 of the Spirit , that is, of the spiritual man. 
 
 Because he maketh intercession for the saints according to 
 the will of God. 
 
 Not (he means) that he informs God as if ignorant, but 
 this is done that we may leam to pray for proper things, and 
 to ask of God what is pleasing to Him. For this is what the 
 according to God is. And so this was with a view to solace 
 those that came to Him, and to yield them excellent instruc¬ 
 tion. For He that furnished the gifts, and gave besides 
 blessings without number, was the Comforter. Hence it says, 
 1 Cor. all these things worketh one and the self-same Spirit. And 
 12 ’ n ' it is for our instruction that this takes place, and to shew the 
 love of the Spirit, It condescended! even to this. And it 
 is from this that the person praying getteth heard, because 
 the prayer is made according to the tvill of God. 
 
 You see from how many points he instructs them in the 
 love that was shewn them and the honour that was done 
 them. And what is there that God hath not done for us ? 
 The world He hath made corruptible for us, and again for us 
 incorruptible. He suffered His Prophets to be ill-treated for 
 our sake, sent them into captivity for us, let them fall into 
 the furnace for us, and undergo ills without number. Nay, 
 
 1 St. Ambrose, Epist. 36. gives the same interpretation. 
 
God makes intercession earnest by seeming refusal. 253 
 
 He made them prophets for us, and the Apostles also He Rom. 
 made for us. He gave up for us His Only-begotten, He 8 ’ 2 ° — 
 punisheth the devil for us, He hath seated us on the Right 
 Hand, He was reproached for us. For the reproaches of Ps.69,9. 
 them that reproached thee, it says, fell upon me . Yet still, 
 when we are drawing back after so great favour, He leaveth 
 us not', but again entreats us, and on our account inciteth 
 others to entreat for us, that He may shew us favour. And 
 so it was with Moses. For to him He says, Let me alone, that Ex * 32 > 
 I may blot them out , that He might drive him upon sup¬ 
 plicating on their behalf. And now He doth the same thing. 
 
 Hence He gave the gift of prayer. Cut this He did, not as 
 Himself standing in need of entreaty, but that we might" not, 
 from being saved without effort 1 , grow indifferent For 1 
 this cause it is on account of David, and of this person 
 and that, He often says, that He is reconciled with them, 
 to establish again this very thing, that the reconciliation may 
 be with all due formality x . Still He ’would have looked more 
 loving toward man, if it had not been through this and 
 the other prophet, but of Himself, that He told them that He 
 ceased to be wroth. But the reason of His not holding to 
 that point was, that this ground of reconciliation might not 
 become an occasion for listlessness. Wherefore to Jere¬ 
 miah also He said, Pray not for this people, for I willJev.n, 
 not hear thee , not as wishing to stop his praying, (for 14 ‘ 
 
 He earnestly longeth for our salvation,) but to terrify them; 
 and this the prophet also seeing did not cease praying. And 
 that you may see that it was not through a wish to turn him 
 from it, but to shame y them that He said this, hear what it 
 says. Seest thou not ivhat these are doing. And when He Ex. 8, 
 says to the city, Though thou wash thee with nitre , and, take j 2 ' °2 
 thee much sope 2 , yet thou art stained before Me. It is not 1 *), 
 that He may cast them into despair that He so speaks, but 22 . 
 that He may rouse them to repentance. For as in the case^j’* 
 of the Ninevites, by giving the sentence without limitation, 
 and holding out no good hope, He scared them the more, 
 
 u The peculiar position of the nega¬ 
 tive resembles that in Eur. Hec. 1131. 
 (al. 1149.) <V ccWos pri ri( tftiiti rudi. 
 x 5 Mss. with glorying, i. e. with 
 
 something good done on man’s part. 
 
 y tvrgv^ui perhaps ( to urge him to 
 compassion (there is no pronoun with 
 this verb.) 
 
254 The Saints suffered for the people's benefit. 
 
 HoMiL.and led them to repentance, so He doth here also, both to 
 
 —- 1 rouse them, and to render the prophet more venerated, 
 
 that in tliis way at least they may hear him. Then, since 
 they kept on in a state of incurable madness, and were not 
 to be sobered even by the rest being carried away, he first 
 exhorts them to remain there. But when they kept not up 
 to this, but deserted to Egypt, this indeed He allowed them, 
 Jer. 44, but requires of them not to desert to irreligion as well as to 
 Egypt. But when they did not comply in this either, He 
 sendeth the Prophet along with them, so that they might not 
 ver. 28. after all suffer total wreck. For since they did not follow 
 Him when He called, He next followeth them to discipline 
 them, and hinder their being hurried further into vice, and as 
 a father full of affection does a child who takes all treatment 
 in the same peevish way, conducting him about every where 
 with himself, and following about with him. This was the 
 reason why He sent not Jeremiah only into Egypt, but also 
 Ezekiel into Babylon, and they did not refuse to go. For 
 when they found their Master love the people exceedingly, 
 they continued themselves to do so likewise. Much as if' 
 a right minded servant were to take compassion upon an 
 intractable son when he saw his father grieving and lamenting 
 about him. And what was there that they did not suffer for 
 them ? They were sawn asunder, they were driven out, they 
 were reproached, they were stoned, they underwent number¬ 
 less grievances. And after all this they would run back to 
 l Sam. them. Samuel, for instance, ceased not to mourn for Saul, 
 miserably insulted as he was by him, and injured irreparably. 
 Still he held none of these things in remembrance. And 
 for the people of the Jews, Jeremiah has composed Lament¬ 
 ations in writing. And when the general of the Persians 
 had given him liberty to dwell securely, and with perfect 
 Jer. 40, freedom, wherever he pleased, he preferred above dwelling 
 at home the affliction of the people, and their hard durance 
 in a strange land. So Moses left the palace and the sort of 
 living therein, and hasted to be among their calamities. And 
 Daniel abode for twenty days following 1 without food, pinch- 
 Sav. 26 ing himself with a very severe fast, that he might reconcile 
 Dan. io, God to them. And the three Children too, when in the 
 2 ' furnace, and so fierce a fire, put up a supplication for them. 
 
Mercifulness of the Saints , our hardness to the poor. 255 
 
 For it was not on their own account that they were grieved, Kom. 
 as they were saved; but since they considered that then was 8 ’ - 5 — 
 the time for the greatest boldness of speech, they con¬ 
 sequently prayed in their behalf: hence too they said, In Song 16 . 
 a contrite heart and an humble spirit let us be accepted. 
 
 For them Joshua also rent his garments. For them Ezekiel J°sh- 7, 
 too wailed and lamented when he saw them cut down. AndE z .9,8. 
 Jeremy said, Let me alone , I will weep bitterly. And before is. 22 , 4 . 
 this, when he did not venture openly to pray for a remittance 
 of their sad estate, he sought for some limited period, when 
 he says, How long, O Lord ? For hill of affectionateness is 
 the whole race of the saints. Wherefore also St. Paul saith, 
 
 Put on therefore , as the elect saints of God, bowels of Col. 3, 
 mercies, kindness, humbleness of mind. You see the strict 12 ' 
 propriety of the word, and how he would have us continually 
 merciful. For he does not say, shew mercy only, but put it on, 
 that like as our garment is always with us, so may mercy be. 
 
 And he does not say merely mercy, but bowels of mercies, that 
 we may imitate the natural affection of relations. But we do 
 just the contrary, and if any one comes to ask a single penny 
 of us, we insult them, abuse them, call them impostors. Dost 
 thou not shudder, man, and blush to call him an impostor for 
 bread ? Why even supposing he is practising imposture, he 
 deserves to be pitied for it, because he is so pressed with 
 famine as to put on such a character. This then is a 
 reproach to our cruelty. For since we had not the heart 
 to bestow with readiness, they are compelled to practise 
 a great many arts, so as to put a cheat off upon our inhu¬ 
 manity, and to soften down our harshness. Now if it was 
 gold and silver that he asked of thee, then there would be 
 some reason in thy suspicions. But if it is necessary food 
 that he comes to thee for, why be shewing wise so unseason¬ 
 ably, and take so over exact an account of him, accusing 
 him of idleness and sloth ? For if we must talk in this way, 
 it is not others, but ourselves that we ought to address. 
 
 When therefore thou art going to God to ask forgiveness 
 for thy sins, then call these words to mind, and thou wilt 
 know thou deservest to have these things said to thee 
 by God, much more than the poor man by thee. And yet 
 God hath never said such words to thee as “ Stand off, 
 
256 Oar prayers too m uch like the begging of impostors. 
 
 Homil. since thou art an impostor, always coming to church, and 
 hearing My laws, but when abroad, setting gold, and pleasure , 
 
 (J,uf U and friendship, and in fact any thing above My command¬ 
 ments* And now thou makcst thyself humble, but when thy 
 prayers are over, thou art bold, and cruel, and inhuman. Get 
 thee hence, therefore, and never come to Me any more.” Yet 
 this, and more than this, we deserve to have said to us; but 
 still He never did reproach us in any such way, but is long- 
 suffering, and fulfils every thing on His own part, and gives 
 ns more than we ask for. Calling this to mind then, let us 
 relieve the poverty of those that beg of us, and if they do 
 impose upon us, let us not be over exact about it. Foi 
 such a salvation is it that we ourselves require, one with 
 2 tp/Xav- pardon, with kindness 9 , with much mercy along with it. Foi 
 **“"''** it ig not p 0SS ibl e? it certainly is not, if our estate were searched 
 into strictly, that we should ever be saved, but we must needs 
 all be punished and brought to ruin. Let us not then be as 
 bitter judges of others as we can 2 , lest we also get a strict 
 account demanded of us. For we have sins that are too 
 great to plead any excuse. And therefore let us shew more 
 mercy towards those who have committed inexcusable sins, 
 that we also may lay up for ourselves the like mercy before¬ 
 hand. And yet be as large-hearted as we may, we shall never 
 be able to contribute such love toward man as we stand in 
 need of at the hand of a God that loveth man. How then is 
 it other than monstrous, when we are in need of so many 
 things ourselves, to be over exact with our fellow servants, 
 and do all we can against ourselves ? For thou dost not in 
 this way so much prove him unworthy of thy liberality, as 
 thyself of God’s love toward man. For he that deals over 
 exactly with his fellow servant, will be the more sure to find 
 the like treatment at God’s hand. Let us not speak against 
 ourselves, but even if they come out of idleness or wilfulness 8 , 
 let us bestow. For we also do many sins through wilfulness, 
 or rather we do them all through wilfulness, and yet God 
 
 1 Mar. ‘riKf/oxarot, Sav. and Mss. pressive of that readiness to yield to 
 ^, K poi * temptations which this word implies. 
 
 5 Mss. read xav V oi^yixv xav S to, See p. 53. n. but 1 Ms. reads ‘ rather 
 pafopiav, which order agrees with the all through vice/ xax/«v, which tends 
 stronger sense here given to paivfxlx : to give the other word a lighter sense. 
 
 ‘ listlessness’ is generally too little ex- 
 
Attempt to illustrate Future Glory by comparison. 257 
 
 doth not presently call us to punishment, but gives us a set Rom. 
 time for penance, nurturing us day by day, disciplining us, ——' 
 teaching us, supplying us with all other things, that we too 
 may emulate this mercy of His. Let us then quell this 
 cruelty, let us cast out this brutal spirit, as benefitting thereby 
 ourselves rather than others. For to these we give money, 
 and bread, and clothing, but for ourselves we are laying up 
 beforehand very great glory, and such as there is no putting 
 into words. For we receive again our bodies incorruptible, 
 and are b glorified together and reign together with Christ. 
 
 How great this is we shall see from hence—or rather there is 
 no means of making us see it clearly now. But to start from 
 our present blessings, and to get from them at least some 
 kind of scanty notice of it, I will endeavour so far as I may 
 be able to put before you what I have been speaking of. 
 
 Tell me then, if when you were grown old, and were living 
 in poverty, and any one were to promise suddenly to make you 
 young, and to bring you to the very prime of life, and to 
 render you very strong, and preeminently beautiful, and were 
 to give you the kingdom of the whole earth for a thousand 
 years, a kingdom in a state of the deepest peace, what is 
 there that you would not choose to do and to suffer to gain 
 this promise 1 ? See then Christ promises not this, but much ‘ Mar. 
 more than this. For the distance between old age and youth 
 is not to be compared with the difference of corruption and object, 
 incorruption, nor that of a kingdom and poverty to that of 
 the future glory and the present, but the difference is that of 
 dreams and a reality. Or rather 1 have yet said nothing to 
 the purpose, since there is no language capable of setting 
 before you the greatness of the difference between tilings to 
 come and things present. And as for time, there is no place 
 for the idea of difference. For what mode is there for a man 
 to compare with our present state a life that hath no end. 
 
 And as for the peace, it is as far removed from any present 
 peace, as peace is different from war; and ior the incor¬ 
 ruption, it is as much better as a clear pearl is than a clod ot 
 clay. Or rather, say as great a thing as one may, nothing 
 can put it before you. For were 1 even to compare the 
 
 b 4 Mss. pres. Savile’s conjecture present tense is either rhetorical, or like 
 can hardly be construed, the use of the Gen. 2, 17. 
 
 S 
 
Homil. 
 
 XIV. 
 
 1 0 . 0 %)IV 
 
 ey » ^ 
 
 258 Men will make sacrifices for earthly rank and office. 
 
 beauty of our bodies than to the light of the sunbeam, or the 
 brightest lightning, I shall not yet be saying ought that is 
 worthy of that brilliancy. Now for such things as these, 
 what money so much that it were not worth the while to give 
 up? what bodies, or rather, what souls 0 is it not worth one’s 
 while to give up ? At present if any one were to lead thee 
 into the palace, and in the presence of all were to give thee 
 an opportunity of conversing with the king, and make thee 
 sit at his table, and join in his fare, thou wouldest call thyself 
 the happiest of men. But when you are to go up to Heaven, 
 and stand by the King of the universe Himself, and to vie 
 with angels in brightness, and to enjoy even that unutterable 
 glory, do you hesitate ? And suppose one must need give up 
 property, or put off even life itself, one ought to leap and 
 exult, and mount on wings of pleasure. But you, that you 
 may get an office l , as a place to pillage from, (for call a thing 
 of this sort gain, I cannot,) put all you have to liazaid, 
 and after borrowing of others, will,it need be, pawn your wife 
 and children too without hesitation. But when the kingdom 
 of Heaven is set before you, that office 2 which hath none to 
 supersede you in it, and God bids you take not a part ot 
 a corner of the earth, but the wdiole of Heaven entirely, are 
 you hesitating, and reluctant, and gaping after money, and 
 forgetful that if the parts of that Heaven which we see are 
 so fair and delightful, how greatly so must the upper Heaven 
 be, and the Heaven d of Heaven ? But since we have as yet 
 no means of seeing this with our bodily eyes, ascend in thy 
 thought, and standing above this Heaven, look up unto that 
 Heaven beyond this, into that height without a bound, into 
 that Light surcharged with awe, into the crowds of the 
 Angels, into the endless ranks of Archangels, into the rest of 
 the incorporeal Powers. And then lay hold again of the image 
 thereof we have, after coming down from above, and make a 
 sketch of the estate of a king with us, as his men in gold 
 armour, and his pairs of white mules proudly decked with 
 gold, and his chariots set with jewels, and his snow-like 
 
 c Or lives, but see above, p. 221. Aristot. Metaph. p. 997. 15. p. 1072. 
 where the spirit seems to be considered 23. Bekker. 
 
 apart from the soul. e v. Jungerm, ad Polluc. 
 
 d See Augustine’s Confessions, p. x. 145. 
 
 250. Trans. Clem. Recog. iii. 75. 
 
Royalty as nothing , when we think of Christ's coming. -259 
 
 cushions 1 , and the spangles that flutter about the chariot, Rom. 
 and the dragons shaped out in the silken hangings, and the - 8 ’—— 
 shields with their gold bosses, and the straps that reach up, J^PolT. 
 from these to the rims of them through so many gems, and x * 41 * 
 the horses with the gilded trappings and the gold bits. But 
 when we see the ldng we immediately lose sight of all these. 
 
 For he alone turns our eyes to him, and to the purple robe, 
 and the diadem, and the throne, and the clasp, and the shoes, 
 all that splendour of his appearance. After gathering all 
 these things together then with accuracy, then again remove 
 your thought from these things to things above, and to that 
 awful day in which Christ is coming. For then you will not 
 see any pairs of mules, nor golden chariots, nor dragons and 
 shields, but things that are big with a mighty awe, and strike 
 such amazement that the very incorporeal Powers are astonied; 
 
 For the powers of the Heavens , He says, shall he shaken. Mat. 24 * 
 Then is the whole Heaven thrown open, and the gates of 29- 
 those concaves unfold themselves, and the Only-begotten Son 
 of God cometh down, not with twenty, not with a hundred 
 men for His body guard, but with thousands and ten thou¬ 
 sands of Angels and Archangels, Cherubim and Seraphim, 
 and other Powers, and with fear and trembling shall every 
 thing be filled, whiles the earth is bursting itself up, and the 
 men that ever were born, from Adam’s birth up to that day, 
 are rising from the earth, and all are caught up: when 1 These* 
 Himself appears with such great glory as that the moon, and ’ 
 the sun, and all light whatever, is cast into the shade, being 
 outshone by that radiance. What language is to set before 
 us that blessedness, brightness, glory? Alas ! my soul. For 
 weeping comes upon me and great groaning, as I reflect 
 what good things we have fallen from, what blessedness we 
 are estranged from. For estranged we are, (I am now 
 speaking of my own case still,) unless we do some great and 
 astonishing work; speak not then of hell to me now, for more 
 grievous than any hell is the fall from this f glory, worse 
 than punishments unnumbered the estrangement from that 
 lot. But still we are gaping after this present world, and 
 we take not thought of the devil’s cunning, who by little 
 
 f So 5 Mss. Sav. ‘ so great/ the other brings the thought more home, 
 
 s 2 
 
260 Deceit of the Devil. True riches in the soul. 
 
 Homil. things bereaves us of those great ones, and gives us clay that 
 
 -- he may snatch from us gold, or rather that he may snatch 
 
 Heaven from us, and sheweth us a shadow that he may 
 dispossess us of the reality, and puts phantoms before 
 us in dreams, (for such is the wealth of this world,) 
 that at day-break g he may prove us the poorest of men. 
 Laying these things to heart, late though it be, let us fly from 
 this craft, and pass to the side of things to come. For we 
 cannot say that we were ignorant how exposed to accidents 
 the present life is, since things every day din in our ears 
 more loudly than a trumpet, the worthliness, the ridiculous¬ 
 ness, the shamefulness, the dangers, the pitfalls, of the present 
 scene. What defence then shall we have to set up for 
 pursuing things so subject to hazards, and laden with shame, 
 with so much eagerness, and leaving things unfailing, which 
 will make us glorious and bright, and giving our whole selves 
 up to the thraldom of money. For the slavery to these 
 things is worse than any bondage. And this they know who 
 have been counted worthy to obtain their freedom from it. 
 That ye then may also feel this goodly liberty, burst the 
 bonds asunder, spring out of the snare. And let there be 
 no gold lying by in your houses, but that which is more 
 precious than millions of money, alms and love to man, for 
 your treasure. For this gives us boldness toward God, but 
 the other covers us with deep shame, and causes the devil to 
 1 bear hard 1 upon us. Why then ami thy enemy, and make him 
 stronger ? Ami thy right hand against him, and transfer all 
 the splendor of thy house into thy soul, and stow away all 
 thy fortune in thy mind, and instead of a chest and a house, 
 let heaven keep thy gold. And let us put all our property 
 about our own selves; for we are much better than the walls, 
 and more dignified than the pavement. Why then do we, to 
 the neglect of our own selves, bestow 0 all our attention upon 
 
 5 Mss. those things, which when we are gone we can no longer 
 waste 
 
 xtwfv reach, and often even while we stay here we cannot keep 
 hold of, when we might have such riches as to be found not 
 in this life only, but also in that, in the easiest circumstances. 
 For he who carries about his farms and house and gold upon 
 
 TVU9 
 
 XlVtVfitV 
 
 g Night being put for the time of our sojourn here. cf. Rom. 13, 12. 
 
To relieve Christ's Poor an office of high honour. 261 
 
 his soul, wherever he appears, appears with all this wealth. 
 And how is this possible to be effected ? one may ask. It is 
 possible, and that with the utmost ease. For if you transfer 
 them to Heaven by the poor man’s hand, you will transfer 
 them entire into your own soul. And if death should after¬ 
 wards come upon thee, no one will take them from thee, but 
 thou w r ilt depart to be rich in the next w r orld too. This was 
 the kind of treasure Tabitha had. Hence it was not her 
 house that proclaimed her wealth, nor the w T alls, nor the stones, 
 nor the pillars, but the bodies of widows furnished w T ith dress, 
 and their tears that w r ere shed, and death that played the run¬ 
 away, and life that came back again. Let us also make unto 
 ourselves such-like treasures, let us build up for ourselves 
 such-like houses. In this way we shall have God for our 
 Fellow-w r orker, and we ourselves shall be workers together 
 w r ith Him. For Himself brought the poor from not being 
 into being, and you will prevent them, after they have been 
 brought into life and being, from perishing with hunger and 
 other distress, by tending them and setting them upright, and 
 staying up the Temple of God in every quarter. And what 
 can be equal to this in respect of utility and creditableness ? 
 Or if as yet you have not gained any clear notion of the 
 great adornment He bestowed upon thee when He bade thee 
 relieve poverty, consider this point with thyself. If He had 
 given thee so great power, that thou W'ert able to mend the 
 breaches even of Heaven if it were falling, w r ouldest thou not 
 think the thing an honour far too great for thee ? See now 
 He hath held thee worthy of a greater honour. For that 
 which in His esteem is more precious than the Heaven, He 
 hath trusted thee to repair. For of all things visible there is 
 nothing in God’s esteem equal to man. For Fleaven and 
 earth and sea did He make for Him, and finds more pleasure 
 in dwelling with him than in the Heaven. And yet we, 
 though with a knowledge of this, bestow no attention nor fore¬ 
 thought upon the temples of God; but leaving them in a 
 neglected state, we provide houses splendid and large for 
 ourselves. This is why we are devoid of all good things, 
 and greater beggars than the poorest poor, because we pride 
 ourselves in these houses which we cannot take away with 
 us when we go hence, and leave those alone which we 
 
 Rom. 
 8, 27. 
 
Homil. 
 
 XIV. 
 
 1 4 Mss. 
 om. for 
 
 2 6ttvf/-a.‘ 
 
 fffTat 
 
 262 The bodies of the Poo?’ will rise again . Cure for our souls • 
 
 might move away along with our own selves. For the bodies 
 of the poor alter dissolution must needs rise again; and 1 
 God, Who hath given this change, will bring them forth, and 
 praise those who have taken care of them, and treat such 
 with regard 2 , because when they were on the point of falling 
 to ruin at one time by starvation, at another by nakedness 
 and cold, these repaired them by all means in their power. 
 But still, even with all these praises set before us, we loiter 
 yet, and decline undertaking this honourable charge. And 
 Christ indeed hath not where to lodge, but goeth about a 
 stranger, and naked, and hungry, and you set up houses out 
 of town, and baths, and terraces, and chambers without 
 number, in thoughtless vanity; and to Christ you give not 
 even a share of a little hut, while for daws and vultures you 
 deck out upper chambers. What can be worse than such 
 insanity as this ? What more grievous than such madness ? 
 for madness it is in the last stage of it, or rather one has no 
 name to suit it, use whatever one may. Yet still if w T e be so 
 minded, it is possible to beat off the disorder, tenacious as it 
 is; and not possible only, but even easy; and not easy 
 merely, but even easier is it to get rid of this pest than of the 
 sufferings of the body, since the Physician is so much greater. 
 Let us then draw Him to ourselves, and invite Him to aid us 
 in the attempt, and let us contribute our share, good will, I 
 mean, and energy. For He will not require any thing 
 further, but if He can meet with this only, He wall confer all 
 that is His part. Let us then contribute our share, that in 
 this w r orld w T e may enjoy a genuine health, and may attain to 
 the good things to come, by the grace and love towards 
 man, &c. 
 
4 
 
 H O M I L Y XV. 
 
 Rom. viii. 28 . 
 
 And we know that all things work together for good to them 
 
 that love God. 
 
 Here he seems to me to have mooted this whole topic Rom. 
 with a view to those who were in danger; or,rather,not this „ 8 > 28, 
 only, but also what was said a little before this. For the 
 words, the sufferings of this present time are not worthy to 
 he compared with the glory which shall he revealed in us; 
 and those, that the whole creation groaneth; and the saying, 
 that ice are saved hy hope; and the phrase, we with patience 
 wait for; and that, that we know not what we should pray 
 for as we ought; are all of them said to these. For he 
 instructs them not to choose just what they may think, them¬ 
 selves, to be useful, but what the Spirit may suggest; for 
 many things that seem to one’s self profitable, do sometimes 
 even cause much harm. Quiet, for instance, and freedom 
 from dangers, and living out of fear, seemed to be advan¬ 
 tageous for them. And what wonder if they did to them, 
 since to the blessed Paul himself this seemed to be so: still 
 he came afterwards to know that the opposite to all these 
 are the things advantageous, and when he came to know it, 
 he was content. So he that besought the Lord thrice to be 
 freed from hazards 8 , when once he heard Him say, My graced Cor. 
 is sufficient for thee, for My Power is perfected in weakness , 12 ’ 8 ‘ 9 * 
 was afterwards delighted at being persecuted, and insulted, 
 
 a See p. 251. and on 2 Cor. 12, 7. Horn. 2G. 
 
‘264 God is to be trusted for turning all things to good. 
 
 Homil. and having irreparable ills done him. For I glory, he says, 
 f —i- in persecutions , in insults 1 , in necessities. And this was his 
 12 , io. reason for saying, For we know not what we should pray for 
 v E ?e- as we ou( J ht - And lie exhorted all to give up these matters 
 proachesto the Spirit. For the Holy Spirit is very mindful of us, and 
 this is the will of God. Having then cheered them by all 
 methods, he proceeds to what we have heard to-day, putting 
 forward a reason strong enough to reclaim them. For he 
 says, we know that all things work together for good to them 
 that love God. Now when he speaks of all things, he men¬ 
 tions even the things that seem painful. For should even 
 tribulation, or poverty, or imprisonment, or famines, or 
 deaths, or any thing else whatsoever come upon us, God 
 is able to change all these things into the opposite. For 
 this is quite an instance of His unspeakable power, His 
 making things seemingly painful to be lightsome to us, 
 and turning them into that which is helpful to us. And 
 so he does not say, that them that love God , no grievance 
 
 approacheth, but, that it even works together for good, that 
 is to say, that He useth the grievous things themselves 
 to make the persons so plotted against approved. And 
 this is a much greater thing than hindering the approach 
 ol such grievances, or stopping them when they have come. 
 And this is what He did even with the furnace at Babylon. 
 
 their^ SS '"^ or d * d ncd e i dier prevent its approach 2 , or extinguish 
 
 falling the flame after those saints were cast into it, but let it bum on, 
 and made them by this very flame greater objects of wonder, 
 and with the Apostles too He wrought other like wonders con¬ 
 tinually. For if men who have learnt to be philosophic can use 
 the things of nature to the opposite of their intention, and appear 
 even when living in poverty in easier circumstances than the 
 rich, and shine 2 through disgrace: much more will God 
 work for those that love Him both these and also greater 
 things by far. For one needs only one thing, a genuine 
 love of Him, and all things follow that. As then things 
 seemingly harmful do good to these, so do even things 
 profitable harm those who love Him not. For instance, 
 
 a kcu i* 'butXa.fixu re xcX», the noble character shines forth.” 
 
 Eth. i. 2. “ even in these (misfortunes) 
 
Calling according to purpose. Conformity to Christ. 265 
 
 the exhibition of miracles and rightness of doctrine only Rom. 
 
 ® • * 8 29 
 
 injured the Jews, as did the wisdom in His teaching; and for ——— 
 the former they called Him a possessed person 1 , for the other 1 John 
 one that would be equal to God 2 : and because of the 2 j oh * n 
 miracles 3 they even went about to kill Him. But the?» 1 ?- 
 
 . . 3 John 
 
 crucified thief, when nailed to the Cross, and reviled, n, 47. 
 and suffering ills unnumbered, not only was not hurt, but 63 ' 
 even gained the greatest good therefrom. See how for 
 those who love God all things work together for good. 
 
 After mentioning then this great blessing, one which far 
 exceeds man’s nature, since to many this seemed even past 
 belief, he draws a proof of it from past blessings, in these 
 words, To than who are called according to [ffis b ] purpose. 
 
 Now consider, he means 4 , from the calling,for instance, what 4 4 Mss. 
 I have just said. Why then did He not from the first call 
 all? or 6 why not Paul himself as soon as the rest? This 55Mss - 
 case then, where the deferring seemed harmful, was still by 
 the event shewn to be for the best. The purpose he here 
 mentions, however, that he might not ascribe every thing 
 to the calling; since in this way both Greeks and Jews 
 would be sure to cavil. For if the calling alone were 
 sufficient, how came it that all were not saved ? Hence he 
 says, that it is not the calling alone, but the purpose of 
 those called too, that works the salvation. For the calling 
 was not forced upon them, nor compulsory. All then were 
 called, but all did not obey the call. 
 
 Ver. 29. For whom He did foreknow , He also did predes¬ 
 tinate to he conformed to the Image of His Son. 
 
 See what superb honour! for what the Only-begotten 
 was by Nature, this they also have become by grace. And 
 still he was not satisfied with this calling of them con¬ 
 formed thereto, but even adds another point, that He might 
 he the first-horn. And even here he does not come to a 
 pause, but again after this he proceeds to mention another 
 point, Among many brethren. So wishing to use all means 
 
 b The word His, perhaps rightly insert¬ 
 ed in our version, is not in the Greek, 
 and Theodoret seems not to have taken it 
 so ; he says, u for he calleth not any 
 as it may be, (««A**,) but those who 
 have a purpose,” (a predisposition,) 
 
 xfdurti. And so does St. Chrysostom 
 below. And (Ecumenius, see on Eph. 
 i. 11. Rom. ii. Tr. p. 112. and note. 
 
 St. Aug. rejects this exposition, and 
 adopts that of our version, Ad Bonif. 
 1. ii. §. 22. De Corr. et Gr. §. 23. 
 
'266 Gods gifts already given a counterpoise to appearances. 
 
 Homil. of setting the relationship c in a clear light. Now all these 
 ——— things you are to take as said of the Incarnation' 1 . For 
 according to the Godhead He is Only-begotten. See, what 
 great things He hath given unto us! Doubt not then about 
 the future. For he sheweth even upon other grounds His 
 concern for us by saying, that things were fore-ordered 6 in 
 this way from the beginning. For men have to derive from 
 things their conceptions about them, but to God these 
 things have been long determined upon, and were from 
 of old in this position as regardeth us f . Hence he says, 
 
 1 Mar. Ver. 30. Moreover whom He did predestinate 1 , them He 
 Mss also called ; and whom He called , them He also justified. 
 
 Now He justified them by the washing of regeneration, 
 And whom He justified , them He also glorified. He 
 glorified them by the gift, b ythe adoption. 
 
 Ver. 31. What shall we then say to these things ? 
 
 As if He should say, Let me then hear no more about 
 the dangers and the malicious devices from every quarter. 
 For even if some disbelieve the things to come, still they 
 have not a word" to say against the good things that have 
 already taken place; as, for instance, the friendship of God 
 towards thee from the first, the justifying, the glory. And 
 yet these things He gave thee by means seemingly dis¬ 
 tressing. And those things which you thought to be dis¬ 
 gracing, the Cross, scourges, bonds, these are what have 
 set the whole world aright. As then by what Himself 
 suffered, though of aspect forbidding in man’s eye, even 
 by these He effected the liberty and salvation of the whole 
 race; so also is He wont to do in regard to those things 
 which thou endurest, turning thy sufferings unto glory and 
 renown for thee. If God be for us, who can be against us ? 
 
 Why, it may be said, who is there that is not against 
 us ? Why the world is against us, both kings and peoples, both 
 relations and countrymen. Yet these that be against us, so 
 far are they from thwarting us at all, that even without their 
 will they become to us the causes of crowns, and procurers 
 of countless blessings, in that God’s wisdom tumeth their 
 
 c ruyy’uuct'i i but Mar. and 4 Mss. i by. e Or 1 marked out.’ <rgonTvvajtrl)<ii. 
 
 nobility. f See Sir Thomas Brown, Rel. Med. 
 
 d Gr. Economy, see p. 7. note c. pt. i. p. 22. 
 
Job and the Apostles shew good brought out of evil. 267 
 plots unto our salvation and glory. See how really no one is Rom. 
 
 o o 1 
 
 against us! For it was this which gave new lustre to Job, ’ * 
 the fact that the devil was in arms against him. For the 
 devil moved at once friends against him, his wife against 
 him, and wounds, and servants, and a thousand other 
 machinations. And yet it turned out that none of them was 
 against him at all. And yet this was no great thing to him, 
 though it was great in itself, but what is a far greater thing 
 is, that it turned out that they were all for him. For since 
 God was for him, even things seemingly against him all 
 became for him. And this happened with the Apostles also, 
 inasmuch as both Jews, and they of the Gentiles, and false 
 brethren, and rulers, and peoples, and famines 1 , and poverty, 1 Mar. 
 and ten thousand things were against them; and yet nothing 
 was against them. For the things which made them the 
 most bright and conspicuous, and gave them praise both of 
 God and of men, were these. Just reflect then what a word 
 St. Paul hath uttered about the faithful, and those who 
 are truly 2 crucified, such as not even the Emperor with his 2 ax^ifius 
 diadem can achieve. For against him there are abundance 
 of barbarians that arm themselves, and of enemies that 
 invade, and of bodyguards that plot, and of subjects many 
 that oftentimes are ever and anon rebelling, and thousands of 
 other things. But against the faithful who taketh good heed 
 unto God’s laws, neither man, nor devil, nor aught besides, 
 can raise opposition! For if you take away his money, you have 
 become the procurer of a reward to him. If you speak ill of 
 him, by the evil report he gains fresh lustre in God’s sight. 
 
 If you cast him into starvation, the more will his glory and 
 his reward be. If (what seems the most severe stroke of all) 
 you give him over to death, you are twining a crown of 
 martyrdom about him. What then is equivalent to this way 
 of life, being that against which nothing can be done, but 
 even they that seem to devise mischief are no less of service 
 to him than benefactors ? This is why he says, If God be 
 for us, ivho can be against us? Next, not being satisfied 
 with what he had already said, the greatest sign of His love 
 for us, and that which he always is dwelling over, that he 
 sets down here also; I mean, the slaying of His Son. For 
 He did not only justify us, he means, and glorify us, and 
 
268 God's goodness in giving His Son a pledge of all thmgs. 
 
 Homil. make us conformed to that Image, but not even His Son did 
 
 - He spare for thee. And therefore he proceeds to say, 
 
 Ver. 32. He that spared not His own Son, but delivered 
 Him up for us all, how shall He not with Him also freely 
 give us all things . 
 
 \P'f And here the words he uses are high-wrought* and exceed- 
 ingly warm, to shew His love. How then is He to neglect 
 us, in whose behalf He spared not His own Son, but 
 delivered Him up for us all ? For reflect what goodness 
 it is not to spare even His own Son, but to give Him up, 
 and to give Him up for all, and those worthless, and un¬ 
 feeling, and enemies, and blasphemers. How then shall He 
 not with them also freely give us all things? What he means 
 then is much as follows; If He gave His own Son, and not 
 merely gave Him, but gave Him to death, why doubt any 
 more about the rest, since thou hast the Master? why be 
 dubious about the chattels, when thou hast the Lord ? For 
 He that gave the greater thing to His enemies, how shall 
 He do else than give the lesser things to His friends ? 
 
 Ver. 33. Who shall lay any thing to the charge of God’s 
 elect ? 
 
 Here he is against those who say, that faith is no profit, 
 
 2 i. e. in and will not believe the sudden change 2 . And see how 
 SpS sw iftly he stops their mouths, by the worthiness of Him 
 that elected. He does not say, Who shall lay any thing to 
 the charge of God’s servants ? or of God’s faithful ones ? but 
 of God’s elect ? And election is a sign of virtue. For if 
 when a horse-breaker has selected colts fit for the race, no 
 one can find fault with them, but he would get laughed at 
 who should find fault; much more when God selecteth souls 
 are they that lay any charge against them deserving of 
 laughter. 
 
 It is God that justifieth. 
 
 Ver. 34. Who is He that conde mneth ? 
 
 He does not say, it is God that forgave our sins, but what 
 is much greater. It is God that justifieth. For when the 
 Judge’s sentence declares us just, and a Judge such as that 
 too, what signifieth the accuser ? Hence neither is it right 
 to fear temptations, for God is for us, and hath shewn it by 
 what He hath done; nor again Jewish triflings, for He has 
 
Intercession of Christ mentioned to shew His love. 269 
 
 both elected and justified us, and the wondrous thing is that Rom. 
 it was by the death of His Son that He did so. Who then --- 34 ‘ - 
 is to condemn us, since God crowns us, and Christ was put 
 to death for us, and not only was put to death, but also after 
 this intercedeth for us ? 
 
 1 It is Christ , he says, that died , yea rather , that is risen 'Others, 
 from the dead , who is at the right hand of God , who also cV/ist 
 maketh intercession for us. 
 
 For though seen now in His own dignity, He hath not 
 left caring for us, hut even maketh intercession for us , and 
 still keepest up the same love. For He was not contented 
 with being put to death alone. And this is a sign for the 
 most part of very great love, to be doing not only what falls 
 to His lot, but also to address Another on this behalf. For 
 this is all he meant to signify by the interceding, using 
 a way of speaking better suited to man, and more con¬ 
 descending, that he might point out love. Since unless we 
 take the words, He spared not , also with the same under¬ 
 standing, many inconsistencies will come of it. And that 
 you may see that such is the point he is aiming at, after first 
 saying, that He is at the Right Hand , he next proceeds to 
 say, that He maketh intercession for us. which shews an 
 equality of honour and rank, so that hence it may appear 
 that the Intercession is not a sign of inferiority K , but of 
 love only. For being at once Life and a Well of goodp s .36,9. 
 things of every kind, and with the same power as the 
 Father, both to raise up the dead and to quicken them, and 
 do all besides that He doth, how could He need to be a John 5, 
 suppliant in order to help us? He that of His own powerggj 21 ' 
 set free those who were given over, and condemned, even 
 from that condemnation; and made them righteous, and 
 sons, and led them to the very highest honours, and brought 
 to pass things which had never been hoped for: how should 
 He, after having achieved all this, and having shewn our Acts 7, 
 nature on the King’s throne, require to be a suppliant to do tbe Heb.io, 
 easier things. You see how it is shewn by every argument, 
 that there is no other reason for his having mentioned 17 . 
 
 g Theodoret notices the same thing, the equal Divinity of the Holy Spirit, 
 ad loc. St. Basil, De Sp. S. c. xx. by shewing that it would apply to the 
 answers a similar argument against Son if at all. 
 
270 Such proofs of God's love leave no ground for distrust. 
 
 Homil. intercession, save to shew the warmth and vigorousness of 
 
 His love for us; for the Father also is represented to us 
 
 as beseeching men to be reconciled to Him. For we are 
 
 2 Cor. 5, ambassadors of Christ, as though God did beseech you by 
 20 
 
 us. Still, though God beseechcth, and men are ambassadors 
 1 in Christ's stead 1 to men, we do not understand on that 
 conj* 5 accoun t any thing done unworthy of that dignity; but 
 Mss. one thing only do we gather from all that is told us, 
 namely, the intenseness of the love. And this let us do here 
 also. If then the Spirit even maketh intercession for us with 
 groanings that cannot be uttered , and Christ died and inter¬ 
 ceded for us, and the Father spared not His own Son for 
 thee, and elected thee, and justified thee, why be afraid any 
 more ? Or why tremble when enjoying such great love, and 
 having such great interest taken in thee. In this way then, 
 after shewing His great providence over us from the first, he 
 afterwards brings out what comes next in a bold style, and 
 does not say, ye ought also to love Him, but, as if grown 
 enthusiastic at this unspeakable Providence over us, he 
 says, 
 
 Ver. 35. Who shall separate us from the love of Christ ? 
 
 And he does not say of God, so indifferent is it to him 
 whether he mentions the Name of Christ or of God. Shall 
 tribulation, or distress, or persecution, or famine , or naked¬ 
 ness, or peril, or sword? Observe the blessed Paul’s judg¬ 
 ment. For he does not mention the things that we are 
 daily getting taken by, love of money and desire of glory 
 and the thraldom of anger, but things that are far more 
 enthralling than these, and of power to put a force h upon 
 nature itself, and to wrench open the sternness of the 
 resolution many times even against our will, are what he 
 puts down here, tribulations and distresses. For even if the 
 things mentioned are easy to tell up, still each single word 
 has in it thousands of lines of temptation. For when he 
 says, tribulation, he mentions prisons and bonds, and 
 calumnies, and banishments, and all the other hardships, 
 so in one word running through an ocean of dangers without 
 
 h Shakespeare, Lear, act ii. sc. iv. being oppressed commands the mind to 
 ii We are not ourselves when nature suffer with the body,’ 7 &c. 
 
One may die in purpose daily though hut once in act. 271 
 
 stint, and exhibiting to us, in fact by a single word, all Rom. 
 the evils that men meet with. Yet still he dares them all! 8 ’ 36 — 
 Wherefore he brings them 1 forward in the shape of questions, 1 so 4 
 as if it was incontrovertible that nothing could move ag av j t 
 person so beloved, and who had enjoyed so much pro¬ 
 vidence over him. Then that this might not seem as if he 
 had forgotten himself, he brings in the Prophet also, who 
 declared this before, a long while ago, and saith, 
 
 Ver. 36. For Thy sake we are killed all the day long , we Ps. 45, 
 
 23 
 
 are accounted as sheep for the slaughter. 
 
 That is, we are exposed to all to be evil entreated of 
 them. But yet against so many and so great dangers and 
 these recent horrors, the object of our conflicts is given as a 
 sufficient consolation, or rather not sufficient only but even 
 much more. For it is not for men, nor for any other of the 
 things of this life that we suffer, but for the King (he says) 
 of the universe. But this is not the only crown, for he 
 encircles them with another besides, and that varied and 
 manifold. Since then, as they were men they could not 
 have deaths without number to undergo, he shews that in 
 this way the prize is none the less. For even if by nature 
 it were fated to die once, by choice God hath granted us 
 to suffer this every day, if we be so minded. Whence it is 
 plain that we shall depart with as many crowns as we have 
 lived days, or rather with many more. For it is possible in 
 a day to die not once alone or twice but many times. For he 
 who is ready unto this, keeps continually receiving a full 
 reward. This then is what the Psalmist hints at, when 
 he says, all the day. And for this reason the Apostle also ' Tr,i ' 
 brought him before them to rouse them up the more. For 
 if, he means, those in the old dispensation, who had the 
 land as their reward, and the other things which come 
 to a close along with this life, did so look down upon the 
 present life and the temptations and dangers of it, what 
 pardon should we find if we deal so languidly after the 
 promise of Heaven, and the Kingdom above, and its un¬ 
 utterable blessings, so as not to come even up to their 
 measure. And this he does not say indeed, but leaves 
 it to his hearers 1 consciences, and is satisfied with the quo¬ 
 tation alone. He shews too that their bodies become a 
 
Homil 
 
 XV. 
 
 Acts 4, 
 16. 
 
 1 so 4 
 Mss. 
 Sav.exe 
 cution- 
 
 272 The Apostles more than conquerors in suffering. 
 
 sacrifice, and that we must not be disturbed or troubled 
 at God having so ordered it. And he exhorts them in 
 other ways besides. For to prevent any from saying that 
 he is merely philosophizing here before having any expe¬ 
 rience of realities, he adds, we are accounted as sheep for 
 the slaughter , meaning the daily deaths of the Apostles. 
 You see his courage and his goodness. For as they, he 
 means, when slaughtered make no resistance, so neither 
 do we. But since the feebleness of the mind of man, even 
 after so great things, was afraid of the multitude of tempt¬ 
 ations, see how he again rouses the hearer, and gives him a 
 lofty and exulting spirit, by saying, 
 
 Ver. 37. Nay , in all these things we are more than con¬ 
 querors through Him that loved us. 
 
 For what is indeed wonderful is this, not that we are now 
 conquerors only, but that we are so by the very things 
 meant as plots against us. And we are not merely con¬ 
 querors, but we are more than conquerors , that is, are so 
 with ease, without toil and labour. For without undergoing 
 the real things, by only setting our mind aright, we raise 
 trophies against our enemies. And with good reason. For 
 it is God that striveth together with us. Do not then be 
 doubtful, if though beaten we get the better of our beaters, 
 if driven out we overcome our persecutors, if dying we put 
 the living to flight. For when you take the power and 
 also the love of God into account, there is nothing to prevent 
 these wondrous and strange things from coming to pass, 
 and that victory the most advantageous should shine upon 
 us. For they did not merely conquer, but in a wondrous 
 way, and so that one might learn that those who plotted 
 against them had a war not against men, but against Might 
 invincible. See the Jews then with these among them, and 
 at a loss quite, and saying, What are ice to do to these 
 men. For it is marvellous indeed, that though they had 
 hold of them, and had got them liable to their courts, and 
 imprisoned them and beat them, they were yet at a loss and 
 in perplexity, as they got overcome by the very things 
 whereby they expected to conquer. And neither kings nor 
 people 1 , nor ranks of demons, nor the devil himself, had power 
 to get the better of them, but were all overcome at a very 
 
 ers 
 
Love of Christ above any other love or fear. 273 
 
 great disadvantage, finding that all they planned against Rom. 
 them became for them. And therefore he says, we are more 8,38,39 
 than conquerors. For this was a new rule of victory for men 
 to prevail by their adversaries, and in no instance to be 
 overcome, but to go forth to these struggles as if they them¬ 
 selves had the issue in their own hands. 
 
 Ver. 38, 39. For I am persuaded , that neither death , nor 
 life , nor angels , nor principalities , nor powers , nor things 
 present , nor things to come , nor height , nor depth , nor any 
 other creature , shall be able to separate us from the love of 
 God ', which is in Christ Jesus our Lord. 
 
 These are great things here mentioned. But the reason 
 we do not enter into them is, because we have not so great 
 love. Yet still though they are great, as he wished to shew 
 that they were nothing beside the love wherewith he was 
 loved of God; after it he then places his own, lest he should 
 seem to be saying great things about himself. And what he 
 says is somewhat of this kind. Why speak, he means, of 
 things present, and evils inherited in this life. For even if a 
 person were to tell me of things to come, and of powers; of 
 things, such as death and life; of powers, such as angels and 
 archangels, and all the superior orders of beings; even these 
 would be little to me compared with the love of Christ. For 
 even if a person were to threaten me with that future death 
 to which there is no death, to separate me from Christ, nor if 
 he promised the life without end, would I agree to it. Why 
 mention kings here below and consuls ? this one or that ? for 
 if you tell me of angels, or all the powers above, or all exist¬ 
 ing things, or all that are to come, they are all small to me, 
 both those in the earth, and those in heaven, and those under 
 the earth, and those above heaven, compared to this charm. 
 
 Then as these were not enough to set before them the strong 
 desire wdiich he had, he gives a being to others again of like 
 magnitude, and says, nor any other creation. And what he 
 means is nearly this, even if there be any other creation as 
 great as the visible, and as great as the 'intelligible, none of 
 them parts me from that love. This he says not as if the 
 Angels attempted it, or the other Powers, far from it, but as 
 
 Intelligible is used in old Platonist writers for invisible, as in German. 
 
 T 
 
 1 
 
274 Christ to be esteemed above His own best (lifts. 
 
 w ishi n 8 to shew quite to the utmost the love lie had toward 
 
 - Christ. For Christ he loved not for the things of Christ, but 
 
 for His sake the things that were His, and to Him alone he 
 looked, and one thing he feared, and that was falling from 
 that love. For this thing was in itself more dreadful than 
 hell, as to abide in it was more desirable than the Kingdom. 
 
 What then should we now deserve, when he is found not to 
 esteem even the things in Heaven as compared with the desire 
 for Christ, and we set more store by things of mire and clay 
 than by Christ. And he out of desire of Him would take up 
 with falling into hell, and being banished from the Kingdom, if 
 the choice between the two were put to him ? but we are not 
 even above the ‘present life. Are we worthy then to touch 
 his very shoes, when we have come to be so far short of 
 his largeness of mind ? For he for Christ’s sake does not 
 think any thing even of a kingdom ; but we think slightingly 
 of Himself, and things of His we make great account of. 
 And would it were of things of His. But now it is not even 
 
 '.fiVeiT* thiS; bUt WitJl a Kin » dom set us, we let that alone, and 
 
 keep pursuing shadows and dreams all our days. And yet 
 
 God in His love toward man and exceeding gentleness, hath 
 done the same as if an affectionate father should, on his son’s 
 becoming disinclined to a continual stay with him, manage 
 to bring this about in another way. For since we have not 
 the right feeling of desire after Him, He keeps putting divers 
 other things before us, so as to hold us to Himself. Yet not 
 even for this do we abide with Him, but we keep springing 
 off t0 childish playthings. Not so Paul, but like a noble 
 spiiited child, who is open and attached to his father, he 
 seeks only after the Father’s presence, and other things he 
 sets not so much store by; or rather, it is much more than a 
 child. For he does not value the Father and things that are 
 His at the same rate, but when he looks to the Father, he 
 counts them nothing, but would choose rather to be chastised 
 and beaten, so he was with Him, than to be apart from Him 
 and indulge his ease. Let us then shudder, all of us that do 
 
 - i> Mss. not e\ en feel abo\ e money for the sake of God or rather 
 such of us as do not feel above it for our own sakes. For it 
 was Paul alone who suffered in good earnest all things for 
 Christ s sake, not for the sake of the kingdom, or his own 
 
275 
 
 Christ pleads to he requited in His Poor. 
 
 honour, but owing to his affection to Him. But as for us, Rom. 
 neither Christ nor the things of Christ draw us from the 8 -? ?.’ 39 : 
 things of this life; but as serpents, or snakes, or swine, or 
 even as all of them at once, so do we keep dragging on in 
 the mire. For wherein are we better than those brutes, when 
 with so many and such great examples before us we still 
 keep looking down, and have not the heart to look up to 
 Heaven for ever so little a time ? Yet did God give up even 
 His Son. But thou wilt not so much as share thy bread 
 with Him, who was giten up for thee, who was slain for thee. 
 
 The Father for thy sake spared not Him, and this too when 
 He was indeed His Son, but thou doest not look upon Him 
 even when pining with starvation, and this too when thou 
 shouldest but spend of His own, and spend it too for thy own 
 good ! What can be worse than such a breach of law as 
 this ? He was given up for thee, He was slain for thee, He 
 goeth about in hunger for thee, it is of His own thou 
 shouldest give, that thou mayest thyself get the gain, and 
 still thou dost not give ! What sort of stone is there than 
 which these are not more senseless, who in despite of such 
 great inducements, continue in this diabolical cruel-hearted- 
 ness ? For He was not satisfied even with death and the 
 Cross only, but He took up with becoming poor also, and a 
 stranger, and a beggar, and naked, and with being thrown 
 into prison, and undergoing sickness, that so at least He 
 might call thee off. If thou wilt not requite Me, He says, as 
 having suffered for thee, shew mercy on Me for my poverty. 
 
 And if thou art not minded to pity Me for My poverty, do 
 for My disease be moved, and for My imprisonment be 
 softened. And if even these things make thee not charitable, 
 for the easiness of the request comply with Me. For it is no 
 costly gift I ask, but bread and lodging, and words of com¬ 
 fort ; but if even after this thou still continuest unsubdued, 
 still for the Kingdom’s sake be improved for the rewards 
 which 1 have promised. Hast thou then no regard even for 
 these ? yet still for very nature’s sake be softened at seeing 
 Me naked, and remember that nakedness wherewith I was 
 naked on the Cross for thee; or, if not this, yet that where¬ 
 with I am now naked through the poor. 1 was then bound 1 1 so mar. 
 for thee, nay, still am so for thee, that whether moved by the ^Mss. 
 
~76 Christ asks charity of us for our own good. 
 
 Homil. former ground or the latter, thou mightest be minded to shew 
 
 ——— some pity. I fasted for thee, again I am hungry for thee. I 
 was athirst when hanging on the Cross, I am athirst also 
 through the poor, that by the former as also by the latter I 
 may draw thee to Myself, and make thee charitable to thine 
 own salvation. Hence also of thee that owest Me the 
 requital of benefits without number, I make not request 
 as of one that oweth, but crown thee as one that favoureth 
 Me, and a kingdom do I give thee for these small things. 
 For I do not say so much as put an end to my poverty, or 
 give me riches, and yet I did become poor for thee; yet still 
 I ask for bread and clothing, and a small solace for My 
 hunger. And if I be thrown into prison, I do not insist upon 
 thy loosing my bonds and setting me free, but one thing only 
 
 1 or am do I seek after, that thou wouldest visit Me, who was 1 bound 
 
 for thee, and I shall have received favour enough, and for this 
 only will I give thee Heaven. And yet I delivered thee from 
 most galling bonds, but for Me it is quite enough, if thou 
 wilt but visit Me when in prison. For I am able indeed to 
 crown thee even without all this; yet I would feign be a 
 debtor to thee, that the crown may give thee some feeling of 
 confidence. And this is why, though I am able to support 
 
 2 or, at Myself, I come about begging, and stand before 2 thy door, 
 
 antl stretch out Mine hand, since My wish is to be supported 
 
 fuvos by thee. For I love thee exceedingly, and so desire to eat 
 at thy table, which is the way with those that love a person. 
 
 3 John And I glory 3 in this. And when the whole world are spec¬ 
 
 tators, then am I to herald thee forth, and in the hearing of 
 all men to display thee as My supporter. Yet we, when we 
 are supported by any one, feel ashamed, and cover our faces; 
 but He, as loving us exceedingly, even if we hold our peace, 
 will then tell out what we did with much praise, and is not 
 ashamed to say, that when Himself was naked we clothed 
 Him, and fed Him when hungry. Let us then lay all these 
 things to heait, and not be contented with passing mere 
 praises upon them, but let us even accomplish what I have 
 been speaking of. For what is the good of these applauses 
 and clamours. I demand one thing only of you, and that is 
 the display of them in real action, the obedience of deeds. 
 This is my praise, this your gain, this gives me more lustre 
 
Obedience of the people the Preacher's crown. 277 
 
 than a diadem. When you have left the Church then, this is Rom. 
 
 the crown that you will make for me and for you, through the — _1_ 
 
 hand of the poor; that both in the present life we may be 
 nourished with a goodly hope, and after we have departed to 
 the life to come, we may attain to those good things without 
 number, to which may all of us attain by the grace and love 
 toward man, &c. 
 
HOMILY XYI. 
 
 Rom. xi. 1, 
 
 I sciy the truth in Christy I tie not, my conscience also 
 hearing me witness in the Holy Ghost. 
 
 Homil. Did I not seem yesterday to you to have spoken some 
 S lea ^ an d exorbitant things of Paul’s love toward Christ? 
 And gieat indeed they were, too great for any words to 
 expiess. Y et what you have heard to-day are as far above 
 those things, as those things were above ours. And yet I did 
 not think they could be exceeded, still what has been read 
 to-day as it reached my ears did appear far more glorious 
 than the whole of the former. And that he was aware of 
 ■ 5 Mss. this himself he shews by his exordium. For 1 as on the 
 and om. P 0111 ^ °1 entering upon greater things than those, and there¬ 
 fore liable to be disbelieved by the generality, he first uses 
 a stiong asseveiation about the matter he is going to speak 
 of, which men are in the habit of doing when they are 
 going to say somewhat which is not believed by the gene- 
 iality, and about which they feel the utmost certainty in their 
 own minds. Hence he says, I say the truth in Christ , I 
 he not , and my conscience heareth me witness , 
 
 V er. 2, 3. That I have a great heaviness and continual 
 sorrow in my heart. For I could ivish that myself ivere 
 accursed from Christ. 
 
 What sayest thou, O Paul ? from Christ, thy beloved One, 
 Irom whom neither kingdom nor hell, nor things visible nor 
 intelligible, nor aught else of the kind, would separate thee, 
 is it from Him that thou wouldest now again be accursed ? 
 What has happened ? Hast thou changed, hast thou given 
 over that love ? No, he replies, fear not. Rather I have 
 
St. Paul's wish to be accursed from Christ teas of love toHim. 279 
 
 even made it more intense. How then is it that thou Rom. 
 wouldest fain be accursed, and seekest a separation, and 
 a removal to such a distance, that after it there is no pos¬ 
 sibility of finding a more distant one ? Because I love Him 
 exceeding, he may reply. Now, pray, and in what manner ? 
 
 For the things seem a riddle. Or rather, if you will, let us 
 learn what the curse is, and then we will question him upon 
 these points, and shall understand this unspeakable and ex¬ 
 traordinary love. What then is the curse ? Hear his own 
 words, if any man love not the Lord Jesus Christ , let him be 
 accursed h That is, let him be set apart from all, removed 1 ana- 
 from all. For as in the case of a thing dedicated 2 , which is/cor. 
 set apart for God, no one would venture so much as to touch 
 it with his hand or even to come near it; so too with a man 
 who is put apart from the Church, in cutting him off from all, 
 and removing him as far off as possible, he calls him by this 
 name 3 in a contrary sense a , thus with much fear denouncing 3 *»#*^* 
 to all men to keep apart from him, and to spring away from 
 him. For the thing set apart, no one, from respect of it, 
 ventures to come near to. But from him who is cut off, all 
 men separate themselves from a very opposite feeling. And 
 so the separation is the same, and both the things and the 
 man 4 are equally removed from the generality. Still, the 1 4 Mss. 
 mode of separation is not the same, but in tins case it is the tKUV ° 3 
 opposite to what it is in that. For from the one they keep 
 back as being dedicated to God; from the other as being- 
 estranged from God, and broken off from the Church. This 
 then is what Paul means when he says, I coidd wish that 
 myself ivere accursed from Christ. And he does not say 
 merely that I could be willing, but using a stronger term, he 
 says, I could wish 5 . But if what he says trouble you in ■ > nv^y, v 
 your 6 feebleness, consider the real state of the case, not anc j 4 
 only that he wished to be separated, but also the cause for Mss. 
 which he wished it, and then you will see the greatness / st rrsgov 
 of his love. Now he even circumcised 7 , and we pay no 7 Timo- 
 attention to what was done, but to the intention of it, and ^ t * s 16 
 the cause of it, and hence we wonder at him the more. And 
 
 a Thus sacer is used in both senses, 
 and devoted in our own language some¬ 
 
 what similarly. 
 
-80 Acts not be judged without thinking of the reasons. 
 
 XYI. 110 ^. 0ld ^ ciicumcised a person, but he even shaved 
 ActsT¥, himself and sacrificed, and yet surely we do not therefore 
 
 22 * 24 assert t0 ke a ^ ut ll P on this very score to be per- 
 ’ ‘' iect] y fl ’ee from Judaizing, and clear of it, and a genuine wor¬ 
 shipper ol Christ. As then when you see him circumcising 
 and sacrificing, you do not therefore condemn him as Juda- 
 izing, but upon this very score have the best reason for 
 crowning him as quite an alien to Judaism; thus when thou 
 seest him to have become desirous of being accursed, do not 
 therefore be troubled, but upon this very ground give him the 
 loudest praise, when thou knowest the cause why he wishes 
 this. For if we do not look narrowly into the causes, we 
 shall call Elijah a manslayer, and Abraham not a manslayer 
 only, but a murderer of his son b . And Phinees and Peter 
 we shall implead for murder likewise. Nor is it in the 
 case of the saints alone, but also of the God of the universe 
 
 om.S that he Wh ° d ° es not kee P t0 this this rule, will be 
 
 law suspecting sundry unbecoming things. Now to prevent this 
 
 happening in all cases of the kind, let us bring together both 
 ‘^4 Mss.the cause, and the intention, and the time, and all that 2 
 makes in behalf of what is so done, and in this way let us 
 investigate the actions. And this we must do now also in 
 the case of this blessed soul. Now what is the cause ? 
 It is Jesus Himself who is so beloved. And yet he does 
 not say for Him; for what he says is, I would wish that 
 I were accursed from Him for my brethren. And this comes 
 of his humbleness of mind. For he has no wish to make 
 linself conspicuous, as if he were saying something great, 
 and doing Christ a favour in this. And so he speaks of 
 
 ^T' hlS kinSmen > that he conceal his high aim 3 . Since 
 to see that he wished it all for Christ’s sake, just hear 
 
 what comes next. After speaking of kinsmen then, he 
 proceeds, 
 
 Ver. 4, 5. To whom pertaineth the adoption , and the 
 glory, and the covenants , and the giving of the Law ,, and 
 the^ service oj God , and the promises; whose are the 
 .fathers, and of whom as concerning the J/esh Christ came 
 Who is over all , God blessed for ever. Amen. ’ 
 
 ^Ug. dc Civ. Dei, i. 21. Butler, 
 
 Anal. 
 
St. Paul's wish was for the honour of God's promise. 281 
 
 And what is this ? one asks. For if with a view to the belief Rom. 
 of others he was willing to become accursed, he ought to — 
 have also wished for this in the Gentiles’ behalf. But if he 
 wishes it in the Jews’ behalf only, it is a proof that he did 
 not wish it for Christ’s sake, but for his own relationship to 
 them. But in fact if he had prayed for the Gentiles only, 
 this would not have been equally clear. But since it is 
 for the Jews only, it is a clear proof that it is only for 
 Christ’s glory that he is thus earnest. And I am aware that 
 what I am saying will seem a paradox to you. Still if ye 
 do not make a disturbance c , I will presently endeavour to make 
 it clear. For what he has said he has not said nakedly; 
 but since all were talking and accusing God, that after being 
 counted worthy of the name of sons, and receiving the Law, 
 and knowing Flim beyond all men, and enjoying such great 
 glory, and serving Him beyond the whole world, and receiving 
 the promises, and being from 1 fathers who were His friends,' 
 and what was the greatest thing of all, having been forefathers 9 T- 
 of Christ Himself, (for this is the meaning of the words, of<P 
 whom, as concerning the flesh, Christ came,) they are now" 
 cast out and disgraced; and in their place are introduced 
 men who had never known Him, of the Gentiles. Now since 
 they said all this, and blasphemed God, Paul hearing it, and 
 being cut to the heart, and vexed for God’s glory’s sake, 
 wished that he were accursed, had it been possible, so that 
 they might be saved, and this blasphemy be put a stop to, 
 and God might not seem to have deceived the offspring of 
 those to whom He promised the gifts. And that you may 
 see that it was in sorrow for this, and 9 that the promise of 2 4 Mss. 
 God might not seem to fall to the ground, which said to* 05 ' 
 Abraham, I will give this land to thee and to thy seed, that 
 he uttered this wish, he proceeds, 
 
 Ver. 6. Not as though the word of God had taken none 
 effect, 
 
 To shew that he had courage 5 to bear all these things for 3Mar> 
 the word of God, that is, the promise made to Abraham. For^nd^ 
 as Moses seemed to be pleading for the Jews, yet was doing wished 
 
 every thing for God’s glory, (for he says, Lest they say, p eu t. 9, 
 
 28. 
 
 c This was sometimes done ; but the are not disturbed.’ See Twining on 
 Mss. vary unusually in this word, and Arist. Poet, note 22. and Gaisf. on 
 three different readings mean, ‘ if ye Rhet. p. 46. 
 
*282 He would be cut off from ylory , not from Christ's love. 
 
 Homh,. Because He was not able to save them , He led them forth 
 
 - to destroy them in the wilderness; stay Thy wrath,) so also 
 
 does Paul, That they may not say (he means) that the 
 promise of God has fallen to the ground, and He has 
 disappointed us of that He vouched to us, and this word 
 has not issued in deed, I could wish to be accursed. This 
 then was why he did not speak of the Gentiles, (for to them 
 1 ? no promises even had been made by Him 1 , nor had they 
 worshipped Him, wherefore neither did any blaspheme Him on 
 their account,) but it was for the Jews who had both received 
 the promise, and had also been brought into closer connection 
 with Him than others, that he expressed this wish. Do you 
 see, that if he had expressed it for the Gentiles, he would not 
 have been shewn to be doing this so purely for Christ’s glory. 
 But since he was willing to become accursed in the Jews’ 
 behalf, then it was most evidenced that it was for Christ’s 
 aifd al * sa ^ e onl y a that he desired this d . And for this cause he says, 
 6 Mss. To whom pertaineth the adoption , and the glory , and the 
 f * ovov service of God , and the promise. 
 
 For the Law, he means, which speaks of Christ, comes 
 from thence, and all the covenants made with them, and 
 Himself came from them, and the Fathers who received the 
 promises were all from them. Yet still the opposite 
 has resulted, and they have fallen from all their good 
 things. Hence, he means, I am vexed, and if it were 
 possible to be separated from the company about Christ, 
 and to be made an alien, not from the love of Him, (that 
 be far from him; for even all this he was doing through 
 love,) but from all that enjoyment and glory, 1 would accept 
 that lot, provided my Master were not to be blasphemed, 
 that He might not have to hear some saying, that it 
 has been all for stage-effect; He promises to one, and 
 gives to another. He was sprung from one race, He saved 
 another. It was to the forefathers of the Jews that He made 
 the promises, and yet He has deserted their descendants, 
 and put men, who never at any time knew Him, into their 
 good things. They laboured in the practice of the Law, and 
 reading the Prophets, while men who have come but yester¬ 
 day from heathen altars and images have been set up above 
 them. What foresight is there in all this? Now that these 
 d As galled at the blasphemies against Him for breaking His promise. 
 
St. Paul cannot be speaking temporal death. 283 
 
 tilings may not be said of my Master, he means, even if they Rom. 
 
 are said unjustly, I would willingly lose even the kingdom — I— 
 
 and that glory unutterable, and any sufferings would I undergo, 
 
 as considering it the greatest consolation possible for my 
 
 trouble *, no longer to hear my Beloved so blasphemed. But 1 3 Mss. 
 
 if you be still against allowing this explanation, just reflect^ for ’ 
 
 that many fathers have at many times taken up with thus 
 
 much for their children, and have chosen to be separated 
 
 from them, and to see them in honour, considering their 
 
 honour dearer to them than their company. But since 
 
 we are so short of love like this 2 , we cannot even form 2 Bacon, 
 
 N. O. 
 
 an idea of what is here meant. For there be some that are s> * v ii. 
 so wholly unworthy even to hear the name of Paid, and that 
 stand at such an interval and distance from that vehemency 
 of his, as to fancy that he says this of temporal death. Who 
 I should say were as ignorant of Paul, as the blind of the 
 sun’s rays, or even much more so. For he that died daily, 
 and set before him 3 dangers thick as a snow-storm, and then 3 Mar. 
 said, Who shall separate as from the love of Christ ? shall Mss. set 
 tribulation , or distress , or famine , or persecution ? and still 
 unsatisfied with what he had said, and after going above the 35. 
 heaven and the heaven of heavens, and running through the 
 Angels and Archangels, and all the higher orders of beings, 
 and taking in at once things present, things to come, things 
 visible, things intelligible, things grievous, and things good, 
 that were on either part, and leaving nothing out at 
 all, yet not even thus satiated, but even bodying forth 
 another non-existing creation, how should he, by way 
 of saying some great thing after all those things, make 
 mention of a temporary death ? It is not so, surely 
 it is not! But such a notion is that of worms nestling 
 in their dunghill. For had he said this, in what sense 
 would he be wishing himself accursed from Christ ? For 
 death 4 of that sort would have joined him more closely with 4 Phil, l, 
 the band about 5 Christ, and made him enjoy that glory the 5 4 ' ]y[ ss< 
 more. Yet some there are who venture to say things dif- as Mar. 
 ferent from these, even more ridiculous. It was not then, v 
 they say, death that he wished to have, but to be a treasure, 
 a thing set apart, of Christ’s. And who even of the most 
 worthless and indolent that would not wish for this ? And in 
 
284 *$7. Paul prepares to shew that God kept His promise. 
 
 HoMiL.what way was this likely to be in his kinsmen’s behalf? 
 
 —--Let us then leave these fables and trifles, (for it is no "more 
 
 worth while making a reply to these things than to children 
 babbling at play,) and let us go back again to the words 
 themselves, luxuriating in this very ocean of love, and 
 fearlessly swimming there in every direction, and reflecting 
 upon the unspeakable flame of love—or rather say what one 
 may, one shall say nothing worthy the subject. For there is 
 no ocean so wide, no flame so intense, as this. And no 
 language can set it forth as it deserves, but he alone knew it 
 who in good earnest gained it. And now let me bring the 
 words themselves before you again. 
 
 I could wish that I myself were accursed. What does 
 the I myself mean ? /means I that have been a teacher* of 
 all, that have gathered together countless good deeds, that 
 am waiting for countless crowns, that desired Him so much, 
 as to value His love above all things, who all my days am 
 
 2 Phil.3, burning for Him, and hold all things 2 of second importance 
 to the love of Him. For even being loved by Christ was 
 not the only thing he cared for, but loving Him exceedingly 
 also. And this last he cared most for. Hence it was that 
 he looked to this only, and took all things light-heartedly. 
 For he kept one aim in view in all circumstances, the fulfil¬ 
 ling ot this excellent love. And this he wishes for. But 
 since things were not to take this course, nor he to become 
 accuised , he next attempts to go into a defence against the 
 charges, and so to bring what was bruited abroad by all 
 before them as to overthrow it. And before he openly enters 
 into his defence against these, he first lays down some seeds 
 of it beforehand. For when he says, to whom pertaineth the 
 adoption , and the glory , and the giving of the Law , and the 
 service of God , and the promises , he does but say that God 
 willed them indeed to be saved, and this he shewed by His 
 former dealings, and by Christ’s having sprung from them, 
 and by what He promised to the Fathers. But they out of 
 their own unbeatable temper thrust the benefit away from 
 them. And this is also the reason of his setting down such 
 
 H This passage makes, perhaps, a Whosoever will lose his life (V>»»-vW i») 
 comment on the words, Luke 9, 24. the same shall save it. ' 
 
*S7. Paul wishes to shew his love to the Jews. 285 
 
 things as set forth God’s gift, not such as were encomiums Rom. 
 upon them. For the adoption came of His grace, and so too —’ 
 the glory, and the promises, and the Law. After taking all 
 these things then into consideration, and reflecting how 
 earnest God along with His Son had been for their salvation, 
 he lifts up his voice aloud, and says, Who is e blessed for 
 ever . Amen. 
 
 So himself offering up thanksgiving for all men unto the 
 Only-begotten of God. What, he says, if others do blas¬ 
 pheme ? Still we who know His mysteries, and His un¬ 
 speakable Wisdom, and great Providence over us, know well 
 that it is not to be blasphemed, but to be glorified, that He 
 is worthy. Still not satisfied with being himself conscious 
 of it, he endeavours next to bring things to reasoning, and to 
 use a sharper way of speech against them. And he does 
 not direct his aim at them, without first divesting them of a 
 suspicion they had. Lest then he should seem to be ad¬ 
 dressing them as enemies, further on he says, Brethren , my 
 hearfs desire and prayer to God for Israel is, that they 
 might be saved. And here, along with other remarks, he so 
 ordered things, as not to seem to be saying what he was 
 going to say out of enmity against them. Hence he does 
 not decline calling them even kinsmen and brothers. For 
 even if it was for Christ’s sake that he said what he did, still 
 he is for drawing 1 their mind to him also f , and paves his 1 
 way to what he has to say, and quits himself of all suspicion 
 owing to what had to be said against them, and then he at 
 last goes into the subject most of them were looking for. 
 
 For many, as I have already stated, wanted to know what 
 was the reason why they who had received the promise fell 
 short of it, while those who had never even heard of it 
 were saved before them. Therefore, to clear up this 
 difficulty, he brings forward the answer before the objec¬ 
 tion. For to prevent any from saying, What ? Art 
 thou more thoughtful for God’s glory than God is for His 
 
 e So all copies of St. Chrys. The xx. on 1 Cor. 8, 5. Tr. p. 266. and 
 following words, however, imply that elsewhere, see note in Mill’s G. T. 
 this was not his reading of the text, All Mss. agree with the rec. text. 
 
 (which had before been read at length, as f 1 Ms. he is aware of their way 
 the first words of this Homily shew, seep, of thinking, ix-Itrrurui, this gives a 
 280,)he quotes it as in our text, inHom. more common sense to 
 
280 Not all Israelites were children of the promise. 
 
 Homil. own ? And does He need thy aid that His word may not fall 
 
 -- 1 to ground ? In reply to these things he Says, I spoke this 
 
 not as if God’s Word had fallen to the ground, but to shew 
 my love for Christ. For as things have had this issue, we 
 are in no want of words in God’s behalf, or of shewing that 
 
 Gen. 12 , stand His promise did. God said to Abraham, To thee and 
 to thy seed will I give the land. And, In thy seed shall all 
 the nations of the earth he blessed. Let us see then, he 
 says, of what sort this seed is. For it is not all that are from 
 him that are his seeds. Whence he says, For they are not 
 
 1 or from all Israel that are of 1 Israel. 
 
 Ver. 7. Neither, because they are the seed of Abraham , 
 are they all children. 
 
 Now when you come to know, of what kind the seed of 
 Abraham is, you will see that the promise is given to his 
 seed, and know that the word hath not fallen to the ground. 
 Of what kind, pray, is the seed then ? It is no saying of 
 mine, he means, but the Old Testament itself explains itself 
 
 Gen.21 , by saying as follows, In Isaac shall thy seed be called, 
 
 j2 ** 
 
 W hat is, In Isaac ? Explain. 
 
 Ver. 8. That is, they which are the children of the flesh, 
 these are not the children of God: but the children of the 
 
 2 6 Mss. promise, these 2 are counted for the seed. 
 
 ixM these And observe the judgment and depth of Paul’s mind. For 
 in interpreting, he does not say, they which are the children 
 of the flesh, these are not the children of Abraham, but, the 
 children of God : so blending the former tilings with the 
 present, and shewing that even Isaac was not merely Abraham’s 
 son. And what he means is something of this sort: as 
 many as have been born as Isaac was, they are sons of 
 God, and of the seed of Abraham. And this is why he said, 
 in Isaac shall thy seed be called. That one may leam that 
 they who are born after the fashion of Isaac, these are in the 
 truest sense Abraham’s children. In what way was Isaac 
 born then ? Not according to the law of nature, not according 
 to the power of the flesh, but according to the power of the 
 promise. What is meant then by the power of the promise f 
 
 Ver. 9. At this time will I come, and Sarah shall have 
 a son. 
 
 This promise then and word of God it was that fashioned 
 
287 
 
 The new birth in Baptism promised of old. 
 
 Isaac, and begat him. For what if a womb was its instru- Rom. 
 ment and the belly of a woman ? Since it was not the power 9 * - — 
 of the belly, but the might of the promise that begat the 
 child. Thus are we also gendered by the words of God. 
 
 Since in the pool of water it is the words of God which J° hnl3 > 
 generate and fashion us. For it is by being baptized Eph. 5 , 
 into the Name of the Father and of the Son and of the t 6 ' , 
 
 Jamesl, 
 
 Holy Ghost that we are gendered. And this birth is 18. 
 not of nature, but of the promise of God. For as^/^' 3 ’ 
 after first foretelling the birth of Isaac, He then ac¬ 
 complished it; so ours also He had announced before, 
 many ages ago, by the Prophets, and afterwards brought Hos. 2 , 
 it to pass. You know how great He has set it forth 1,&c ‘ 
 as being, and how, as He promised a great thing, He 
 furnished it with abundant ease! But if the Jews were to 
 say, that the words, In Isaac shall thy seed be called , mean 
 this, that those born of Isaac should be reckoned for a seed, 
 then the Edomites too, and all that sprang of Him', ought to 1 5 Mss. 
 be denominated his sons, since their forefather Esau was ap e0 piel 
 son of his. But now so far are they from being called sons, 
 that they are the greatest possible aliens. You see then that 
 it is not the children of the flesh that are the children of 
 God, but that even in nature itself the generation by means 
 of Baptism from above was sketched out beforehand. And 
 if you tell me of the womb, I in return have to tell you of 
 the water. But as in this case all is of the Spirit, so in 
 the other all was of promise. For the womb was more 
 chilled than any water owing to barrenness and to old age. 
 
 Let us then gain accurate knowledge of our own nobility, and 
 display a life worthy of it. For in it is nothing fleshly or 
 earthy : hence neither let there be in us. For it was neither 
 sleep, nor the will of the flesh, nor embraces, nor the mad¬ 
 ness of desire, but God's love toward man, which wrought John l, 
 
 1 Q 
 
 the whole. And as in that case it was when the age was Tit.3,5. 
 past hope, so in this also it was when the old age of sins 
 had come over him, that man 2 suddenly sprang up in youth, is. 40, 
 
 Q I 
 
 and we all became the children of God, and the seed of 
 Abraham. 
 
 ? 5 Mss. Isaac ; which makes no good sense. 
 
288 Answer to objection front G'od's foresee in g failure. 
 
 Homil. Ver. 10. And not only this ; but when Rebecca also had 
 
 —-- conceived by one , even by our father Isaac. 
 
 The subject in question was an important one. Hence he 
 turns to several arguments, and endeavours by all means to 
 solve the difficulty. For if it was at once strange and new 
 for them to be cast out after so great promises, it is much 
 more strange that we even should come into their good 
 things, who did not expect any thing of the kind. And 
 the case was the same as if a king’s son, who had promises 
 made him that he should succeed to the power he had, were 
 to be cast out into the level of disreputable men, and in his 
 place a condemned man, and one laden with evils un¬ 
 numbered, after being taken out of prison, were to come 
 into the power, which properly was the other’s. For he 
 means, what have you to say ? that the son is unworthy ? 
 Well, but so is this man unworthy, and much more so. 
 Hence he ought either to have been punished along with 
 the former, or to have been honoured along with him. Now 
 it was something of this sort which befell the Jews and the 
 Gentiles, or something far more strange than this. Now 
 that all were unworthy, he has shewn above, where he says, 
 
 Rom. 3, For all have sinned, and come short of the glory of God. 
 But the new thing is, that when all were unworthy, the 
 Gentiles were saved alone. And beside this there is another 
 difficulty that some one may start, he says. If God had no 
 intention of fulfilling the promises to them, why make them 
 at all ? For men who know not the future, and are many 
 times deceived, do promise even the undeserving that they 
 shall have their largesses. But He who knoweth beforehand 
 things to come as well as things present, and hath a clear 
 knowledge that they will make themselves undeserving of 
 the promises, and therefore will not receive any of the things 
 specified,—why should He promise at all? Now what is 
 Paul’s way of meeting all this ? It is by shewing what the 
 Israelite is to whom He made the promise. For when this 
 has been shewn, there is at the same time demonstrated the 
 fact that the promises were all fulfilled. And to point this 
 out he said, For they are not all Israel that are of Israel. 
 And this is why he does not use the name of Jacob h , but 
 h Didymus in Psalm 97, 3. and Hesych. ps. 52, 7. ap. Corderium, t. 2. 
 
 \i\ 
 
St. Paul meets an objection by a greater difficulty. 289 
 
 that of Israel, which was a sign of the virtue of that just Rom. 
 man, and of a gift from above, and of having seen God. 
 
 Yet, all , he says, have sinned ', and come short of the glory 28. ’ 
 
 of God. Now if all have sinned, how come some to be 
 saved, and some to perish ? It is because all were not 
 minded to come to Him, since for His part all w T ere saved, 
 for all were called. However, he does not set this down yet 
 a while, but meets it from an advantageous position, and from 
 other examples, by bringing before them another question, 
 and as in the former case meets a difficulty very great, by 
 another difficulty. For when he was discussing how by 
 Christ being justified all the rest enjoyed that righteousness, 
 he brought in Adam’s case, saying, For if by one man's offence Rom. 5, 
 death reigned , much more they winch receive abundance 2/(ne ar i y ) 
 grace shall reign in life. And the case of Adam, indeed, see pp. 
 he does not clear up, but from it he clears up his own x , and ^ 
 shews that it was more reasonable that He who died in their lor His. 
 behalf should have power over them at His will. For that 
 wdien one had sinned all should be punished, does not seem 
 to be so very reasonable to most men. But that when One 
 had done aright all should be justified, is at once more 
 reasonable and more suited to God. Yet still he has not 
 solved the difficulty he raised. For the more obscure that 
 point remained, the more the Jew was put to silence. And 
 the difficulty of his position passed over to the other, and 
 this becomes clearer from it 2 . So in this passage also, it is 2 Mar. 
 by raising other difficulties that he meets the questions i^s. 
 raised, inasmuch as it was against Jews that he was con- 
 tending. Hence he takes no pains to solve the examples 
 which he has brought before us. For he was not answerable 
 for* them as in the fight against the Jews. But from them 
 he makes his own subject throughout clearer. Why do you 
 feel surprised, he means, that some of the Jews were saved, 
 and some not saved at tills time ? Why of old, in the 
 patriarchs’ times, one may see this happening. For why 
 was Isaac only called the seed, and yet he was the father 
 of Ishmael also, and of several others. c But he was of 
 a mother that was a slave.’ And what has this to do with 
 
 1 Gr. to them, i. e. to them con- 21, 2/. 1 Neither tell I you by what 
 sidered as objections. Compare Matt, authority I do these things.’ 
 
 U 
 
r 
 
 i 
 
 *290 God knew and chose Jacob above Esau before birth. 
 
 HoMiL.his father? Still I will not be captious. Let this son be set 
 
 --1 aside on his mother’s account. What are we to say of those 
 
 sprung from Keturah ? were they not free, and from a mother 
 that was free ? How came they not to be honoured with the 
 same preference as Isaac ? And why do I speak of these ? 
 for Rebecca was even Isaac’s only wife, and bearing two 
 children she bore them both to Isaac: still those so born, 
 though of the same father, and the same mother, and the fruit 
 of the same labour, being both of one father and one mother, 
 and twins besides, yet did not enjoy the same lot. And yet here 
 you have no mother’s slavery to account for it, as in Ishmael’s 
 case, nor can you say that one was begotten of this womb 
 and the other of a different one, as in the case of Keturah 
 and Sarah, since in this case they had the same hour in 
 common to them for their birth. This was why Paul then, 
 in order to give a clearer example, says that this happened 
 not in Isaac’s case only, but when Rebecca also had conceived 
 by one , even by our father Isaac. 
 
 Ver. 11—13. (For the children being not yet born , neither 
 having done any good or evil , that the purpose of God 
 according to election might stand , not of works, but of him 
 that calleth ,) it was said unto her , The elder shall serve 
 the younger. As it is written , Jacob have I loved , but Esau 
 have I hated. 
 
 What was the cause then why one was loved and the 
 other hated ? why was it that one serv ed, the other was 
 served? It was because one was wicked, and the other 
 good k . And yet the children being not yet bom, one was 
 honoured and the other condemned. For when they were 
 not as yet born, God said, the elder shall serve the younger. 
 With wdiat intent then did God say this ? Because He doth 
 not wait, as man doth, to see from the issue of things the 
 good and him who is not so, but even before these He 
 know r eth which is the wicked and which not such. And 
 this took place in the Israelites’ case also, in a still more 
 wonderful way. Why, he says, do I speak of Esau and of 
 Jacob, of whom one was wicked and the other good ? For 
 in the Israelites’ case, the sin belonged to all, since they all 
 
 k If this is to be read interrogatively, understood of that time exclusively, as 
 so as to imply the negative, it must be the context shews. 
 
Argument the more effective for cases not solved. 291 
 
 worshipped the calf. Yet notwithstanding some had mercy Rom. 
 shewn them, and others had not 15, 
 
 Ver. 15. For I will have mercy , He says, on whom I will Ex. 33, 
 have mercy , and I will shew compassion on whom I will 19, 
 shew compassion. 
 
 This one may see also in the case of those who are 
 punished. For what w r ould you say of Pharaoh, who was 
 punished, and had to pay so heavy a penalty ? You say he 
 was hardened and disobedient. Was he then alone such, 
 and not even one person else ? How came he then to be so 
 severely punished ? Why even in the case of the Jews did 
 he call that a people which was no people, or again, why 
 not count all worthy of equal honour ? For if they he Is. 10 , 
 (it says) as the sand of the sea , yet shall a remnant he 22 ' 
 saved. And why is it to be only a remnant ? You see 
 what difficulty he has filled the subject with. And with 
 great propriety. For when you have power to throw your 
 adversary into perplexity, do not at once bring forward 
 the answer, because if he be found himself responsible 
 for the same ignorance, why take unnecessary dangers 
 upon yourself? Why make him more bold, by drawing 
 it all upon yourself? Now tell me, O thou Jew, that hast 
 so many perplexing questions, and art unable to answer 
 any of them, how thou comest to annoy us on account 
 of the call of the Gentiles ? I, however, have a good reason 
 to give you why the Gentiles were justified and ye were 
 cast out. And what is the reason ? It is that they are of 
 faith, ye of the works of the Law. And it is owing to this 
 obstinacy of yours that ye have in every way 1 been given ‘Mar. 
 up. For they being ignorant of God's righteousness , and Ms. all 
 going about to establish their own righteousness , have not 
 submitted themselves unto the righteousness of God. The 
 clearing up then of the whole passage, to give the whole 
 sense summarily, is here brought out by that blessed person. 
 
 But that this may be clearer, let us investigate the things he 
 says one by one ; this knowing, that what the blessed Paul 
 aimed at was, to shew 2 by all that he said that God only 2 so 6 
 knoweth who are worthy, and no man whatever knoweth, §1^ to 
 
 teach 
 
 1 He refers to the occasion on which viz. when Moses interceded for them 
 the words next quoted were spoken, after that sin. 
 
292 
 
 Esau inferior to Jacob in character only. 
 
 HoMiL.even if he seem to know ever so well, but that in this 
 XVI. . . 
 
 -- sentence of his there are sundry aberrations. For Fie that 
 
 knoweth the secrets of the hearts, He only knoweth for a 
 certainty who deserve a crown, and who punishment and 
 vengeance. Hence it is that many of those, by men esteemed 
 good, He convicts and punishes, and those suspected to be 
 bad He crowns, after shewing it not to be so ; thus forming 
 His sentence not after the judgment of us slaves, but after 
 His own keen and uncorrupt decision, and not waiting for 
 the issue of actions to look at the wicked and him who is 
 not so therefrom. But that we may not make the subject 
 more obscure, again let us go to the very words of the 
 Apostle. 
 
 Ver. 10. And not only this , but when Rebecca also had 
 conceived by one. 
 
 I might, he implies, have mentioned the children by 
 Keturah besides, but I do not. But to gain the victory 
 from a vantage ground, it is those born of one and the same 
 father, and mother too, that I bring forward. For they were 
 both sprung from Rebecca, and from Isaac the true-born, 
 the elect, the son honoured above all, of whom He said, In 
 Isaac shall thy seed be called , who became the father of us 
 all; but if he was our father, then should his sons have 
 been our fathers; yet it was not so. You see how this 
 happens not in Abraham’s case only, but also in that of his 
 son himself, and how it is faith and virtue in all cases that 
 is conspicuous, and gives the real relationship its character. 
 For hence we learn that it is not only from the manner of 
 birth, but owing to their being worthy of the father’s virtue, 
 that the children are called children of him. For if it were 
 only owing to the manner of the birth, then ought Esau to 
 have enjoyed the same as Jacob did. For he also was from 
 a womb as good as dead, and his mother was barren. Yet 
 this was not the only thing required, but the character too, 
 which fact contributes no common amount of practical in¬ 
 struction for us. And he does not say that one is good and 
 another bad ; and so the former was honoured, lest this kind 
 of argument should be wielded against him, 4 What, are 
 those of the Gentiles good men rather than those of the 
 circumcision ?’ For even supposing the truth of the matter 
 
God's choice cannot he questioned , as He knows all before. 293 
 
 was so, still he does not state it yet, as that would have Rom. 
 seemed to be vexatious. But it is upon God’s knowledge 9 ’ I0 1 
 that he has cast the whole, and this no one would venture 
 to gainsay, though he were ever so frantic. For the children 
 being not yet born , he says'", it was said unto her , The elder 
 shall serve the younger. And he shews that noble birth 
 after the flesh is of no avail, but we must seek for virtue 
 of soul, which even before the works of it God knoweth of. 
 
 For the children , he says, being not yet born , nor having 
 done any good or evil , that the purpose* of God according 
 to election might stand , it was said unto her that the 
 elder shall serve the younger: for this was a sign of fore¬ 
 knowledge, that they were chosen from the very birth. 
 
 That the choice of God then 1 , he means, might be dis-^Mar. 
 played, being one of purpose 2 and foreknowledge. For^ g 6 
 from the first day He at once saw and proclaimed which 2 5 Mss. 
 was good and which not. Do not then tell me that p^' e pur ’ 
 thou hast read the Law (he means) and the Prophets, 
 and hast been a servant for such a long time. For Fie that 
 knoweth the soul knoweth also how to assay it, and wdiich is 
 worthy of being saved. Yield then to the incomprehensible¬ 
 ness of the election. For it is He alone who knoweth how 
 to crown aright. How many, for instance, seemed better 
 than St. Matthew; to go by the exhibition of works then 
 visible. But He that knoweth things undeclared, and is 
 able to assay the mind’s aptitude, knew the pearl though 
 lying in the mire, and after passing by others, and being well 
 pleased with the beauty of this, He elected it, and by adding 
 to the noble born free-will grace from Himself, He made it 
 approved. For if in the case of these arts which are perish¬ 
 able, and indeed in other matters, those that are good judges 
 do not use the grounds on which the uninstructed form their 
 decision, in selecting out of what is put before them ; but 
 from points which they are themselves all aware of, they 
 many times disparage that which the uninstructed approve, 
 and decide upon what they disparage: and horse-breakers 
 often do this with horses, and so the judges of precious 
 
 m So 6 Mss. Sav. adds, neither having n This expression supports St. Au- 
 done any good. gustine’s interpretation of Rom. viii. 28. 
 
294 Difference of like acts in different characters. 
 
 Homil. stones, and workmen in other arts : much more will the God 
 XVI 
 
 -1 that loveth man, the infinite Wisdom, who alone hath a 
 
 clear knowledge of all things, not allow of man’s guesses, but 
 will out of His own exact and unfailing Wisdom pass His 
 sentence upon all men. Hence it was that He chose the 
 publican, the thief, and the harlot; but dishonoured priests, 
 and elders, and rulers, and cast them out. And this one 
 may see happening in the martyrs’ case also. Many accord¬ 
 ingly of those who were utterly cast aside, have in the time 
 of trial been crowned. And, on the other hand, some that 
 have been held great ones by many have stumbled ° and 
 fallen. Do not then call the Creator to account, nor say, Why 
 is it that one was crowned and another punished ? For He 
 knoweth how to do these things with exactness. Whence 
 also he says, Jacob have I loved , and Esau have I hated. 
 That it was with justice, you indeed know from the result: 
 but Himself even before the result knew it clearly. For it is 
 not a mere exhibition of works that God searcheth after, 
 but a nobleness of choice and an obedient temper 1 besides. 
 
 (Java. For a man of this kind, if he should ever sin through some 
 surprise p , will speedily recover himself. And if he should 
 even stay long haply in a state of vice, he will not be over¬ 
 looked, but God who knoweth all things will speedily draw 
 him out. And so he that is herein corrupted, even if he 
 seem to do some good things, will perish, in that he doth 
 this with an ill intention. Hence even David, after com¬ 
 mitting murder and adultery, since he did this as being 
 carried away by surprise, and not from habitual practice of 
 wickedness, speedily washed it out. The Pharisee, how- 
 
 2 Luke ever, who had not perpetrated any such crime 2 , but even had 
 
 18 ’ 1L good deeds besides to boast of, lost all by the bad spirit he 
 had chosen. 
 
 Ver. 14. What shall we say then ? Is there unrighteous- 
 ness with God ? God forbid. 
 
 Hence there is no such thing in the case of us and the 
 Jews. And then he goes on with another thing, a more 
 obscure than this. And of what sort is it ? 
 
 Perhaps alluding to the supplanting but implies surrounding and 
 
 of Esau. assault. 
 
 P Literally under some circumstance. 
 
295 
 
 God judges by di fferences unseen to us. 
 
 Ver. 15. For he saith to Moses, I will have mercy on Rom. 
 whom I will have mercy, and I will have compassion on 9,15 ~ 1 
 whom I will have compassion. 
 
 Here again he adds force to the objection by dividing it in 
 two, and meeting it, and starting another fresh difficulty. 
 
 But to make what I have said clearer, one must needs explain 
 it. God, he means, said that the elder shall serve the younger , 
 before the travail. What then ? Is God unrighteous ? By no 
 means. Now listen to what follows also. For in that case the 
 virtue or the vice might be the decisive thing. But here there 
 was one sin on which all the Jews joined, that of the molten 
 calf, and still some were punished, and some were not 
 punished. And this is why He says, I will have mercy on Ex. 33, 
 whom I will have mercy, and I will have compassion on 1 P* 
 
 J \ ' 1 observe 
 
 whom I will have compassion. For it is not thine to know, context 
 O Moses, which are deserving of My love toward man, but 
 leave this to Me. But if Moses had no right to know, much 
 less have we. And this is why he did not barely quote the 
 passage, but also called to our minds to whom it was said. 
 
 For it is Moses, he means, that He is speaking to, that 
 at least by the dignity of the person he might make the 
 objector modest. Having then given a solution of the 
 difficulties raised, he divides it in two, by bringing forward 
 another objection besides, as follows ; 
 
 Ver. 16, 17. So then it is not of him that willeth , nor 
 of him that runneth, but of God that sheweth mercy q . For 
 the Scripture saith unto Pharaoh, Even for this same pur¬ 
 pose have I raised thee up, that I might shew my power 
 in thee, and that my name might be declared throughout all 
 the earth. 
 
 As then in the one case, he means, some were saved 
 and some were punished, so here also. This man was re¬ 
 served for this very purpose. And then he again urges the 
 objection. 
 
 Ver. 18, 19. Therefore He hath mercy on whom He will 
 have mercy, and whom He will He hardeneth . Thou wilt 
 
 q One Ms. adds, Isaac, for his part, desirous of the blessing. But God 
 wished to bless Esau, he ran to the brought in Jacob who was worthy, 
 field (<rby a common mistake and by a just judgment declared him 
 for -riViov) to do his father’s bidding, deserving of the blessing. 
 
29(i Objector brought to the point oj replying against God. 
 
 Homil. say then unto me , Why doth He yet find fault ? For who 
 -1 hath resisted His will ? 
 
 See what pains he takes to embarrass the subject in every 
 way. And the answer he does not produce forthwith, it 
 being a useful thing not to do so, but he first stops the 
 disputant’s mouth, saying as follows, 
 
 Ver. 20. Nay but , O man , who art thou that repliest 
 against God ? 
 
 This he does to take down the objector’s unseasonable 
 inquisitiveness, and excessive curiosity, and to put a check 
 upon it, and teach him to know’ what God is, and what man, 
 and how incomprehensible Plis foreknowledge is, and how 
 far above our reason, arid how obedience to Him in all points 
 is binding. So when he has made this preparatory step in 
 his hearer, and has hushed and softened down his spirit, then 
 with great felicity he introduces the answer, having made 
 what he says easy of admittance with him. And he does not 
 say, it is impossible to answer questions of this kind. No; 
 
 J 5 Mss. but what ? But 1 that it is presumptuous to raise them. For 
 our business is to obey what God has said, not to be curious 
 even it w r e do not know r the reason of them. Wherefore he 
 says, Who art thou that ' repliest against God? You see 
 how very light he makes of him, how he bears down his 
 swelling spirit! Who art thou? art thou a sharer of His 
 2 com- power 2 ? nay, art thou sitting in judgment upon God ? Why 
 Jotf38. m com P arison with Him thou canst not have a being even! 
 not this or that sort of being, but absolutely none ! For the 
 expression, who art thou ? doth much more set him at 
 nought than ‘thou art nothing.’ And he takes other ways of 
 shew ing further his indignation in the question, and does not 
 say, Who art thou that answerest God? but, that repliest 
 against , that is, that gainsayest, and that opposest. For the 
 saying things ought to be so, and ought not to be so, is wdiat 
 a man does that replies against. See how he scares them, 
 how he terrifies them, how he makes them tremble rather 
 than be questioning and curious. This is what an excellent 
 teacher does; he does not follow his disciples’ fancy every 
 where, but leads them to his own mind, and pulls up the 
 thorns, and then puts the seed in, and does not answer at 
 once in all cases to the questions put him. 
 
Illustrations how to he explained. That of the Potter. 297 
 
 Ver. 20, 21. Shall the thing formed say to Him that Rom. 
 formed it , Why hast thou made me thus? Hath not the —— 21 
 potter 1 power over the clay , of the same lump to make one 1 Read 
 vessel unto honour , and another unto dishonour? l^io 8 ’ 
 
 Here it is not to do away with free-will that he says this, 
 but to shew, up to what point we ought to obey God. For in 
 respect of calling God to account, we ought to be as little 
 disposed to it as the clay is. For we ought to abstain not 
 from gainsaying or questioning only, but even from speaking 
 or thinking of it at all, and to become like that lifeless matter, 
 which followeth the potter’s hands, and lets itself be drawn 
 about any where he may please. And this is the only point 
 he applied the illustration to, not, that is, to any enunciation 
 of the rule of life, but to the complete obedience and silence of 
 those w ho are the subjects. And this we ought to observe in 
 all cases, that we are not to take the illustrations quite entire, 
 but after selecting the good of them, and that for which they 
 were introduced, to let the rest alone. As, for instance, when 
 he says, He couched , he lay down as a lion; let us take out Numb, 
 the indomitable and fearful part, not the brutality, nor any 24 ’ 9. 
 
 other of the things belonging to a lion. And again, when He 
 says, I will meet them as a bereaved hear , let us take theHos.13, 
 vindictiveness. And when he says, our God is a consuming ^ eut 4 
 fire, the wasting power exerted in punishing. So also here 24. and 
 must we single out the clay, the potter, and the vessels. 29 . * 
 
 And when he does go on to say, Hath not the potter power 
 over the clay , of the same lump to make one vessel unto 
 honour and another unto dishonour ? do not suppose that 
 this is said by St. Paul as an account of the creation, nor as 
 implying a necessity over the will, but to illustrate the 
 sovereignty and difference of dispensations; for if we do not 
 take it in this way, divers incongruities will follow; for if here 
 he were speaking about the will, He will be the Maker of 
 things r good, and those which are not so, and man will be 
 found in no sense the cause of these. And at this rate, Paul 
 will also be shewn to be at variance with himself, as he 
 
 T Or 1 men,’ the other sense has been were speaking of the will, and of those 
 adopted to suit the word ‘ these,’ which who are good, and the reverse, and man 
 however would bear this. One Ms. which is clear of all blame ; then will Paul be 
 varies greatly from the rest, (as p. 295.) found at variance,’ &c. 
 runs more easily; thus: ‘ For if he 
 
298 Nothing here against free-will. Submission inculcated. 
 
 Homil. a i wa y S bestows chief honour upon free choice. There is 
 -nothing else then which he here wishes to do, save to per¬ 
 suade the hearer to yield entirely to God, and at no time to 
 call Him to account for any thing whatever. For as the 
 potter (he says) of the same lump makes what he pleaseth, 
 and no one forbids it; thus also when God, of the same race 
 of men, punisheth some, and honoureth others, be not thou 
 curious nor meddlesome herein, but worship only, and imitate 
 the clay. And as it followeth the hands of the potter, so do 
 thou also the mind of Him that so ordereth things. For He 
 worketh nothing at random, or mere hazard, though thou be 
 ignorant of the secret of His Wisdom. Yet thou alio west 
 the other of the same lump to make divers things, and findest 
 no fault: but of Him you demand an account of His punish¬ 
 ments and honours, and will not allow Him to know who is 
 worthy and who not so; but since the same lump is of the 
 same substance, you assert that there are the same dispo¬ 
 sitions. And how monstrous this is ! And yet not even is it 
 on the potter that the honour and the dishonour of the things 
 made of the lump depends, but upon the use made by those 
 that handle them, so here also it depends on the free choice. 
 Still, as I said before, one must take this illustration to have 
 one bearing only, which is that one should not contravene 
 God, but yield to His incomprehensible Wisdom. For the 
 1 so 5 examples seem 1 to be greater than the subject, and than the 
 Sav ; things on account of which they are brought forward, so as to 
 2 Tm- ^ raw on 2 bearer better. Since if they were not greater, and 
 »»ayi7» did not mount far above it, he could not attack as he ought, 
 and shame the objectors. However, their ill-timed obstinacy 
 he silenced in this way with becoming superiority. And 
 then he introduces his answer. Now what is the answer ? 
 
 Ver. 22, 23, 24. What if God , willing to shew His wrath , 
 and to make His power known , endured with much long- 
 suffering the vessels of wrath fitted to destruction: and that 
 He might make known the riches of His glory on the vessels 
 of mercy , which He had afore prepared unto glory , even us , 
 whom He hath chosen , not of the Jeics only , but also of the 
 Gentiles. 
 
 What he means is somewhat as follows. Pharaoh was a 
 vessel of wrath, that is, a man who by his own hard-hearted- 
 
God truly long-suffering even to vessels of wrath. 299 
 
 ness had kindled the wrath of God. For after enjoying Rom. 
 much long-suffering, he became no better, but remained 9 J 22 '?— 
 unimproved. Wherefore he calleth him not only a vessel 
 of wrath , but also one fitted for destruction. That is, fully 
 fitted indeed, but by his own proper self". For neither had God 
 left out aught of the tilings likely to recover him, nor did he 
 leave out aught of those that would ruin him, and put him 
 beyond any forgiveness. Yet still, though God knew this, He 
 endured him with much long-suffering, being willing to 
 bring him to repentance. For had He not willed this, 
 then He would not have been thus long-suffering. But 
 as he would not use the long-suffering in order to repent¬ 
 ance, but fully fitted himself for wrath, He used him for the 
 correction of others, through the punishment inflicted upon 
 him making them better, and in this way setting forth His 
 power. For that it is not God’s wish that His power be so 
 made known, but in another way, by His benefits, namely, 
 and kindnesses, He had shewn above in all possible ways. 
 
 For if Paul does not wish to appear powerful in this way, 
 
 [not that ive should appear approved , he says, but that ye 2 c 0 r 
 should do that, which is honest,) much less doth God. But 13 > 7. 
 after that He had shewn long-suffering, that He might lead to 
 repentance, but he did not repent, He suffered him a long time, 
 that He might display at once His goodness and His Power, 
 even if that man were not minded to gain any thing from this 
 great long-suffering. As then by punishing this man, w T ho 
 continued incorrigible, He shewed Flis Power, so by having 
 pitied those who had done many sins but repented, He 
 manifested His love toward man. But it does not say, love 
 towards man, but glory, to shew r that this is especially God’s 
 glory, and for this He was above all things earnest. But in 
 saying which He had afore prepared unto glory, He does not 
 mean that all is God’s doing. Since if this were so, there 
 were nothing to hinder all men from being saved. But he 
 is setting forth again His foreknowledge, and doing away 
 with the difference between the Jews and the Gentiles. And 
 on this topic again he grounds a defence of his statement, 
 which is no small one. For it was not in the case of the 
 
 * The Greek word, v, makes this more obvious. 
 
300 
 
 Salvation is of grace though with free-will. 
 
 Homil. Jew’s only that some men perished, and some were saved, 
 
 -but with the Gentiles also. This was the case. Wherefore 
 
 also he does not say, all the Gentiles, but of the Gentiles , 
 nor, all the Jews, but of the Jews. As then Pharaoh became 
 a vessel of wrath by his own lawlessness, so did these 
 become vessels of mercy by their own readiness to obey. 
 1 Mar. ^° r tlie more P art °f God, still we 1 also have 
 
 5 Mss. contributed ourselves some little. Whence he does not 
 J hey , say either, vessels of well-doing, or vessels of boldness 2 , 
 prurias but vessels of mercy , to shew that the whole is of God. 
 For the phrase, it is not of him that willeth , nor of him 
 that runneth , even if it comes in the course of the objection, 
 still, were it said by Paul, would create no difficulty. 
 Because when he says, it is not of him that willeth , nor 
 of him that runneth , he does not deprive us of free-will, 
 but shews that all is not one^ own, for that it requires 
 grace from above. For it is binding on us to will, and also 
 to run: but to confide not in our own labours, but in the 
 love of God toward man. And this he has expressed else- 
 l Cor. wheie. J et not hut the grace of Gocl which was with me. 
 
 15, io. Aud he we p says? Which He had afore 'prepared unto glory. 
 For since they reproached them with this, that they were 
 saved by grace, and thought to make them ashamed, he far 
 more than sets aside this insinuation. For if the thing 
 brought glory to God, much more to them through whom 
 God was glorified. But observe his forbearance, and un¬ 
 speakable wisdom. For when he had it in his power to 
 adduce, as an instance of those punished, not Pharaoh, but 
 such of the Jews as had sinned, and so make his discourse much 
 clearer, and shew that where there were the same fathers, and 
 the same sins, some perished and some had mercy shewn 
 them, and persuade them not to be doubtful-minded, even 
 it some of the Gentiles were saved, while the Jews were 
 perishing; that he might not make his discourse irksome: 
 the shewing forth of the punishment he draws from the 
 foieignei, so that he may not be forced to call them vessels 
 of loath. But those that obtained mercy he draws from the 
 3 4 Mss. people of the Jews. And besides, he also speaks 3 in a 
 sufficient way in Gods behalf, because though lie knew 
 
 has 
 spoken 
 
 \ c well that the nation was fitting itself as a vessel of 
 
I 
 
 u itness of Prophets to the calling of the Gentiles. 301 
 
 destruction, still He contributed all on His part, His patience, Rom. 
 His long-suffering, and tliat not merely long-suffering, but 
 much long-suffering; yet still He was not minded to state it 
 barely against the Jews. Whence then are some vessels of 
 wrath, and some of mercy ? Of their own free choice. God, 
 however, being very good, shews the same kindness to both. 
 
 For it was not those in a state of salvation only to whom He 
 shewed mercy, but also Pharaoh, as far as His part went. 
 
 For of the same long-suffering, both they and he had the 
 advantage. And if he was not saved, it was quite owing to 
 his own will: since, as for what concerneth God, he had as 
 much done for him as they who were saved. Having then 
 given to the question that answer which was furnished by 
 facts, in order to give his discourse the advantage of other 
 testimony in its favour, he introduces the prophets making 
 the same declarations aforetime. For Flosea, he says, of old 
 put this in writing, as follows: 
 
 Ver. 25. I will call them My people, which were not My Hos. 2, 
 people; and her beloved , which was not beloved. 
 
 Here to prevent their saying, that you are deceiving us 
 here with specious reasoning, He calls Osee to witness, who 
 crieth and saith, I will call them My people , who were not 
 My people. Who then are the not-people ? Plainly, the 
 Gentiles. And who the not-beloved ? The same again. 
 However, he says, that they shall become at once people, 
 and beloved, and sons of God. 
 
 Ver. 26. For the > e they shall be called , he says, the 
 children of the living God. 
 
 But if they should assert that this was said of those of the 
 Jews who believed, even then the argument stands. For if 
 with those who after so many benefits were hard-hearted 
 and estranged, and had lost their being as a people, so great 
 a change was wrought, what is there to prevent even those 
 who were not estranged after being taken to Him, but were 
 originally aliens, from being called, and, provided they obey, 
 from being counted worthy of the same blessings ? Having- 
 then done with Hosea, he does not content himself with him 
 only, but also brings Isaiah in after him, sounding in harmony 
 with him. 
 
 Ver. 27. For Esains, he says, crieth concerning Israel. 
 
302 Prophets foretold that a remnant only should be saved. 
 
 That is, speaks out boldly, and uses no dissimulation. 
 
 - Why then lay a charge against us, when they afore declared 
 
 the same thing with more than trumpet’s loudness ? And 
 Is. 10 , what does Isaiah cry ? Though the number of the children of 
 Israel be as the sand of the sea , a remnant shall be saved. 
 
 Do you see that he too does not say that all are to be 
 saved, but that those that are worthy shall. For I regard 
 not the multitude, he means, nor does a race diffused so far 
 distress me, but those only do I save that yield themselves 
 worthy of it. And he does not mention the sand of the sea 
 without a reason, but to remind them of the ancient promise 
 whereof they had made themselves unworthy. Why then 
 are you troubled, as though the promise had failed, when all 
 the Prophets shew that it is not all that are to be saved. Then 
 he mentions the mode of the salvation also. Observe the ac¬ 
 curacy of the Prophet, and the judgment of the Apostle, what 
 a testimony he has cited, how exceedingly apposite ! For it 
 not only shews us that those to be saved are some and not all, 
 but also adds the way they are to be saved. How then are they 
 to be saved, and how will God count them worthy of the benefit ? 
 Is. 10 , Ver. 28. He will finish the work , and cut it short in 
 Lxx. righteousness , he says, because a short work will the Lord 
 make upon the earth . 
 
 What he means then is somewhat of this sort. There is 
 no need of fetching a circuit, and of trouble, and the vexation 
 of the works of the Law, for the salvation is by a very short 
 way. For such is faith, it holds salvation in a few short 
 Rom. words. For if thou shalt confess with thy mouth the Lord 
 Jesus , and believe in thine heart that God hath raised Him 
 from the dead, thou shalt be saved. Now you see what this, 
 
 1 LXX. the Lord shall make a short word 1 upon earth , is. And 
 what is indeed wonderful is, that this short word carries with 
 it not salvation only, but also righteousness. 
 
 Is. l, 9. Ver. 29. And as JEsaias said before. Except the Lord of 
 Sabaoth had left us a seed , we had been as Sodoma, and had 
 been made like unto Gomorrha. 
 
 Here again he shews another tiling, that not even those 
 few were saved from their own resources. For they too 
 would have perished, and met with Sodom’s fate, that is, 
 dom S °" ^ e y W0U ^ h ave to undergo utter destruction, (for they* 
 

 How the Gentiles came rather to attain righteousness. 303 
 
 were also destroyed root and branch, and left not even the Rom. 
 slightest remnant of themselves,) and they too, he means, 9v>0,3 J 
 would have been like these, unless God had used much 
 kindness to them, and had saved them by faith. And this 
 happened also in the case of the visible captivity, the 
 majority having been taken away captive and perished, and 
 some few only being saved. 
 
 Ver. 30, 31. What shall we say then ? That the Gentiles , 
 which followed not after righteousness , have attained to 
 righteousness , even the righteousness which, is by faith. But 
 Israel , which followed after the laiv of righteousness , hath 
 not attained to the law of righteousness. 
 
 Here at last is the clearest answer. For since he had 
 used a proof as well from facts ( for they are not all Israel 
 that are of Israel) as from the case of our forefathers Jacob 
 and Esau, and from the prophets Hosea and Isaiah, he 
 further gives the most decisive answer, after first adding to 
 the perplexity. The points discussed, then, are two; one 
 that the Gentiles attained, and the other that they attained 
 it without following after it, that is, without taking pains 
 about it. And again in the Jews’ case also there are two 
 difficulties of the same kind; one that Israel attained not, 
 the other that, though they took pains, they attained not. 
 Whence also his use of words is more emphatical. For he 
 does not say that they had, but that they attained to righte¬ 
 ousness. For what is especially new and unusual is, that 
 they who followed after it attained not, but they which 
 followed not after it attained. And he seems to be indulging 
 them by saying, followed after. But afterwards he strikes 
 the blow home. For since he had a strong answer to give 
 them, he had no fear of making the objection a little harsher. 
 
 Hence he doth not speak of faith either, and the righteousness 
 ensuing thereon, but shews that before the faith even, on 
 their own ground they were worsted and condemned. For 
 thou, O Jew% he says, hast not found even the righteousness 
 
 , which was by the Law. For thou hast transgressed it, and 
 
 become liable to the curse. But these that came not 
 
 through the Law, but by another road, have found a greater 
 
 righteousness than this, that, namely, which is of faith. And 
 
 this he had also said before. For if Abraham was justified Rom. 4, 
 
 2 . 
 
 k 
 
304 
 
 Homil 
 
 XVI. 
 
 Righteousness not to be attained but by Faith. 
 
 . by works, lie hath whereof to glory, but not before Gocl: so 
 - shewing that the other righteousness was greater than this. 
 Before, then, I said that there were two difficulties, but now 
 they have even become three questions: that the Gentiles 
 found righteousness, and found it without following after it, 
 and found a greater than that of the Law. These same 
 difficulties are again felt in the Jews’ case with an opposite 
 view. That Israel did not find, and though he took pains 
 he did not find, and did not find even the less. Having 
 then thrust his hearer into perplexity, he proceeds to give a 
 concise answer, and tells him the cause of all that is said. 
 What then is the cause ? 
 
 Ver. 32. Because they sought it not of faith, but as it were 
 of the works of the Law. 
 
 This is the clearest answer in the passage, which if he had 
 said immediately upon starting, he would not have gained so 
 easy a hearing. But since it is after many perplexities, and 
 preparations, and demonstrations that he sets it down, and 
 after using countless preparatory steps, he has at last made it 
 more intelligible, and also more easily admitted. For this he 
 says is the cause of their destruction : Because it was not by 
 faith , but as it were by the works of the Law , that they wished 
 to be justified. And he does not say, by works , but, as it were 
 by the works of the Law, to shew that they had not even this 
 righteousness. 
 
 For they stumbled at that stumblingstone ; 
 
 Ver. 33. As it is written, Behold, L lay in Sion a stum- 
 blingstone, and rock of offence: and whosoever believeth on 
 Him shall not be ashamed. 
 
 You see again how it is from faith that the boldness comes, 
 and the gift is universal; since it is not of the Jews only that 
 this is said, but of the whole human race. For every one, 
 he would say, whether Jew, or Grecian, or Scythian, or 
 Thracian, or whatsoever else he may be, will, if he believes, 
 enjoy the privilege of great boldness. But the wonder in 
 the Prophet is that he foretells not only that they should 
 believe, but also that they should not believe. For to 
 stumble is to disbelieve. As in the former passage he 
 points out them that perish and them that are saving, where 
 he says, If the number of the children of Israel be as the 
 
Want of attention the cause of Unbelief. 305 
 
 sand of the sea , the remnant shall be saved. And, If the 
 Lord of Sabaoth had not left us a seed , we should have been as 
 Sodoma. And, He hath called not of the Jews only , but 
 also of the Gentiles; so here too he implies that some will 
 believe, and some will stumble. But stumbling comes of 
 not taking heed, of gaping after other things. Since then 
 they did give heed to the Law, they stumbled on the stone, 
 And a stone of stumbling and rock of offence he calls it 
 from the character and end of those that believe not. 
 
 Is then the language used made plain to you ? or does it 
 still want much in clearness ? I think indeed that, to those 
 who have been attending, it is easy to get a clear view of it. 
 But if it has slipped any body’s memory, you can meet in 
 private, and leam what it w r as. And this is why I have 
 continued longer upon this explanatory part of the discourse, 
 that I might not be compelled to break off the continuity of 
 the context, and so spoil the clearness of the statements. 
 And for this cause too I will bring my discourse to a con¬ 
 clusion here, without saying any thing to you on the more 
 immediately practical points, as I generally do, lest I should 
 make a fresh indistinctness in your memories by saying so 
 much. It is time now to come to the proper conclusion, by 
 shutting up the discourse with the doxology to the God of 
 all. Let us then both pause, me that am speaking and you 
 that are hearing, and offer up glory to Him. For His is the 
 kingdom, and the power, and the glory, for ever and ever. 
 Amen. 
 
 Rom. 
 
 , 30 . 31 . 
 
 X 
 
!y ' • M W 
 
 HOMILY XYIL i 
 
 Rom. x. 1. 
 
 Brethren , my heart's desire and prayer to God for them a is, 
 
 that they might he saved. 
 
 Homil. He is now going again to rebuke them more vehemently 
 than before. Wherefore he again does away with every 
 suspicion of hatred, and makes a great effort beforehand 
 to correct misapprehension. Do not then, he says, mind 
 words or accusations, but observe that it is not in any hostile 
 spirit that I say this. For it is not likely that the same 
 person should desire their salvation, and not desire it only, 
 but even pray for it, and yet should also hate them, and feel 
 1 ttiox'iccv aversion to them. For by his heart's desire 1 here he means 
 exceeding great desire. And observe how the prayer he 
 makes is from his soul. For it is not the being freed from 
 punishment only, but that they may also be saved, that he 
 makes so great a point of, and prays for. Nor is it from this 
 only, but also from the sequel that he shews the good will 
 that he hath towards them. For from what is open to him, 
 as far as he can, he forces his way, and is contentious to 
 find out some shadow at least of an excuse for them. And 
 he hath not the power, being overcome by the nature of 
 the facts. 
 
 Ver. 2. For I hear them record , says he, that they have 
 a zeal of God , hut not according to knowledge. 
 
 a Eng. ver. Israel , and so Ms. For that in the Bodleian Library. Some 
 the rest of the Homilies of this Epistle, various readings, however, are noticed 
 only one Ms. has been collated, viz. in the Benedictine edition. 
 
Jews refused the Gospel from selfishness and pride. 307 
 
 Ought not tills then to be a ground for pardoning and Rom. 
 not for accusing them? For if it is not of 1 man b that IQ? 3 ‘ 4 ‘ 
 
 ^ 1 V 
 
 they are separated, but through zeal, they deserved to be^J T *J' 
 pitied rather than punished. But observe how adroitly he forman * 
 favours them in the word, and yet shews their unseasonable 
 obstinacy. 
 
 Ver. 3. For they being ignorant , he says, of God's righ¬ 
 teousness. 
 
 Again the word would lead to pardon. But the sequel to 
 stronger accusation, and such as does away with defence of 
 any kind. 
 
 And going about , he says, to establish their own righteous¬ 
 ness , have not submitted themselves unto the righteousness 
 of God . 
 
 And these things he says to shew, that it was from a 
 petulancy and love of power 2 that they erred, rather than from 2 Mat. 
 ignorance, and that not even this righteousness from the^j^ 
 deeds of the Law did they establish. For saying going 19,42. 
 about to establish is what one would do to shew this. And 
 in plain words indeed he has not stated this. (For he has 
 not said, that they fell short of both righteousnesses,) but 
 he has given a hint of it in a very judicious manner, and 
 with the wisdom so peculiar to himself. For if they are still 
 going about to establish that, it is very plain that they have 
 not yet established it. If they have not submitted themselves 
 to this, they have fallen short of this also. But he calls 
 it their own righteousness, either because the Law was no 
 longer of force, or because it was one of trouble and toil. 
 
 But this he calls God’s righteousness, that from faith, because 
 it comes entirely from the grace from above, and because 
 men are justified in this case, not by labours, but by the gift 
 of God. But they that evermore resisted the Holy Spirit, 
 vexatiously trying to be justified by the Law, came not over 
 to the faith. But as they did not come over to the faith, nor 
 receive the righteousness thereupon ensuing, and were not 
 able to be justified by the Law either, they were thrown out 
 of all resources. 
 
 Ver. 4. For Christ is the end of the Law for righteousness 
 to every one that believeth. 
 
 b Referring to the expression ‘ a zeal of God.' see 1 Cor. 3, 3. Gr, 
 
 x 2 
 
308 
 
 Ch rist Ute end of the La w. 
 
 Homil. See the judgment of Paul. For as he had spoken ot a 
 
 - --righteousness, and a righteousness, lest they of the Jews 
 
 which believed should seem to have the one but be excluded 
 from the other, and to be accused of lawlessness, (for even these 
 1 Ms. he there was no less cause 1 to fear about as being still newly 
 was no come in,) and lest Jews should again expect 2 to achieve 
 likely, it, and should say, Though we have not at present fulfilled 
 thin? 1 * it? yet we certainly will fulfil it, see what ground he 
 takes. He shews that there is but one righteousness, and 
 that that has its full issue® in this, and that he that hath 
 taken to himself this, the one by faith, hath fulfilled that also. 
 But he that rejects this, falls short as well of that also. For 
 if Christ be the end of the Law , he that hath not Christ, even 
 if he seem to have that righteousness, hath it not. But he 
 that hath not Christ, even though he have not fulfilled the 
 Law aright, hath received the whole. For the end of the 
 physician’s art is health. As then he that can make whole, 
 even though he hath not the physician’s art, hath every 
 thing; but he that knows not how to heal, though he seem 
 to be a follower of the art, comes short of every thing: 
 so is it also in the case of the Law and of faith. He 
 that hath this hath the end of that likewise, but he that is 
 without this is an alien from both. For what was the object 
 of the Law ? To make man righteous. But it had not the 
 power, for no one fulfilled it. This then was the end of the 
 Law and to this it looked throughout, and for this all its 
 parts were made, its feasts, and commandments, and 
 sacrifices, and all besides, that man might be justified. 
 But this end Christ gave a fuller accomplishment of through 
 faith. Be not then afraid, he says, as if transgressing the 
 Law in haring come over to the faith. For then dost thou 
 transgress it, when for it thou dost not believe Christ. If thou 
 believest in Him, then thou hast fulfilled it also, and much 
 more than it commanded. For thou hast received a much 
 greater righteousness. Next, since this was an assertion, he 
 again brings proof of it from the Scriptures. 
 
 c Gr. is summed up, u.vax.ityot.XouoZra.i. the same purpose, and v. 29. of the 
 See Irenmus, iii. 31, 32. where he recapitulation or consummation of ini- 
 says the creation is ‘ recapitulated’ in quity in Antichrist; the word is the 
 Christ. Also iv. 74. 78. v. 1. much to same. 
 
Hoiv it was that the Law could not justify. 309 
 
 Ver. 5. Moses , he says, describeth the righteousness which KoM - 
 is of the Law . 6 
 
 What he means is this. Moses sheweth us the righteous¬ 
 ness ensuing from the Law, what sort it is of, and whence. 
 
 What sort is it then of, and what does it consist in ? In ful¬ 
 filling the commandments. He 1 that doeth these things , He Lev. is, 
 says, shall live by 2 them. And there is no other way of?'^ ^ 
 becoming righteous in the Law save by fidfilling the whole of 1the man 
 it. But this has not been possible for any one, and therefore 
 this righteousness has faded them 3 . But tell us, Paul, 0 f 3 * l “ TI ' 5r - 
 the other righteousness also, that which is of grace. What is 
 that then, and of what does it count in ? Hear the words in 
 which he gives a clear sketch of it. For after he had refuted d 
 the other, he next goes on to this, and says, 
 
 Ver. 6, 7, 8, 9. But the righteousness which is of faith 
 speaketh on this wise , Say not in thine heart , Who shall 
 ascend into Heaven , (that is , to bring Christ down from 
 above :) or Who shall descend into the deep ? (that is , to bring 
 up Christ again from the dead.) But what saith it ? The 
 word is nigh thee , even in thy mouth , and in thy heart , that 
 
 is, the word of faith which we preach. That if thou shall 
 confess with thy mouth the Lord Jesus , and shalt believe in 
 thine heart that God hath raised Him from the dead , thou 
 shalt be saved. 
 
 To prevent the Jews then from saying, Flow came they 
 who had not found the lesser righteousness to find the 
 greater ? he gives a reason there was no answering, that this 
 way was easier than that. For that requires the fulfilment 
 of all things, (for when thou doest all, then thou shalt live;) but 
 the righteousness which is of faith doth not say this, but what ? 
 
 If thou confess with thy mouth the Lord Jesus Christ , and 
 believe in thy heart that God hath raised Him from the dead , 
 thou shalt be saved. Then again that we may not seem to be 
 making it contemptible by shewing it to be easy and cheap®, 
 observe how he expands his account of it. For he does not 
 
 d He seems to consider the words c This term is admissible with respect 
 quoted from Lev. 18. a sufficient re- to the method of attainment; hut there 
 futation, as the Jews thought to be are two other readings of the passage, 
 justified by the Law without fulfilling one is ‘ that the easiness may not seem 
 
 it. See Rom. 2. to make it contemptible and cheap.’ 
 
310 Unreasoning faith implies high virtues, as in Abraham . 
 
 Homil. come immediately to the words just given, but what does he 
 II * say ? The righteousness which is of faith saith on this wise; 
 Sag not in thine heart, who shall go up into heaven ? (that 
 is, to bring Christ down,) or, who shall descend into the deep ? 
 (i that is, to bring up Christ again from the dead.) For as to 
 the virtue manifested in works there is opposed a listlessness, 
 •Ms.om. and relaxedness *, which relaxeth our labours, and it requireth 
 ness? 6 a very wakeful soul not to yield to it: thus, when one is 
 required to believe, there are reasonings which confuse and 
 
 make havoc of the minds of most men, and it wants a soul 
 of some vigour to shake them thoroughly off. And this is 
 just why he biings the same before one. And as he did in 
 Abraham’s case, so he does here also. For having there shewn 
 that he was justified by faith, lest he should seem to have 
 gotten so great a crown by a mere chance, as if it were 
 a thing of no account, to extol the nature of faith, he says, 
 
 Rom. 4, Who against hope believed in hope, that lie might become 
 the father of many nations. And being not weak in faith, 
 he considered not his own body now dead, when he ivas 
 about an hundred years old , neither yet the cleadness of 
 Sarah's womb. He staggered not at the promise of God 
 through unbelief; but teas strong in faith, giving glory to 
 God; and being fully persuaded that what He had promised 
 He was able also to perform: so he shewed that there is 
 need of vigour, and a lofty soul, that takes in things beyond 
 expectation, and stumbles not at appearances. This then he 
 does here also, and shews that it requires a wise mind, and a 
 2 Gr. spirit heavenly 2 and great. And he does not say merely, 
 reach 11 " ^ a y n0 ^ noij thine heart, that is, do not so much 
 
 ing as think of doubting and saying with thyself, And how can 
 this be ? You see that this is a chief characteristic of faith, 
 to leave all the consequences * of this lower world, and so to 
 seek for that which is above nature, and to cast out the 
 feebleness of calculation, and so to accept every thing from 
 the Power of God. The Jews however did not merely assert 
 this, but that it was not possible to be justified by faith. But 
 himself turns even g what had taken place to another account, 
 
 ^ t ctaciv unoXoudla,v, i. e. the common § Sav. auTo, which Ms. omits twice, 
 order of cause and effect. the sense remaining the same. 
 
311 
 
 Conditions of the gift of Justification easy. 
 
 that having shewn the tiling to be so great, that even alter it Rom. 
 had taken place it required faith, he might seem with good — 
 reason to bestow a crown on these: and he uses the words 
 which are found in the Old Testament, being always at pains 
 to keep quite clear of the charges, of love of novelties, and 
 of opposition to it. For this, which he here says of faith, 
 
 Moses says of the commandment h itself, so shewing that they 
 had enjoyed at 1 God’s hand a great benefit. For there is no 
 need to say, he means, that one must go up to heaven, or 
 cross a great sea, and then receive the commandments, but 
 things so great and grand hath God made of easy access to 
 us. And what meaneth the phrase, The Word is nigh thee? Rom. l, 
 That is, It is easy. For in thy mind and in thy tongue is 4 * 
 thy salvation. There is no long journey to go, no seas to sail 
 over, no mountains to pass, to get saved. But if you be not 
 minded to cross so much as the threshold, you may even 
 while you sit at home be saved. For in thy mouth and in 
 thy heart is the source of salvation. And then on another 
 score also he makes the word of faith easy, and says, that 
 God raised Him from the dead. For just reflect upon the 
 worthiness of the Worker, and you will no longer see any 
 difficulty in the thing. That He is Lord then, is plain from 
 the resurrection. And this he said at the beginning even of 
 the Epistle. Which was declared to he the Son of God with 
 power . ... by the resurrection from the dead. But that the 
 resurrection is easy too, has been shewn even to those who 
 are very unbelieving, from the might of the Worker of it. 
 
 Since then the righteousness is greater, and light and easy 
 to receive, is it not a sign of the utmost contentiousness to 
 leave what is light and easy, and set about impossibilities ? 
 
 For they could not say that it was a thing they declined as 
 burdensome. See then how he deprives them of all excuse. 
 
 For what do they deserve to have said in then defence, who 
 choose what is burdensome 1 and impracticable, and pass by 
 what is light, and able to save them, and to give them those 
 things which the Law could not give ? All this can come 
 
 h St. Aug. Qusest. in Deut. 1. v. 9. spiritual meaning of the Law. 
 
 53. discusses this passage and its appli- 1 Sav. conj. Ben. fm. Mss. and Bodl. 
 cation, and considers it to refer to the rra^a for vrifi. 
 
31*2 Beliefs Confession. God loves to put forth His Goodness. 
 
 1 ^ 3 mil. only from a contentious spirit, which is in a state of rebellion 
 • against God. For the Law is galling 1 , but grace is easy. 
 fit The Law, though they dispute never so much, does not save; 
 Grace yieldeth the righteousness resulting from itself, and 
 that from the Law likewise. What plea then is to rescue 
 them, since they are disposed to be contentious against this, 
 but cling to that to no purpose whatever ? Then, since he 
 had made a strong assertion, he again confirms it from the 
 Scripture. 
 
 Ver. 11—13. For the Scripture saith , he proceeds, Who¬ 
 soever helieveth on Him , shall not be ashamed. For there is 
 no difference between the Jew and the Greek; for the same 
 Lord over all is rich unto all that call upon Him. For 
 whosoever shall call upon the Name of the Lord shall be 
 saved. 
 
 You see how he produces testimonies, whether to the faith, 
 or to the confession of it. For the words, Every one that 
 believeth , point out the faith. But the words, Whosoever 
 shall call upon , set forth confession. Then again to pro¬ 
 claim the universality of the grace, and to lay their boasting 
 low, what he had before demonstrated at length, he here briefly 
 recalls to their memory, shewing again that there is no 
 difference between the Jew and the uncircumcised. For 
 there is, he says, no difference between the Jew and the 
 Greek. And what he had said about the Father, when he 
 2 Me.pl. wa g arguing these 9 points, that he says here too about the 
 ami Ms ^ on 3 - For as before he said in asserting this, Is He the 
 Rom. 3, God of the Jews only ? Is He not of the Gentiles also ? Yes, 
 of the Gentiles also: seeing it is one God. So he says here 
 also, For the same Lord over all is rich unto all (and upon 
 from* Ca ^ u P on Him. You see how he sets Him forth as 
 
 Rom. 3, exceedingly desiring our salvation, since He even reckons 
 this to be riches to Himself; so that they are not even now 
 to despair, or fancy that, provided they would repent, they 
 were unpardonable. For He who considereth it as riches k to 
 Himself to save us, ceaseth not to be rich. Since even this 
 fronf en * is the fact of the gift being shed forth unto all. For 5 
 
 Mss. since what distresseth Him the most was, that they, who 
 
 k Hooker, v. 23. ‘ The higher any virtue unto things beneath it.’ 
 cause is, the more it coveteth to impart 
 
Vam-glory of the Jews. Folly and mischief of Van ity. 313 
 
 were in the enjoyment of a prerogative over the whole world, Rom. 
 
 should now by the faith be degraded from these thrones, and-- 11 ' 13 
 
 be no whit better off than others, he i brings the Prophets in 
 
 constantly as foretelling, that they would have equal honour 
 
 with them. For whosoever , he says, helieveth on Him shall [g 28 > 
 
 not he ashamed; and, Whosoever shall call upon the Name Joel 2, 
 
 32 
 
 of the Lord shall he saved. And the whosoever is put in all 
 cases, that they might not say aught in reply. But there is 
 nothing worse than vain-glory. For it was this, this most 
 especially, which proved their ruin. Whence Christ also 
 said to them, Hew can ye believe , which receive glory one of^ n 
 another , and seek not the glory which comeih of God only f 
 This, with ruin, exposes men also to much ridicule; and 
 before the punishment in the other world, involves them in 
 ills unnumbered in this. And if it seem good, that you may 
 learn this clearly *, leaving for the present the heavens which 1 Ms. 
 that puts us out of, and the hell which it thrusts us into, let us 
 investigate the whole matter as here before us. What then 
 can be more wasteful than this ? what more disgraceful, or 
 more offensive ? For that this disorder is a wasteful one is 
 plain from the people who spend to no purpose whatsoever 
 on theatres, horse-races, and other such irrelevant expendi¬ 
 tures : from those that build the fine and expensive houses, and 
 fit up every thing in a useless style of extravagance, on which 
 I must not enter in this discourse. But that a person dis¬ 
 eased in this way must needs be extravagant, and expensive, 
 and rapacious, and covetous, any body can see. For that he 
 may have food to give the brute, he thrusteth his hand into the 
 substance of others. And why do I talk of substance ? It 
 is not money only but souls also that this fire devoureth, 
 and it worketh not death here only, but also hereafter. For 
 vanity is the mother of hell, and greatly ldndleth that fire, 
 and the venomous worm. One may see that it hath power 
 even over the dead. And what can be worse than this ? 
 
 For the other passions are put an end to by death, but this 
 even after death shews its force, and strives to display its 
 nature even in the dead corpse. For when men give orders 
 on their death-bed to raise to them fine monuments, which 
 
 1 Sav. ( and.’ Ben. fm. Mss and ours, omit the word, as the sense requires. 
 
314 Slavish stale of the vain. What praise to seek. 
 
 Homil. will waste all their substance, and take pains to lay out 
 
 ——!-L beforehand a vast extravagance in their funeral, and in their 
 lifetime insult the poor that come to them for a penny and a 
 single loaf, but when they are dead give a rich banquet to the 
 worm, why seek any more exorbitant thraldom to the 
 disease? From this mischief also irregular loves are con¬ 
 ceived. For there are many whom it is not the beauty of 
 the appearance, nor the desire of lying with her, but the wish 
 to boast that ‘ I have made conquest of such an one,’ hath 
 even drawn into adultery. And why need I mention the 
 other mischiefs that spring of this? For I had rather 
 
 1 Ms. be long 1 the slave of a thousand savages, than of vanity once. 
 F or even they do not put such commands upon their captives, 
 as this vice lays upon its votaries. Because it says, Be thou 
 every one’s slave, be he nobler or be he lower than thyself. 
 Despise thy soul, neglect virtue, laugh at freedom, immolate 
 thy salvation, and if thou doest any good thing, do it not 
 to please God, but to display it to the many, that for these 
 things thou mayest even lose thy crown. And il thou give 
 alms, or if thou fast, undergo the pains, but take care to lose 
 the gain. What can be more cruel than these commands? 
 Hence grudging beareth sway, hence haughtiness, hence 
 covetousness, the mother of evils. For the swarm of domes¬ 
 tics, and the black servants liveried in gold, and the hangers 
 on, and the flatterers, and the silver-tinselled chariots, and 
 the other absurdities greater than these, are not had for any 
 pleasure’s sake or necessity, but for mere vanity. .Yes, one 
 will say, but that this affliction is an evil, any body can see; 
 but how we are to keep quite clear of it, this is what you 
 should tell us. Well then, if you thoroughly persuade 
 yourself that this disorder is a baneful one, you will have 
 made a very good beginning towards correcting it. For 
 when a man is sick, he speedily sends for the physician, if he 
 be first made acquainted with the fact that he is sick. But 
 if thou seekest for another way besides to escape from hence, 
 look to God continually, and be content with glory from Him; 
 and if thou find the passion tickling thee, and stirring thee to 
 tell thy well doings to thy fellow-servants, bethink thyself 
 next, that after telling them thou gainest nothing. Quench 
 the absurd desire, and say to thy soul, Lo, thou hast been so 
 
Rewards lost by boasting. Men's praise deceitful. 315 
 
 long big with thy own well-doings to tell them, and thou Rom. 
 hast not had the courage to keep them to thyself, but hast - Q,11 ~} 3 
 blabbed them out to all. What good then hast thou gotten 
 from this ? None at all, but loss to the utmost, and a 
 voidance of all that had been gathered together with much 
 labour. And after 1 this, consider another thing also, which 1 Mar. 
 is, that most men’s opinion is perverted, and not perverted be!5lde 
 only, but that it withers away so soon. For supposing they 
 do admire you for the time, when the occasion has gone by 
 they will have forgotten it all, and have taken away from thee 
 the crown God had given, and have been unable to secure to 
 thee that from themselves. And yet if this were abiding, it 
 were a most desirable thing to exchange that for this. But 
 when even this hath gone, what defence shall we be able to make 
 for betraying the abiding one for the sake of the unabiding one, 
 for losing such blessings for the sake of credit with a few ? And 
 indeed even if they who praise were numerous, even for this 22 Sav. 
 they were to be pitied, and the more so the more numerous ' anLl 
 
 those who do it. But if thou art surprised at what I have said, 
 hear Christ giving His sentence in this way, Wo unto you, Luke 6, 
 when all men speak well of you. And so indeedit should * 
 seem. For if in every art you look to the workmen' 5 in it to be 3 itifuov^ 
 judges of it, how come you to trust the proving of virtue to yovi 
 the many, and not most of all to Him who knoweth it 4 more 4 Ms. 
 surely than any, and is best able to applaud and to crown it. auT ’ 1 ” 
 This saying then, let us inscribe both on our walls and our 
 doors and our mind, and let us keep constantly saying to 
 ourselves, Wo unto us, when all men speak well of us. 
 
 For even they that so speak slander one afterward as a vain 
 person, and fond of honour, and covetous of their good word. 
 
 But God doeth not so. But when He seeth thee coveting 
 the glory that cometh of Him, then He will praise thee most, 
 and respect 5 thee, and proclaim thee conqueror. Not so rj 6a.vfx.a- 
 man; for when He finds thee slavish instead of free, bj-r'in 
 gratifying thee often by bare words with false praise, he Ms * 
 snatches from thee thy true meed, and makes thee more of a 
 menial than a purchased slave. For those last men get to 
 obey them after their orders, but thou even without orders 
 makest thyself a slave. For thou dost not even wait to hear 
 something from them, but if thou merely knowest wherein 
 
316 Most real praise gained by declining praise. 
 
 Homil. thou mayest gratify them, even without their command thou 
 
 ~—— doest all. What hell then should we not deserve, for giving 
 the wicked pleasure, and courting their service before they 
 give orders, while we will not hearken to God, even when 
 He every day commands and exhorts us. And yet if thou 
 art covetous of glory and praise, avoid the praise that cometh 
 of men, and then thou wilt attain to glory. Turn aside from 
 fair speeches, and then thou wilt obtain praises both from 
 God and from men. For there is no one we are used to give 
 so much glory to, as the man who looks down upon glory, or 
 to praise and respect so much as the man who thinks scorn 
 of getting respected and praised. And if we do so, much 
 more will the God of the universe. And when He glorifieth 
 thee and praiseth thee, what man can be more justly pro¬ 
 nounced blessed? For there is not a greater difference 
 between glory and disgrace, than between the glory from 
 above and that of men. Or rather, there is a much greater, 
 aye an infinite difference. For if this, even when it does not 
 get put beside any other, is but a base and uncomely one, 
 when we come to scrutinize it by the other’s side, just con¬ 
 sider how great its baseness will be found to be ? For as a 
 prostitute stands at her place m , and lets herself out to any one, 
 so are they that be slaves of vanity. Or rather, these be 
 more base than she. For that sort of women do in many 
 instances treat those enamoured of them with scorn. But 
 you prostitute yourself to every body, whether runaway 
 slaves, or thieves, or cut-purses, (for it is of these and such 
 as these that the play-houses that applaud you consist,) and 
 those whom as individuals you hold to be nothing worth, 
 when in a body, you honour more than your own salvation, 
 and shew yourself less worthy of honour than any of them. 
 For how can you be else than less worthy, when you stand in 
 
 1 Mar. need of their 1 good word, and fancy that you have not enough 
 
 an( j ^ 
 
 others’ * by yourself, unless you receive the glory that cometh of 
 others ? Do you not perceive, pray, beside what I have said, 
 that as you are an object of notice, and known to every body, 
 if you should commit a fault, you will have accusers unnum¬ 
 bered ? But if unknown, you will remain in security ? Yes, 
 
 m Vide ad J. Polluc. vii. 201. 
 
317 
 
 Vanity most hurtful in spiritual matters. 
 
 a man may say, but then if I do well I shall have admirers Rom. 
 unnumbered. Now the fearful thing is, that it is not only — — —- 
 when you sin, but even when you do aright, that the disorder 
 of vanity does you mischief, in the former case subverting 
 thousands, in the present bereaving thee entirely of thy 
 reward. It is then a sad thing, and replete with disgrace of 
 every kind, to be in love with glory even in civil matters. 
 
 But when even in spiritual you are in the same plight, what 
 excuse is there left remaining for you, when you are not 
 minded to yield God even as much honour as you have your¬ 
 self from your servants ? For even the slave looketh to Pa. 123, 
 the eyes of his master , and the hireling to his employer,"' 
 who is to pay him wages, and the disciple to his master. 
 
 But you do just the contrary. Having left the God that 
 hired thee, even thy Master, thou lookest to thy fellow-ser¬ 
 vants ; and this knowing that God remembers thy well¬ 
 doings even after this life, but man only for the present. 
 
 And when thou hast spectators assembled in Heaven, thou 
 art gathering together spectators upon earth. And where 
 the wrestler struggles, there he would be honoured ; but thou, 
 while thy wrestling is above, art anxious to gain thee a crown 
 below. And what can be worse than madness like this? 
 
 But let us look, if it seem proper, at the crowns also. For 
 one is formed by haughtiness, and a second by grudging 
 against another, and a third by dissimulation and flattery, 
 another again by wealth, and another by servile obsequious¬ 
 ness. And like as children at their childish play put crowns 
 of grass upon one another, and many a time laugh at him 
 that is crowned behind his back; thus now also they that 
 pass their praises upon thee, many a time joke by themselves 
 at their putting the grass upon us. And would it were grass 
 only! But now the crown is laden with much mischief, 
 and ruins all our well-doings. Taking then the vileness of it 
 into consideration, flee from the damage entailed. For how 
 many would you have to praise you ? A hundred ? or twice, 
 or thrice, or four times as many ? Or rather, if you please, 
 put them at ten times or twenty times as many, and let there 
 be two or four thousands, or if you will even ten thousand to 
 applaud you. Still these be no better than so many daws 
 cawing from above. Or rather taking the assemblage of the 
 
i Ms 
 
 318 Illustration. Examples of St. Joint, and of St. Stephen, 
 
 Homil. angels into consideration, these will seem more vile than even 
 XVII 
 
 —-' worms, and their good word of not so much solidity as a cob¬ 
 
 web, or a smoke, or a dream* Hear then how Paul, who saw 
 through these things thoroughly, is so far from seeking after 
 Gal. 6 , them, that he even deprecates them, in the words, But God 
 forbid that I should glory, save in the cross of Christ. This 
 glory then be thou also emulous of, that thou mayest not pro¬ 
 voke the Master, because in so doing thou art insulting God, and 
 not thyself alone. For if thou even wert a painter, and hadst 
 some pupil, and he were to omit shewing thee his practice of 
 the art, but set forth 1 his painting publicly just to any body 
 ? that chanced to observe it n , thou wouldest not take it quietly. 
 But if this even with fellow-servants were an insult, how 
 much more with the Master! But if you have a mind to 
 learn on other grounds to feel scorn for the thing, be of a 
 lofty mind, laugh at appearances, increase thy love of real 
 glory, be filled with a spiritual temper, say to thy soul as Paul 
 1 Cor. 6, did, Knowest thou not that we shall judge the angels? and 
 having by this roused it up, go on to rebuke it, and say, Thou 
 that judgest the angels, wilt thou let thyself be judge of 
 off-scourings, and be praised with dancers, and mimics, and 
 gladiators, and horse-drivers ? For these men do follow after 
 applauses of this sort. But do thou poise thy wing high above 
 the din of these, and emulate that citizen of the wilderness, John, 
 and learn how he was above regarding the multitude, and did not 
 turn him to look at flatterers, but when he saw all the dwellers 
 in Palestine poured forth about him, and wondering, and 
 astonished at him, he was not puffed up with such honour 
 as this, but rose up against them, and discoursing to his 
 great concourse as if to one youth, he thus rebuked them, 
 Matt. 3 , and said, Ye serpents, ye generation of vipers! Yet it was 
 for him that they had run together, and left the cities, in 
 order to see that holy personage, and still none of these 
 things unnerved him. For he was far above glory, and free 
 from all vanity. So also Stephen, when he saw the same 
 people again, not honouring him, but mad upon him, and 
 gnashing their teeth, being lifted above their wrath, said, 
 
 Acts 7, Ye stiff-necked and uncircumcised in heart. Thus also 
 
 oi. 
 
 So Sav. in mar. ‘ to pass by.’ Ms. c to be there,’ Trxvomriv. 
 
and, of Elijah. Thought of true Glory the cure of vanity. 319 
 
 Elias, when those armies were present, and the king, and Rom. 
 
 A 10 11-13 
 
 all the people, said, How long halt ye upon both your - 
 hips ? But we flatter all, court all, with this servile obse-18, 2i & . 
 quiousness buying their honour. Wherefore all things are / true * 
 turned upside down, and we have fallen from 0 this grace, sens e of 
 and the business of Christianity is treacherously given up, ^ 
 and every thing neglected for the opinion of the generality. 
 
 Let us then banish this passion, and then we shall have 
 a right notion of liberty, and of the haven, and the calm. 
 
 For the vain man is ever like persons in a storm, trembling, 
 and fearing, and serving a thousand masters. But he that 
 is clear of this thraldom, is like men in havens, enjoying 
 a liberty untainted. Not so that person, but as many ac¬ 
 quaintances as he has, so many masters has he, and he 
 is forced to be a slave to all of them. How then are we 
 to get free from this hard bondage ? It is by growing 
 enamoured of another glory, which is really glory. For 
 as with those that are enamoured of persons, the sight of 
 some handsomer one doth by its being seen take them oft' 
 from the first; so with those that court the glory which 
 cometh from us men, the glory from heaven, if it gleameth 
 on them, has power to lead them off from this. Let us then 
 look to this, and become thoroughly acquainted with it, that 
 by feeling admiration of its beauty, we may shun the hideous¬ 
 ness of the other, and have the benefit of much pleasure by 
 enjoying this continually. Which may we all attain to by 
 the grace and love toward man, &c. 
 
 0 H'iTTitroy.iv xcci added after in Ms. Bodl. and in Ben. fm. Mss. 
 
HOMILY XVIII. 
 
 Rom. x, 14, 15. 
 
 How then shall they call on Him, in whom they have not 
 believed ? and, how shall they believe in Him of whom 
 they have not heard ? and how shall they hear without 
 a preacher ? And how shall they preach, except they be 
 sent. 
 
 Homil. Here again he takes from them all excuse. For since He 
 yyttt 0 
 
 -- had said, / bear them record that they have a zeal of God , 
 
 but not according to knowledge , and that being ignorant of 
 God's righ teousness , they submitted not themselves to it: he 
 next shews, that for this ignorance itself they were punish¬ 
 able before God. This he does not say indeed so, but he 
 makes it good by carrying on his discourse in the way of 
 question, and so convicting them more clearly, by framing 
 the whole passage out of objections and answers. But 
 consider. Above, he means, the Prophet says, Whosoever 
 shall call upon the Name of the Lord shall be saved. Now 
 somebody might say perhaps, But how could they call upon 
 Him whom they had not believed ? Then there is a question 
 from him after the objection; And why did they not believe? 
 Then an objection again. A person certainly may say, and 
 lioiv could they believe , since they had not heard? Yet hear 
 they did, he re-implies. Then another objection again. 
 And how could they hear without a preacher ? Then an 
 answer again. Yet preach they did, and there were many 
 sent forth for this very purpose. And whence does it appear 
 
Prophecy of the preaching and rejection of the Gospel. 321 
 
 that these are those persons sent? Then he brings the prophet Rom. 
 in next, who says, How beautif ul are the feet of them that 
 preach the Gospel of peace , and bring glad tidings of good 
 things! You see how by the kind of preaching he points 
 out the preachers. For there was nothing else that these 
 men went about telling every where, but those unspeakable 
 good things, and the peace made by God with men. And so 
 by disbelieving, it is not we, he implies, whom you disbelieve, 
 but Isaiah the prophet, who spake many years ago, that we 
 were to be sent, and to preach, and to say what we do say. 
 
 If the being saved, then, came of calling upon Him, and 
 calling upon Him from believing, and believing from hear¬ 
 ing, and hearing from preaching, and preaching from being 
 sent, and if they were sent, and did preach, and the prophet 
 went round with them to point them out, and proclaim them, 
 and say that these were they whom they shewed of so many 
 ages ago, whose feet even they praised because of the matter 
 of their preaching; then it is quite clear that the not believing 
 was their own fault only. And that because God’s part had 
 been fulfilled completely. 
 
 Ver. 16,17. But they have not all obeyed the Gospel. For 
 Esaias saith, Lord , who hath believed our report ? So then Is. 53,1. 
 faith cometli by hearing , and hearing by the word of God. 
 
 Since they pressed him with another objection again to 
 II this effect, that if these were the persons sent upon the 
 mission by God, all ought to have hearkened to them: 
 j observe St. Paul’s judgment, and see how he shews that 
 this very thing which made the confusion, did in fact do 
 away with confusion and embarrassment. What offends 
 you, O Jew, he would say, after so great and abundant 
 evidence, and demonstration of the points ? that all did not 
 ti submit to the Gospel ? Why this very thing, when taken 
 along with the others, is of force to certify thee of the truth 
 of my statements, even in that some do not believe. 
 
 For this too the prophet foretold. Notice his unspeakable 
 wisdom too; how he shews more than they were looking 
 for, or expected him to have to say in reply. For what is it 
 that you say? he means. Is it that all have not believed the 
 Gospel ? Well! Isaiah foretold this too from of old. Or 
 rather, not this only, but even much more than this. For 
 
 Y 
 
322 Isaiah implies “ that Faith should he by Hearing 
 
 Homil. the complaint you make is, Why did not all believe ? But 
 XVIIL Isaiah goes further than this. For what is it he says ? Lord , 
 who hath believed our report ? Then since he had ridden 
 himself of this embarrassment by making the Prophet a 
 bulwark against them, he again keeps to the line he was 
 before upon. For as he had said that they must call upon 
 Him, but that they who call must believe, and they who 
 believe must hear first, but they who are to hear must have 
 preachers, and the preachers be sent, and as he had shewn 
 that they were sent, and had preached; as he is going to 
 bring in another objection again, taking occasion first of 
 another quotation from the Prophet, by which he had met 
 the objection a little back, he thus interweaves it, and 
 connects it with what went before. For since he had 
 produced the Prophet as saying, Lord , who hath believed 
 
 1 our report 1 ? he happily seizes on the quotation, as proving 
 
 2 aKont what he says, So then faith cometh by hearing 2 . And this he 
 
 makes not a mere naked statement. But as the Jews were 
 for ever seeking a sign, and the sight of the Resurrection, 
 and were gaping after the thing much; he says, Yet the 
 Prophet promised no such thing, but a that it was by hearing 
 that we were to believe. Hence he makes this good first, 
 and says, so then faith cometh by hearing. And then since 
 this seemed a mean thing to say, see how he elevates it. 
 
 3 Ms. For he says, I was not speaking of mere hearing 3 , nor of 
 the need of hearing men’s words and believing them, but 
 I mean a great sort of hearing. For the hearing is by the 
 word of God. They were not speaking their own, but they 
 were telling what they learnt from God. And this is a 
 higher thing than miracles. For we are equally bound to 
 believe and to obey God, whether speaking or working 
 miracles b . Since both works and miracles come of His 
 p s 33 words. For both the heaven and every thing else was 
 6—8. established in this way. After shewing then that we ought 
 to believe the prophets, who always speak God’s words, and 
 not to look after any thing more, he proceeds next to the 
 objection I mentioned, and says, 
 
 a From the marginal reading, to b Ms. The believing and obeying 
 which Ms. adds and so completes God equally when He speaks and when 
 
 the sense. He works wonders. 
 
Rom. 
 
 10,18.19 
 
 Universal preaching , and Call of the Gentiles foretold. 323 
 
 Ver. 18. But I say , Have they not heard ? 
 
 What, he means, if the preachers were sent, and did preach 
 what they were bid, and these did not hear ? Then comes 
 a most perfect reply to the objection. 
 
 Yes , verily , their sound went into all the earth , and their 
 words unto the ends of the world c . 
 
 What do you say? he means. They have not heard. Why 
 the whole world, and the ends of the earth, have heard. And 
 have you, amongst whom the heralds abode such a long time, 
 and of whose land they were, not heard ? Now can this ever 
 be ? Sure if the ends of the world heard, much more must 
 you. Then again another objection. 
 
 Ver. 19. But I say , Did not Israel know ? 
 
 For what if they heard, but did not know what was said, 
 nor understand that these were the persons sent ? Are they 
 not to be forgiven for this ignorance ? By no means. ForEsaias 
 had described their character in the words, How beautiful are Is. 25,7. 
 the feet of them that preach the Gospel of peace. And before 
 him, the lawgiver himself also. Hence he proceeds, 
 
 First Moses sailh , / will provoke you to jealousy by them Deut. 
 that are no people , and by a foolish nation I will anger you. 32 ’ 21 ' 
 
 And so they ought even from him to have been able to 
 distinguish the preachers, not from the fact of these dis¬ 
 believing only, not from the fact of their preaching peace, 
 not from the fact of their bringing the glad tidings of good 
 things, not from the word being sown in every part of the 
 world, but from the very fact of their seeing their inferiors, 
 those of the Gentiles, in greater honour. For what they had 
 never heard, nor their forefathers, that ~ r isdom did these 1 
 on a sudden embrace. And this was a mark of such intense < * >ovv 
 honour, as should gall them, and lead them to jealousy, and 
 to recollection of the prophecy of Moses, which said, I will 
 provoke you to jealousy by them that are no people. For it 
 
 c Ps. xix. 4. (V. and LXX. xviii.) 
 
 | The mystical interpretation of this 
 Psalm here indicated, is acknowledged 
 jby the Church in using it on Christmas 
 jday. An ancient Latin hymn has this 
 (paraphrase on a part of it: 
 
 From Chastity, His Palace bright, 
 Forth came the Bridegroom decked 
 with light, 
 
 Y 
 
 Giant! God and Man in one ! 
 
 Glad His glorious race to run. 
 
 From the Eternal Father sent 
 Back to Him His circuit bent, 
 
 Down to hell His path descends, 
 
 At the throne of God it ends. 
 
 Origen on this passage, (t. iv. p. 627,) 
 and St. Aug. on the Psalm, enlarge 
 upon its Christian interpretation. 
 
 2 
 
324 Characters under which the Gentiles are mentioned. 
 
 HoMiL.was not the greatness of the honour alone that was enough 
 XVill. ^ throw them upon jealousy, but the fact too that a nation 
 had come to enjoy these things which was of so little 
 account that it could hardly be considered a nation at all. 
 For I will provoke you to jealousy , he says, by them which 
 are no nation , and by a foolish nation will 1 anger you. 
 i Hea- For what more foolish than the Greeks 1 ? or what of less 
 see^sr accoiant See how by every means God had given from of 
 93 ^ P * ’old indications and clear signs of these times, in order to 
 remove their blindness. For it was not any little cornei in 
 which the thing was done, but in land, and in sea, and in 
 every quarter of the globe. And they saw those in the en¬ 
 joyment of countless blessings now, who had formerly been 
 objects of their contempt. One should consider then that 
 this is that people of which Moses said, I will provoke yon 
 to jealousy by them that are no people , and by a foolish 
 nation will I anger you. Was it Moses only then that said 
 this ? No, for Isaiah also after Him saith so. And this is 
 why Paul said, First Moses , to shew that a second will come 
 who says the same things in a clearer and plainer way. 
 As then he says above, that Esaias crieth, so too here. 
 
 Ver. 20. But Esaias is very bold , and saith. 
 
 Now what he means is something of this kind. He put a 
 violence on himself, and was ambitious to speak, not some 
 thing veiled over, but to set the things even naked before your 
 5 Origen eyes, and choosing rather to run 8 into dangers from being 
 in loe * plain spoken, than by looking to his own safety, to leave you 
 any shelter for your impenetrableness; although it was not 
 the manner of prophecy to say this so clearly; but still 
 to stop your mouths most completely, he tells the whole 
 beforehand clearly and distinctly. The whole! what whole ? 
 Why your being cast out, and also their being brought in; 
 Is. 65,1 . speaking as follows, I was found oj them that sought Me 
 not , I was made manifest of them that asked not after Me. 
 Who then are they that sought not ? who they that asked 
 not after Him ? Clearly not the Jews, but they of the Gen¬ 
 tiles, who hitherto had not known Him. As then Moses 
 gave their characteristic mark in the words, no people and 
 a foolish nation , so here also he takes the same ground to 
 point them out from, viz. their extreme ignorance. And 
 
The Jews had ever been wanting in submission. 3*25 
 
 this was a very great blame to attach to the Jews, that they Rom. 
 who sought Him not found Him, and they who sought Him - 10? 21 *- 
 lost Him. 
 
 Ver. 21. But unto Israel He saith, All the day long have Is.65,2. 
 I stretched forth My hands unto a disobedient and gain¬ 
 saying 'people. 
 
 Observe now that difficulty, which so many make a subject 
 of question, is discovered laid up from of old in the words of 
 the Prophet, and with a clear solution to it too. And what is 
 tliis ? You heard Paul say before. What shall we say then ? 
 
 That the Gentiles which followed not after righteousness 
 have attained unto righteousness. But Israel which fol¬ 
 lowed after the law of righteousness hath not attained to 
 the law of righteousness. This Esaias also says here. For 
 to say, I was found of them that sought me not , I was made 
 manifest unto them which asked not after me , is the same 
 with saying, that the Gentiles which followed not after 
 righteousness have attained unto righteousness. Then to 
 shew that what was happening was not of God’s grace only, 
 but also of the temper of those who came to Him, as also the 
 casting off of the others came of the disputatiousness of those 
 who disobeyed, hear what He proceeds with. But to Israel 
 He saith, All the day long have I stretched forth my hands 
 to a disobedient and gainsaying people; here meaning by 
 the day the whole period of the former dispensation. But 
 the stretching out of the hands, means calling and drawing d 
 them to Him, and inviting them. Then to shew that the fault 
 was all their own, he says to a disobedient and gainsaying 
 people. You see what a great charge this is against them! 
 
 For they did not obey Him even when He invited them, but 
 they gainsaid Him, and that when they saw Him doing so, 
 not once or twice or thrice, but the whole period. But others 
 who had never known Him, had the power to draw Him to 
 them. Not that, he says, they had the power to do it, but to 
 take away lofty imaginings even from those of the Gentiles, 
 and to shew that it was His grace that wrought the whole, 
 
 He says, I was made manifest, and I was found. It may be 
 
 d This of course does not exclude the contrary, St. John 12, 32. also S. Cyr. 
 other interpretation of J. Martyr. Apol. Hier. Cat. xiii. 27. and note, Tr. 
 i. 36. Tryph. 97. and others. See, on the p. 157. 
 
326 God's merciful design in provoking them to jealousy. 
 
 Homil. said, Were they then void of every thing? By no means, for 
 
 -the taking of the things found, and the getting a knowledge 
 
 of what was manifested to them, was what they contributed 
 themselves®. Then to prevent these saying, But why was He 
 not made manifest to us also ? he sets down what is more 
 than this, that I not only was made manifest, hut I even con¬ 
 tinued with My hands stretched out, inviting them, and dis¬ 
 playing all the concern of an affectionate father, and a mother 
 that is set on her child. See how he has brought us a most 
 lucid answer to all the difficulties before raised, by shewing 
 that it was from their own temper that ruin had befallen 
 them, and that they are wholly undeserving of pardon. For 
 though they had both heard and understood what was said, 
 still not even then were they minded to come to Him. And 
 what is far more, He did not cause them to hear these things 
 and to understand them only, but a thing which hath more 
 force to rouse them up and draw them to Him, when they 
 were disobedient and gainsaying, He added to the others. 
 Now what is this ? It is His exasperating them, and making 
 them jealous. For ye know the domineering might of the 
 passion, and how great the power is which jealousy is natu¬ 
 rally possessed of for bringing all disputatiousness to an end, 
 and rousing those who have grown remiss. And why need 
 one say this of man, when in brutes without reason, and 
 children before they are of full age, the power it shews is so 
 great. For a child often will not submit to its father when it 
 is called, but continues obstinate. But when another child 
 has notice taken of it, then it even though not called comes 
 to its father’s bosom, and what calling could not do, pro¬ 
 voking to jealousy will. This then God also did. For He 
 not only called and stretched out His hands, but stirred up 
 in them the feeling of jealousy also, by bringing those far 
 inferior to them (a thing which makes men excessively 
 jealous) not into their good things, but (what was a much 
 stronger step, and makes the feeling even more domineering,) 
 into much greater good things, and of greater necessity than 
 theirs, and such as they had never even fancied in a dream. 
 But still they did not submit. What pardon then do they 
 
 p As in Cornelius’ case. See p. 97. and context. 
 
Proof that some of the Jews obtained the Promise. 327 
 
 deserve who exhibit such excessive obstinacy ? None. Yet Rom. 
 this he does not say, but leaves it to the consciences of his - 11 ’ lt 
 hearers, to gather it from the conclusion of what he had 
 stated, and again also confirms it by what he goes on to in his 
 usual wisdom. And this he did also above 1 , by introducing 1 «» 
 objections both in the case of the Law, and of the people, 
 which presented an accusation beyond the true one; and then£ on J- 
 in the answer, which was to overthrow this, yielding as much Rom. 7, 
 as he pleased, and a » the case allowed, so as to make what 3 
 he was saying not unwelcome. And this he doth here, 
 writing as follows: 
 
 Chap. xi. ver. 1. I say then , Hath God cast away His 
 people whom He foreknew ? God forbid. 
 
 And he introduces the form a person would use in doubt, 
 as though taking occasion from what had been said, and after 
 making this alarming statement, by the denial of it he causes 
 the sequel to be allowed with readiness; and what by all the 
 former arguments he had been labouring to shew, that he 
 makes good here also. What then is this? That even if 
 there be but a few saved, the promise yet stands good. This 
 is why he does not merely say people , but people which he 
 foreknew. Then proceeding with proof that the people were 
 not cast off, For I also am an Israelite , of the seed of Abra- 
 ham , of the tribe of Benjamin. 
 
 I, he says, the instructor, the preacher. Now since this 
 seemed contrary to what was said before in the words, Who 
 hath believed our report ? and, all the day long have I 
 stretched forth My hands 5 to a disobedient and gainsaying 3 so Ms. 
 people; and, I will provoke you to jealousy by them which andBen * 
 are no people; he was not satisfied with the deprecation, nor 
 with having said, God forbid , but makes it good by taking it 
 up again and saying, God hath not cast away His people . 
 
 But this is not a confirmation, men may say, but an assertion. 
 Observe then the confirmation, both the first, and that which 
 follows it. For the first is that he was himself of that race. 
 
 But He would not, if on the point of casting them off, have 
 chosen from them him to whom He entrusted all the preach¬ 
 ing, and the affairs of the world, and all mysteries, and the 
 whole economy. This then is one proof, but the next, after 
 it, is his saying, that people whom He foreknew , that is, who 
 
328 Seven thousand only approved in the time of Elijah. 
 
 Homil. He knew clearly were suited to it, and would receive the 
 XVIII J 
 
 - -* faith. For three, four, even ten thousand were believers 
 
 Pocock ' 
 
 on Hos. from among them. And so to prevent any from saying, Art 
 p ’ 23, thou the people, then ? And because thou hast been called, 
 hath the nation been called ? he proceeds. 
 
 Ver. 2. He hath not cast off His people , whom He fore¬ 
 knew. 
 
 As though he said I have with me three, five, or ten 
 thousand. What then ? has the people come to be three, 
 five, or ten thousand ? that seed that compared with the 
 stars of heaven for multitude, or the sand of the sea ? Is this 
 the way you deceive us and put a cheat upon us, by making 
 andM ^ ie w ^ 10 ^ e P eo pl e thyself and the very 1 few that are with 
 2 Mar. thee, and didst 2 thou inflate us with idle hopes, and say that 
 "•the promise has been fulfilled, when all are perishing, and 
 the salvation comes down to a few ? This is all bombast and 
 vanity! we cannot away with such sophistry as this! Now 
 that they may not say this, see how in the sequel he proceeds 
 to the answer, not giving the objection indeed, but before it 
 grounding the answer to it upon ancient history. What 
 then is the answer ? 
 
 Ver. 2—5. Wot ye not , he says, what the Scripture saith of 
 ^so Ms. Elias? how he 3 maketh intercession to God against Israel, 
 [saying,] Lord, they have killed Thy prophets, and digged down 
 Thine altars; and I am left alone, and they seek my life. But 
 what saith the answer of God unto him ? I have reserved to 
 Myself seven thousand men , who have not bowed the knee to 
 the image of Baal. Even so then at this present time also, 
 there is a remnant according to the elect ion of grace. 
 
 What he means is nearly this. God hath not cast off His 
 people. For had He done so, He would have admitted none 
 of them. But if He did admit some, He hath not cast them off. 
 Still it is said, if He had not cast off, He would have ad¬ 
 mitted all. This does not follow : since in Elijah’s time the 
 part to be saved had come down to seven thousand: and 
 now also there are probably many that believe. But if you 
 do not know who they are, this is no wonder, for that 
 prophet, who was so great and good a man, did not know. 
 But God ordered things for Himself when even the prophet 
 knew them not. But consider his judgment. Now in 
 
The Jews had persecuted Elijah and the Prophets. 329 
 
 proving what was before him, he covertly augments the Rom. 
 charge against them. For this is why he gave the whole H ’ 2 ~ 5, 
 passage, that he might parade before them their untowardness, 
 and shew that they had been so from of old. For if he had 
 not wished this, but had directed his whole attention to 
 prove that the people lay in the few, he would have said 
 that even in Elijah’s time, seven thousand were left. But 
 now he reads to them the passage further back, as having 
 been throughout at pains to shew that it was no strange 
 thing that they did with Christ, and the Apostles, but their 
 habitual practice. For to prevent their saying that it was as 
 a deceiver we put Christ to death, and as impostors that we 
 persecute the Apostles, he brings forward the text which 
 says, Lord , they have killed Thy prophets , and digged down l Kings 
 Thine altars. Then in order not to make his discourse 1 ’ 14 ‘ 
 galling to them, he attaches another reason to the bringing 
 forward of the text. For he quotes it not as if it was on 
 purpose to accuse them, but as if intent upon shewing some 
 other things. And he leaves them without any excuse even 
 by what had before been done. For observe how strong 
 the accusation is even from the person speaking. For it is 
 neither Paul, nor Peter, nor James, nor John, but one whom 
 they held in great estimation, the chief of the Prophets, the 
 friend of God, a man who had been so very zealous f in their 
 behalf as even to be given up to hunger for them, who even 
 to this day hath never died. What then doth this man say? 
 
 Lord , they have killed Thy prophets, and digged down Thine 
 altars ; arid I am left alone , and they seek my life. What 
 could be more brutal cruelty than this ? For when they 
 should have besought pardon for the offences they had already 
 committed, they were minded even to kill him. And all 
 these things put them quite beyond pardon. For it was not 
 during the prevalence of the famine, but when the season 
 was favourable, and their shame was done away, and the 
 devils 1 had been put to shame, and the power of God had U.e.false 
 been shewn, and the king had bowed beneath it, that they gods 
 committed these audacities, passing from murder to murder, 
 and making away with their teachers, and such as would 
 
 1 Referring to his words, 1 Kings famine, xvii. 13. 
 xix. 14. and to his sharing in the 
 
330 Such as would obey elected. Their salvation of grace. 
 
 Homil. bring them to a better mind. What then could they have to 
 
 -- say to this ? Were they too deceivers ? Did they not know 
 
 whence they were either ? But they distressed you. Yes, 
 
 but they also told you goodly things. But what of the 
 
 altars ? the altars too did not surely distress you ? Did they 
 
 too exasperate you? See of what obstinacy, of what insolence 
 
 they were ever yielding proofs ! This is why in another 
 
 passage too Paul says, when writing to the Thessalonians, 
 
 l Thess. Ye also have suffered like things of your own countrymen , 
 
 2> 14 ‘ even as they have of the Jews , who both killed the Lord , and 
 
 their own prophets , and have persecuted us , and please not 
 
 God , and are contrary to all men; which is what he says 
 
 here too, that they both digged down the altars, and killed 
 
 the prophets. But what saith the answer of God unto him ? 
 
 l Kings / have reserved to Myself seven thousand men who have not 
 19 18 u 
 
 bowed the knee to the image of Baal. And what has this 
 to do with the present subject ? some may say. It hath a 
 great deal to do with the present subject. For he shews here 
 that it is the worthy that God useth to save, even if the 
 1 Mss. promise be 1 made to the whole nation. And this he pointed 
 * out above when he said, Though the number of the children of 
 27. ? Israel be as the sand of the sea , a remnant shall be saved. 
 
 And, except the Lord of Sabaoth had left us a seed , we should 
 have become as Sodoma. And he points it out from this 
 passage also. Wherefore he proceeds to say, Even so then 
 at this present time also , there is a remnant according to the 
 election of grace. Observe that each word maintains its own 
 rank, shewing at once God’s grace, and the obedient temper 
 of them that receive salvation. For by saying election , he 
 shewed the approval of them, but by saying grace , he shewed 
 the gift of God. 
 
 Ver. 6. And if by grace , then it is no more of works , other¬ 
 wise grace is no more grace: but if it be of works, then is it 
 no more grace , otherwise work is no more work. 
 
 He again springs upon the disputatiousness of the Jews, 
 in what has just been quoted; and on this point he opposes 
 it, and from it bereaves them of excuse. For you cannot, 
 he means, so much as say, that the Prophets called indeed, 
 and God invited, and the state of things cried aloud, and 
 the provoking to jealousy was enough to draw us to Him, 
 
Nothing grievous required. Grace given to the willing. 331 
 
 but what was enjoined was grievous, and this is why we Rom. 
 could not become proselytes, since we had a display of ——— 
 works demanded of us, and laborious well-doings. For you 
 cannot even say this. For how should God have demanded 
 this of you, when this would just throw His grace into the 
 shade. And this he said out of a wish to shew that He was 
 most desirous that they might be saved. For not only Deut. 5, 
 would their salvation be easily brought about, but it was 29 ' 
 also God’s greatest glory to display His love toward man. 
 
 Why then are you afraid of coming over, since you have no 
 works demanded of you ? Why are you bickering and quar¬ 
 relsome, when grace is before you, and why keep putting me 
 the Law forward to no purpose whatsoever ? For you will 
 not be saved by that, and will mar this gift also; since if 
 you pertinaciously insist on being saved by it, you do away 
 with this grace of God. Then that they might not think 
 this strange, having first taken those seven thousand; he 
 said that they were saved by grace. For when he says, Even 
 so then at tins present time also there is a remnant according 
 to the election of grace; he shews that they also were saved 
 by grace: nor does this only shew it, but likewise the saying, 
 
 I have reserved unto Myself. For this is the language of 
 One who sheweth that He Himself was the chief Con¬ 
 tributor. And if by grace, it will be said, how came we 
 all not to be saved ? Because ye would not. For grace, 
 though it be grace, saves the willing, not those who will not 
 have it, who persist in fighting against it, and turning aside 
 from it, and opposing themselves to it. Observe how through¬ 
 out the point he is proving is, that it is impossible the Word of 
 God should have failed, by shewing that the worthy were 
 those to whom the promise came, and that these, few though 
 they be, may yet be the people of God; and indeed he had 
 stated it in the beginning of the Epistle with much force, 
 where he says, For what if some did not believe , and did not Rom. 3, 
 even stop at this, but proceeded, Yea, let God be true , and 
 every man a liar. And here again, he confirms it another 
 way, and shews the force of grace, and that always the one 
 were being saved, the other perished. Let us then give 
 thanks, that we belong to them that are being saved, and 
 not having been able to save ourselves by works, were saved 
 
332 St. Paul like the heavens in glorifying God. 
 
 HoMiL.by tlie gift of God. But in giving thanks, let us not do this 
 
 ■^li-in words only, but in works, and thanksgivings 1 , and actions. 
 •Ms.oin. J 
 
 thanks-* For this is the genuine thanksgiving, when we do those things 
 givings. w h ere by God is sure to be glorified, and flee from those from 
 
 2 Sav. which we have been set free. For if 2 we, after insulting the 
 Ms!’*T d King, instead of being punished have been honoured, and 
 
 then go and insult Him afresh, since we are detected in the 
 utmost ingratitude, we should with justice have to suffer the 
 utmost punishment, one greater far than the former. For 
 the former insolence did not shew us so ungrateful as that 
 committed after honour and much attention shewn us. Let 
 us then flee those things from which we have been set free, 
 and not give thanks with our mouths only, lest it be said of 
 Is- 29, us also, This people honoureth Me with their lips , but ivith 
 their heart is far from Me. For how is it else than un¬ 
 seemly, when the heavens declare the glory of God , and thou, 
 for whom the heavens were made that glorify Him, does! 
 such things that through thee the God that made thee is 
 blasphemed? It is for this that not only he that blas- 
 phemeth, but thyself also, wilt be liable to punishment. 
 For the heavens also do not glorify God by sending forth 
 a voice, but by putting others upon doing it at the sight of 
 them, and yet they are said to declare the glory of God. 
 Thus too they that furnish a life to be wmndered at, even 
 though they hold their peace, yet glorify God, when others 
 through them glorify Him. For He is not so much reve¬ 
 renced because of the heaven, as of a spotless life. When 
 
 3 Ms. let then we are discoursing with the Gentiles, we cite 3 not the 
 pj S t e t 0t heavens before them, but the men, whom though they were 
 
 in worse plight than brutes, He hath persuaded to be the 
 
 4 Ms. let Angels’ competitors. And we 4 stop their mouths by speak- 
 us * ing of this change. For far better than the heaven is man, 
 
 and a soul brighter than their beauty may he possess. For it, 
 though visible for so long a time, did not persuade much. 
 But Paul, after preaching a short time, drew the whole world 
 St. Aug. un to him. For he possessed a soul no less than the heaven, 
 io V. which was able to draw all men unto him. Our soul is not 
 2 Cor. a match even for the earth: but his is equal to the heaven, 
 and 10, It stood indeed keeping to its own boundary and rule; but 
 &c * the loftiness of his soul transcended all the heavens, and 
 
Exhortation to glorify God with His other creatures. 333 
 
 conversed with Christ Himself. And the beauty of it was so Rom. 
 
 great, that even God heraldeth it forth. For the stars did the_l-i. 
 
 Angels marvel at when they were made. But this He marvelled Job 38, 
 at when He saith, He is a chosen vessel unto Me. And this ^ ctg 9 
 Heaven doth a cloud many times overshadow. But Paul’s 15. 
 soul no temptation overshadowed, but even in storms he was 
 clearer to the sight than the hard 1 sky at noon, and shone i Ms. 
 nevertheless as it had done before the clouds came on. Yor ff7U ^z as 
 
 (AUWfj',- 
 
 the Sun who shone in him sent not forth such rays as to be/3 fmt 
 overclouded by the concourse of temptations, but even then 
 shone forth the more. Wherefore He says, My grace is sufficient 2 Cor. 
 for thee, for My Power is made perfect in weakness . Let us 
 then strive to be like Him, and then even to what we are this 
 heaven will be as nothing, if we wish it, nor yet the sun, nor 
 the whole world. For these are for us, and not we for them. 
 
 Let us shew that we are worthy of having had these made for 
 us. For if we be found unworthy of these, how shall we 
 
 be worthy a kingdom? For 2 indeed all that live so as to 2 Mar. 
 
 3.11(3. Ms 
 
 blaspheme God are unworthy to see the sun. They who* a }^‘ 
 blaspheme Him are unworthy to enjoy the creatures who 
 glorify Him : since even a son who insulteth his father is 
 unworthy to be waited upon by the approved servants. 
 
 Hence these will enjoy glory, and that great glory; but we 
 shall have to undergo punishment and vengeance. How 
 miserable then will it be for the creation which was made for 
 thee to be fashioned according to the glorious liberty of the 
 children of God , but for us who were made children of 
 God, through our much listlessness, to be sent away to 
 destruction and hell, for whose sake the creation shall enjoy 
 that great festal time ? Now to keep this from coming to 
 pass, let such of us as have a pure soul keep it still such, 
 or rather let us make its lamp more intense. And let those 
 of us that have a soiled one, not despair. For if (he says) 
 your sins be as purple , I will make them white as snow. Is.], 19. 
 And if they be as scarlet , I will make them white as wool. 
 
 But when it is God that promiseth, doubt not, but do those 
 things whereby thou mayest draw to thee these promises. 
 
 Are they unnumbered, the fearful and outrageous acts done 
 by thee ? And what of this ? For hitherto thou art not gone 3 Is. 38, 
 away into the grave where no man shall confess 3 ? Hitherto p 8 s * 6 6 
 
334 Grace to be sought by alms. Testamentary the lowest kind. 
 
 HoMiL.the arena 1 is not broken up for thee, but thou art standing 
 
 v yttt ... 1 ° 
 
 —-- within the line, and thou art able even by a struggle at the 
 
 6lctr ^ ov last to recover all thy defeats? Thou art not yet come 
 
 Lukei6, to where the rich man was, for thee to hear it said, there is a 
 
 2G. . . 
 
 gulph betwixt you and us. The Bridegroom is not yet at 
 
 Mat.25, hand, that one should fear to give you of our oil. Still canst 
 thou buy and store up. And there is not one yet to say, 
 Not so; lest there be not enough for us and you; but there 
 are many that sell , the naked, the hungry, the sick, the im¬ 
 prisoned. Give food to these, clothing to those, visit the 
 sick, and the oil will come more than from fountains. The day 
 
 - Ms.om. of account is not here. Use 9 the time as need be, and make 
 
 XAK/ 
 
 deductions from the debts, and to him that oweth an hundred 
 
 Lukei6, measures of oil, say, Take thy bill and write fifty. And with 
 money, and with words 8 , and with every other thing do 
 in like manner, imitating that steward. And advise this to 
 thyself, and also to thy relatives, for thou hast still the power 
 
 Lukei6, of saying so. Thou art not yet come to the necessity of 
 calling m another in their behalf, but thou hast power to 
 give advice at once to thyself and to them. But when thou 
 art gone away thither, neither of these things wilt thou have 
 it in thy power to do at need. And with good reason. For 
 thou who hast had so long a period fixed thee, and neither 
 done thyself good, nor any else, how when thou art under 
 the Judge’s hands shalt thou be able to obtain this grace ? 
 Putting all these things together then, let us cling fast to our 
 own salvation, and not lose the opportunity of this life pre¬ 
 sent. For it is possible, it is, even at our last breath to 
 please God. It is possible to gain approval by thy last will, 
 not indeed in such way as in our lifetime, still it is possible. 
 
 Flow, and in what way ? If thou leavest Him among thine 
 
 3 heirs, and givest Him also 3 a portion of thine whole estate. 
 Hast thou not fed Him in thy lifetime ? At all events when 
 departed, when thou art no longer owner, give Him a share 
 of thy goods. He is loving unto man, He doth not deal 
 
 niggardly by thee. It is a mark to be sure of a greater 
 
 desire, and so it will be more rewarded, to feed Him in thy 
 lifetime. But if thou hast not done this, at all events do 
 
 8 Ms. om. 1 words/ which however may mean offence given by words. 
 
Advice to make God, coheir with one's children. 335 
 
 the next best thing. Leave Him joint-heir 1 with thy Rom. 
 children, and if thou art dilatory over this, bethink thyself 1 - 1 —- 
 that His Father made thee joint-heir with Him, and break 108 . 
 down thy inhuman spirit. For what excuse wilt thou have 
 if thou dost not even make Him a sharer with thy children, 
 who made thee share the Heaven, and was slain for thee? 
 
 And yet all that ever He did, He did not in repayment of a 
 debt, but as bestowing a favour. But you, after so great 
 benefits, have been made a debtor as well. And yet, though 
 things are so, it is as if receiving a favour, not as demanding 
 payment of a debt, that He crowneth thee; and this too 
 when what He is to receive is His own. Give then thy 
 money, which is now no longer of any use to thee, and of 
 which thou art no longer owner, and He will give thee a 
 Kingdom which shall be of service to thee perpetually, and 
 with it will bestow also the things of this life. For if He be 
 made the joint-heir of thy children, He doth lighten their 
 orphanage for them, do away with tyrannizings, beat off 
 plottings, stop the mouths of pettifoggers. And if they 
 themselves be unable to stand up for their bequeathments, 
 
 He will Himself stand up, and not let them be broken 
 through. But if He do even allow this, then He makes up 
 of Himself all that was ordered in the will with still greater 
 liberality, because He has been but mentioned in it. Leave 
 Him then thine heir. For it is to Him that thou art upon 
 the point of going. He will be thy judge Himself in the 
 trial for all that hath been done here. But there are some so 
 miserable and pinched, that though they have no children, 
 still they have not the courage to do this, but approve of 
 giving that they have to hangers on, and to flatterers, and to this 
 person and to that, sooner than to Christ, who hath done them so 
 great benefits. And what can be more unreasonable than this 
 conduct? For if one were to compare men of this cast to asses, 
 aye, or to stones, one shall not still be saying any thing 
 tantamount to their unreasonableness and senselessness. 
 
 Nor could one find a similitude to put before you their 
 i madness and dementedness. For what pardon shall they 
 obtain for not having fed Him in their lifetime, who, even 
 when they are on the point of departing to Him, have not 
 the inclination to give Him but a trifle out of those goods, 
 
336 
 
 Men favour their slaves above Christ. 
 
 Homil. of which they are no longer the owners, but are of such an 
 XVI11 * inimical and hostile disposition, as not even to give Him 
 a share in what is useless to themselves. Do you not know 
 how many of mankind have not even been counted worthy 
 to obtain an end of this kind, but have been snatched off sud¬ 
 denly ? But thee doth God empower to give orders to thy kindred, 
 and to speak with them about thy property, and set all that is in 
 thy house in order. What defence then wilt thou have to set 
 up, when even after receiving this favour from Him, thou 
 hast treacherously given up the benefit, and art standing as it 
 were in diametrical opposition to thy forefathers in the faith ? 
 For they even in their lifetime sold all, and brought it to the 
 Apostle’s feet. But thou, even at thy death, dost not give 
 any share to them that need. What is the better part, and 
 
 1 irappn- gives one much boldness 1 , is to remedy poverty in one’s 
 ff,av lifetime. But if thou hast not been minded to do this, at all 
 
 events do upon thy death-bed some noble act. For this is 
 not what a strong love for Christ would do, yet still it is an 
 act of love. For if thou wilt not have the high place h with 
 the Lambs, still even to be with Him at all' is no light thing, 
 and so not to be placed with the goats nor on the left hand. 
 But if thou wilt not do this, what plea is to rescue thee, 
 
 2 Mar. when neither the fear of God 2 nor thy money having become 
 a ? d . M l* henceforth of no use to thee, nor the leaving of safety behind 
 
 thee to thy children, nor the laying up of much pardon there 
 against the time to come, will make thee merciful to man ? 
 Wherefore I advise, as the best thing, that in your lifetime you 
 give the larger half of your goods to the poor. But if there be 
 any of so narrow a soul as not to have the heart to do so, at 
 all events let them by necessity become merciful. For when 
 you were living as if there were no death, then you clung close 
 to your goods. But now since you have learnt that you are 
 to die, at least now give over your opinion, and deliberate 
 about your affairs as one that must die. Or rather as one 
 that ought to enjoy immortal life for evermore. For if what 
 I am going to say be distasteful, and big with horror, still it 
 must be said. Reckon with thy slaves the Lord. Art thou 
 giving thy slaves liberty ? Give Christ liberty from famine, 
 
 h mar. near 1 So mar. Sav. and Ms. to be after 
 
 place. them. 
 
No help in Judgment for those who neglect Christ here. 337 
 
 from distress, from imprisonment, from nakedness. Art thou Rom. 
 horrified at the words ? Is it not then more horrible when — , — 1 - 
 thou dost not even thus much ? And here the word makes thy 
 blood curdle. But when thou art gone to that world, and 
 hast to hear things far more grievous than these, and seest 
 the tortures which are incurable, what wilt thou say ? To 
 whom wilt thou flee for refuge ? Whom wilt thou call to thy 
 alliance and assistance ? Will it be Abraham ? He will not 
 hearken to thee. Or those virgins ? They will not give thee 
 of their oil. Thy father then or thy grandfather ? But none 
 even of these, if he be ever so holy, will have it in his power 
 to reverse that sentence 1 . Weighing then all these things, to 1 Ms. 
 Him who alone is Lord to blot out the bill against thee, and q Uarre i 
 to quench that flame, to Him make prayer and supplication, 
 and propitiate Him, by now feeding Him and clothing Him 
 continually : that in this world thou mayest depart with a 
 good hope, and when thou art there thou mayest enjoy 
 eternal blessings, which may we all attain to by the grace and 
 love toward man, &c. 
 
 z 
 
HOMILY XIX, 
 
 Rom. xi. 7. 
 
 What then ? Israel hath not obtained that which he seeketh 
 for; but the election hath obtained it , and the rest were 
 blinded. 
 
 Homil. He had said that God did not cast off His people; and to 
 shew in what sense He had not cast them off, he takes refuge 
 in the Prophets again. And having shewn by them that the 
 more part of the Jews were lost, that he might not seem to be 
 again bringing forward an accusation of his own, and to make 
 his discourse offensive, and to be attacking them as enemies, 
 he takes refuge in David and Isaiah, and says, 
 is. 29, Yer. 8. According as it is written , God hath given them 
 10 * the spirit of slumber. 
 
 Or rather we should go back to the beginning of his 
 argument. Having then mentioned the state of things in 
 Elijah’s time, and shewn what grace is, he proceeds, What 
 then ? Israel hath not obtained that which he seeketh for. 
 Now this is as much what an accuser would say, as what one 
 who was putting a question. For the Jew, he means, is 
 inconsistent with himself when he seeketh for righteousness, 
 which he will not accept. Then to leave them with no 
 excuse, he shews, from those who have accepted it, their un¬ 
 feeling spirit, as he says, But the election hath obtained it , 
 and they are the condemnation of the others. And this is 
 Lukeii, what Christ says, But if I by Beelzebub cast out devils , by 
 whom do your children cast them out ?■ Wherefore they 
 
Grace and Free-will. In what sense God blinds men. 339 
 
 shall be your judges. For to prevent any one from accusing Kom - 
 the nature of the thing, and not their own temper, he points —— 
 out those who had obtained it. Hence he uses the word a 
 with great propriety, to shew at once the grace from above 
 and the zeal of these. For it is not to deny freewill that he 
 speaks of their having obtained 1 it, but to shew the greatness 1 as by 
 of the good things, and that the greater part was of grace, though Gr!"^- 
 not the whole b . For we too are in the habit of saying, c so 
 and so chanced to get 2 ,’ 4 so and so met with,’ when the 2 same 
 gain has been a great one. Because it is not by man’s 
 labours, but by God’s gift, that the greater part was brought 
 about. 
 
 And the rest were blinded. 
 
 See how he has been bold enough to tell with his own 
 voice the casting off of the rest. For He had indeed spoken 
 of it already, but it was by bringing the prophets in as 
 accusers. But from this point he declares it in his own 
 person. Still even here he is not content with his own de¬ 
 claration, but brings Isaiah the prophet in again. For after 
 saying, were blinded , he proceeds ; according as it is written , 
 
 God hath given them the spirit of slumber. Now whence 
 came this blinding ? He had indeed mentioned the causes 
 of it before, and turned it all upon their own heads, to shew 
 that it was from their unseasonable obstinacy that they had 
 to bear this. And now he speaks of it too. For when he says, 
 
 Eyes that they should not see , and ears that they should not hear , 
 he is but finding fault with their contentious spirit. For when 
 they had eyes to see the miracles, and were possessed of 
 ears to hear that marvellous Teaching, they never used 
 these as were fitting. And the He gave , do not imagine to 
 mean here an agency, but a permission only. But slumber 3 J * aru ” 
 is a name he here gives to the habit of soul inclinable nt. pier- 
 to the worse, when incurably and unchangeably so. For in cin & 
 another passage David says, that my glory may sing unto Ps. so, 
 thee , and I may not be put to slumber; that is, 1 may not gxx, 
 alter, may not be changed. For as a man who is hushed to 
 slumber in a state of pious fear would not easily be made to 
 
 " Or 1 language.’ He has before on v. 5. p. 330. 
 remarked on the term election as im- b So on x. 21. but see on viii. 2(5. and 
 plying an approved charactei; see xi. 22. p. 349. 
 
 z 2 
 
340 The Jews ‘ bowed down" for ever as foretold. 
 
 Homil. change his side ; so too he that is slumbering in wickedness 
 XIX - would not change with facility. For to be hushed c to slum¬ 
 ber here is nothing else but to be fixed and rivetted to a 
 thing. In pointing then to the incurable and unchangeable 
 character of their spirit, he calls it a spirit of slumber. Then 
 to shew that for this unbelief they will be most severely 
 punished, he brings the Prophet forward again, threatening 
 the very things which in the event came to pass. 
 
 Ps. 69, Ver. 9. Let their table be made a snare , and a trap , 
 22 .23. an( i a stumbling-block. 
 
 That is, let their comforts and all their good things change 
 and perish, and let them be open to attack from any one. 
 And to shew that it is in punishment for sins that they suffer 
 this, he adds, and a recompense unto them. 
 
 Ver. 10. Let their eyes be darkened that they may not see , 
 and bow Thou down their back alway. 
 
 Do these things then still require any interpreting ? Are 
 they not plain even to those ever so senseless ? And before 
 our words, the very issue of facts has anticipated us in bearing 
 witness to what was said. For at what time have they ever 
 been so open to attacks ? at what time such an easy prey ? 
 at what time hath He so bowed down their backs ? At what 
 time have they been set under such bondage ? And what is 
 more, there is not to be any unloosing from these terrors. 
 And this the Prophet hath also hinted. For he does not say 
 only, bow Thou down their back , but, for ever bow Thou 
 down. But if thou art disposed to dispute, O Jew, about 
 the issue, from what hath gone before learn also the present 
 case. Thou didst go down to Egypt; and two hundred 
 years passed, and God freed thee speedily from that bondage, 
 and that though thou wert irreligious, and wentest a whoring 
 with the most baneful whoredom. Thou wert freed from 
 Egypt, and thou didst worship the calf, thou didst sacrifice 
 thy sons to Baalpeor, thou didst defde the temple, thou 
 didst go after every sort of vice, thou didst grow not to know 
 
 c Accommodated to the E. V. Gr. to p s< 30 ^ ( a p 29,) 13. the verb is 
 feel compunction: the word is used w hich signifies stillness (from horror 
 thus on Rom. 8, 26. p. 252. In Is. or amazement). We speak of being 
 29, 10 . it is for nOVU") a deep (often penetrated with horror ; here the no¬ 
 supernatural) sleep, as Gen. 2, 21. 15, tion of piercing is taken, and applied to 
 12. 1 Sam. 26, 12 . Ps. 76, 7. In fixing. See Schleusner in xaravtWa^. 
 
Former judgments on the Jews merciful and short . 341 
 
 nature itself. The mountains, the groves, the hills, the Rom. 
 springs, the rivers, the gardens didst thou fill with accursed - 11 ’. 10, 
 sacrifices, thou didst slay 1 the prophets, didst dig down' 1 the 1 Sav. 
 altars, didst exhibit every excess of wickedness and irreligion. 2’ an 
 Still, after giving thee up for seventy years to the Babylonians, *«■?«$** 
 He brought thee back again to thy former freedom, and 
 gave thee back the temple, and thy country, and thy old 
 form of polity®, and there were prophets again, and the gift 
 of the Spirit. Or rather, even in the season of thy captivity 
 thou wert not deserted, but even there were Daniel, and 
 Ezechiel, and in Egypt Jeremiah, and in the desert Moses. 
 
 After this thou didst revert to thy former vice again, and wert 
 a reveller therein, and didst change thy manner of life 2 to the 2 
 Grecian in the time of Antiochus the impious. But even TS>ecv 
 then for a three years and a little over only were ye given 
 up to Antiochus, and then by the Maccabees ye raised those 
 bright trophies again.. But now there is nothing of the sort, 
 for the reverse hath happened throughout. And this is 
 ground for the greatest surprise, as the vices have ceased, and 
 the punishment hath been increased, and is without any hope 
 of a change. For it is not seventy years only that have passed 
 away, nor a hundred, nor yet twice as many, but three 
 hundred, and a good deal over, and there is no finding even 
 a shadow of a hope of the kind. And this though ye 
 neither axe idolaters, nor do the other audacious acts ye did 
 before. What then is the cause ? The reality hath succeeded 
 to the type, and grace hath shut out the Law. And this the 
 prophet foretelling from of old said, And ever bow Thou 
 down their back. See the minuteness of prophecy, how it 
 foretels their unbelief, and also points out their disputatiousness, 
 and shews the judgment which should follow, and sets forth 
 the endlessness of the punishment. For as many of the 
 duller sort, through unbelief in what was to come to pass, 
 wished to see things to come by the light ol things present, 
 from this point of time Christ 3 gave proof of His power on 3 Ms. 
 either part, by lifting those of the Gentiles who believed Gocl 
 
 d So Ms. Sav. overthrow, mar. pol- should be 5 roXtruxs- 'Sio-v. . . would he 
 lute. ‘ Theocracy.’ Polity may be manner 
 
 c So mar. Sav. Prophecy. Ms. tvh of life, as below. 
 t or tin; corrected dtcrroruxs, perhaps it 
 
342 He favours the Jews so as to rebuke their unbelief. 
 
 Homil. above the heaven, but bringing down such of the Jews as 
 ? IX * believed not to the lowest estate of desolation, and giving them 
 up to evils not to be ended. Having then urged them 
 severely both about their not believing, and about what they 
 had suffered and were yet to suffer, he again allays what he 
 had said by writing as follows: 
 
 Ver. 11. I soy then , Have they stumbled , that they should 
 fall ? God forbid. 
 
 When he has shewn that they were liable to evils without 
 number, then he devises an allayment. And consider the 
 judgment of Paul. The accusation he had introduced from 
 the prophets, but the allayment he makes come from himself. 
 For that they had sinned greatly, he would say, none will 
 gainsay. But let us see if the fall is so great as to be in¬ 
 curable, and quite preclude their being set up again. But 
 nothing of this sort is possible. You see how he is attacking 
 them again, and under the expectation of some allayment he 
 proves them guilty of confessed sins. But let us see what 
 even by way of allayment he does devise for them. Now 
 what is the allayment? When the fulness of the Gentiles , he 
 says, shall have come in , then shall all Israel be saved , at 
 the time of His second coming, and the end of the world. 
 Yet this he does not say at once. But since he had made a 
 hard onset upon them, and linked accusations to accusations, 
 bringing prophets in after prophets crying aloud against 
 them, Isaiah, Elijah, David, Moses, Hosea, not once or 
 twice, but several times ; lest in this way he should both by 
 driving these into despair, make a wall to bar their access to 
 the faith, and should further make such of the Gentiles as 
 believed unreasonably elated, and they also by being puffed 
 up should take harm in matter of their faith, he further 
 solaces them by saying, But rather through their fall 
 salvation is come unto the Gentiles. But we must not take 
 what is here said literally, but get acquainted with the spirit 
 and object of the speaker, and what he aimed to compass. 
 Which thing I ever entreat of your love. For if with this in 
 our minds we take up what is here said, we shall not find a 
 difficulty in any part of it. For his present anxiety is to 
 remove from those of the Gentiles the haughtiness which 
 might spring in them from what lie had said. For in this 
 
The Gospel sent first to the Jews, then to others. 343 
 
 way they too were more likely to continue unshaken in the Rom. 
 faith, when they had learnt to be reasonable, as also those of-i^-^ 
 the Jews were, when quit of despair, more likely to come 
 with readiness to grace. Having regard then to this object of 
 his, let us so listen to all that is said on this passage. What 
 does he say then ? And whence does he shew that their fall 
 was not irremediable, nor their rejection final ? He argues 
 from the Gentiles, saying as follows: 
 
 Through their fall salvation is come unto the Gentiles, for 
 to provoke them to jealousy. 
 
 This language is not his own only, but in the Gospels too 
 
 the parables mean this. For He who made a marriage feast Mat. 22 , 
 
 for His Son, when the guests would not come, called those 9 ' 
 
 in the highways. And He who planted the Vineyard, when Mat. 21 , 
 
 the husbandmen slew the Heir, let out His Vineyard to 38,&c ‘ 
 
 others. And without any parable, He Himself said, I am Mat. 15 , 
 
 not sent hut unto the lost sheep of the House of Israel . 24 ‘ 
 
 And to the Syrophcenician woman, when she persevered, He 
 
 said somewhat further besides. It is not well, He says, to Mat. 15 , 
 
 * 26. 
 
 take the children's bread, and cast it to dogs . And Paul to" 
 those of the Jews that raised a sedition. It was necessary Acts 13 , 
 that the word of God should first have been spoken unto you; 
 but seeing ye jiidge yourselves unworthy, lo, we turn unto 
 the Gentiles. And throughout it is clear that the natural 
 course of things was this, that they should be the first to 
 come in, and then those of the Gentiles ; but since they dis¬ 
 believed, the order was reversed ; and their unbelief and fall 
 caused these to be brought in first. Hence it is that he 
 says, through their fall salvation is come to the Gentiles, for 
 lo provoke them to jealousy. But if he mentions what the 
 course of things issued in, as if the chief design of Pro¬ 
 vidence, do not feel surprised. For he wishes to solace 
 their down-stricken souls, and his meaning is about this. 
 
 Jesus came to them; they did not receive Him, though He 
 did countless miracles, but crucified Him. Hence Fie drew 
 the Gentiles to Him, that the honour they had, by cutting 
 them to the heart for their insensibility, might at least out of 
 a moroseness against others persuade them to come over. 
 
 For they ought to have been first admitted, and then we. 
 
 And this was why lie said, For it is the power of God unto Rom. 1 , 
 
344 The salvation of the Gentiles a benefit to the Jews. 
 
 Homil .salvation unto every one that believeth; to the Jew first, and 
 5 IX -. also to the Gentile. But as they had started off, we the last 
 became first. See then how great honours he gathers for 
 them even from this. One that he says, we were then 
 called, when they were not willing; a second that he says, 
 the reason of our being called was not that we only might 
 be saved, but that they also, growing jealous at our salvation, 
 might become better. What does he say then ? that if it 
 were not for the Jews’ sake, we should not have been called 
 and saved at all? We should not before them, but in the 
 regular order. Wherefore also when He was speaking to 
 Mat. 10 , the disciples, He did not say barely, Go to the lost sheep oj 
 6 * the House of Israel , but, Go rather to the sheep , to shew 
 that to those parts also they must come after these. And 
 Acts 13, Paul again saith not, It was necessary that the word of God 
 should have been spoken unto you , but, should first have been 
 spoken unto you , to shew that in the second place it must 
 be to us also. And this was both done and said, that they 
 might not be able, shameless though they were, to pretend 
 that they were overlooked, and that was why they did not 
 believe. This then was why Christ, though He knew all 
 things before, yet came to them first. 
 
 Ver. 12. Now if the fall of them be the riches of the world, 
 and the diminishing of them the riches oj the Gentiles , how 
 much more their fulness i 
 
 Here he is speaking to gratify them. For even if these 
 had fallen a thousand times, the Gentiles would not have 
 been saved unless they had shewn faith. As the Jews like¬ 
 wise would not have perished unless they had been 
 unbelieving and disputatious. But as I said, he is solacing 
 them now they are laid low, giving them so much the more 
 grounds to be confident of their salvation if they altered. 
 For if when they stumbled, he says, so many enjoyed 
 salvation, and when they were cast out so many were called, 
 just consider what will be the case when they return. Now 
 he does not sav how much more their return, or their alter- 
 ing, or their well-doing, but how much more their fulness , 
 that is, when they are all about coming in. And this he 
 said to shew that then also grace and God’s gift will do the 
 larger part, or almost the whole. 
 
How the Jews and the Gentiles stand to each other. 345 
 
 Ver. 13, 14. For I speak to you Gentiles; inasmuch as I Rom. 
 am the Apostle of the Gentiles , I magnify mine office; if by i 1 
 any means I may provoke to emulation them which, are my 
 flesh , and might save some of them. 
 
 Again he endeavours much to get himself clear of un¬ 
 toward suspicion. And he seems to be blaming the Gentiles, 
 and to be humbling their conceits, yet he gives a gentle 
 provocation to the Jew also. And indeed he goes round 
 about seeking to veil and allay this great ruin of theirs. 
 
 I But he finds no means of doing it, owing to the nature of 
 the facts. For from what he had said, they deserved but the 
 greater condemnation. For must it not be greater when 180 Ms. 
 those who were far short of them had taken the good things 
 prepared for them ? This is why then he passes from the 
 Jews to those of the Gentiles, and puts in between his 
 discourse the part about them, as wishing to shew that 
 he is saying all these things in order to instruct them to 
 be reasonable. For I praise you, he means, for these two 
 reasons; one, because I am necessitated to do so as being 
 your commissioned minister; the other, that through you 
 I may save others. And he does not say, my brethren, my 
 kinsmen ; but, my flesh. And next, when pointing out their 
 disputatious spirit, he does not say, if by any means I may 
 persuade, but, provoke to jealow$y and save; and here again 
 not all, but, some of them. So hard were they ! And even 
 amid his rebuke he shews again the Gentiles honoured, for 
 they are causes of their salvation, and not in the same way. 
 
 For they became purveyors of blessings to them through 
 unbelief, but these to the Jews by faith. Plence the estate of 
 the Gentiles seems to be at once equal and superior. For what 
 wilt thou say, O Jew ? that if we had not been cast out, he 
 would not have been called so soon ? This the man of the 
 Gentiles may say too, If I had not been saved, thou wouldest 
 not have been moved to jealousy. But if thou wouldest 
 know wherein we have the advantage, I save thee by 
 believing, but it is by stumbling that thou hast afforded 
 us an access before thyself. Then perceiving again that 
 he had touched them to the quick, resuming his former 
 argument, he says, 
 
 Ver. 15. For if the casting a way of them be the reconciling 
 
346 Proof that God will accept the Jews if they believe. 
 
 Homil. of the world, what shall the receiving of them be but life 
 
 from the dead ? . 
 
 Yet this again condemns them, since, while others game 
 
 by their sins, they did not profit by other men’s well-doings. 
 Hut if he asserts that to be their doing which necessarily 
 happened, be not surprised: since (as I have said several 
 times) it is to humble these, and to exhort the other, that 
 he throws his address into this form. For as I said before, 
 if the Jews had been cast away a thousand times over, and 
 the Gentiles had not shewn faith, they would never have 
 been saved. But he stands by the feeble party, and gives 
 assistance to the distressed one. But see also m what 
 respects it is that he gratifies them, solacing them in words 
 only. For if the casting away of them he the. reconciling oj 
 the world, (and what is this to the Jews?) what shall the 
 receiving of them be but life from the dead? Yet even this 
 was no boon to them, unless they had been received ? But 
 what he means is to this effect. If in anger with them He 
 gave other men so great gifts, when He is reconciled to 
 them what will He not give ? But as the resurrection of the 
 dead was not by the receiving of them, so neither now is 
 our salvation through them. But they were cast out owing 
 to their own folly, but it is by faith that we are saved, and 
 by grace from above. But of all this nothing can be of 
 service to them, unless they shew the requisite faith. Yet 
 doing as he is wont, he goes on to another encomium, which 
 is not really one, but which only seems to be, so imitating 
 the wisest physicians, who give their patients as much 
 consolation as the nature of the sickness allows them. And 
 what is it that he says ? 
 
 Yer. 16. For if the first-fruits he holy , the lump also is 
 holy; and if the root he holy , so are the branches; 
 
 So calling in this passage by the names ot first-fruit and 
 root Abraham, and Isaac, and Jacob, the prophets, the 
 patriarchs, all who were of note in the Old Testament; and 
 the branches, those from them who believed. Then since 
 the fact met him that many had disbelieved, observe how lie 
 
 5 VUOTifA- undermines 1 them 2 again, and says, 
 
 y cr j nt [ if some of the branches he broken o ff. 
 
 2 Sav. it. And yet above thou didst say that the more part perished, 
 
St. Paul's words tend to make the Jew jealous. 347 
 
 and a few were saved only. How came it then that speaking Rom. 
 of those that perished, thou hast used a some , which is 111 —- 
 indicative of fewness ? It is not, he replies, in opposition to 
 myself, but out of a desire to court and recover those that 
 are distressed. Observe how in the whole of the passage 
 one finds him working at this object, the wish to solace 
 them. And if you deny it, many contradictions will follow. 
 
 But let me beg you to notice his wisdom, how while he 
 seems to be speaking for them, and devising a solace for 
 them, he aims a secret blow at them, and shews that they 
 are devoid of all excuse, even from the root , from the first fruit. 
 
 For consider the badness of the branches, which, when they 
 have a sweet root, still do not imitate it; and the faultiness of 
 the lump, when it is not altered even by the first fruit. And 
 if some of the branches were broken off. However, the 
 greater part were broken off. Yet, as I said, he wishes 
 to comfort them. And this is why it is not in his own 
 person, but in theirs, that he brings in the words used, and 
 even in this gives a secret stroke at them, and shews them 
 to have fallen from being Abraham’s kinsmen. For what Matt, s, 
 he was desirous of saying was, that they had nothing inj ohn8> 
 common with him. For if the root be holy, and these be not 39 - 
 holy, then these are far away from the root. Then under the 
 appearance of solacing the Jews, he again by his accusation 
 smiteth them of the Gentiles. For after saying, And if 
 some of the branches were broken off , he proceeds, 
 
 And thou being a wild olive wert graffed in. 
 
 For the less esteem the man of the Gentiles is of, the more 
 the Jew is vexed at seeing him enjoy his goods. And to the 
 other, the disgrace of the little esteem he was of, is nothing 
 to the honour of the change. And consider his skilfulness. 
 
 He does not say, thou wert planted in, but thou wert graffed 
 in , by this again cutting the Jew to the heart, as shewing 
 that the Gentile man was standing in his own tree, and 
 himself lying on the ground. Wherefore he does not stop 
 even here, nor after he had spoken of grading in does he 
 leave off, (and yet in this he declared the whole matter,) but 
 still he dwells over the prosperous state of the Gentile, and 
 enlarges upon his fair fame in the words, And with them 
 partakest of the root and fatness of the olive tree. And he 
 
348 
 
 The Gentile raised to a perfect equality. 
 
 Homil. seems indeed to have viewed him in the light of an addition. 
 But he shews that he was no whit the worse on that account, 
 but in possession of every thing, that the branch which 
 had come up out of the root had. Lest then on hearing 
 the words, and thou wert grajfed in , thou shouldest suppose 
 him to be lacking when compared with the natural branch, 
 see how he makes him equal to it by saying, that with them 
 thou partakest of the root and fatness of the olive : that is, 
 hast been put into the same noble rank, the same nature. 
 Then in rebuking him, and saying, 
 
 Ver. 18. Boast not against the branches , 
 
 He seems indeed to be comforting the Jew, but points-out 
 his vileness and extreme dishonour. And this is why 
 he says not, boast not , but, boast not against , do not boast 
 against them so as to sunder them. For it is into their place 
 that ye have been set, and their goods that ye enjoy. Do 
 you observe how he seems to be rebuking the one, while he 
 is sharp upon the other ? 
 
 But if thou boast , he says, thou bearest not the root , but 
 the root thee. 
 
 Now what is this to the branches that are cut off? 
 Nothing. For, as I said before, while seeming to devise 
 a sort of weak shadow of consolation, and in the very midst 
 of his aiming at the Gentile, he gives them a mortal blow; 
 for by saying, boast not against them , and, if thou boast , 
 thou bearest not the root , but the root thee; he has shewn the 
 Jew that the things done deserved boasting of, even if it 
 was not right to boast, thus at once rousing him and pro¬ 
 voking him to faith, and smiting at him, though as an 
 advocate, and pointing out to him the punishment he was 
 undergoing, and that other men had possession of what were 
 their goods. 
 
 Ver. 19. Thou icilt say then , The branches were broken off 
 that I might be graffed in. 
 
 Again he establishes, by way of objection, the opposite 
 to the former position, to shew that what he said before, he 
 had not said as directly belonging to the subject, but to draw 
 them to him. For it was no longer by their f fall that salva- 
 
 ( So Ms. (and Sav. conj.) Sav. t. by the same. 
 
St. Paul warns the Gentile so as to condemn the Jew. 349 
 
 tion came to the Gentiles, nor was it their fall that was the Rom. 
 riches of the world. Nor was it by this that we were saved, 11 ’ 
 because they had fallen, but the reverse. And he shews that 
 the providence in regard to the Gentiles was a main object, 
 even though he seems to put what he says into another form. 
 
 And the whole passage is a tissue of objections, in which he 
 clears himself of the suspicion of hatred, and makes his lan¬ 
 guage such as will be acceptable. 
 
 Ver. 20. Well , he praises what they said, then he alarms 
 them again by saying, Because of unbelief they were broken 
 off \ and thou art graffed in s by faith. 
 
 So here another encomium, and for the other party an 
 accusation. But he again lays their pride low by proceeding 
 to say, Be not high-minded, but fear. For the thing is not 
 matter of nature, but of belief and unbelief. And he seems 
 to be again bridling the Gentile, but he is teaching the Jew 
 that it is not right to cling to a natural kinsmanship. Hence 
 he goes on with, Be not high-minded , and he does not say, 
 but be humble, but, fear. For haughtiness genders a con¬ 
 tempt and listlessness. Then as he is going into all the 
 sorrows of their calamity, in order to make the statement 
 less offensive, he states it in the way of a rebuke given to the 
 other as follows. 
 
 Ver. 21. For if God spared not the natural branches , and 
 then he does not say, neither will lie spare thee, but take 
 heed lest He also spare not thee. So paring 1 away the dis- 1 f 
 tasteful from his statement, and representing the believer as^* 
 in the struggle, he at once draws the others to him, and 
 humbles these also. 
 
 Ver. 22. Behold therefore the goodness and severity of 
 God: on them which fell, severity; but toward thee, good¬ 
 ness, if thou continue in His goodness: otherwise thou also 
 shalt be cut off. 
 
 And he does not say, Behold thy well doing, behold thy 
 labours, but Behold the goodness of God toward man, to shew 
 that the whole comes of grace from above, and to make us 
 tremble. For this reason for boasting makes thee to fear: 
 since the Lord 2 hath been good unto thee, do thou therefore 2 *««’*•• • 
 
 <rm 
 
 g So also Ms. Bodl. and 2 of Mat. reading in the text, as there is no 
 but we need not suppose a various authority for it: rec. t. slandest. 
 
\ 
 
 ovrot. 
 
 350 Power of Free-will. Flope held out to the Jew if penitent. 
 
 Homil .fear. For the blessings do not abide by thee unmoveable if 
 X —— thou turnest listless, as neither do the evils with them, if 
 they alter; For thou , also he says, unless thou continue in the 
 faith , wilt he cut off. 
 
 Ver. 23. And they also , if they abide not in unbelief shall 
 he graffed in. 
 
 For it was not God that cut them off, but they have 
 
 1 s ^ v - broken themselves off and fallen 1 ; and he did well to say 
 conj.Ms. ’ J 
 
 corr. have h broken themselves off. For he hath never yet cast 
 
 them off, though they have sinned so much and so often. 
 You see what a great thing a man’s free choice is, how 
 great the efficacy of the mind is. For none of these things 
 is immutable, neither thy good nor his evil. You see too 
 how he raises up even him in his despondency, and humbles 
 the other in his confidence; and do not thou be faint at 
 hearing of severity, nor thou be confident at hearing of 
 goodness. The reason why He cut thee 1 off* in severity 
 was, that thou mightest long to come back. The reason why 
 He shewed goodness to thee was, that thou mightest continue 
 in (he does not say the faith, but) His goodness, that is, if 
 thou do things worthy of God’s love toward man. For 
 there is need of something more than faith. You see how he 
 suffers neither these to lie low, nor those to be elated, but he 
 also provokes them to jealousy, by giving through them a 
 power to the Jew to be set again in this one’s place, as he also 
 had first taken the other’s ground. And the Gentile he put 
 in fear by the Jews, and what had happened to them, lest 
 they should feel elated over them. But the Jew he tries to 
 encourage by what had been afforded to the Greek. For 
 thou also, he says, wilt be cut off if thou growest listless, (for 
 the Jew was cut off,) and he will be graffed in if he be 
 earnest, for thou also wert graffed in. But it is very judi¬ 
 cious in him to direct all he says to the Gentile, as he is 
 always in the habit of doing, correcting the feeble by 
 rebuking the stronger. This he does in the end of this 
 Epistle too, when he is speaking of the observance of meats. 
 
 h \\ix\u.a6v\aa.v. In earlier Greek this ’ Mar. and Ms.‘cut thee not off’which 
 use of the passive belongs to the seoond is perhaps the better reading. See on 
 aorist, but in later times it extends to the last verse, 
 the first. See Kiihner, §. 402. anm. 2. 
 
Jt is most natural for the Jew to be received again. 851 
 
 Then, he grounds this on what had already happened, not Rom. 
 upon what was to come only. And this was more likely to - 11 ’- 24 - 
 persuade his hearer. And as he means to keep 1 consecu- 1 Mar. 
 tiveness of reasonings, such as could not be spoken against, Center 
 he first uses a demonstration drawn from the power of God.° n 
 For if they were cut off, and cast aside, and others took 
 precedence of them in what was theirs, still even now 
 despair not. 
 
 For God is able , he says, to graff them in again , since He 
 doeth things beyond expectation. But if thou wishest for 
 things to be in order, and reasons to be consecutive, you 
 have from yourselves a demonstration which more than 
 meets your wants. 
 
 Ver. 24. For if thou wert cut out of the olive tree , which 
 is wild by nature , and wert graffed contrary to nature into a 
 good olive tree , how much more shall these , which be the 
 natural branches , be graff ed k into their own olive tree. 
 
 If then faith was able to do what was contrary to nature, 
 much more will it that which is according to nature. For 
 if this person, who was cut off from those by nature his 
 fathers 1 , came contrary to nature unto Abraham, much more 
 wilt thou be able to recover thine own. For the Gentile’s 
 evil lot is according to nature, (he being by nature a wild 
 olive,) and the good contrary to nature, (it being contrary to 
 nature for him to be graffed into Abraham,) but thy lot on 
 the contrary is the good by nature. For it is not upon 
 another root, as the Gentile, that thou art to be fixed if thou 
 art minded to come back. What pardon then dost thou 
 deserve, when after the Gentile had been able to do what 
 was contrary to nature, thou art not able to do that which 
 is according to nature, but hast given up even this ? Then 
 as he had said contrary to nature , and, wert graffed in, that 
 you may not suppose the Jew to have the advantage, he 
 again corrects this by saying that he also is graffed in. 
 
 How much more shall these, says he, which be the natural 
 branches be graffed into their own olive. And again, God 
 
 k ovroi lav Kara (pvaiv iyKivr^itrtlojiri, Kara, tyvaiv lyK&vrgiffdytrovrai. 
 but there is no authority for this read- 1 Ms. ‘ from those that were his by 
 ing, and Ms. Bodl. and those of Mat. nature by others.’ 
 agree with the received text, evroi ol 
 
y 
 
 352 St. Paul deals gently with the Jews: their blindness. 
 
 Homil. 
 
 XIX. 
 
 1 Mar. 
 and Ms. 
 vro- 
 <px!vajv. 
 
 is able to graff them in. And before this lie says, that if 
 they abide not still in unbelief.\ they shall he also graffed in. 
 And when you hear that he keeps speaking of according to 
 nature , and contrary to nature , do not suppose that he 
 means the nature that is unchangeable, but he tells us in 
 these words of the probable and the consecutive, and on the 
 other hand of the improbable. For the good things and the 
 bad are not such m as are by nature, but by temper and deter¬ 
 mination alone. And consider also how inoffensive he is. 
 For after saying that thou also wilt be cut off, if thou dost 
 not abide in the faith, and these will be graffed in, if they 
 abide not still in unbelief \ he leaves that of harsh aspect, and 
 insists on that of kindlier sound, and in it he ends, putting 1 
 great hopes before the Jews if they were minded not to 
 abide so. Wherefore he goes on to say, 
 
 Ver. 25. For I would not , brethren , that ye should be 
 ignorant of this mystery , lest ye should be wise in your 
 
 own conceits. 
 
 Meaning by mystery here, that which is unknown and 
 unutterable, and hath much of wonder and much of what 
 one should not expect about it. As in another passage 
 
 1 Cor. too he says, Behold , I tell you a mystery. We shall not all 
 ’ ° * sleep , but we shall all be changed. What then is the 
 
 mystery ? 
 
 That blindness in part hath happened unto Israel. Here 
 again he levels a blow at the Jew, while seeming to take 
 down the Gentile. But his meaning is nearly this, and he 
 had said it before, that the unbelief is not universal, but 
 
 2 Cor. only in part. As when he says, But if any hath caused 
 
 grief he hath not grieved me , but in part: that I may 
 not overcharge you all". And, If I be first , somewhat 
 [or in part) filled with your company; so here too he says 
 Rom. what he had said above, God hath not cast off his people 
 15 ’ 24 ‘ whom he foreknew; and again, What then ? Have they 
 stumbled that they should fall ? God forbid. This then 
 he says here also; that it is not the whole people that is 
 
 m Ben. and Ms. B. (pua'ixa, for tylxru. note n. This reading however will 
 Savile’s reading would be a general also bear that meaning, 
 position which is not so much to the 11 Or, in part (that I may not be bur- 
 purpose, such as that of St. Augustine, densome ) all of you. 
 
 1 nullam esse naturam mali.’ See p. 199, 
 
The Prophecies give reason to hope for the Jews. 353 
 
 pulled up, but many have already believed, and more are r 0 m. 
 likely to believe. Then as he had promised a great thing, 1 b 26 ~ 29 
 he adduces the prophet in evidence, speaking as follows. 
 
 Now it is not for the fact of a blindness having happened 
 that he quotes the passage, (for every one could see that,) 
 but that they shall believe and be saved, he brings Isaiah 
 to witness, who crieth aloud and saith, 
 
 Ver. 26. There shall come out of Sion the Deliverer,^. 59 , 7. 
 and shall turn away ungodliness from Jacob. 
 
 Then to give the mark that fixes its sense 0 to salvation, 
 to prevent any one from drawing it aside and attaching it to 
 times gone by, he says, 
 
 Ver. 27. For this is my covenant unto them p , when I shall 
 take away their sins. 
 
 Not when they are circumcised, not when they sacrifice, 
 not when they do the other deeds of the Law, but when they 
 attain to the forgiveness of sins. If then this hath been 
 promised, but has never yet happened in their case, nor 
 have they ever enjoyed the remission of sins by Baptism, 
 certainly it will come to pass. Hence he proceeds, 
 
 Ver. 29. For the gifts and calling of God are without 
 repentance . 
 
 And even this is not all he says to solace them, for he 
 uses what had already come about. And what came in 
 of consequence, that he states as chiefly intended, putting it 
 in these words, 
 
 Ver. 28. As concerning the Gospel , they are enemies for 
 your sakes; but as touching the election , they are beloved for 
 the fathers' sakes. 
 
 That the Gentile then might not be puffed up, and say, 
 
 4 I am standing, do not tell me of what would have been, 
 but what has been,’ he uses this consideration to bring him 
 down, and says, As concerning the Gospel , they are enemies 
 for your sakes. For when you were called they became 
 more captious. Nevertheless God hath not even now cut 
 short the calling of you, but He waiteth for all the Gentiles 
 that are to believe to come in, and then they also shall come. 
 
 Then he does them another kind favour, by saying, As touching 
 
 0 to xoo£tZ.<rvfiov V. Victor, ap. Gaisf. P So LXX. except in when, fyc. which 
 ad Rhet. p. 303. the sequel implies. See Jer. 31, 31. 34. 
 
 a a 
 
354 God's wonderful providence toward Jew and Gentile. 
 
 Homil. election, they are beloved for the fathers' sakes. And what 
 XIX ~ is this ? for wherein they are enemies, punishment is theirs; 
 but wherein they are beloved, the virtue of their ancestors 
 has no influence on them, if they do not believe. Never¬ 
 theless, as I said before, he ceaseth not to solace them with 
 words, that he may bring them over. Wherefore by way 
 of fresh proof for his former assertion, he says, 
 
 Ver. 30—32. For as ye in times past have not believed 
 God , yet have now obtained mercy through their unbelief; 
 even so have these also now not believed, that through your 
 mercy they may also obtain mercy. For God hath concluded 
 them all in unbelief, that He might have mercy upon all. 
 
 He shews here those of the Gentiles were called first. 
 Then, as they would not come, the Jews were elected, and 
 the same result occurred again. For when the Jews would 
 not believe, again the Gentiles were brought over. And he 
 does not stop here, nor does he draw the w r hole to a con¬ 
 clusion at their rejection, but at their having mercy shewn 
 them again. See how much he gives to those of the Gentiles, 
 as much as He did to the Jews before. For when ye, he 
 would say, in times past did not obey , being of the Gentiles, 
 then the Jews came in. Again, when these did not obey, ye 
 have come in. However, they will not perish for ever. 
 For God hath concluded them all in unbelief that is, 
 hath convinced them, hath shewn them disobedient; not 
 that they may remain in disobedience, but that he may save 
 the one by the captiousness of the other, these by those and 
 those by these. Now consider; ye were disobedient, and 
 they were saved. Again, they have been disobedient, and ye 
 have been saved. Vet ye have not been so saved as to be 
 put away again, as the Jews w T ere, but so as to draw them 
 over through jealousy while ye abide. 
 
 Ver. 33. Oh, the depth of the riches, both of the wisdom and 
 knowledge of God ! How unsearchable are His judgments ! 
 
 Here after going back to former times, and looking back to 
 God’s original dispensation of things whereby the world 
 hath existed op to the present time, and having considered, 
 what special provision Fie had made for all occurrences, he 
 is stricken with awe, and cries aloud, so making his hearers 
 feel confident that certainly that will come to p<ass which He 
 
Wisdom and power shewn in God's dispensations. 355 
 
 saitli. For he would not have cried aloud and been awe- Rom. 
 struck, unless this was quite Sure 1 to come to pass. That it [h 34,3i ‘ 
 is a depth then, he saw: but how great, he saw not. For waS ailto 
 the language is that of a person wondering, not of one that 
 knew the whole 2 . But admiring and being awe-struck at the 2 Bacon 
 goodliness, so far forth as in him lay, he heralds it forth by °.j 
 two intensitive words, riches and depth, and then is awe-obj. 4 . 
 struck at His having had both the will and the power to do all 
 this, and by opposites effecting opposites. How unsearch¬ 
 able are His judgments . For they are not only impossible 
 to be comprehended, but even to be searched. And His 
 ways past finding out; that is, His dispensations. Which 
 are not only impossible to be known, but even to be sought 
 into. For even I, he means, have not found out the whole, 
 but a little part, not all. For He alone knoweth Flis own 
 clearly. Wherefore he proceeds : 
 
 Ver. 34, 35. For who hath known the mind of the Lord ? 
 or who hath been his counsellor ? Or who hath first given to 
 Him , and it shall be recompensed unto him again ? 
 
 What he means is nearly this: that though He is so wise, 
 yet He has not His Wisdom from any other, but is Himself 
 the Fountain of good things. And though He hath done so 
 great things, and made us so great presents, yet it was not 
 by borrowing from any other that He gave them, but by 
 making them spring forth from Himself; nor as owing 
 any a return for having received from him, but as always 
 being Himself the first to do the benefits ; for this is a chief 
 mark of riches, to overflow abundantly, and yet need no 
 aid. Wherefore he proceeds to say, For of Him , and 
 through Him , and to Him , are all things. Himself devised, 
 Himself created, Himself holdeth together 3 . For He is rich, 3 cvy- 
 and needeth not to receive from another. And wise, and 
 needeth no counsellor. Why speak I of a counsellor? To<™r*^- 
 know the things of Him is no one able, save Himself alone, 
 the Rich and Wise One. For it is proof of much riches that 
 He should make them of the Gentiles thus well supplied; and 
 of much wisdom that He should constitute the inferiors of 
 the Jews their teachers. Then as he was awe-struck he 
 offers up thanksgiving also in the words, To Whom be glory 
 for ever. Amen. 
 
 a a 2 
 
356 
 
 Those whose life glorifies God , His children. I 
 
 Homil. For when he tells of any great and unutterable thing of 
 _ XI — this kind, he ends in wonder with a doxology. And this he does 
 in regard to the Son also. For in that passage also he went on 
 Rom. 9, to the very same thing that he does here. Of whom is Christ 
 
 according to the flesh , Who is over all , God blessed foi evei . ji 
 
 Amen. 
 
 Him then let us also imitate, and let us glorify God in all 
 things, by a heedful way of life, and let us not feel confidence 
 in the virtues of our ancestry, knowing the example that has 
 been made of the Jews. For this is not, certainly it is not, ill 
 the relationship of Christians, for theirs is the kinsmanship 
 of the Spirit. So the Scythian becometh Abraham’s son: | 
 
 and his son on the other hand more of an alien to him than 
 the Scythian. Let us not then feel confidence in the well- 
 i Ms. of doings of our fathers 1 , but if you have a parent who is a 
 others, marvel even, fancy not that this will be enough to save you, 
 or to get you honour and glory, unless you have the relation¬ 
 ship of character to him. So too if you have a bad one, do 
 not think that you will be condemned on this account, or be 
 put to shame, if at least you order your own doings aright. 
 
 For what can be less honourable than the Gentiles ? still in 
 * Mar. faith they soon became related to the Saints 2 . Or what more 
 Ms d om. nearl y connected than the Jews ? Yet still by unbelief they 
 soon. we re made aliens. For that relationship is of nature and 
 necessity, after which we are all relations. For of Adam we 
 all sprung, and none can be more a relation than another, 
 both as regards Adam, and as regards Noah, and as regards 
 the earth, the common mother of all. But the relationship 
 3 Ms. worthy of honours, is that 3 which does distinguish us from 
 adds * the wicked. For it is not possible for all to be relations in 
 this way, but those of the same character only. Nor 
 would I call them brothers who have come of the same 
 labour with ourselves, but those who display the same zeal. 
 
 In this way Christ givetli men the name of children of God, 
 and so on the other hand children of the devil, and so too 
 children of disobedience, of hell, and of perdition likewise. 
 
 So Timothy was Paul’s son from goodness, and was called 
 l Tim. m i ne own son: but of his sister’s son we do not know even 
 the name. And yet the one was by nature related to him, 
 and still that availed him not. But the other being both by 
 
Acts of mercy the way to become sons of God. 357 
 
 nature and country far removed from him, (as being a native Rom. 
 of Lystra,) still became most nearly related. Let us then also 1 1,o4 ‘— 
 become the sons of the Saints, or rather let us become even 
 God’s sons. For that it is possible to become sons of God, 
 hear what He says, Be ye therefore perfect , as your Father Mat. 5, 
 which is in Heaven. This is why we call Him Father in 48, 
 prayer, and that not only to remind ourselves of the grace 0 , 
 but also of virtue, that we may not do ought unworthy 
 of such a relationship. And how it may be said is it possible 
 to be a son of God ? by being free from all passions, and 
 shewing gentleness to them that affront and wrong us. For 
 thy Father is so to them that blaspheme Him. Wherefore? 
 though he says various things at various times, yet in no 
 case does He say that ye may be like your Father, but when 
 He says, Pray for them that despitefully use you , do good to Mat - 
 them that hate you , then he brings in this as the reward. For 
 there is nothing that brings us so near to God, and makes us 
 so like Him p , as this well-doing. Therefore Paul also, when he 
 says, Be yefollowers of God, means them to be so in this respect. Eph.5,1. 
 For we have need of all good deeds, chiefly however of love to 
 man and gentleness, since we need so much of Flis love to man 
 ourselves. For we commit many transgressions every day. 
 Wherefore also we have need to shew much mercy. But much 
 and little is not measured by the quantity of things given, 
 but by the amount of the givers’ means. Let not then the 
 rich be highminded, nor the poor dejected as giving so little, 
 for the latter often gives more than the former. We must 
 not then make ourselves miserable because w r e are poor, since 
 it makes almsgiving the easier for us. For he that has got 
 much together is seized with haughtiness, as well as a greater af¬ 
 fection to that 1 he has. B ut he thathath but a little is quit of either 1 or lust 
 of these domineering passions : hence he finds more occasions that 
 for doing well. For this man will go cheerfully into a prison- 
 house, and will visit the sick, and will give a cup of cold 
 water. But the other will not take upon him any office of 
 this sort, as pampered up 2 by his riches. Be not then out of 2 <P^y- 
 heart at thy poverty. For thy poverty makes thy trafiick for PhohVri 
 
 voce. 
 
 0 i. e. of Baptism, see p. 29. and on P Greg. Nyss. in illud, Dimitte 
 Rom. viii. 15. p. 240. Greg. Nyss. in nobis debita nostra, de Or. Dorn. Or. 
 loc. de Or. Dom. Or. 2. 5. init. 
 
358 A merciful spirit better than large gifts. 
 
 HomL. heaven the easier to thee. And if thou have nothing, but 
 —— 1 have a compassionating soul, even this will be laid up as a 
 reward for thee. Hence too Paul bade us weep with them 
 that weep , and exhorted us to be prisoners as though bound 
 with them. For it is not to them that weep only that it 
 yieldeth some solace that there be many that compassionate 
 them, but to them who are in other afflicting circumstances. 
 For there are cases where conversation has as much power 
 to recover him that is cast down as money. For this then 
 God exhorts us to give money to them that ask, not merely 
 with a view to relieve their poverty, but that He may teach 
 us to compassionate the misfortunes of our neighbours. For 
 this also the covetous man is odious, in that he not only 
 disregards men in a beggared state, but because he gets 
 ' himself trained 1 for cruelty and great inhumanity. And so he 
 that, for their sakes, thinks little of money, is even on this 
 account an object of love, that he is merciful and kind to 
 man. And Christ, when He blesseth the merciful, blesseth and 
 praiseth not those only that give the alms of money, but those 
 also who have the will to do so. Let us then be so inclinable 
 to mercy, and all other blessings will follow, for he that hath 
 a spirit of love and mercy, if he have money, will give it 
 away, or if he see any in distress, will weep and bewail it; 
 if he fall in with a person wronged, will stand up for him; if 
 he see one spitefully entreated, will reach out his hand to 
 him, Foi as he has that treasure-house of blessings, a loving 
 and merciful soul, he will make it a fountain for all his 
 brethren’s needs, and will enjoy all the rewards that are 
 2 ^ •„ laid up with God 2 . That we then may attain to these, let us 
 ot all things frame our souls accordingly. For so, while in 
 this world, we shall do good deeds without number, and 
 shall enjoy the crowns to come. To which may we all attain 
 by the grace and love toward man, &c. 
 
H O M 1 L Y XX. 
 
 Rom. xii. 1. 
 
 1 beseech you therefore, brethren, by the mercies of God, 
 that ye 'present your bodies a living sacrifice, holy, acceptable 
 unto God, which is your reasonable service. 
 
 After discoursing at large upon the love of God toward r om. 
 man, and pointing out His unspeakable concern for us, and 
 unutterable goodness 3 , which cannot even be searched into, 
 he next puts it forward with a view of persuading those who 
 have received the benefit to exhibit a conversation worthy of 
 the gift. And though he is so great and good a person, yet 
 he does not decline beseeching them, and that not for any 
 enjoyment he was likely to get himself, but for that they 
 would have to gain. And why wonder that he does not decline 
 beseeching, where he is even putting God’s mercies before 
 them? For since, he means, it is from this you have those 
 numberless blessings, from the mercies of God, reverence them, 
 be moved to compassion by them. For they themselves take 
 the attitude of suppliants, that you would shew no conduct 
 unworthy of them. I entreat you then, he means, by the 
 very things through which ye were saved. As if any one 
 who wished to make a person, who had had great kindnesses 
 done him, shew regard, was to bring him the benefactor 
 himself as a suppliant. And what dost thou beseech, let me 
 hear. That ye would presen t your bodies a living sacrifice, holy, 
 acceptable unto God, which is your reasonable service. For 
 
 a Ms. shewing that His concern for such as cannot even be searched into, 
 us is unspeakable, and his goodness 
 
360 
 
 How to make the Body a living Sacrifice. 
 
 Homil. when he had said sacrifice, to prevent any from thinking 
 i~ d7e ~ ek * lc ^ade t ^ lera kill themselves, he forthwith added 1 living. 
 order. Then to distinguish it from the Jewish, he calls it holy, 
 acceptable to God, your reasonable^ service. For theirs was 
 a material one, and not very acceptable either. Since He saith, 
 Isa. 1. Who hath required this at your hands. And in sundry 
 other passages He clearly throws them aside. For it was 
 not this, but this with the other, that He looked to have 
 Ps. 50, presented. Wherefore he saith, The sacrifice of praise, it 
 32 .’ ’ glorifieth Me. And again, I ivill praise the name of my God 
 
 with a song, and this shall please him better than a bullock 
 that putteth forth horns and hoofs. And so in another place 
 Ps. 50, He rejects it, and says, Shall I eat thefiesh of bulls, or drink 
 goats' blood? and proceeds with, Offer unto God a sacrifice of 
 praise, and pay thy votes unto the Most High. So Paul also 
 here bids us do. Present your bodies a living sacrifice. 
 And how is the body, it may be said, to become a sacrifice? 
 Let the eye look upon no evil thing, and it hath become 
 a sacrifice; let thy tongue speak nothing filthy, and it hath 
 become an offering; let thine hand do no lawless deed, and 
 it hath become a whole burnt offering. Or rather this is not 
 enough, but we must have good works also: let the hand do 
 alms, the mouth bless them that cross one, and the hearing 
 find leisure evermore for lections of Scripture 6 . For sacri¬ 
 fice allows of no unclean thing: sacrifice is a first fruit of 
 the other actions. Let us then from our hands, and feet, 
 and mouth, and all other members, yield a first fruit unto 
 God. Such a sacrifice is well pleasing, as that of the Jews 
 4 Hos.9, was even unclean, for, their sacrifices, it says, are unto them 
 as the bread of mourning. Not so ours. That presented the 
 thing sacrificed dead : this maketh the tiling sacrificed to be 
 living. For when we have mortified our members, then we 
 shall be able to live. For the law of this sacrifice is new, 
 and so the sort of fire is a marvellous one. For it needeth 
 no wood or matter under it; but our fire liveth of itself, and 
 doth not burn up the victim, but rather quickeneth it. This 
 
 Reasonable is here used for what where those stood who were not yet 
 has been termed supersensuous, as in admitted to Communion, but heard the 
 the Syriac, and later Latin, see p, 364, Scriptures read, was called the ax^oamf 
 , C ^‘^‘s ccKgoutninv. See Suicer in ax^o. or hearing ; here the act of hearing is 
 a.o(A(u. lit. ‘ divine hearings.’ The place meant. 
 
Purity required in things presented and sacrificed. 361 
 
 was the sacrifice that God sought of old. Wherefore the Rom. 
 Prophet saith, The sacrifice of God is a broken spirit. 
 
 And the three Children offered this when they say, At this 19.' ’ 
 
 time there is neither prince , or prophet, or leader , or burnt °g 
 offering , or place to sacrifice before Thee , and to find mercy. 16. 
 Nevertheless , in a contrite heart and an humble spirit let us 
 be accepted. And observe how great the exactness where¬ 
 with he useth each word. For he does not say, offer 1 your 1 
 bodies as a sacrifice, but present 2 them, as if he had said, 29 , 39 . ’ 
 never more have any interest in them. Ye have given themJ jXX * 
 
 J 0 z Wtt.QX- 
 
 up to another. For even they that furnish 3 the war-horses 
 have no further interest 4 in them. And thou too hast pre-^ 7 be ‘ 
 sented thy members for the war against the devil, and for that 3 same 
 dread battle-array. Do not let them down to selfish appliances. 4 s tew _ 
 And he shews another thing also from this, that one must ad 
 
 0 7 V eget. 
 
 make them approved, if one means to present them. For it p. 28 . 
 
 is not to any mortal being that we present them, but to God, 
 
 the Kang of the universe; not to war only, but to have seated 
 
 thereon the King Himself. For He doth not refuse even to be 
 
 seated upon our members, but even greatly desireth it. And 
 
 what no king who is but our fellow-servant would choose to 
 
 do, that the Lord of Angels chooseth. Since then it is both 
 
 to be presented 5 and is a sacrifice, rid it of every spot, since 5 i- e. as 
 t for ci 
 
 if it have a spot, it will no longer be a sacrifice. For neither King’s 
 can the eye that looks lecherously be sacrificed, nor the hand use - 
 be presented that is grasping and rapacious, nor the feet that go 
 lame and go to play-houses, nor the belly that is the slave of 
 self-indulgence, and kindleth lusts after pleasures, nor the 
 heart that hath rage in it, and harlots’ love, nor the tongue 
 that uttereth filthy things. Hence we must spy out the spots 
 on our body upon every side. For if they that offered the 
 sacrifices of old were bid to look on every side, and were not Lev.. 22 , 
 permitted to offer an animal that hath any thing superfluous or G reg . 
 lacking , or is scurvy , or scabbed , much more must we, who offer p^j or 
 not senseless animals but ourselves, exhibit more strictness, andp. i. c . 
 be pure in all respects, that we also may be able to say as did ll * 
 Paul, I am now ready to be offered , and the time oj my 2 Tim. 
 departure is at hand. For he was purer than any sacrifice, ’ 
 and so he speaks of himself as ready to be offered. But this 
 will be brought about if we kill the old man, if we mortify our 
 
36*2 Each one how a priest. 
 
 6 Reasonable service* what. 
 
 mem b ers that are U p 0n tlie earth, if we crucify tlie world unto 
 ourselves. In tliis way we shall not need the knife any more, 
 nor altar, nor lire, or rather we shall want all these, but not 
 made with the hands, but all of them will come to us from above, 
 fire from above, and knife also, and our altar will the breadth 
 of Heaven be. For if when Elijah offered the visible sacrifice, 
 a flame that came down from above consumed the whole 
 water, vood, and stones, much more will this be done upon 
 thee. And if thou hast aught in thee relaxed and secular, and 
 yet offerest the sacrifice with a good intention, the fire of the 
 Spirit will come down, and both wear away that worldliness, and 
 and Ms.* can y U P 1 the whole sacrifice. But what is reasonable 2 service ? 
 Sav. It means spiritual ministry, conversation according to Christ. 
 As then lle that ministereth in the house of God, and offi- 
 ^^tcth, of* whatever sort he may be, then collects himself'’, 
 Ezech. and becomes more dignified c ; so we ought to be minded 
 44 ’ 19 - all our whole life as serving and ministering. And this 
 
 thyself wiU be S0? if ever ^ da ^ y° u blin s Him sacrifices 4 , and 
 as asa- become the priest of thine own body, and of the virtue of 
 
 thy soul; as, for example, when you offer soberness, when 
 almsgiving, when goodness and forbearance. For in doing 
 ship W ° r " this thou offerest a reasonable service 5 , that is, one without 
 Xurgisccv aught that is bodily, gross, visible. Haring then raised the 
 hearer by the names bestowed, and having shewn that each 
 
 om man is a prieSt ° f6 his own flesl1 h y his conversation, he 
 mentions also the way whereby we may compass all' this. 
 What then is the way? 
 
 or 
 
 Ver. 2. And be not fashioned* after this world; but be ye 
 transformed by the renewing of your mind. 
 
 For the fashion of this world is grovelling and worth¬ 
 less, and but for a time, neither hath ought of loftiness, 
 or lastingness, or straight-forwardness, but is wholly per¬ 
 verted. If then thou wouldest walk upright 7 , figure not 
 thyself after the fashion of this life present. For in it there 
 is nought abiding or stable. And this is why he calls it a 
 
 lCor ^^ fashion 8 ; and so in another passage, for the fashion of this 
 31 ’ 
 
 c trifivortgosj which implies reverence it is difficult to separate them, 
 as well as dignity The word before <1 E. Y. conformed to. The transla- 
 probahly refers also to dress. See tion is altered to express the distinction 
 U\. 43. but m this case the outward noticed in the comment 
 
 act so truly represents the inward, that 
 
 aright, 
 0(d)u. 
 
The world* sfashion unreal. Transformat ion and renewal. 363 
 
 world passeth away. For it hath no durability or fixedness, Rom. 
 but all in it is but for a season; and so he calls it this age 1 , - 12 ’ 2 ‘- 
 hereby to indicate its liableness to misfortune, and by the world, 
 word fashion its unsubstantialness. For speak of riches, Gr ' aiMV 
 or of glory, or beauty of person, or of luxury, or of whatever 
 other of its seemingly great things you will, it is a fashion 
 only, not reality, a show and a mask, not any abiding 
 substance 2 . But he not thou fashioned after this , hit be* ivo- 
 transformed , he says, by the renewing of your mind. He‘ r ‘ rao7? 
 says not change the fashion, but be transformed 3 , to shew that 3 ^™- 
 the world’s ways are a fashion, but virtue’s not a fashion, but 
 a kind of real form c , with a natural beauty of its own, lacking 
 not the trickeries and fashions of outward things, which no 
 sooner appear than they go to nought. For all these things, 
 even before they come to light, are dissolving. If then 
 thou throwest the fashion aside, thou wilt speedily come to 
 the form. For nothing is more strengthless than vice, 
 nothing so easily wears old. Then since it is likely that 
 being men they would sin every day, he consoles his hearer 
 by saying, renew thyself from day to day. This is what 
 we do with houses, we keep constantly repairing them as 
 they wear old, and so do thou unto thyself. Hast thou 
 sinned to-day? hast thou made thy soul old? despair not, 
 despond not, but renew it by repentance, and tears, and con- 4 Hilary 
 fession, and by doing of good things. And never fail of°^ 9 Ps ‘ 
 doing this. And how are we to do this ? 
 
 That ye may prove (things more expedient 5 , and know )* 5 haft- 
 what is that good , and acceptable , and perfect will of God? 
 
 Either he means by this, be renewed, that ye may learn what is 
 more expedient for you, and what the will ol God. Or rather, 
 that ye can get so renewed il ye learn the things expedient, and 
 what God may will. For il thou see this, and know how to 
 distinguish the nature ol things, thou art in possession ol the 
 whole way of virtue. And who, it may be said, is ignorant ol 
 what is expedient, and what is the will ol God? 1 hey that 
 are flurried with the things ol this world, they that deem 
 riches an enviable thing, they that make light of poverty, they 
 
 e ftoetpb. See Phil. 2, 6. 7. 8. and St. place. His Mss. and Bodl. have and 
 Chrysostom on the passage, Horn. 6. know ; it seems a slip of memory ; see 
 
 f See the note of Matthim on the Rom. 2, 18. 
 
Homil 
 
 XX. 
 
 1 Ms. 
 
 build. 
 
 2 Ms. 
 
 Taura. 
 
 3 v. note 
 . p. 360. 
 
 364 A true estimate of things tends to amendment. 
 
 • that follow after power, they that are gaping after outward 
 -glory, they that think themselves great men when they raise 
 fine houses, and buy 1 costly sepulchres, and keep herds of 
 slaves, and carry a great swarm of eunuchs about with them; 
 these know not what is expedient for them, or what the will 
 of God is. For both of these are but one tiling. For God 
 willeth what things are expedient for us, and what God 
 willeth, that is also expedient for us. What then are the 
 things which God willeth? to live in poverty, in lowliness 
 of mind, in contempt of glory; in continency, not in self- 
 indulgence; in tribulation, not in ease; in sorrow, not in 
 dissipation, and laughter; in all the other points whereon 
 He hath given us laws. But the generality do even think 
 these things of ill omen ? ; so far are they from thinking 
 them 2 expedient, and the will of God. This then is why 
 they ever can come near even to the labours for virtue’s sake. 
 For they that do not know so much even as what virtue may 
 be, but reverence vice in its place, and take in unto them b 
 the harlot instead of the modest wife, how are they to be 
 able to stand aloof from the present world. Wherefore we 
 ought above all to have a correct estimate of things, and 
 even if we do not follow after virtue, to praise virtue, and 
 even if we do not avoid vice, to stigmatize Gee, that so far we 
 may have our judgments uncorrupted. For so as we advance 
 on our road, we shall be able to lay hold on the realities. 
 This then is why he also bids you be renewed, that ye may 
 prove what is the perfect will of God . But here he seems 
 to me to be attacking the Jews too, who cling to the Law. 
 For the old dispensation was a will of God, yet not the 
 ultimate purpose, but allowed owing to their feebleness. But 
 that which is a perfect one, and well-pleasing, is the new 
 conversation. So too when he called it a reasonable service, 
 it was to set it in contrast with that other 5 that he gave it 
 such a name. 
 
 Ver. 3. For I say, through the grace given unto me, to 
 every man that is among you, not to think of himself more 
 
 Z oluvi&vrat, v. Jung, ad J. Poll. v. meeting any thing counted unlucky. 
 163. Dem. adv. Aristog.'i. (794.5.) it h <rvyx*ra.x\iioi>ris , 1 Ms. ap. Pen. 
 means to make a sign of detestation on <rvy»ci<ruxX.'ivovris, taking to their bed. 
 
St. Paul makes humility the groundwork of virtue. 365 
 
 highly than he ought to think , hut to think soberly , accord- Rom. 
 mg as God hath dealt to every man the measure of faith. 12 > 3 - 
 After saying above, I beseech you by the mercies of God , 
 here he says again, by the grace. Observe the teacher’s lowliness 
 of mind, observe a spirit quite subdued ! He means to say 
 that he is in no respect worthy to be trusted in such an 
 exhortation and counsel. But at one time he takes the 
 mercies ot God along with him, at another His grace. It is 
 not my word, he would say, that I am speaking, but one 
 from God. And he does not say, For I say unto you by the 
 wisdom of God, or, for I say unto you by the Law given of 
 God, but, by the grace , so reminding them continually of the 
 benefits done them, so as to make them more submissive*, 
 and to shew that even on this account, they were under an 
 obligation to obey what is here said. To every man that is 
 among you. Not to this person and to that merely, but to the 
 governor and to the governed, to the slave and to the free, to 
 the unlearned and to the wise, to the woman and to the man, 
 to the young and to the old. For the Law is common to all 
 as being the Lord’s. And by this he likewise makes his language 
 inoffensive, setting the lessons he gives to all, even to such as 
 do not come under them, that those who do come under 
 them may with more willingness accept such a reproof and 
 correction. And what dost thou say ? Let me hear. Not to 
 think more highly than he ought to think. Here he is 
 bringing before us the mother of good deeds, which is low¬ 
 liness of mind, in imitation of his own Master. For as He, 
 when He went up into the mountain, and was going to give a 
 tissue of moral precepts, took this for His first beginning, and 
 made this the foundation, in the words, Blessed are the poor Mat. 5, 
 in spirit; so Paul too, as he has now passed from the doctrinal 3 ‘ 
 parts to those of a more practical kind, has taught us virtue in 
 general terms, by requiring of us the admirable k sacrifice; and 
 being on the point of giving a more particular portrait of it, 
 he begins from lowliness of mind as from the head, and 
 tells us, not to think more highly of one's self than one ought to 
 think , (for this is the will of God 1 ,) but to think soberly. 'Ms om. 
 
 for, &c. 
 
 * Mar. to make them out to be more mirable by requiring of us sacrifice / but 
 happy. this does not suit the context. 
 
 k Mar. c taught us that virtue is ad- 
 
360 Measure of God's gifts no ground for 'pride or despair. 
 
 Homjl. Blit what he means is about this. We have received wisdom 
 ——- • - not that we should use it to make us haughty, but to make us 
 soberminded. And he does not say in order to be lowly in 
 1 mind, but in order to sobriety, meaning by sobriety 1 here not 
 that virtue which contrasts with lewdness, nor the being free 
 from intemperance, but being sober and healthful in mind. 
 And the Greek name of it means keeping the mind safe 1 . To 
 shew then that he who is not thus modest 2 , cannot be sober 
 either, that is, cannot be staid and healthful minded, (because 
 such an one is bewildered, and out of his wits, and is more 
 crazed than any madman,) he calls lowliness of mind, sober¬ 
 ness of mind. 
 
 According as God hath dealt to every man the measure of 
 faith. For since having gifts given them had made many 
 unreasonably elated, both with these and with the Corinthians, 
 see how he lays open the cause of the disease, and gradually 
 removes it. For after saying that we should think soberly, he 
 proceeds, according as God hath dealt to every man the 
 measure of faith, meaning here the gift by faith : and by 
 using the word dealt , he solaces him who had the less, and 
 humbles him who had the greater share. For if God dealt it, 
 and it is no achievement of thine, why think highly of thyself? 
 But if any one says that faith here does not mean the gift, this 
 would only the more shew that he was humbling the vain 
 3 boasters. For if that faith which is 3 the cause of the rift, by 
 which faith miracles are wrought, be itself from God, on what 
 ground dost thou think highly of thyself? If He had not come, 
 or been incarnate, then the things of faith would not have fared 
 well either. And it is from hence that all the good things 
 take their rise. But if it is He that giveth it, He knoweth how 
 He dealeth it. For He made all, and taketh like care of all. 
 And as His giving came of His love towards man, so doth the 
 quantity which He giveth. For was He who had shewn His 
 goodness in regard to the main point, which is the giving of 
 the gifts, likely to neglect thee in regard to the measure ? For 
 had He washed to do thee dishonour, then He had not given 
 them at all. But if to save thee and to honour thee was what 
 He had in view, (and for this He came and distributed such 
 great blessings,) why art thou confounded and disturbed, and 
 
 1 trtZ^oucrccv rh» Q/yovniriv, Aristot. Eth. vi. 
 
Folly of a proud and reckless temper. 
 
 367 
 
 abusest thy wisdom to foolishness, making thyself more dis- Rom. 
 graceful than one who is by nature so. For being foolish by - 1 - 2 ’ 3 - 
 nature is no ground of complaint. But being foolish through 
 wisdom, is at once bereaving one’s self of excuse, and running 
 into greater punishment. 
 
 Such then are those, who pride themselves upon their 
 wisdom, and fall into the excess of recklessness m . For 
 recklessness of all things makes a person a fool. Where¬ 
 fore the Prophet calls the barbarian by this name. But 
 the fool, he says, shall speak folly. But that you may see Is. 32, 6. 
 the folly of him from his own words, hear what he says. 
 
 Above the stars of heaven will I place my th rone , and I will Is. 14, 
 be like the Most High. I will take hold of the world as a 14 ‘ 
 nest , and as eggs that are left will I take them away. Now 
 what can be more foolish than these words. And to each 
 instance of haughty language he directly applies this reproach. 
 
 And if I were to set before you every expression of them 
 that are reckless, you would not be able to distinguish 
 whether the words are those of a reckless man or a* 
 fool. So entirely the same is this failing and that. And 
 another of a strange nation says again, I am God and not Ezech. 
 man; and another again, Can God save you , or deliver you Dan.' 3 , 
 out of my hand ? And the Egyptian too, I know not the Lord , Jy- ^ 
 neither will I let Israel go. And the foolish body in the 
 Psalmist is of this character, who hath said in his heart , There Ps.i4,i. 
 is no God. And Cain, Am I my brother's keeper? Can you Gen. 4, 
 now distinguish whether the words are those ol the reckless 
 or those of the fool? For recklessness going out ol due 
 bounds, and being a departure from reason, (whence its 
 name recklessness 1 ,) maketh men both fools and vain- 1 a;rovwa 
 glorious. And, if the beginning of wisdom is the fear of the 
 Lord , the beginning of folly is surely not knowing the Lord. 
 
 If then knowing be wisdom, and not knowing llim folly, and 
 not knowing come ol haughtiness 2 , (lor the beginning o i-wrs^v- 
 liaughtiness is the not knowing of the Lord,) then is haughti- ^ 
 ness the extreme of folly. Such was Nabal, il not to God- 
 ward, at least toward man, having become senseless from 
 his recklessness 3 . But he afterwards died of fear. For 3 ^^. 
 
 OilXo ), 
 
 m This word has been sometimes thing more; usually the recklessness Ar.Eth. 
 translated haughtiness, but means some- of despair, but sometimes that ot pride. Hi. 
 
Homil 
 
 XX. 
 
 1 
 
 368 Conceited persons , ridiculous and worthless. 
 
 . when any falleth from the measure of wisdom, he becomes at 
 
 - once a coward and bold, his sold having* been made feeble. 
 For as the body when it loseth its proper tone, having 
 become out of condition, is a prey to any disease, thus too 
 the soul when it hath lost its greatness of nature and lowly - 
 mindedness, having gotten a particular habit *, becomes feeble 
 and fearful, as well as bold and unreasonable, and loses its 
 powers of self-consciousness. And he that has lost these, 
 how is he to know things above himself? For as he that is 
 seized with a frenzy, when he has so lost them, knoweth not 
 even what is right before him; and the eye, when it is 
 dimmed, darkeneth all the other members; so doth it happen 
 with this recklessness. Wherefore these are more mise¬ 
 rable than the mad, or than those silly by nature. For 
 like them they stir laughter, and like them they are ill- 
 tempered. And they are out of their wits as the others are, 
 but they are not pitied as they are. And they are beside 
 themselves, as are these, but they are not excused, as are 
 these, but are hated only. And while they have the failings 
 of either, they are bereaved of the excuse of either, being 
 ridiculous not owing to their words only, but to their whole 
 appearance also. For why, pray, dost thou stiffen up thy 
 neck ? or why walk on tiptoe ? why knit up thy brows ? 
 why stick thy breast out ? Thou canst not make one hair 
 white or black, and thou goest with as lofty gait as if thou 
 couldest command every thing. No doubt thou wouldest 
 like to have wings, and not go upon the earth at all! No 
 doubt thou wouldest wish to be a prodigy ! For hast thou 
 not made thyself prodigious now, when thou art a man and 
 triest to fly ? or rather flying from within, and bloated in every 
 limb ? What shall 1 call thee to quit thee of thy reckless¬ 
 ness ? If I call thee ashes, and dust, and smoke, and pother, I 
 should have described thy worthlessness to be sure, but still 
 I should not have laid hold of the exact image I wanted. 
 For I want to put then bloatedness before me, and all its 
 emptiness. What image am I to find then which will suit 
 with all this ? To me it seems to be like tow in a blaze. 
 For it seems to swell when lighted, and to lift itself up; but 
 when it is submitted to a slight touch of the hand, it all tumbles 
 down, and turns out to be more worthless than the veriest 
 
Humility secure even against Satan. 369 
 
 ashes. Of this sort are the souls of these men ; that empty 
 inflatedness of theirs even the commonest attack may humble 
 and bring down. For he that behaves recklessly must of 
 necessity be a thoroughly feeble person, since the height he 
 has is not a sound one, but even as bubbles are easily 
 burst, so are these men easily undone. But if thou dost 
 not believe, give me a bold reckless fellow, and you will 
 find him more cowardly than a fallen man even at the most 
 trivial circumstance. For as the flame that rises from dry 
 sticks is no sooner lighted than it becomes dust, but stiff logs 
 do not by their nature easily kindle up, and then keep up 
 their flame a long time burning; so souls that be stem and 
 firm are not easily kindled or extinguished; but these men 
 undergo both of these in a single moment. Since then we 
 know this, let us practise humble-mindedness. For there is 
 nothing so powerful as it, since it is stronger even than a 
 rock and harder than adamant, and places us in a safety 
 greater than that of towers and cities and walls, being too 
 high for any of the artillery of the devil. As then reck¬ 
 lessness makes men an easy prey even to ordinary oc¬ 
 currences, being, as I was saying, easier broken than a 
 bubble, and rent more speedily than a spider’s web, and more 
 quickly dissolved than a smoke ; that we then may be walk¬ 
 ing upon the strong rock, let us leave that and take to this. 
 For thus in this life present we shall find rest, and shall in 
 the world to come have every blessing, by the grace and love 
 toward man, &c. 
 
 b b 
 
 Rom. 
 12, 3. 
 
HOMILY XXL 
 
 Rom. xii. 4, 5. 
 
 For as ice have many members in one body , and all members 
 have not the same office; so we , being many , are one body 
 in Christ , and every one members one of another. 
 
 Homil. Again he uses the same ensample as he does to the 
 Corinthians, and that to allay the same passion. For great 
 is the power of the medicine, and the force of this illustration 
 for the correcting of this disease of haughtiness. Why (he 
 means) dost thou think highly of thyself? Or why again does 
 another utterly despise himself? Are we not all one body, 
 both great and small ? When then we are in the total number 
 but one, and members one of another, why dost thou by thy 
 haughtiness separate thyself? Why dost thou put thy 
 brother to shame ? For as he is a member of thee, so art 
 thou also of him. And it is on this score that your claims to 
 honour are so equal. For he has stated two things that 
 might take down their haughty spirit; one that we are 
 members one of another, not the small of the great only, but 
 also the great of the small; and another, that we are all one 
 body. Or rather there are three points, since he shews that 
 1 Ms. the gift was also one 1 . Therefore be not high-minded. For 
 free one ^ was given ^ ee of God; thou didst not take it, nor find it 
 even. Hence too, when he touches upon the gifts, he does 
 not say that one received more, and another less, but what ? 
 different. For his words are, having then gifts , not less and 
 greater, but, differing. And what if thou art not appointed 
 
371 
 
 God's gifts proportioned to men's faith. 
 
 to the same office, still the body is the same. And beginning Rom. 
 with gifts, he ends with good deeds 1 ; and so after mentioning 
 prophecy, and ministry, and the like, he concludes with' Ms * pl ‘ 
 mercy, diligence, and succour. Since then it was likely 
 that some would be virtuous, yet not have prophecy, he 
 shews how that this too is a gift, and a much greater one than 
 the other, (as he shews in the Epistle to the Corinthians,) 
 and so much the greater, as that one has a reward, the other 
 is devoid of a recompense. For the whole is matter of gift 
 and grace. Wherefore he saith, 
 
 Ver. 6. Having then gifts differing according to the grace 22 Mar. 
 that is given unto us, whether prophecy ,, let us prophesy 0 fGod 
 according to the proportion of faith. 
 
 Since then he had sufficiently comforted them, he wishes 
 also to make them vie with each other 8 , and labour more in 
 earnest, by shewing that it is themselves that give the 
 grounds for their receiving more or less. For he says 
 indeed that it is given by God, (as when he says, according 
 as God hath dealt to every man the measure of faith; and 
 again, accordmg to the grace given unto us,) that he may 
 subdue the haughty. And he says that the beginnings lie 
 with themselves, to rouse the listless. And this he does in 
 the Epistle to the Corinthians also, to produce both these 
 emotions. For when he saith, covet earnestly the gifts, he l Cor. 
 shews that they were themselves the cause of the differences 12 ’ 31 * 
 in what was given. But when he says, Now all these things l Cor. 
 
 ° ^ 22 I ] 
 
 worketli one and the selfsame Spirit, dividing to every man ’ 
 severally as He will , he is proving that those who have 
 received it ought not to be elated, so using every way open 
 to him to allay their disorder. And this he does here also. 
 
 And again, to rouse those who have fallen drowsy, he says, 
 Whether prophecy , let us prophesy according to the pro¬ 
 portion of faith. For though it is a grace, yet it is not 
 poured forth at random, but framing its measure according 
 to the recipients, it letteth as much flow as it may find the 
 vessel of faith that is brought to be capable of. 
 
 Ver. 7. Or ministry, let us wait on our ministering. 
 
 Here he names a comprehensive thing. For the Apostle- 
 
 * Or feel they need an effort, ivxyuviovs. See on Rom. xi. 21. p. 349, 
 
 B b 2 
 
372 
 
 Good works to be done with a ready mind. 
 
 HoMiL.ship even is called a ministry, and every good 1 work of the 
 XXL, g -* g a m j n istry. This is indeed a name of a peculiar 
 good° m office, here, however, it is used in a general sense. Or he 
 that teacheth, on teaching. See with what indifference he 
 places them, the little first and the great afterwards, again 
 giving us the same lesson, not to be puffed up or elated. 
 
 Yer. 8. Or he that exhorteth, on exhortation . 
 
 Acts 13, And this is a species of teaching too. For if ye have any 
 word of exhortation , it says, speak unto the people. Then 
 to shew that it is no great good to follow after virtue unless 
 this is done with the proper rule, he proceeds, 
 
 2 fteru$t- He that givetli % let him do it with simplicity. For it is 
 partetli” not enough to give, but we must do it with munificence also, 
 for this constantly answereth to the name of simplicity. 
 Since even the virgins had oil, still, since they had not 
 enough, they were cast out from every thing. He that 
 3 E. V. defende th 5 , with diligence; for it is not enough to under- 
 take the defence, unless he do it with diligence and zeal b . 
 puos He that sheweth mercy, with cheerfulness. For it is not 
 enough to shew mercy, but it behoves us to do it with a 
 largeness and an ungrudging spirit, or rather not with an 
 ungrudging, but even with a cheerful and rejoicing one, for 
 not grudging does not amount to rejoicing. And this same 
 point, when he is writing to the Corinthians also, he insisted 
 very strongly upon. For to rouse them to such largeness he 
 2 Cor. said, He that someth sparingly shall reap also sparingly, and 
 
 O P 
 
 7 ' he which someth bountifully shall reap bountifully. But to 
 correct their temper he added, Not grudgingly or of necessity. 
 Aristot. For both the shewer of mercy ought to have both ungrudging- 
 and ness an< ^ P^ easure - And why dost thou bemoan thyself of 
 iv. l. giving alms ? Why dost thou grieve at shewing mercy, and 
 lose the advantage of the good deed ? For if thou grievest, 
 thou dost not do mercy, but art cruel and inhuman. For if 
 thou grievest, how shalt thou be able to raise up him that 
 is in sorrow ? For it is much if he suspect no ill, even 
 when thou art giving with joyfulness. For since nothing 
 seems to men such a disgrace as to be receiving from others, 
 
 b Near the end of Horn. 19. we have the sense here given. “ Unless, &c.” 
 xav ‘I’^oa’T^trtreti, added from Ben. and Ms. Bodl. 
 
 which proves that he takes the word in 
 
God values a gift by the spirit and means of the giver. 373 
 
 unless by an exceedingly cheerful look thou removest the Rom. 
 suspicion, and shewest that thou art receiving rather than — 
 giving, thou wilt even cast down the receiver rather than raise 
 him up. This is why he says, He that sheweth mercy , with 
 cheerfulness. For who that is receiving a kingdom, is of sad 
 countenance ? Who that is receiving pardon for his sins 
 continueth of dejected look? Mind not then the expenditure 
 of the money; but the increase that comes of that expenditure. 
 
 For if he that soweth rejoiceth though sowing with un¬ 
 certainty of return, much more should he do so that farms 
 the Heaven. For in this way, even though thou give but 
 little, thou wilt be giving much ; even as how much soever 
 thou givest with a sad countenance, thou wilt have made 
 thy much a little. Thus the widow outweighed many 
 talents by the two mites, for her spirit was large. And 
 how is it possible, it may be said, for one that dwells with 
 poverty in the extreme, and empties forth his all, to do this 
 with a ready mind ? Ask the widow, and thou wilt hear the 
 way, and wilt know that it is not poverty 0 that makes narrow 
 circumstances, but the temper of a man that effects both 
 this and its opposite. For it is possible even in poverty to 
 be munificent 1 , and in riches to be niggardly. Hence inV«y«- 
 giving he looks for simplicity, and in shewing mercy for Xo ^ u ^ ov 
 cheerfulness, and in patronising for diligence. For it is not 
 with money only that he wishes us to render every assistance 
 to those in want, but both with words, and deeds, and in 
 person, and in every other way. And after mentioning the 
 chief kind of aiding 2 , that which lies in teaching, namely, and 2 
 that of exhorting, (for this is a more necessary kind, m that 
 it nurtures the soul,) he proceeds to that by way of money, 
 and all other means; then to shew how these may be 
 practised aright, he bringeth in the mother of them, love. 
 
 Ver. 9. Let love be without dissimulation , he says. 
 
 If thou hast this, thou wilt not perceive the loss of thy 
 money, the labour of thy person, the toil of thy words, thy 
 trouble, and thy ministering, but thou wilt bear all courage¬ 
 ously, whether it be with person, or money, or word, or 
 any other thing whatsoever, that thou art to assist thy 
 
 c sriv/a here seems distinguished from irr«£«/a ; as in the Plutus. 
 
Homil 
 
 XXI. 
 
 ^OCTOtTTU' 
 
 yoilyris 
 2 80 Ms 
 
 374 To love as well as do good, and hale as well as shun evil. 
 
 .neighbour. As then he cloth not ask for giving only, but 
 that with simplicity, not aiding, but that with diligence, nor 
 alms, but that with cheerfulness; so even love too he 
 requires not alone, but that without dissimulation. Since 
 this is what love is. And if a man have this, every thing 
 else follows. For he that sheweth mercy does so with 
 cheerfulness, (for he is giving to himself:) and he that 
 aicleth, aidetli with diligence; for it is for himself he is aiding: 
 and he that imparteth doth this with largeness; for he is 
 bestowing it on himself. Then since there is a love even for 
 ill things, such as is that of the intemperate, that of those 
 who are of one mind for money, and for plunder’s sake, 
 and for revels and drinking clubs, he clears it of all 
 these, by saying, Abhor 1 that which is evil. And he does 
 .not speak of refraining from it, but of abhorring 9 it , that is, 
 hating it, and hating it exceedingly. For this word «tto is 
 often of intensive force with him, as where he speaks of 
 earnest expectation d , looking out for*, (complete) redemption f . 
 For since many who do not evil things still have a desire 
 after them, therefore he says, Abhor. But what he wants 
 is to purify the thought, and that we should have a mighty 
 enmity, hatred, and war against vice. For do not fancy, he 
 means, because I said, Love one another, that I mean you 
 to go so far as to cooperate even in bad actions with one 
 another: for the law that I am laying down is just the 
 reverse. Since it would have you an alien not from the 
 action only, but even from the inclination towards vice; and 
 not merely an alien from this same inclination, but to have 
 an excessive aversion and hatred of it too. And he is not 
 content with only this, but he also urges the practice of 
 virtue. Cleave to that which is good. 
 
 He does not speak of doing only, but of being disposed 
 too. For this the command to cleave to it indicates. So 
 God, when He knit the man to the woman, said, For he shall 
 cleave to his wife. Then he mentions reasons why we 
 ought to love one another. 
 
 Ver. 10. Be kindly affeclioned one to another with 
 brotherly love. 
 
 ll a. < ro)ia.( 2 x 8 o)tiu, Rom. 8, 19. f uiroXurgupts, Rom. 8, 24. see ad 
 
 c ctniKbvXj'op-ivoL, Rom. 8, 23. loc. Horn. xiv. p. 248. 
 
Love causes acts of kindness and respect , and they it. 375 
 
 Ye are brethren, he means, and have come of the same Rom. 
 pangs. Hence even on this head you ought to love one 12; 1L 
 another. And this Moses said to those who were quarrelling 
 in Egypt, Ye are brethren , why do ye wrong one to another ? Exod.2, 
 When then he is speaking of those without, he says, if it be * 
 possible , as much as in you lie tit , live peaceably with all men. 
 
 But w r hen he is speaking of his own, he says, Be kindly 
 affect ion ed one to another with brotherly love. For in the 
 other case he requires abstinence from quarrelling, and 
 hatred, and aversion : but here loving too, and not merely 
 loving, but the loving of relatives. For not only must one’s 
 love be without dissimulation , but intense also, and warm, 
 and glowing. Because, to what purpose would you love 
 without fraud, and not love w r ith warmth ? Whence he says, 
 kindly ajfectioned one towards another , that is, be friends, 
 and warm ones too. Do not wait to be loved by another, 
 but leap at it thyself, and be the first to begin it. For so 
 wilt thou reap the wages of his love also. Having mentioned 
 the reason then why we ought to love one another, he tells 
 us also the way in which the affection may grow unchange- 
 lable. Whence he proceeds, In honour preferring one 
 another. For this is the way that affection is produced, and 
 also when produced abideth. And there is nothing which 
 makes friends so much, as the earnest endeavour to over¬ 
 come one’s neighbour in honouring him. For what he had 
 mentioned before comes of love, and love of honour, as 
 honour does too of love. Then that we may not honour 
 only, he looks for something besides, when he says, 
 
 Ver. 11. Not backward in zeal z . 
 
 For this also gendereth love when with honour we also 
 shew a readiness to protect: as there is nothing that makes 
 men beloved so much, as honour and forethought. For to 
 love is not enough, but there must be this also: or rather 
 this also comes of loving, as also loving has its warmth from 
 this, and they are confirmative one of another. For there 
 are many that love in mind, yet reach not forth the hand. 
 
 And this is why he uses every means to build up love. And 
 how are we to become not backward in zeal ? 
 
 g E .V .not slothful in business. 
 
376 Strength of man when aided by the Spirit. 
 
 Homil. Fervent in spirit. See how in every instance he aims 
 .. x X - I> - after higher degrees; for he does not say give only, but with 
 largeness; nor rule, but do it with diligence; nor shew mercy, 
 but do it with cheerfulness; nor honour, but prefer one 
 another; nor love , but do it without dissimulation; nor 
 refrain from evil things, but hate them; nor hold to what is 
 good, but cleave to it; nor love, but do it with brotherly 
 affection; nor be zealous, but be so without backwardness ; 
 nor have the Spirit, but have it fervent, that is, that ye may 
 be warm and awakened. For if thou hast those things 
 aforesaid, thou wilt draw the Spirit to thee. And if This 
 abide with thee, It will likewise make thee good for those 
 purposes, and all things will be easy from the Spirit and the 
 love, while thou art made to glow from both sides. Dost 
 1 Han- thou not see the bulls 1 that carry a flame upon their back, 
 mbai. p ow nobody is able to withstand them ? So thou also wilt 
 
 ap. Lav* J 
 
 xxii. 16. be more than the devil can sustain, if thou takest both these 
 flames. Serving the Lord. For it is possible to serve God 
 in all these ways; in that whatever thou doest to thy brother 
 passes on to thy Master, and as having been Himself benefitted, 
 He will reckon thy reward accordingly. See to what height 
 he has raised the spirit of the man that worketh these things! 
 Then to shew how the flame of the Spirit might be kindled, 
 he says, 
 
 Ver. 12. Rejoicing in hope, patient in tribulation, con¬ 
 tinuing instant in prayer. 
 
 For all these things are fuel for that fire. For when he 
 had required the expenditure of money and the labour of the 
 person, and ruling, and zeal, and teaching, and other la¬ 
 borious occupations, he again supples the wrestler with 
 love, with the Spirit, through hope. For there is nothing 
 which makes the soul so courageous and venturesome for 
 any thing, as a good hope. Then even before the good 
 things hoped for, he gives another reward again. For since 
 hope is of things to come, he says, patient in tribulation . 
 And before the things to come, in this life present thou wilt 
 2 eee on gain a great good 2 from tribulation, that of becoming hardy 
 ] {oail d tried. And after this he affords them another help, 
 when he says, continuing instant in prayer. When there¬ 
 fore love maketh things easy, and the Spirit assisteth, and 
 
Abraham's hospitality shames Christians. 377 
 
 hope lighteneth, and tribulation maketh thee tried and apt Rom. 
 for bearing every thing nobly, and thou hast along with J - 
 these another very great weapon, to wit, prayer and the 
 aidances that come of prayer, what further grievousness can 
 there be in what he is enjoining ? Surely none. You see 
 how in every way he gives the wrestler firm footing, and 
 shews that the injunctions are perfectly easy. Consider again 
 how he vindicates almsgiving, or rather not almsgiving abso¬ 
 lutely, but that to the saints. For above when he says, he that 
 sheweth mercy , with cheerfulness , he makes us open-handed 
 to every body. Here, however, it is in behalf of the faithful 
 that he is speaking. And so he proceeds to say, 
 
 Ver. 13. Sharing with the necessity 1 of the saints. 1 
 
 He does not say, Bestow upon, but share with the neces-^”f lt 
 sity g of the saints , to shew that they receive more than theyries 
 give, that it is a matter of merchandize, because it is a com¬ 
 munity. Do you bring in money ? They bring you in bold¬ 
 ness toward God. Given to* hospitality. He does not say 2 Gr. 
 doing it, but given to it, so to instruct us not to wait ioxffJ su ~ 
 those that shall ask it, and see when they will come to us, 
 but to run to them, and be given to finding 11 them. 
 
 Thus did Lot, thus Abraham. For he spent the whole 
 day upon it, waiting for this goodly prey, and when he saw 
 it, leaped on it, and ran to meet them, and worshipped upon 
 the ground, and said, My Lord , if now I have found favour Gen. is, 
 in Thy sight, pass not away from Thy servant. Not as we 
 do, if we happen to see a stranger or a poor man, knitting 
 our brows, and not deigning even to speak to them. And if 
 after thousands of entreaties we are softened, and bid the 
 servant 3 give them a trifle, we think we have quite done our 3 Ms. 
 duty. But he did not so, but assumed the fashion of a^ n ai% 
 suppliant and a servant, though he did not know who he s mg- 
 was going to take under his roof. But we, who have clear 
 information that it is Christ whom we take in, do not grow 
 gentle even for this. But he both beseeches, and entreats, 
 and falls on his knees to them, yet we insult those that come 
 to us. And he indeed did all by himself and his wife, 
 
 g St. Chrysostom (on 2 Tim. i. 16.) See Brit. Crit. No. LI. p. 80, 81. 
 adopts and argues on the reading, fmi- h xtraSiuKtiv. lit. hunt them down. 
 
 atf, for which there is some authority. 
 
378 Kindness to be shewn to the unknown and the bad. 
 
 Homil. whereas we do it not even by our attendants. Rut if you 
 XXI, _ have a mind to see the table that he set before them, there 
 too you will see great bounteousness, not such as the temper 
 for superfluous display occasions but what the riches of a 
 ready will does. Yet how many rich persons were there not 
 then ? Still none did any thing of the kind. How many 
 widows were there in Israel ? Aet none shewed hospitality 
 to Elijah. How many wealthy persons again were there 
 not in Elisha’s day ? But the Shunamite alone gathered in 
 the fruits of hospitality ; as did Abraham also then* with 
 largeness and ready mind. And on this ground he deserves 
 one’s admiration most, that when he had no knowledge who 
 they were that had come, yet he so acted. Ho not thou 
 then be curious either: since for Christ thou dost receive 
 him. And if thou art always so scrupulous, many a time 
 wilt thou pass by a man of esteem, and lose thy reward 
 from him. And yet he that receiveth one that is not of 
 esteem, hath no fault found with him, but is even rewarded. 
 For he that receiveth a prophet in the name of a prophet , 
 shall receive a prophet's reward. But he who out of this ill- 
 timed scrupulousness passeth one that should be admired, 
 shall even suffer punishment. Do not then busy thyself 
 with men’s lives and doings. For this is the very extreme of 
 niggardliness, for one loaf to be exact about a man s entire 
 life. For if this person be a murderer, if a robber, or what 
 not, does he therefore seem to thee not to deserve a loaf and 
 a few pence ? And yet Thy JMaster causeth even the sun to 
 rise upon him ! And dost thou judge him unworthy of food 
 even for a day ? I will put another case to you besides. 
 Now even if you were positively certain that he were laden 
 with countless iniquities, not even then wouldest thou 
 have an excuse for depriving him of this day’s sustenance. 
 For thou art the servant of Him who said, ye know not 
 what spirit ye are of. Thou art servant to Him Who 
 healed those that stoned Him, or rather Who was cru¬ 
 cified for them. And do not tell me that he killed another, 
 
 i Mar. and Ms. (with some varia- making the sense, 1 whom beside his 
 tion) which not the excess of wealth largeness and ready mind it is just 
 furnished. especially to admire,’ &c. 
 
 k Ms. om. i», possibly it should be Sv, 
 
Our Lord kind toward Judas , even to the last. 379 
 
 for even if he were going to kill thee thyself, even then Rom. 
 thou shouldest not neglect him when starving. For thou — 
 art a disciple of Him who desired the salvation even of 
 them that crucified Him, who said upon the Cross itself, 
 
 Father , forgive them , for they know not what they do. Luke23, 
 Thou art the servant of Him who healed him that smote 34 ’ 
 Him, who upon the Cross itself crowned the man who had 
 scorned Him. And what can equal this? For both the 
 robbers at the first scorned Him. Still to one of these He 
 opened Paradise. And he bewails those who were upon the 
 point of killing Him, and is troubled and confounded at 
 seeing the traitor, not because He was going to be crucified, 
 but because he was lost. He was troubled then as having 
 foreknowledge of the hanging, and the punishment after the 
 hanging. And though He knew his wickedness, He bore 
 with it to the last hour, and thrust not away the traitor, but 
 even kissed him. Thy Master kisseth, and with His lips 
 receiveth him who was on the very point of shedding His 
 precious Blood. And dost thou count the poor not worthy 
 even of a loaf, and reverencest not the Law which Christ laid 
 down ? Now by this he shews that we ought not to turn 
 aside, not only from the poor, but not even from those that 
 would lead us away to death. Do not tell me then, that so 
 and so hath done me grievous mischief, but just consider 
 what Christ did near the Cross itself, wishing to amend by 
 His kiss the traitor by whom He was on the point of being 
 betrayed. And see with how much power to shame him. 
 
 For He says, Judas, betrayest thou the Son of man with Rukc22, 
 a kiss ? Who is there He would not have softened ? who 
 is there that this address would not have made yielding? 
 
 What beast ? what adamant ? yet not that wretched man. 
 
 Do not then say, that such an one murdered such an one, 
 and that is why I turn aside from him. For even if he were 
 upon the point of thrusting a sword down into thee, and to 
 plunge his hand into thy neck itself, kiss this very right 
 hand ! since even Christ kissed that mouth which wrought 
 His death! And therefore do not thou either hate, but bewail 
 and pity him that plotteth against thee. For such an one 
 deserveth pity at our hands, and tears. For we are the 
 servants of Him who kissed even the traitor, (I will not leave 
 
3B0 Christ's gentleness to enemies an example for us. 
 
 Homil. off dwelling over that continually,) spoke words unto him 
 more gentle than the kiss. For He did not even say, O thou 
 foul and villainous traitor, is this the sort of recompense thou 
 retumest us for so great a benefit ? But in what words ? 
 ‘ Judasusing his own name, which is more like a person 
 bemoaning, and recalling him, than one wroth at him. 
 And he does not say, thy Teacher, thy Master, and Bene¬ 
 factor, but, the Son of Man. For though He were neither 
 Teacher nor Master, yet is it with One who is so gently, so 
 unfeignedly affected towards thee, as even to kiss thee at the 
 time of betrayal, and that when a kiss too was the signal for 
 the betrayal; is it with Him that thou playest the traitor’s 
 part ? Blessed art Thou, O Lord ! What lowliness of mind, 
 
 1 Mar. what forbearance hast Thou given us ensamples 1 of! And 
 plur MS to him He so behaved. But to those who came with staves 
 and swords to Him, was it not so too ? What can be more 
 gentle than the words spoken to them ? For when He had 
 power to demolish them all in an instant, He did nothing of 
 2 ivrgiT- the kind, but as expostulating 2 , addressed them in the words, 
 Mat* 2 6 Have ye come out as against a thief with swords and 
 55 . ’ staves ? And having cast them down backwards, as they 
 
 Johni8, cont j nue( j insensible, He of His own accord gave Himself 
 up next, and forebore while He saw them putting manacles 
 upon His holy hands, while He had the power at once to 
 confound all things, and overthrow them. But dost thou 
 even after this deal fiercely with the poor ? And even were 
 he guilty of ten thousand sins, want and famine were enough 
 to soften down a soul ever so blunted. But thou standest 
 brutalized, and imitating the rage of lions. Yet they never 
 taste of dead bodies. But thou, while thou seest him 
 3 a very corpse 5 for distresses, yet leapest upon him now 
 UtTsali that l ie i s down, and tearest his body by thine insults, and 
 er, or, a gatherest storm after storm, and makest him as he is fleeing 
 mummy ^ ^ haven for refuge to split upon a rock, and bringest 
 a shipwreck about more distressing than those in the sea. 
 And how wilt thou say to God, Have mercy upon me, and 
 ask of Him remission of sins, when thou art insolent to one 
 who hath done no sin, and callest him to account for this 
 hunger and great necessity, and throwest all the brute beasts 
 into the shade by thy cruelty. For they indeed by the com- 
 
Men who ill-treat the poor have no communion with Christ. 381 
 
 pulsion of their belly lay hold of the food needful for them. Rom. 
 But thou, when nothing either thrusts thee on or compels 12 ’ 13 ‘ 
 thee, devourest thy brother, bitest, and tearest him, if not 
 with thy teeth, yet with words that bite more cuttingly. 
 
 How then wilt thou receive the sacred Host 1 , when thou 1 ^^- 
 hast empurpled thy tongue in human gore ? how give the 
 kiss of peace, with mouth gorged with war ? Nay, how 
 enjoy even common nourishment, when thou art gathering 
 so much venom ? Thou dost not relieve the poverty 1 ? why 
 make it even more grinding ? thou dost not lift up him that 
 is fallen, why throw him down also ? thou dost not remove 
 despondency, why even increase it ? thou givest no money, 
 why use insulting words besides? Hast thou not heard 
 what punishment they suffer that feed not the poor? to 
 what vengeance they are condemned ? For He says, Depart Mat.25, 
 to the fire prepared for the devil and his angels. If then 41 ' 
 they that feed not are so condemned, what punishment are 
 they to suffer, who besides not feeding, even insult ? What 
 punishment shall they undergo ? what hell ? That we kindle 
 not so great evils against ourselves, whiles we have it in our 
 power, let us correct this evil complaint also, and put a bridle 
 on the tongue. And let us be so far from insulting, as even 
 to invite them, both by words and actions, that by laying up 
 much mercy for ourselves, we may obtain the blessings 
 promised us. Which God grant that we may all attain 
 unto by His grace and love towards man, &c. 
 
 1 Ms. runs thus: ‘ Thou dost not that is fallen, why throw him down 
 relieve the poverty. Thou dost not also ? Thou dost not remove his long- 
 give money, why use insulting words ing, why make it even more urgent ?’ 
 besides? Thou dost not lift up him 
 
HOMILY XXII. 
 
 Rom. xii. 14. 
 
 Bless them which persecute you; bless, and curse not. 
 
 Homil. After teaching them how they ought to be minded 
 
 - 1 towards one another, and after joining the members closely 
 
 into one, he next proceeds to lead them forth to the battle 
 without, which he makes easier as from this point. For as 
 he who hath not managed things well with those of his own 
 side, will find more difficulty in arranging affairs with 
 strangers, so he that has preached himself duly among these, 
 will with the more ease have the advantage of those without 
 also. Hence then Paul also as he goes on in his journey, after 
 the one places the other, and says, Bless them that persecute 
 you. He did not say, be not spiteful or revengeful, but 
 required something far better. For that a man that was 
 wise might do, but this is quite an angel’s part. And after 
 saying bless , he proceeds, and curse not, lest we should do 
 both the one and the other, and not the former only. For 
 they that persecute us are purveyors of a reward to us. But 
 if thou art sober-minded, there will be another reward after 
 that one, which thou wilt gain thyself. For he will yield 
 thee that for persecution, but thou wilt yield thyself the one 
 from the blessing of another, in that thou bringest forth 
 a very great sign of love to Christ. For as he that curseth 
 his persecutor, sheweth that he is not much pleased at 
 suffering this for Christ, thus he that blesseth sheweth a great 
 love. Do not then abuse him, that thou thyself mayest gain 
 
Good results of forbearance. Duly of sympathy. 383 
 
 the greater reward, and mayest teach him that the thing Rom. 
 is matter of inclination, not of necessity, of holiday and feast, - 
 not of calamity or dejection. For this cause Christ Himself 
 said, Rejoice when men speak all manner of evil against you Matt. 5, 
 falsely. Hence too it was that the Apostles returned with 11, 
 joy not from having been evil spoken of only, but also at Acts 5, 
 having been scourged. For besides w r hat 1 have mentioned, 
 there will be another gain, and that no small one, that you 
 will make, both the abashing of your adversaries hereby, and 
 instructing of them by your actions that you are travelling to 
 another life; for if he see thee joyous, and elevated 1 , from 1 
 suffering ill, he will see clearly from the actions that thou^‘ v9V 
 hast other hopes greater than those of this life. So that if 
 thou dost not so, but weepest and lamentest, how is he to be 
 able to learn from that that thou art tarrying for any other 
 life ? And besides this, thou wilt compass yet another thing. 
 
 For provided he see thee not vexed at the affronts done 
 thee, but even blessing him, he will leave harrassing thee. 
 
 See then how much that is good comes from this, both 
 a greater reward for thyself and a less temptation, and he 
 w T ho was persecuting thee will forbear, and God too will be 
 glorified : and to him that is in error 2 thy endurance will be 2 Mar. 
 instruction in godliness. For this reason it was not those ® 
 that insult us only, but even those that persecute us and deal^v*- 
 despitefully with us, that he bade us requite with the con-^"" 
 trary. And now he orders them to bless, but as he goes on, 
 he exhorts them to do them good in deeds also. 
 
 Ver. 15. Rejoice ivith them that do rejoice , and weep with 
 them that weep. 
 
 Since it is possible to bless and not to curse, and yet not 
 to do this out of love, he washes us to be penetrated with 
 the warmth of friendship throughout. And this is why he 
 goes on in these words, that we are not only to bless, 
 but even feel compassion for their pains and sufferings, 
 whenever we happen to see them fallen into trouble. Yes, 
 it will be said, but to join in the sorrows of mourners one 
 can see why he ordered them, but wdiy ever did he command 
 them the other thing, when it is no such great matter? Aye, 
 but that requires more of a high Christian temper, to rejoice 
 with them that do rejoice, than to weep with them that weep. 
 
384 Easier to share in grief than in joy. Humility. 
 
 Homil. For this nature itself fulfils perfectly: and there is none so 
 XXIL hard-hearted as not to weep over him that is in calamity : 
 but the other requires a veiy noble soul, so as not only to 
 keep from envying, but even to feel pleasure with the person 
 who is in esteem. And this is why he placed it first. For 
 there is nothing that ties love so firmly as sharing both joy 
 and pain one with another. Do not then, because thou ait 
 far from difficulties thyself, remain aloof from sympathizing 
 too. For when thy neighbour is ill-treated, thou oughtest to 
 make the calamity thine own. Take share then in his tears, 
 that thou mayest lighten his low spirits. Take share in his 
 joy, that thou mayest make the joy strike deep root, and fix 
 the love firmly, and be oi service to thyself rather than to 
 him in so doing, by thy weeping rendering thyself merciful, 
 and by thy feeling his pleasure, purging thyself of envy and 
 grudging. And let me draw your attention to St. Paul s 
 considerateness. For he does not say, Put an end to the 
 lor per- calamity, lest thou shouldest say in many cases 1 that it is 
 im P°ssib le : but he has enjoined the easier task, and that 
 which thou hast in thy power. For even if thou ait not able 
 to remove the evil, yet contribute tears, and thou wilt take 
 the worst half away. And if thou be not able to inciease a 
 man’s prosperity, contribute joy, and thou w r ilt have made a 
 great addition to it. Therefore it is not abstaining from 
 envy only, but what is a much greater thing that he exhorts 
 us to, namely, joining in the pleasure. For this is a much 
 
 greater thing than not envying. 
 
 Ver. 16. Be of the same mind one towards another. 
 Mind not high things , but condescend to men of low estate. 
 
 Here again he insists much upon lowliness of mind, the 
 subject he had started this exhortation with. For if there 
 was a probability of their being full of high-mindedness, 
 2 see p. both on account of their city 2 , and from sundry other causes, 
 l f , he therefore keeps drawing off 3 the morbid matter, and lowers 
 e .r mT the inflammation. For there is nothing that makes such 
 fff" 7 - schisms in the Churches as vanity does. And what does he 
 mean by, Be of the same mind one towa) ds anotho f Has 
 a poor man come into thy house? Be like him in thy bearing, 
 do not put on any unusual pompous air on account of thy 
 riches. There is no rich and poor in Christ. Be not then 
 
Unassuming conduct . False independence. 385 
 
 ashamed of him because of his external dress, but receive Rom. 
 him because of his inward faith. And if thou seest him in 12, . 1( i\ 
 sorrow, do not disdain to comfort him, nor if thou see him in 
 prosperity, feel abashed at sharing his pleasure, and being 
 gladdened with him, but be of the same mind in his case, 
 that thou wouldest be of in thine own. For it says, Be of 
 the same mind one towards another. For instance, if thou 
 thinkest thyself a great man, therefore think him so likewise. 
 
 Dost thou suspect that he is mean and little? Well then, 
 pass this same sentence upon thyself, and cast aside all 
 unevenness. And how is this to be ? By thy casting aside 
 that reckless temper. Wherefore he proceeds: Mind not 
 high things , hut condescend to men of low estate. That is, 
 bring thyself down to their humble condition, ride or walk 
 with them, do not be humbled in mind only, but help them 
 also, and reach forth thy hand to them, not by means of 
 others, but in thine own person, as a father taking care of a 
 child, as the head taking care of the body. As he says in 
 another place, being bound ivitli them that are in bonds. Heb.13, 
 But here he means by those of low estate not merely the 3 ' nearly 
 lowly-minded, but those of a low rank, and which one is apt 
 to think scorn of. 
 
 Be not wise in your own conceits. That is, do not think 
 that you can do for yourselves. Because the Scripture saith 
 in another place besides, Woe to them that are wise in their lx. 5, 21 . 
 own eyes, and prudent in their own sight. And by this 
 again, he secretly draws off recklessness, and reduces conceit 
 and turgidity. For there is nothing that so elates men and 
 makes theem feel different from other people, as the notion 
 that they can do by themselves. Whence also God hath 
 placed us in need one of another, and though thou be wise 
 thou wilt be in need of another: but if thou think that thou 
 art not in need of him, thou wilt be the most toolish and 
 feeble of men. For a man of this sort bares himself of all 
 succour, and run into what error he may, will not have the 
 advantage either of correction or of pardon, and will provoke 
 God by his recklessness, and will run into many errors' 1 . » or sins 
 For it is the case, aye, and often too, that a wise man does 
 not perceive what is needful, and a man of less shrewdness 
 hits upon somewhat that is applicable. And this happened 
 
 c c 
 
38(> Forbearance toward all. Peace if possible. 
 
 Homil. with Moses and his father-in-law, and with Saul and his son, 
 XXI - and with Isaac and Rebecca. Do not then suppose that 
 you are lowered by needing another man. lor this exalts 
 you the more, this makes you the stronger, and the brighter 
 
 too, and the more secure. 
 
 Ver. 17. Recompense to no man evil for evil. 
 
 For if thou findest fault with another who plots against 
 thee, why dost thou make thyself liable to this accusation ? 
 If he did amiss, how comest thou not to shun imitating him ? 
 And observe how he puts no difference here, but lays down 
 one law for all. For he does not say recompense not evil to 
 the believer, but to no man , be he heathen, be he con¬ 
 taminated, or what not. Provide things honest in the sight 
 of all men. 
 
 Yer. 18. If it be possible, as much as lieth in you, live 
 peaceably with all men. 
 
 Matt. 5, This is that: let your light shine before men , not that we 
 16 ‘ are to live for vanity, but that we are not to give those who 
 have a mind for it a handle against us. Whence he says 
 l Cor. also in another place, Give none offence , neither to the Jews, 
 10? 32 ‘ nor to the Gentiles, nor to the Church of God. And in what 
 follows he clears his meaning well, by saying, If it be pos¬ 
 sible, as much as in you lieth. For there are cases in which 
 it is not possible, as, for instance, when we have to argue 
 about religion, or to contend for those who are wronged. 
 And why be surprised if this be not universally possible in 
 the case of other persons, since he has made the tie not to be 
 binding even in the case of man and wife, when he says, 
 \ Cox. 7, But if the unbelieving depart, let him depart. And his 
 15 ‘ meaning is nearly as follows : Do thine own part, and to 
 none give occasion of war or fighting, neither to Jew nor 
 Gentile. But if you see the cause of religion suffering 
 any where, do not prize concord above truth, but make a 
 noble stand even to death. And even then be not at war in 
 soul, be not averse in temper, but fight with the things only. 
 For this is the import of as much as in you lieth, be at peace 
 with all men. But if the other will not be at peace, do not 
 1 thou fill thy soul with tempest, but in mind be friendly 1 , 
 Ms?^ d as I said before, without giving up the truth on any oc- 
 
 XotriQo; casioil. 
 
Paul works gradually on those tv ho cherish anger. 387 
 
 Ver. 19. Dearly beloved ,, avenge not yourselves , but rather Rom. 
 
 wwfo wrath. For it is written , Vengeance is 12 ’ 19 ~ 21 
 mine ; I will repay, saith the Lord. 
 
 Unto what wrath? To the wrath of God. Now since what 
 the injured man desires most to see is, himself having the 
 pleasure of revenge, this very thing he gives him in full 
 measure, that if thou dost not avenge thyself, God will be 
 thy avenger. Leave it then, he means, to Him to follow 
 up thy wrongs. For this is the force of give place unto 
 wrath. Then to give further comfort, he brings the quota¬ 
 tion forward also, and after winning him more thoroughly 
 to himself in this way *, he demands more Christian heroism 2 i Sav. 
 
 of him, and says : conj.and 
 
 J Mss 
 
 Ver. 20, 21. Therefore if thine enemy hunger , feed him ; rJr V 
 if he thirst , give him to drink ; for in so doing thou shalt heap 
 coals of fire upon his head. Be not overcome of evil , but 
 overcome evil with good. 
 
 Why, he means, am I telling you that you must keep 
 peace? for I even insist upon your doing kindness. For 
 he says, give him to eat , and give him to drink. Then as the 
 command he gave was a very difficult and a great one, 
 he proceeds : for in so doing thou shalt heap coals of fire 
 upon his head. And this he said both to humble the one by 
 fear, and to make the other more ready-minded through hope 
 of a recompense 5 *. For he that is wronged, when he is 
 feeble, is not so much taken with any goods of his own as 
 with the vengeance upon the person who has pained him. 
 
 For there being nothing so sweet as to see an enemy chastised. 
 
 What he is longing for, then, that he gives him first, and 
 when he has let the venom go, then he again gives advice 
 of a higher tone, saying, Be not overcome of evil. For he knew 
 that if the enemy were a very brute, he would not continue 
 an enemy when he had been fed. And if the man injured 
 be of ever so little b a soul, still when feeding him and giving 
 him to drink, he will not himself even have any farther 
 craving for his punishment. Hence, out of confidence in 
 
 a avrdoffiwf. It means a recompense used in the sense of ‘ malicious.’ It 
 upon the other. sometimes means ‘niggardly/ both being 
 
 11 {*iK£o^ux,os, Ed. Ben. quotes St. Bas. characteristics of a little mind. v. p. 107. 
 
 Ep. 74. and St. Ath. t. i. p. 142. a. and and 373. 
 
 152. f. to shew that this word may be 
 
 c c 2 
 
888 
 
 Hoiv evil is overcome with good. 
 
 Homil. the result of the action, he does not simply threaten, but 
 —— even dwells largely upon the vengeance. For he did not 
 ' r Ms - say 1 , ‘ thou shalt take vengeance,’ but, thou shalt heap coals 
 of fire upon his head. Then he further declares him victor, 
 by saying, he not overcome of evil , hut overcome evil with 
 good. And he gives a kind of gentle hint, that one is not to 
 do it with that intention, since cherishing a grudge still would 
 be being overcome of evil. But he did not say it at once, as he 
 did not find it advisable yet c . But when he had disburdened 
 the man of his anger, then he proceeded to say, overcome 
 evil with good. Since this would be a victory. For the 
 combatant is rather then the conqueror, not when he brings 
 himself under to take the blows, but when he withdraws 
 himself, and makes his antagonist waste his strength upon 
 the air. And in this way he will not be struck himself, and 
 will also exhaust the whole of the other’s strength. And 
 this takes place in regard to affronts also. For when you 
 2 so Ms. Jo affronts in return, you have the worse, not as overcome 3 
 Sav^*’ by a man, but what is far more disgraceful, by the slavish 
 Kivtih'n p ass ion of anger. But if you are silent, then you will con¬ 
 quer, and erect a trophy of victory d , and will have thousands 
 to crown you, and to condemn the slander of falsehood. 
 For he that replies, seems to be speaking in return as if 
 stung. And he that is stung, gives reason to suspect that 
 he is conscious of being guilty of what is said of him. But 
 if you laugh at it, by your laughing you do away with the 
 sentence against you. And if you would have a clear proof 
 of what has been said, ask the enemy himself, when he is 
 most vexed ? when you are heated, and insult him in return ? 
 or when you laugh at him as he insults you ? and you will 
 be told the last rather. For he too is not so much pleased 
 with not being insulted in return, as he is vexed with not 
 being able to gain any hold upon you. Did you never see 
 men in a passion, how they make no great account of their 
 own wounds, but rush on with much violence, and are worse 
 
 c It may be objected that St. Paul in bearing malice, so as to require such 
 was not speaking to a person in a rage, management even in a general admo- 
 but generally to all. However, it is nition. 
 
 plain that tbe admonition is meant for d Mar. and Ms. «trovjjr/, c without a 
 those who want it. And there are fight,’ for c of victory.’ 
 many people who justify themselves 
 
Folly of reasoning against Christs commands. 389 
 
 than very wild boars for seeking the hurt of their neigh- Rom. 
 hour, and look to this alone, and are more given to 12121 • 
 this than to being on their guard against getting harmed. 
 
 When thou deprivest him of that he desires most, thou 
 bereavest him of every thing, by holding him thus cheap, 
 and shewest him to be easy to be despised, and a child 
 rather than a man; and thou indeed hast gained the 
 reputation of a wise man, and him dost thou invest with the 
 character of a noisome beast. This too let us do when we 
 are struck, and when we wish to strike, let us abstain from 
 striking again. But, would you give a mortal blow ? Turn 
 to him the other cheek also , and thou wilt smite him with 
 countless wounds. For they that applaud, and wonder at 
 us, are more annoying to him than men to stone him would 
 be; and before them, his conscience will condemn him, and 
 will exact the greatest punishment of him, and so he will go 
 off with as confused a look as if he had been treated with the 
 utmost rigour. And if it is the estimation of the multitude 
 that you look for, this too you will have in larger share. 
 
 And in a general way we have a kind of sympathy with 
 those who are the sufferers; but when we also see that they 
 do not strike 1 in return, but even give themselves up to it, 1 Ms. 
 we not only pity them, but even feel admiration for them. 
 
 Here then I find reason to lament, that we who might 
 have things present, if we listened to Christ’s Law as we 
 should, and also attain to things to come, are cast out of 
 both by not paying attention to what has been told us, but 
 giving ourselves to unwarranted philosophizing about them. 
 
 For He has given us laws upon all these points for our good, 
 and has shewn us what makes us have a good name, what 
 brings us to disgrace. And if it was likely to have proved His 
 disciples ridiculous, He would not have enjoined this. But 
 since this makes them the most notable of men, namely, the 
 not speaking ill, when we have ill spoken of us; the not 
 doing ill when we have ill done us; this was His reason 
 for enjoining it. But if this be so, much more the 
 speaking of good when we have ill spoken of us; and 
 the praising of those that insult us, and the doing good to 
 those that plot against us, will make us so. This then was 
 why He .gave these laws. For He is careful for His own 
 
390 True victory. Who are hart by wronys. 
 
 Homil. disciples, and knowing well what it is that maketh little 01 
 XXIL great. If then He both careth and knoweth, why dost 
 thou quarrel with Him, and wish to go another road. Foi 
 conquering by doing ill is one of the devil s laws. Hence 
 in the Olympic games which were celebrated to him e it is so 
 that all the competitors conquer. But in Christ s race this 
 is not the rule about the prize, for, on the contiary, the law 
 is for the person smitten, and not the person smiting, to 
 be crowned. For such is the character of His lace, it 
 has all its regulations the other way; so that it is not in 
 the victory only, but also in the way of the victory, that the 
 marvel is the greater. Now when things which on the other 
 
 1 Mar. side are signs of a defeat, on this side are shewn to be 
 h^h^ 3 * productive of victory, this is the power of God, this the 
 eth. race of Heaven, this the theatre of Angels. I know that ye 
 
 are warmed thoroughly now, and are become as soft as any 
 wax, but when ye have gone hence ye will spew it all out. 
 This is why I sorrow, that what we are speaking of, we do 
 not shew in our actions, and this too though we should be 
 greatest gainers thereby. For if we let our moderation be 
 seen, we shall be invincible to any man; and there is nobody 
 either great or small, who will have the power of doing us 
 any hurt. For if any one abuseth thee, he has not hurt thee 
 at all, but himself severely. And if again he wrong thee, the 
 harm will be with the person who does the wrong. Did you 
 never notice that even in the courts of law those who have 
 had wrong done them are honoured, and stand and speak 
 out with entire freedom, but those who have done the wrong, 
 are bowed down with shame and fear ? And why do I talk of 
 
 2 Sav. evil-speaking 2 and of wrong? For were he even to whet his 
 Ms^ *«- sword against thee, and to stain his right hand in thy life- 
 Knyo^av blood 3 , it is not thee that he hath done any harm to, but 
 
 f" himself that he hath butchered. And «he will witness what 
 as p.379. I say who was first taken off thus by a brother’s hand. For 
 he went away to the haven without a billow, having gained a 
 glory that dieth not away; but the other lived a life worse 
 than any death, groaning, and trembling, and in his body 
 bearing about the accusation of what he had done. Let us 
 
 F The Fathers generally believed the See Tertullian de Spectac. St. Aug. de 
 devils were connected with idol-worship. C. D. 1, 32, &c. Cl. Al. Protr. c. 3. 
 
391 
 
 Joseph’s freedom in prison. 
 
 not follow after this then, but that. For he that hath ill r om . 
 done him, has not an evil that taketh up its constant abode I2 > 2I - 
 with Him, since he is not the parent of it: but as he 
 received it from others, he makes it good by his patient 
 endurance. But he that doeth ill, hath the well of the 
 mischief in himself. Was not Joseph in prison, but the 
 harlot that plotted against him in a fine and splendid 
 house ? Which then wouldest thou wish to have been ? 
 
 And let me not hear yet of the requital, but examine the 
 things that had taken place by themselves. For in this way 
 thou wilt rate Joseph’s prison infinitely above the house 
 with the harlot in it. For if you were to see the souls of 
 them both, you would find the one 1 full of enlargement and 1 Ms. 
 boldness, but that of the Egyptian woman in straitness, geph’s°" 
 shame, dejection, confusion, and great despondency. And 
 yet she seemed to conquer; but this was no real victory. 
 Knowing all this then, let us fit ourselves for bearing ills, 
 even that we may be freed from bearing ills, and may attain 
 to the blessings to come. Which that we may all attain to, 
 
 God grant, by His grace and love toward man, &c. 
 
HOMILY XXIII. 
 
 Homil. 
 
 XXIII. 
 
 i Ms. 
 reasons 
 
 Rom. xiii. 1 . 
 
 Let every soul be subject unto the higher powers. 
 
 Of this subject he makes much account in other epistles 
 also, setting subjects under their rulers as household servants 
 are under their masters. And this he does to shew that 
 it was not for the subversion of the commonwealth that 
 Christ introduced His laws, but for the better ordering of it, 
 and to teach men not to be taking up unnecessary and 
 unprofitable wars. For the plots that are formed against us 
 for the truth’s sake are sufficient, and we have no need to 
 be adding temptations superfluous and unprofitable. And 
 observe too how well-timed his entering upon this subject 
 is. For when he had demanded that great spirit of heroism, 
 and made men fit to deal either witji friends or foes, and 
 rendered them serviceable alike to the prosperous and those 
 in adversity, and need, and in fact to all, and had planted 
 a conversation worthy of angels, and had discharged anger, 
 and taken down recklessness, and had in every way made 
 their mind even, he then introduces his exhortation upon 
 these matters also. For if it be right to requite those that 
 injure us with the opposite, much more is it our duty to obey 
 those that are benefactors to us. But this he states towards 
 the end of his exhortation, and hitherto does not enter on 
 those reasonings 1 which I mention, but those only that enjoin 
 one to do this as a matter of debt. And to shew that these 
 regulations are for all, even for priests, and monks, and not 
 for men of secular occupations only, he hath made this plain 
 
In what sense all power is of God. 393 
 
 at the outset, by saying as follows; let every soul he subject Rom. 
 unto the higher powers, if thou be an Apostle even, or an — ' lm 
 Evangelist, or a Prophet, or any thing 1 whatsoever, inasmuch 1 Mss. 
 as this subjection is not subversive of religion. And he does' 5 ™*' 1 ’ 
 not say merely v obey,’ but ‘ be subject.’ And the first claim 
 such an enactment has upon us, and that which suiteth with 
 the minds of the faithful, is, that all this is of God’s ap¬ 
 pointment. 
 
 For there is no poiver , he says, hut of God. 
 
 What say you ? it may be said; is every ruler then elected 
 by God? This I do not say, he answers. Nor am I now 
 speaking about individual rulers, but about the thing in itself. 
 
 For that there should be rulers, and some rule and others be 
 ruled, and that all things should not just be carried on in 
 one confusion, the people swaying like waves in this direction 
 and that; this, I say, is the work of God’s wisdom. Hence 
 he does not say,/or there is no ruler hut of God; but it is 
 the thing he speaks of, and says, there is no power hut of 
 God. And the powers that he, are ordained, of God. Thus 
 when a certain wise man saith, It is by the Lord that a man Prov - 
 is matched with a woman, he means this, God made mar- lxx! 
 riage, and not that it is He that joineth together every 
 man that cometh to be with a woman. For we see many 
 that come to be with one another for evil, and not 2 by the 2 Ms.om. 
 law of marriage, and this we should not ascribe to God. But p y even 
 as He said Himself, He which made them at the beginning 9 ^ a * t * 
 made them male and female, and said, For this cause shall a Gen.' 2 , 
 man leavefather and mother, and, shall cleave to his wife, and 24 ‘ 
 they twain shall he one flesh. And this is what that wise 
 man meant to explain. For since equality of honour does 
 many times lead to fightings, He hath made many govern¬ 
 ments and forms of subjection; as that, for instance, of man 
 and wife, that of son and father, that of old men and young) 
 that of bond and free 1 , that of ruler and ruled, that of master 
 and disciple. And why are you surprised if 3 it be so among 3 Ms. *; 
 
 B See 1 Cor. 7, 21. Col. 3, 22.1 Tim. 
 6, 2. Slavery is clearly recognised as 
 a lawful state of life, appointed by Pro¬ 
 vidence, and in Col. 4, 1. is shewn to 
 have a typical meaning ; this does not 
 
 necessarily imply the common opinion 
 of the Greeks, (Ar. Pol. i. ].) that 
 there is a natural distinction of men 
 into the free and the slavish. See 
 Molitor, iii. s. 46. 
 
394 Subordination universal. A debt to God. 
 
 Homil. mankind, when even in the body He hath done the same 
 
 XXIII ‘ thing For even here He hath not made all parts of equal 
 honour, but He hath made one less and another greater, 
 and some of the limbs hath He made to rule and some to be 
 ruled. And among the unreasoning creatures one may notice 
 this same principle, as amongst bees, amongst cranes, amongst 
 herds of wild cattle. And even the sea itself is not without this 
 goodly subordination; for there too many of the clans are 
 ranged under one among the fishes, and are led as an army, 
 and thus make long expeditions from home. For anarchy, 
 be where it may, is an evil, and a cause of confusion. After 
 having said then whence governments come, he proceeds, 
 Whosoever therefore resisteth the power , resisteth the or¬ 
 dinance of God. See what he has led the subject on to, and 
 how fearful he makes it, and how he shews this to be a 
 matter of debt. For lest the believers should say, You are 
 making us very cheap and despicable, when you put us, 
 who are to enjoy the Kingdom of Heaven, under subjection 
 to rulers, he shews that it is not to rulers, but to God again 
 that he is subjected, who doth this. For it is to Him, that 
 he who subjects himself to authorities, is obedient. Yet he 
 does not say this—for instance that it is God, to whom a man 
 who listens to authorities is obedient—but he uses the 
 opposite case to awe them, and gives it a more precise 
 form by saying, that he who listeneth not thereto is fighting 
 with God, who framed these laws. And this he is in all 
 cases at pains to shew, that it is not by way of favour that we 
 obey them, but by way of debt. And in this way too he was 
 more likely to draw the governors who were unbelievers 
 to religion, and the believers to obedience. For there was 
 
 1 Tert. quite a common report in those days 1 , which maligned the 
 
 3 i P 32 Apostles, as guilty of a sedition and revolutionary scheme, 
 
 and as aiming in all they did and said at the subversion of 
 the received institutions. When then you shew our common 
 Master giving this in charge to all His, you will at once stop 
 the mouths of those that malign us as revolutionists, and with 
 
 2 Ms. great boldness wilt speak for 2 the doctrines of truth. Be not 
 
 v V* 7 " y then ashamed, he says, at such subjection. For God hath 
 
 laid down this law, and is a strong Avenger of them if they 
 be despised. For it is no common punishment that He will 
 
395 
 
 Kulevs ci terror to tlie evil. God's ministers. 
 
 exact of thee, if thou disobey, but the very greatest; and Rom. 
 nothing will exempt thee, that thou canst say to the contrary, 13 ’ 3 ‘ 4 - 
 but both ol men thou shalt undergo the most severe vengeance, 
 and there shall be no one to defend thee, and thou wilt also 
 
 provoke God the more. And all this he intimates when he 
 says, 
 
 And they that resist shall receive to themselves damnation. 
 
 Then to shew the gain of the thing after the fear, he uses 
 reasons too to persuade them as follows : 
 
 Ver. 3. For rulers are not a terror to good works, but to 
 the evil. 
 
 Since he has given a deep wound, and stricken them 
 down, he again uses gentler treatment, like a wise physician, 
 who applies soothing medicines, and he comforts them, and 
 says, why be afraid ? why shudder 1 ? He would not punish a 1 Ms. 
 person that was doing w T ell. Surely there is no fear 2 , to 
 person who lives in the practice of virtue! Wherefore also t. he is 
 he proceeds, Wilt thou then not he afraid of the power? Do rible^" 
 that which is good , and thou shalt have praise of the same. 
 
 Aou see how he has made him friends 3 with the ruler, by 3 ***;»- 
 shewing that he even praises him from his throne. You see 
 how he has made wrath unmeaning. 
 
 Yer. 4. For he is the minister of God to thee for good. 
 
 So far is he from terrifying thee, that he even praises thee : 
 so far from being a hindrance to thee, that he even works 
 with thee. When then thou hast his praise and his succour, 
 how is it that thou art not in subjection to him ? For he 
 maketh virtue easier for thee in other ways also, by chastising 
 the wicked, by benefitting and honouring the good, and by 
 working together with the w T ill of God. Whence too he has 
 even given him the name of 6 Minister®.’ And consider: 1 
 give you counsel to be soberminded, and he, by the laws, 
 speaks the same language. I exhort you not to be rapacious 
 and grasping. And he sits in judgment in such cases, and 
 so is a worker together with us, and an assistant to us, and 
 has been commissioned by God for this end J . Hence there 
 
 c Or Deacon, the Coronation Service see Palmer, Or. Lit. append, sect. iv. 
 illustrates the sacred view of the kingly d Compare Butler, Analogy 1. 2. and 
 office; as by the use of the Dalmatic, Arist. Eth. v. 1. 1 The law commands 
 (sect, x.) which belongs also to Deacons, to do the acts of a brave man, such as * 
 
390 Laws help beginners , and restrain the wicked. 
 
 xxTii ai ° ^ >0 ^ 1 reasons f° r reverencing him, both because he was 
 
 -commissioned by God, and because it was for such an 
 
 object. But it thou do that which is evil , he afraid. It is 
 not then the ruler that maketh the fear, but our own wicked¬ 
 ness. 
 
 For he beareth not the sword in vain. You see how he 
 hath furnished him with arms, and set him on guard 6 like a 
 soldier, for a terror to those that commit sin. For he is the 
 minister of God to execute wrath , a revenger upon him that 
 doeth evil. Now lest you should start off at hearing again of 
 punishment, and vengeance, and a sword, he says again that 
 it is God’s law he is carrying out. For what if he does not 
 
 1 otrui know it himself? yet it is God that hath so shaped things 1 . 
 i-ruruM jf then, w p e ther in punishing, or in honouring, he be God’s 
 
 Minister, in avenging virtue’s cause, in driving vice away, as 
 God willeth, why be captious against him, when he is the 
 cause of so many good doings, and paves the way for thine 
 too ? since there are many who first practised virtue through 
 the rulers, and afterwards held on with it through the fear of 
 God. For there are a duller sort, whom things to come have 
 not such a hold upon as things present. He then who by 
 
 2 Ms. fear and rewards 2 gives the soul of the majority a preparatory 
 mente" turn towards its becoming more suited for the word of doc¬ 
 trine, is with good reason called the Minister of God. 
 
 Ver. 5. Wherefore we must needs be subject , not only for 
 wrath , but also for conscience sake. 
 
 What is the meaning of, not only for wrath ? It means 
 not only because thou dost resist God by not being subject, 
 v nor only because thou art procuring great evils for thyself, 
 
 3 Ms. both from God and man 3 , but also because he is a benefactor 
 
 ve°rno?s" to t ^ oe 111 thin S s °f greatest importance, as he procures 
 peace to thee, and the blessings of civil institutions. 
 For there are countless blessings to states through these 
 authorities; and if you were to remove them, all things 
 would go to ruin, and neither cities, nor landed property, 
 
 not quitting one’s post, not flying, not law cannot enforce the character , but 
 throwing away one’s arms. And those can demand the acts , and is so far draw- 
 of a sober man, asnotto commit adultery, ing man towards what is suitable to his 
 or to insult any one. And those of a nature. Butler shews that this is a part 
 meek person, as not to strike, not to of God’s moral government. 
 
 ^ defame $ and so with other virtues and e Ms. irritrrr.anv zxtfa-rX'ifxf, and om. 
 vices. . . .’ Where he means that the i THTT/l<TU( . 
 
Men shew their esteem of Government by paying taxes. 397 
 
 nor private nor public buildings, nor any thing else would Rom. 
 stand, but all the world will be turned upside down, while 13 ’ 6> . 
 the more powerful devour the weaker. And so even if some 
 wrath were not to follow a man’s disobedience, even on this 
 ground thou oughtest to be subject, that thou mayest not 
 seem devoid of conscience and feeling towards the bene¬ 
 factor. 
 
 Ver. 6. For this cause pay ye tribute also ; for they are 
 God ’s* ministers , attending continually on this very thing . 
 
 Without going one by one into the benefits done to states 
 by the rulers, as that of good order and peace, the other 
 services, as regarding the soldiery, and those over the public 
 business, he shews the whole of this by a single case. For 
 that thou art benefitted by him, he means, thou bearest 
 witness thyself, by paying him a salary. Observe the wisdom 
 and judgment of the blessed Paul. For that which seemed 
 to be burdensome and annoying—the system of imposts— 
 this he turns into a proof of their care for men. What is the 
 reason, he means, that we pay tribute to a king ? Is it not 
 as providing for us, and presiding over us, that we pay him a 
 recompense for his concern for us? And yet we should not 
 have paid it unless we had known in the first instance that 
 we were gainers from this superintendence. Yet it was for 
 this that from of old all men came to an agreement that 
 governors should be maintained by us, because, to the 
 neglect of their own affairs, they take charge of the public f ? 
 and on this they spend their whole leisure, whereby our goods 
 also are kept safe. After saying then what the external 
 goods are, he again reverts 1 to the former line of argument, 1 Ms. 
 (for in this way he was more likely to attract the believer toj^d^ 
 him,) and he shews again that this is God’s decree, and on it he 
 makes his advice rest finally, in these words, they are God's 
 ministers. Then to shew the pains they take, and their hard 
 life, he proceeds, 
 
 Waiting continually upon this very thing. 
 
 For this is their life, this their business, that thou 
 
 f Aristot. Eth. viii. 8. ‘ The political of it, that ‘ it is formed that men may 
 union of men seems to have been first live, but is (in the nature of things) 
 formed for advantage, and for this it is that they may live well, 
 upheld.’ See Pol. i. 2. where he says 
 
398 
 
 Homil. 
 
 XXIII. 
 
 1 Tim. 
 2 , 1 . 2 . 
 
 1 or ye 
 owe 
 
 2 or giv 
 
 lack 
 
 uvobort 
 
 Col.3,3 
 
 4. 
 
 Prayer for Rulers. Honour due to them. 
 
 mayest enjoy peace. Wherefore in another Epistle, he bids 
 .them not only be subject, but also pray in their behalf. And 
 as shewing there too that the advantage was common to all, 
 he adds, that zee may lead a quiet and peaceable life s . For 
 it is in no small degree that they contribute to the settled 
 state of the present life, by keeping guard, beating off enemies, 
 hindering those who are for sedition in the cities, putting an 
 end to differences among any. For do not tell me of some 
 one who makes an ill use of the thing, but look to the 
 good order that is in the institution itself, and you will 
 see the great wisdom of Him who enacted this law from 
 the first. 
 
 Ver. 7, 8. Render therefore to all their dues; tribute to 
 whom tribute , custom to whom custom, fear to whom fear, 
 honour to whom honour. Owe 1 no man any thing , but to 
 love one another. 
 
 He still keeps upon the same line, bidding them pay not 
 money only, but honour and fear. And how is it when he 
 said above, Wilt thou not be afraid of the power ? do that 
 which is good; that he here says, render fear? He does 
 
 it meaning exceeding honour, and not the fear which comes 
 from a bad conscience, which he alluded to before. And it 
 ?is not ‘ give,’ that he says, but, render 2 , and then adds to it, 
 the dues. For it is not a favour that you confer by so doing, 
 since the thing is matter of due. And if you do it not, 
 you will be punished as obstinate. Do not suppose that you 
 are lowering yourself, and detracting from the dignity of your 
 own philosophy, if you rise up at the presence of a ruler, 
 or if you uncover your head. For if he laid these laws down 
 at that time, when the rulers were Gentiles, much more ought 
 this to be done with them now they are believers. But if 
 you mean to say, that you are entrusted with greater privi¬ 
 leges, be informed that this is not thy time. For thou art 
 a stranger and a sojourner. A time will be when thou 
 • shalt appeal- brighter than all. Now thy life is hid with 
 Christ in God. When Christ shall appear , then shall ye also 
 
 g Mar. and Ms. add, in all things, likewise make use of this kind of peace, 
 St. Aug. de C. JD. xix. 17. writes, till that mortality, for which such peace 
 “ But the heavenly city, or rather that is needful, pass away.” And xix. 26. 
 part of it which sojourneth in this mor- he quotes 1 Tim. 2, 2. and Jer. 29, 7. 
 tal state, and liveth by faith, must to the same purpose. 
 
Love ever paying and ever due. It contains all things. 399 
 
 appear with Him in glory. Seek not then in this life of Rom. 
 accidents thy change, but even if thou hast to be with fear in - 1 - 9 - 
 a ruler’s presence, do not think that this is unworthy thy 
 noble birth. For so God willeth, that the ruler who has 
 his place marked 11 by Him, should have his own power. 
 
 And when he who is conscious of no evil in himself, stands 
 with fear in a ruler’s presence, much more will he who doth 
 evil things be affrighted, and thou in this way wilt be the 
 more respected. For it is not from honouring that the 
 lowering of self comes, but from dishonouring him. And 
 the ruler too will treat thee with greater respect, and 
 he will glorify thy Master owing to this, even if he be an 
 unbeliever. Owe 1 no man any thing , hut to love one another. 
 Again he has recourse to the mother of good deeds, and the 
 instructress of the things spoken of, who is also productive of 
 every virtue, and says that this is a debt also, not however 
 such as the tribute or the custom, but a continuous one. For 
 he does not wish it ever to be paid off, or rather he w r ould 
 have it always rendered, yet never fully so, but to be always 
 owing. For this is the character of the debt, that one keeps 
 giving and owing always. Having said then how we ought 
 to love, he also shews the gain of it, saying, 
 
 For he that lovetli another hath fulfilled the Law. 
 
 And do not, pray, consider even this a favour; for this too 
 is a debt. For thou owest love to thy brother, through thy 
 spiritual relationship. And not for this only, but also because 
 we are members one of another. And if love leave us, the 
 whole body is rent in pieces. Love therefore thy brother. 
 
 For if from his friendship thou gainest so much as to fulfil 
 the whole Law, thou owest him love as being benefitted 
 by him. 
 
 Ver. 9. For this , Thou shall not commit adultery , Thou 
 shalt not kill , Thou shall not steal , Thou shalt not hear 
 false witness , [ Thou shalt not covet k ;] and if there be any 
 
 h rvruhis, see p. 396 oHrus irvifutriv. 
 The sense appears to be, 4 whose pre¬ 
 cise character in every form of govern¬ 
 ment Himself determines.’ 
 
 i Or ‘ye owe,’ it may seem that 
 this is his sense, from 4 thou owest,’ 
 but 4 he would have it’ looks the other 
 
 way. 
 
 k St. Chrys. omits Thou shalt not 
 covet. Many Mss. of the New Testa¬ 
 ment omit Thou shalt not bear false wit¬ 
 ness , but Ms. Bodl. and those of Mat- 
 thiee have it, as well as the printed 
 copies of St. Chrysostom. 
 
400 Love to man raised by union with that toward God. 
 
 Homil .other commandment, it is briefly comprehended in this 
 saying , Thou shatt love thy neighbour as thyself. 
 
 He does not say merely it is fulfilled, but it is briefly com¬ 
 prehended g , that is, the whole work of the commandments is 
 concisely and in a few words completed. Foi the beginning 
 and the end of virtue is love. This it has for its loot, this for 
 its groundwork, this for its summit. If then it be both 
 beginning and fulfilment, what is there equal to it ? 13ut he 
 does not seek love merely, but intense love. For he does not 
 say merely love thy neighbour , but, as thyself. Hence also 
 Christ said 11 that the Law and the Prophets hang upon 
 it. And in making two kinds of love, see how he has raised 
 this ! For after saying that the first commandment is, Thou 
 shalt love the Lord thy God , He added, and the second x ; 
 and He did not stay, but added, is like unto it. And, Thou 
 shalt love thy neighbour as thyself. What can be equal to 
 this love to man, or this gentleness ? That when we were 
 at infinite distance from Him, Fie brings the love to us into 
 comparison with that toward Flimself, and says that that is like 
 unto this. Hence then, to put the measures of either as 
 nearly the same, of the one He says, with all thy heart, and 
 with all thy might , but of this towards one’s neighbour, He 
 says, as thyself. But Paul said, that when this did not exist 
 even the other was of no great profit to us. As then we, 
 when we are fond of any one, say, if you love him, then you 
 love me ; so He also to shew this saitb, is like unto it; and 
 to Peter, If thou lovest me, feed my sheep. 
 
 Ver. 10. Love worketh no ill to his neighbour , therefore 
 love is the fidfilling of the Law. 
 
 Observe how it has both virtues, both abstinence from evils, 
 (for it worketh no ill , he says,) and the working of good 
 'oxfilling deeds. For it is, he says, the fulfilling' of the Law; not 
 Ul> bringing before us instruction only on moral duties in a 
 concise form, but making the accomplishment of them easy 
 also. For that we should become acquainted with things 
 
 e ^vKKitpuAcaovrai, see p. 308. n. present in His members, 
 
 h Matt. 22, 39. St. Hilary on the 1 So Ben. : Ms Bodl. <buri- 
 
 place notices that the second could not gav *«/, which is harsh: Sav. cannot be 
 be called like unto it, were it not that construed, (the b in his text is a typo- 
 our Neighbour means Christ, i. e. as graphical error). 
 
God's Love to Man. His will that ire share it. 401 
 
 profitable to us was not all that lie was careful for, (which Rom. 
 is the Law’s care,) but also with a view to the doing of them 
 it brought us great assistance; accomplishing not some part 
 of the commandments, but the whole sum of virtue in us. 
 
 Let us then love one another, as since in this way we shall 
 also love God k , who loveth us. For in the case of men, if 
 you love a man who is beloved, he that loveth him is conten¬ 
 tious at it. But here He deemeth thee worthy to share His 
 love, and hateth thee when thou sharest not. For man’s love 
 is laden with envy and grudging 1 : but God is free from all 
 passion, whence also He seeketh for those to share His love. 
 
 For He says, love thou with Me, and then thyself also will I 
 love the more. You see the words of a vehement lover! If 
 thou love My beloved, then will I also reckon Myself to be 
 greatly beloved of thee. For He vehemently desireth our 
 salvation, and this He shewed from of old. Now hear what 
 He saith when He was forming the man, Get us make man Gen. 1 , 
 in Our Image: and again, Let us m make an help meet for 2 ^- 
 him. It is not good for him to he alone. And when he 
 had transgressed, He rebuked him, observe how gently"; 
 and He does not say, Wretch ! thou very wretch ! after 
 receiving so great benefits, hast thou after all trusted to the 
 devil? and left thy Benefactor,to take up with the evil spirit? 
 
 But what saith He? Who told thee that thou art naked, Gen. 3, 
 unless thou hast eaten of the Tree, from which alone I com - 11 ' 
 manded thee not to eat ? As if a father were to say to a child, 
 who was ordered not to touch a sword, and then disobeyed and 
 got wounded, ‘ How earnest thou wounded ? Thou earnest so by 
 not listening to me.’ You see they are the words of a friend 
 rather than a master, of a friend despised, and not even then 
 forsaking. Let us then imitate Him, and when we rebuke, 
 let us preserve this moderation. For even the woman He 
 also rebuketh again with the same gentleness. Or rather 
 what He said was not so much rebuke as admonition and 
 correction, and security against die future. This is why He 
 
 k Ms. ‘be beloved of God/ which m Gen. 2, 18. This plural is in the 
 makes a fair sense with the context. LXX, not in the Hebrew. See in Gen. 
 
 1 Plato, Phgedr. p. 217. B. o <p6'o*as c. 2. Horn. xiv. 
 
 Guou iffrccrui, Envy standeth 11 On the Fall, see Horn. xvii. in 
 
 without the Divine circle. Gen. 
 
 d d 
 
402 God's merciful expostulation with Cain. 
 
 Homtl. saitli nothing 0 to the serpent. For he was the designei of 
 XXIII - thP mischiefs, and had it not in his power to put off the 
 accusation on any one else, wherefore He punished him 
 severely: and even here He did not come to a pause, but 
 made the earth also to share in the curse. But if He cast 
 them out of paradise, and condemned them to labour, even 
 for this we ought to adore and reverence Him the most. 
 For since self-indulgence issues in listlessness, He trenches 
 upon the pleasure by building a fort of pain against listless¬ 
 ness, that we may return to the love of Him. And what of 
 Cain’s case ? Doth he not meet with the same gentleness ? 
 
 1 same For being by him also insulted, He doth not reproach 1 in 
 insult.^ return, but entreats 2 him, and says, Why is tliy countenance 
 
 2 or com -fallen f And yet what he had done allowed of no excuse 
 Gen.’ 4, whatever. And this the younger brother shews. But still 
 
 even then He doth not rebuke him: but what saith lie ? 
 Gen. 4, Hast thou sinned: keep peace ; c do so no more. To thee 
 LXX. shall his turning be , and thou shalt rule over him p, meaning 
 his brother. i For if thou art afraid, lest for this saciificc, 
 He means, I should deprive thee of the preeminence of the 
 firstborn, be of good cheer, for the entire command over him 
 do I put into thy hands. Only keep improving, and love him 
 that hath done thee no wrong; for I have an interest in you 
 both. And what maketh Me most glad is, that ye be not at 
 variance one with another.’ For as a devoted mother, so 
 doth God do and plan every thing to keep one from being 
 torn from another: but that you may get a clearer view, by 
 an example, of my meaning, call to your mind, pray, Rebecca 
 in her trouble, and running about every where, when the 
 elder son was at enmity with the younger. For if she loved 
 Jacob, still she did not feel averse to Esau. And therefore 
 Gen.27, she said, Lest by any means I be deprived of both of you , my 
 45 ‘ children , in one day. Therefore also God upon that oc- 
 Gen. 4, casion said, Thou hast sinned: be at peace : unto thee shall 
 7 ‘ his turning be , so repressing the murder beforehand, and 
 aiming at the peace of them both. But when he had 
 murdered him, He did not even then bring His care foi 
 him to a close, but again answers the fratricide in gentle 
 
 0 Nothing before or beside his sen- P See Horn. xix. in Gen. S. Cyr. Al. 
 tence. Nothing of admonition. See Ben. Glaph. 1. takes this as said to Abel. 
 
Cain's punishment imposed in mercy. 403 
 
 terms, saying, Where is thy brother Abel ? that even now, Rom. 
 if he would, he might make a full confession. Cut he I3? I0, 
 struggled in defence of his former misdeeds, with a greater 
 and sadder shamelessness. But even then God doth not 
 leave him, but again speaks the language of an injured 
 and despised lover, and says, The voice of thy brother's 
 blood crieth unto Me. And again He rebukes the earth 
 with the murderer, turning his wrath off to it, and saying, 
 Cursed be the earth , which opened her mouth to receive thy 
 brother's blood; and, like those who lament 1 , as David also 1 
 did when Saul was fallen. For he made an address to the 
 mountains which received him as he died, in the words, Ye 2 Sam * 
 mountains of Gilboa , let there fall on you neither rain nor ’ 
 dew , because there were the shields of mighty cast away. 
 
 And thus God also, as though singing 2 some solitary dirge 3 , A Ms * 
 
 . " ° r/.OMV. o. 
 
 saith, The voice of thy brother's blood crieth unto Me; and&yuv. 
 now art thou cursed from the earth , which hath opened herff*' 
 mouth to receive thy brother's blood from thy hand. And 
 this He said to humble his fiery passion, and to persuade 
 him to love him at least now he was gone. Hast thou 
 extinguished his life ? He would say; why dost thou not 
 now extinguish the hatred also ? But what doth He do ? 
 
 He loveth both the one and the other, since He made them 
 both. What then? doth 4 He let the murderer go unpunished? 4 Ms. 
 Nay, he would but have grown worse. Will He punish him wl1 
 then ? Nay, He hath more tenderness than a father. See 
 then how He at once punisheth and also displays, even in 
 this, His love. Or rather, He doth not so much as punish, 
 but only corrects. For He doth not kill him, but only fetters 
 him with trembling, that he may divest himself of the crime, 
 that so at least he may come back to a natural tenderness for 
 the other, and that so at least he may make a truce with him 
 now he hath gone: for He were fain he should not go away 
 to the other world in enmity with him that was deceased. 
 
 This is the way wherein they that love, when in doing acts 
 of kindness they meet with no love in return, are led on to 
 be vehement and to threaten, not with their mil indeed, but 
 led by their love to do this: that at least in this way they 
 
 r Alluding to the <7<nwv ko.) rfi/xuv, of the LXX, v. 12. 
 
 D d 2 
 
404 
 
 God's jealousy ox er us is of love. 
 
 Homil. may win over those that scorn them. A et affection of this 
 XXIII. gor ^. * s one 0 £ com pulsion, and still this 1 even solaces them, 
 
 conjlmd through the vehemency of their love. And so punishment 
 itself comes from affection, since unless pained at being 
 hated, they would not choose to punish either. Now observe, 
 
 2 Cor. 2 , how this is what Paul says to the Corinthians. For who is 
 2 * he (says he) that maketh me glad, hut the same which is 
 made sox'i'y hy me ? And so when he is going to the full 
 extent of punishment, then he shews his love. Thus the 
 Egyptian woman too, from her vehement love, as vehemently 
 punished Joseph: and she indeed did so for mischief: the 
 love being unchaste: but God for good, since the love was 
 worthy of Him who loved. This is why He does not refuse 
 even to condescend to grosser words, and to speak the names 
 Ex. 20, of human passions, and to call Himself jealous. For I am 
 5 ‘ a jealous God , He saith, that you may learn the intenseness 
 of the love. Let us then love Him as He would have us: 
 for He sets great store thereby. And if we turn away, He 
 keepeth inviting us, and it we will not be converted, He 
 chasteneth us through His affection, not through a wish to 
 exact punishment of us. And see what He saith in Ezekiel 
 From to the city that was beloved, yet had despised Him. I will 
 f 6 Ze a 7—bring thy lovers against thee , and will deliver thee into their 
 hands , and they shall stone thee , and shall slay thee , and J\Ty 
 jealousy shall he taken away from thee , and I will rest , and 
 I will not trouble myself any more. What more than this 
 could a vehement lover have said, when despised by his be¬ 
 loved, and after all again ardently loving her? For God doeth 
 every thing that He may be loved by us, and owing to this 
 He spared not even His Son. But we aie unbending, and 
 savage. Yet let us become gentle at last, and love God as 
 we ought to love Him, that we may with pleasure enjoy 
 2 Ms. virtue. For if any that hath a beloved wife 2 does not 
 dly 1 ^ perceive any of the vexations that come day by day, He 
 (with that loveth with this divine and pure love, only consider what 
 him) great pleasure he will have to enjoy ! For this is, indeed it 
 is, the kingdom of Heaven; this is fruition of good things, 
 and pleasure, and cheerfulness, and joy, and blessedness. 
 Or rather, say as many things as I may, I shall still be unable 
 to give you any such representation of it as should be, but 
 
405 
 
 The Love of God gives a heaven on earth. 
 
 the trial of it alone can give a knowledge of this goodly Rom. 
 thing. Wherefore also the Prophet saith, Indulge 1 thyself^--’ 
 in the Lord , and, Taste and see that the Lord is gracious. Ps. 33 ’ 9 ’ 
 Let us then be persuaded, and indulge ourselves in His love. 
 
 For in this way we shall both see His Kingdom even from 
 out of this life, and shall be living the life of Angels, and 
 while we abide on earth, we shall be in as goodly a condition 
 as they that dwell in heaven; and after our departing hence, 
 shall stand the brightest of beings by the judgment-seat of 
 Christ, and shall enjoy that glory unutterable, which may we 
 all attain unto, by the grace and love toward man of our 
 Lord Jesus Christ. For to Him is the glory for ever, Amen. 
 
 5 Delight seems not near strong enough to express JDynH. 
 
homily XXIV. 
 
 Homil. 
 
 XXIY. 
 
 Rom. xiii. 11. 
 
 And that knowing the time, that now it is high time to awake 
 
 out of sleep. 
 
 Since lie held given them what commands were fitting, he 
 again thrusts them on to the performance of good works, in 
 consideration of what was pressing upon them. For the 
 time of judgment, he means, is at the doors. So too he wrote 
 to the Corinthians also, The remaining time is short a . And 
 to the Hebrews again, For yet a little tvhile, and He that 
 shall come will come , and will not tarry. But in those 
 cases it was to cheer those in trouble, and to solace the toils 
 of their closely successive temptations, that he said those 
 things: but in the passage before us he does it to rouse 
 those that are asleep, this language being useful to us for 
 both the purposes: and what is that which he says, A ow it 
 is high time to awake out of sleep ? It is, that near is the 
 Resurrection, near the awful Judgment, and the day that 
 burneth as a furnace, near. Henceforward then we must be 
 free from our listlessness; for now is our salvation nearer than 
 when we believed. You see how he puts the Resurrection now 
 close by them. For as the time advances, he means, the 
 season of our present life is wasting away, and that of the life 
 to come waxes nearer. If then thou be prepared, and hast 
 
 a 1 Cor. 7, 29. The stopping only is brews (Matthise), Heb. 10, 37. 
 altered, as in Horn. xix. on the He- 
 
We should (/row more zealous as the Day approaches. 407 
 
 done all whatsoever he hath commanded, the day is one of Rom. 
 salvation to thee 1 : but if the contrary, not so. For the Hi 12 ’ 
 present however, it is not upon alarming grounds that he rtl ^ ™ 0 , 
 exhorts them, but upon kindly ones, thus also to untie them 
 from their fellow-feeling for the things of this present world. 
 
 Then since it was not unlikely, that in the beginning of their 
 early endeavours they would be most earnest, in that their 
 desire was then at its full vigour, but that as the time went 
 on, the whole of their earnestness would wither down to 
 nothing; he says that they ought however to be doing the 
 reverse, not to get relaxed as time went on, but to be the 
 more full of vigour. For the nearer the King may be at 
 hand, the more ought they to get themselves in readiness; 
 the nearer the prize is, the more wide awake ought they to be 
 for the contest, since even the racers do this, when they are 
 upon the end of the course, and towards the receiving of the 
 prize, then they rouse themselves up the more. This is 
 why he said, Now is our salvation nearer than when we 
 believed. 
 
 Ver. 12. The night is far spent , the day is at hand. 
 
 This then is upon ending, and the latter is drawing near. 
 
 Let us henceforth do what belongs to the latter, not to the 
 former. For this is what is done in the things of this life. 
 
 And when we see the night pressing on towards the morning, 
 and hear the swallow twittering, we each of us awake our 
 neighbour, although it be night still. But so soon as it is 
 actually departing, we hasten one another, and say, It is day 
 now! and we all set about the works of the day, dressing, 
 and leaving our dreams, and shaking our sleep thoroughly 
 off, that the day may find us ready, and we may not have 
 to begin getting up, and stretching ourselves, when the sun- - 
 light is up. What then we do in that case, that let us do 
 here also. Let us put off imaginings, let us get clear of the 
 dreams of this life present, let us lay aside its deep slumber, 
 and be clad in virtue for garments. For it is to point out all 
 this that he says, 
 
 Let us therefore cast off the works of darkness , and let us 
 put on the armour of light. 
 
 Yes, for the day is calling us to battle-array, and to the 
 fight. Yet fear not at hearing of array and arms. For in 
 
408 
 
 Armour of light. Walking as in the light. 
 
 Homil. the case of the visible suit of armour, to put it on is a heavy 
 XX1 _ and abhorred task. But here it is desirable, and worth being 
 prayed for. For it is of Light the arms are ! Hence they will 
 set thee forth brighter than the sunbeam, and giving out 
 a great glistening, and they place thee in security: for they 
 are arms, and glittering do they make thee: for arms of light 
 are they ! What then is there no necessity for thee to fight ? 
 yea, needful is it to fight, yet not to be distressed and toil. 
 For it is not in fact war, but a solemn dance and feast-day. 
 Such is the nature of the arms, such the power of the 
 Commander. And as the bridegroom goes forth with joyous 
 looks from his chamber, so doth he too who is defended with 
 these arms. For he is at once soldier and bridegroom. But 
 when he says, the day is at hand , he does not even allow 
 it to be but near, but puts it even now beside us. For he 
 says, 
 
 1 E. v. Let us ivalk becomingly 1 as in the day. For day it already 
 kTthis^ is* And what most people insist upon very much in their 
 sense, exhortations, that he also uses to draw them on, the sense of 
 the becoming. For they had a great regard to the esteem of 
 the multitude b . And he does not say, walk ye, but let us 
 walk, so making the exhortation free from any thing grating, 
 and the reproof gentle. 
 
 Not in rioting and drunkenness. Not that he would 
 forbid drinking, but the doing it immoderately; not the 
 * ttiva enjoying of wine, but doing it to excess 2 . As also the next 
 vannas jj e states likewise with the same measure, in the words, 
 
 Not in chambering and wantonness : for here also he does 
 not prohibit the intercourse of the sexes, but committing 
 fornication. Not in strife and envying. It is the deadly 
 kind of passions then that he is for extinguishing, lust, 
 namely, and anger. Wherefore it is not themselves only, 
 but even the sources of them that he removes. For there is 
 nothing that so kindles lust, and inflames wrath, as drunken¬ 
 ness, and sitting long at the wine. Wherefore after first 
 saying, not in rioting and drunkenness , then he proceeded 
 with, not in chambering and wantonness , not in strife and 
 
 b St. Aug. de C. D. v. 13—15. dis- good that comes of it, as to the Roman 
 cusses this motive, and the temporal state ; quoting Mat. 6, 2. 
 
409 
 
 Patting on Christ. He is all things to us. 
 
 envying. And even here he does not pause, but after strip- Rom. 
 ping us of these evil garments, hear how he proceeds to --liil 
 ornament us, when he says, 
 
 Ver. 14. But put ye on the Lord Jesus Christ. 
 
 He no longer speaks of works, but he rouses them to 
 greater things. For when he was speaking of vice, he 
 mentioned the works of it: but when of virtue, he speaks 
 not of works, but of arms, to shew that virtue putteth him 
 that is possessed of it into complete safety, and complete 
 brightness. And even here he does not pause, but leading 
 his discourse on to what was greater, a thing far more awe- 
 striking; he gives us the Lord Himself for a garment, the 
 King Himself: for he that is clad with Him, hath absolutely 
 all virtue. But in saying, Put ye on, he bids us be girt 
 about with Him upon every side. As in another place he 
 says, But if Christ he in us. And again, That Christ may Rom. 8, 
 dwell in the inner man. For He would have our soul to be a 
 dwelling for Himself, and Himself to be laid round about us 
 as a garment, that He may be unto us all things both from punct. 
 within and from without. For He is our Fulness. For He 
 is the Fulness of Him that filleth all in all : and the Way, Eph. l, 
 and the Husband, and the Bridegroom. As it says, I have 2 Cor. 
 espoused you as a chaste Virgin to one Husband And a 11 ’ 2. 
 Root, and Drink, and Meat, and Life. For he says, I live , Gal. 2 , 
 yet not I, but Christ livetli in me. And Apostle, and High- 20 ‘ 
 Priest, and Teacher, and Father, and Brother, and Joint-heir, 
 and Sharer of the Tomb and Cross. For it says, We were Gal. 6, 
 buried together with Him, and planted together in the likeness 4 ‘ 
 of His Death. And a Suppliant, For we are ambassadors in 2 Cor. 
 Christ's stead. And an Advocate to the Father. For it ’ 20 * 
 says, He maketh intercession for us. And House, and Rom. 8, 
 Inhabitant. For He says, He that abideth in Me and I in j 0 hni5, 
 him. And a Friend. As in that, Ye are My friends . 5 - 
 
 John15, 
 
 And a Foundation, and Comer-stone. And we are His 14. 
 members, and His heritage, and building, and branches, and 
 fellow-workers. For what is there that He is not minded to 
 be to us, when He makes us cleave and lit on to Him in 
 every way ? And this is a sign of one loving exceedingly. 
 
 Be persuaded then, and rousing thee from sleep, put Him 
 
410 Lawful care oj the flesh , for heal! If, not pleasure. 
 
 XXIV ° n? an ^ w ^ en t ^ 10u ^ ast done so j give thy flesh up to His 
 
 -* bridle. For this is what he intimates in saying, 
 
 And make not provision for the flesh , to fulfil the lusts 
 thereof For as he does not forbid drinking, but drinking 
 to excess, nor marrying, but doing wantonness; so too he 
 does not forbid making provision for the flesh either, but 
 doing so with a view to fulfil the lusts thereof as, for instance, 
 by going beyond necessaries. For that he does bid make 
 provision for it, hear from what he says to Timothy, Use a 
 little wine for thy stomach's sake , and thine often infirmities. 
 So here too he is for taking care of it, but for health, and not 
 wantonness. For this would cease to be making provision 
 for it, when you were lighting up the flame, when you were 
 making the furnace powerful. But that you may form a 
 clearer notion what making provision for it to fulfil the lusts 
 thereof is, and may shun such a provision, just call to mind 
 the drunken, the gluttonous, those that pride themselves in 
 dress, those that are effeminate, them that live a soft and 
 relaxed life, and you will see what is meant. For they do 
 every thing not that they may be healthy, but that they may 
 be wanton and kindle desire. But do thou, who hast put on 
 Christ, prune away all those things, and seek for one thing 
 only, to have thy flesh in health. And to this degree do 
 make provision for it, and not any further, but spend all thy 
 industry on the care of spiritual things. For then you will 
 be able to rouse yourself out of this sleep, without being 
 weighed down with these manifold desires. For the pre¬ 
 sent life is a sleep, and the things in it are no way dif¬ 
 ferent from dreams. And as they that are • asleep often 
 speak and see things other than healthful, so do we also, 
 or rather we see much worse even. For he that doeth 
 any tiling disgraceful, or says the like in a dream 0 , when 
 he is rid of his sleep, is rid of his disgrace also, and is 
 not to be punished. But in this case it is not so, but the 
 shame, and also the punishment, are immortal. Again, they 
 that grow rich in a dream, when it is day are convicted of 
 having been rich to no purpose. But in this case even 
 
 c On this see St. Austin, Conf. x. 
 30. p. 205. de Gen. ad lit. x. 12. xii. 15. 
 
 Greg. Mor. viii. &. 42 sq. Cassian 
 Collat. 
 
Men sleep, and let Satan rob them , even at Church . 411 
 
 before the day the conviction often comes upon them, and Rom. 
 before they depart to the other life, those dreams have flown 13 ’ I4, 
 away. 
 
 Let us then shake off this evil sleep, for if the day find us 
 sleeping, a deathless death will succeed, and before that day we 
 shall be open to the attacks of all the enemies that are of this 
 world, both men and devils : and if they be minded to undo 
 us, there is nobody to hinder them. For if there were many 
 watching, then the danger would not be so great; since 
 however, one perhaps there is, or two, who have lighted a 
 candle, and would be as it were watching in the depth of night, 
 while men were sleeping; therefore now we have need of 
 much sleeplessness, much guardedness, to prevent our falling 
 into the most irremediable evils. Doth it not now seem to 
 be broad daylight ? do we not think that all men are awake 
 and sober ? yet still (and perhaps you will smile at what I 
 say, still say it I will) we seem all us of like men sleeping 
 and snoring in the depth of night. Would that an incorporeal 
 being could be seen, and then I would shew you how most 
 men are snoring, and the devil breaking through walls, 
 and butchering us as we lie, and stealing away the goods 
 within, doing every thing fearlessly, as if in profound dark¬ 
 ness. Or rather, even if it be impossible to see this with 
 our eyes, let us sketch it out in words, and consider how 
 many have been weighed down by evil desires, how many 
 held down by the sore evil of wantonness, and have quenched 
 the light of the Spirit. Hence it comes that they see 
 one thing instead of another, hear one thing instead of 
 another, and take no notice of any of the things here told 
 them. Or if I am mistaken in saying so, and thou art awake, 
 tell me what has been doing here this day, if thou hast not 
 been hearing this as a dream. I am indeed aware that some 
 can tell me; (and I do not mean this of all,) but do thou 
 who comest under what has been said, who hast come here 
 to no purpose, tell me what Prophet ? what Apostle hath 
 been discoursing to us to-day ? and on what subjects ? And 
 thou wouldest not have it in thy power to tell me. For thou 
 hast been talking a great deal here, just as in a dream, 
 without hearing the realities. And this I would have said to 
 the women too, as there is a great deal of sleeping amongst 
 
41*2 How Christians ought to enjoy themselves. 
 
 xxiy*t^ em ’ wou ^ ft were s l ee P • For he that is asleep says 
 
 -* nothing either good or bad. But he that is awake as ye are 
 
 puts forth many a word even for mischief on his own head, 
 telling his interest, casting up his creditor accomits, calling 
 to memory some barefaced bargaining, planting the thorns 
 thick in his own soul, and not letting the seed make even 
 ever so little advance. But rouse thyself, and pull these 
 thorns up by the roots, and shake the drunkenness off. 
 For this is the cause of the sleep—drunkenness, I mean, 
 see p. not from wine only, but from worldly thoughts, and with 
 them that from wine also. And this advice d I am giving 
 not to the rich only, but the poor too, and chiefly those 
 that club together for social parties. For this is not really 
 indulgence or relaxation, but punishment and vengeance. 
 For indulgence lies not in speaking filthy things, but in 
 talking solemnly, in being filled, not being ready to burst. 
 But if thou thinkest this is pleasure, shew me the pleasure by 
 the evening! Thou canst not! And hitherto I say nothing 
 of the mischiefs it leads to, but at present have only been 
 speaking to you of the pleasure that withers away so quickly. 
 For the party is no sooner broken up, than all that went 
 for mirth is flown away. But when I come to mention the 
 spewing, and the headaches, and the numberless disorders, 
 and the soul’s captivity, what have you to say to all this ? 
 Have we any business, because we are poor, to behave our¬ 
 selves unseemly too ? And in saying this I do not forbid 
 your meeting together, or taking your suppers at a common 
 table, but to prevent your behaving unseemly, and as wishing 
 indulgence to be really indulgence, and not a punishment, 
 nor a vengeance, or drunkenness and revelling. Let the 
 1 Gentiles 1 see that Christians know best how to indulge, and 
 Ps. 2 ,ii, to indulge in an orderly way. For it says, Rejoice in the 
 Lord with trembling. But how then can one rejoice? Why, 
 by saying hymns, making prayers, introducing psalms in 
 the place of those low songs. Thus will Christ also be 
 at our table, and will fill the whole feast with blessing, when 
 
 d This is a good illustration of Aris- less, while particular ones are more 
 totle’s remark, that ‘ general discourses like the truth.’ Eth. ii. 7. 
 on moral matters are pretty well use- 
 
413 
 
 Crimes to which self-indulgence leads. 
 
 thou prayest, when thou singest spiritual songs, when thou Rom. 
 invitest the poor to partake of what is set before thee, when i_ 3 . ’ I4 : 
 thou settest much orderliness and temperance over the feast. 
 
 So thou wilt make the place a Church e , by hymning, in the 
 room of ill-timed shouts and cheers, the Master of all things. 
 
 And tell me not, that another custom has come to prevail, 
 but correct what is thus amiss. For whether ye eat , it says, 1 Cor. 
 or whether ye drink , or ivliatsoever ye do, do all to the 10 > 31 * 
 glory of God. For from banquets of that sort you have evil 
 desires, and impurities, and wives come to be in disre¬ 
 pute, and harlots in honour among you. Hence come the 
 upsetting of families and evils unnumbered, and all things 
 are turned upside down, and ye have left the pme foun¬ 
 tain, and run to the conduit of mire. For that an harlot’s 
 body is mire, I do not enquire of any one else but of 
 thine own self that wallowest in the mire, if thou dost 
 not feel ashamed of thyself, if thou dost not think thyself 
 unclean after the sin is over. Wherefore I beseech you flee 
 fornication, and the mother of it, drunkenness. Why sow 
 where reaping is impossible, or rather even if thou dost reap, 
 the fruit brings thee great shame. For even if a child be 
 bom, it at once disgraces thyself, and has itself had injustice 
 done it in being bom through thee illegitimate and base. 
 
 And if thou leave it never so much money, both a son of an 
 harlot, and that of a servant-maid, is disreputable at home, 
 disreputable in the city, disreputable in a court of law: 
 disreputable too wilt thou be also, both in thy lifetime, and 
 when dead. For if thou have departed even, the memorials 
 of thy unseemliness abide. Why then bring disgrace upon 
 all these ? Why sow where the ground makes it its care to 
 destroy the fruit, where it is but one 6 barren breed ?’ where 
 there is murder before the birth ; for even the harlot thou 
 dost not let continue a mere harlot, but makest her a 
 murderess also. You see how drunkenness leads to whore¬ 
 dom, whoredom to adultery, adultery to murder; or rather 
 to a something even worse than murder. For T have no 
 name to give it, since it does not take off* the thing bom, 
 but prevents its being born f . Why then dost thou abuse the 
 
 « Ora et ibi templum est, D. Ber- f See Aristot. Polit, vii. Tertull. 
 nard. Apol. i. 9. and the note. 
 
414 
 
 Putting on Christ by imitating His life. 
 
 Homil. mft of God, and fight with His laws, and follow after what is 
 XXIV 070 
 
 --* a curse as if a blessing, and make the chamber of procreation 
 
 a chamber for murder, and arm the woman that was given 
 for child-bearing unto slaughter? For with a view to drawing 
 more money by being agreeable and an object of longing 
 to her lovers, even this she is not backward to do, so heaping 
 upon thy head a great pile of fire. For even if the daring 
 deed be hers, yet the causing of it is thine. Hence too 
 come idolatries, since many, with a view to become ac¬ 
 ceptable, devise incantations, and libations, and love-potions, 
 and countless other plans. Yet still after such great unseem¬ 
 liness, after slaughters, after idolatries, the thing seems to 
 many to belong to things indifferent, aye, and to many that 
 
 1 have wives too. Whence the mingle 1 of mischief is the 
 greater. For sorceries are applied not to the womb that is 
 prostituted, but to the injured wife, and there are plottings 
 without number, and invocations of devils, and necromancies, 
 and daily wars, and truceless fightings, and home-cherished 
 jealousies. Wherefore also Paul, after saying, not in chamber- 
 ings and wantonness , proceeds, not in strife and envying , as 
 knowing the wars that result therefrom; the upsetting of 
 families, the wrongs done to legitimate children, the other 
 ills unnumbered. That we may then escape from all these, 
 let us put on Christ, and be with Him continually. For 
 this is what putting Him on is; never being without Him, 
 having Him evermore visible in us, through our sanctifica¬ 
 tion, through our moderation. So we say of friends, such an 
 
 2 uChvaa- one is wrapped up 2 in such another, meaning their great 
 
 love, and keeping together incessantly. For he that is wrap¬ 
 ped up in any thing, seems to be that which he is wrapped 
 in. Let then Christ be seen in every part of us. And how 
 is He to be seen ? If thou doest His deeds. And what did 
 Luke 9, He do ? The Son of Man , He says, hath not where to lay 
 58, His head. This do thou also aim after f . He needed the use 
 of food, and He fared upon barley loaves. He had occasion 
 to travel, and there were no horses or beast of burden any 
 Mark 4, where, but He walked so far as even to be weary. He had 
 3 r S ufttf, need of sleep, and He lay asleep upon a pillow in the fore 3 
 
 here 
 
 1 Lying on the bare ground was a common part of asceticism. 
 
Not exceeding our needs best for soul and body. 415 
 
 part of the ship. There was occasion for sitting down to Rom. 
 meat, and He bade them lie down upon the grass. And His—-— 1 
 garments were cheap; and often He stayed alone, with no train 
 after Him. And what He did on the Cross, and what amidst 
 the insults, and all, in a word, that He did, do thou learn by 
 heart 1 and imitate. And so wilt thou have put on Christ, if *« Ta - 
 thou make no provision for the flesh to fulfil the lusts thereoff u ^ v 
 For the thing has no real pleasure, since these lusts gender 
 again others more keen, and thou wilt never find satisfaction, 
 but wilt only make thee one great torment. As one who is 
 in a continual thirst, even if he have ten thousand fountains 
 hard by him, gets no good from this, as he is not able to ex¬ 
 tinguish the disorder, so is he that liveth continually in lusts. 
 
 But if thou keep within what is necessary, thou wilt never 
 come to have this fear, but all those things will go away, as 
 well drunkennesses as wantonnesses. Eat then only so 
 much as to break thy hunger, have only so much upon thee 
 as to be sheltered, and do not curiously deck thy flesh with 
 clothing, lest thou ruin it. For thou wilt make it more 
 delicate, and wilt do injury to its healthfulness, by unnerving 
 it with so much softness. That thou mayest have it then a 
 meet vehicle for the soul, that the helmsman may be securely 
 seated over the rudder, and the soldier handle his arms with 
 ease, thou must make all parts to be fitly framed together. For 
 it is not the having much, but requiring little, that keeps us from 
 being injured. For the one man is afraid even if he is not 
 wronged : this other, even if he be wronged, is in better case 
 than those that have not been wronged, and even for this 
 very thing is in the better spirits. Let the object of our 
 search be then, not how we can keep any one from using us 
 spitefully, but how even if he wish to do it, he may be 
 without the power. And this there is no other source 
 whence to obtain, save by keeping to necessaries, and not 
 coveting any thing more. For in this way we shall be able 
 to enjoy ourselves here, and shall attain to the good things to 
 come, by the grace and love toward man, &c. 
 
HOMILY 
 
 XXV. 
 
 Rom. xiv. 1, 2. 
 
 Him that is weak in the faith receive ye , hut not to doubtful 
 disputations. For one believeth that he may eat all 
 things; another , who is weak , eateth herbs. 
 
 Homil. I AM aware that to most what is here said is a difficulty. 
 xxv - And therefore I must first give the subject of the whole of 
 this passage, and what he wishes to correct in writing this. 
 What does he wish to correct then ? There were many of 
 the Jews which believed, who adhered of conscience to the 
 Law, and after their believing, still kept to the observance of 
 meats, as not having courage yet to quit the service of the 
 Law entirely. Then that they might not be observed if they 
 kept from swine’s flesh only, they abstained in consequence 
 from all flesh, and ate herbs only, that what they were doing 
 might have more the appearance of a fast than of observance 
 i rtXuo- of the Law. Others again were farther advanced 1 , and kept 
 up no one thing of the kind, who became to those, who did 
 keep them, distressing and offensive, by reproaching them, 
 accusing them, driving them to despondency. Therefore the 
 blessed Paul, out of fear, lest, from a wish to be right about 
 a trifle, they should overthrow the whole, and from a wish to 
 bring them to indifferency about what they ate, should put 
 them in a fair way for deserting the faith, and out of a zeal 
 to put every thing right at once, before the fit opportunity 
 was come, should do mischief on vital points, so by this 
 
The weak considered, hut chidden for their weakness. 417 
 
 continual rebuking setting them adrift from their agreement Rom. 
 in 1 Christ, and so they should remain not righted in either 
 respect: observe what great judgment he uses, and how he yim tU 
 concerns himself with both interests with his customary 
 wisdom. For neither does he venture to say to those who 
 rebuke, Ye are doing amiss, that he may not seem to be 
 confirming the other in their observances; nor again, Ye are 
 doing right, lest he should make them the more vehement 
 accusers : but he makes his rebuke to square with each. 
 
 And in appearance he is rebuking the stronger, but he pours 
 forth all he has to say a against the other in his address to 
 these. For the kind of correction most likely to be less 
 grating is, when a person addresses some one else, while he is 
 striking a blow at a different person, since this does not 
 permit the person rebuked to fly into a passion, and intro¬ 
 duces the medicine of correction unperceived. See now 
 with what judgment he does this, and how well-timed he is 
 with it. For after saying, make not provision for Hie flesh to 
 fulfil the lusts thereof \ then he proceeds to the discussion of 
 these points, that he might not seem to be speaking in 
 defence of those who were the rebukers, and were for eating 
 of any thing. For the weaker part ever requires more fore¬ 
 thought. Wherefore he aims his blow against the strong, 
 immediately saying as follows, Him that is weak in the 
 faith. You see one blow immediately given to him. 
 
 For by calling him weak 2 , he points out that he is not-’^i- 
 healthy 3 . Then he adds next, receive , and points out 
 again that he requires much attention. And this is a 
 sign of extreme debility. Not to doubtful disputations. 
 
 See, he has laid on a third stripe. For here he makes it 
 appear that his error is of such a nature, that even those who 
 do not transgress in the same manner, and who nevertheless 
 admit him to their affection, and are earnestly bent upon 
 curing him, are at doubt b . You see how in appearance 
 
 a xtt'7, i. e. so as not to have to say 
 any thing against them directly. St. 
 Chrysostom turns the passage in that 
 way more than Theodoret. See on 
 v. 4. which Theod. applies directly 
 against the Judaizers. His general 
 remarks on the rhetoric of the passage 
 
 E 
 
 are independent of this question. 
 
 b He seems to mean, 1 are at doubt 
 whether they may acknowledge such.’ 
 So CEcumenius seems to take it, who 
 paraphrases this comment, and adds 
 koa •^ / a)fiZ,\(r6cu ) £ and separate them¬ 
 selves.’ 
 
 e 
 
418 The strong tempted to despise, the weak to judge» 
 
 HoMiL.be is conversing with these, but is rebuking others secretly 
 and without giving offence. Then by placing them beside 
 each other, one he gives encomiums, the other accusations. 
 For he goes on to say, One believeth that he may eat all 
 things , commending him on the score of his faith. Another 
 who is weak, eateth herbs , disparaging this one again, on the 
 score of his weakness. Then since the blow he had given 
 ' Ha,/,:** was deadly *, he comforts him again in these words, 
 bolicai- Ver. 3. Let not him that eateth , despise him that eateth 
 ] y) not. 
 
 Fie does not say, let him alone, nor does he say, do not 
 blame him, nor yet, do not set him right; but do not re¬ 
 proach him, do not despise him, to shew they were doing 
 a thing perfectly ridiculous. But of this he speaks in other 
 words. Let not him which eateth not, judge him that eateth. 
 For as the more advanced made light of these, as of little 
 faith, and falsely healed, and spurious, and still Judaizers, so 
 they too judged these as law-breakers, or as wholly given to 
 gluttony. And of these it is likely that many were of the 
 Gentiles too. Wherefore he proceeds, for God hath re¬ 
 ceived him. But in the other’s case he does not say this. 
 And yet to be despised was the eater’s share, as a glutton, 
 but to be judged, his that did not eat, as of little faith. But 
 he has made them change places, to shew that he not only 
 does not deserve to be despised, but that he may even 
 despise. But do I condemn him ? he means. By no means. 
 For this is why be proceeds, for God hath received him, 
 that is, has shewn Flis unspeakable grace about him, and 
 hath freed him from all charges against him; then again he 
 turns to the strong. 
 
 Ver. 4. Who art thou, that judge st another man's servant? 
 
 Whence it appears that they too judged, and did not 
 despise only. To his own Master he standeth or fallet h. 
 See here is another stroke. And the indignation seems to 
 be against the strong man, and he attacks him. When 
 he says, Yea, he shall be holden up, he shews that he is still 
 wavering, and requireth so much attention as to call in God 
 as a physician for this, for God, he says, is able to make 
 him stand. And this we say of things we are quite in de¬ 
 spair about. Then, that he may not despair, he both gives 
 
We must not judge where God allows latitude. 419 
 
 him the name of a servant when he says, Who art thou that Rom. 
 judgest another mail’s servant ? And here again he secretly ~ 14? 5 - 
 attacks him. For it is not because he does things worthy to 
 exempt him from being judged, that I bid you not judge 
 him, but because he is Another’s servant, that is, not thine? 
 but God’s. Then to solace him again he does not say, 
 falleth , but what ? standeth or fallet h. But whether it be 
 the latter or the former, either of these is the Master’s con¬ 
 cernment, since the loss also goes to Him, if he does fall, as 
 the riches too, if he stand. And this again if we do not 
 attend to Paul’s aim in not wishing them to be rebuked 
 before a fitting opportunity, is very unworthy of the mutual 
 care becoming for Christians. But (as I am always saying) 
 we must examine the mind with which it is spoken, and 
 the subject on which it is said, and the object he would 
 compass when he says it. But he makes them respectful 
 by no slight motive, when he says this : for what he means 
 is, if God, who undergoeth the loss, hitherto doth nothing, 
 how can you be else than ill-timed and out of all measure 
 exact, when you seize on 1 him and annoy him. i & 7XU¥) 
 
 Ver. 5. One man esteemeth one day above another , another thvottle 
 esteemeth every day alike. 
 
 Here he seems to me to be giving a gentle hint about 
 fasting. For it is not unlikely that some who fasted were 
 always judging those who did not, or amongst the observ¬ 
 ances it is like that there were some that on fixed days 
 abstained, and on fixed days did not c . Whence also he says, 
 
 Let every man be fully persuaded in his own mind. And in 
 this way he released those who kept the observances from 
 fear, by saying that the thing was indifferent, and he removed 
 also the quarrelsomeness of those who attacked them, by 
 shewing that it was no very desirable 2 task to be always 2 or ur- 
 making a trouble about these things. Yet it was not a very pent , 
 desirable task, not in its own nature, but on account of the 
 time chosen, and because they were novices in the faith. 
 
 For when he is writing to the Colossians, it is with great 
 earnestness that he forbids it, saying, Beware lest any man Col 2 8 
 spoil you through philosophy and vain deceit , after the see P* 4 - 
 
 c \%o(jt.Uov{, here opposed to 
 E e 2 
 
420 St. Paul requires more of older con verts. 
 
 Homil. traditions of men , after the elements of the world , and 
 XXV 
 
 Col, 2, 
 16. 
 
 Col. 2, 
 18. 
 
 -not after Christ. And again, Let no man judge you in 
 meat or in drink, and, let no man beguile you of your 
 reivard. And when writing to the Galatians with great 
 precision, he exacts of them Christian spirit and perfectness 
 in this matter. But here he does not use this vehemency, 
 because the faith was lately planted in them. Let us there¬ 
 fore not apply the phrase, Let every man be persuaded in his 
 own mind, to all subjects. For when he is speaking of 
 Gal. 1,9. doctrines, hear what he says, Lf any one preaclieth unto yon 
 any gospel other than that ye have received, let him be 
 2 Cor. accursed, even if it be an angel. And again, / fear lest by 
 
 1 1 q ' 
 
 ’ • any means, as the serpent beguiled Eve through his subtiliy, 
 so your minds should be corrupted. And in writing to the 
 Phil. 3, Philippians, he says, Beware of dogs, beware of evil workers, 
 beware of the concision. But with the Romans, since it was 
 not yet the proper time for setting things of this sort right, 
 Let every man, he says, be fully persuaded in his own mind. 
 For he had been speaking of fasting. It was to clear away 
 the vanity of the others and to release these from fear then, 
 that he said as follows. 
 
 Ver. 6. He that regar deth the day, regar deth it unto the 
 Lord; and he that regar deth not the day, to the Lord he 
 doth not regard it. And, he that eateth, eatetli to the Lord, 
 for he giveth God thanks; and he that eateth not, to the 
 Lord he eateth not, and giveth God thanks. 
 
 He still keeps to the same subject. And what he means 
 is about this. The thing is not concerned with fundamentals. 
 For the thing requisite is, if this person and the other are 
 1 Ms. acting for God’s sake, the thing requisite is 1 , if both terminate 
 M P S ’. ap> in thanksgiving. For indeed both this man and that give thanks 
 Ben. to God. If then both do give thanks to God, the difference 
 is no great one. But let me draw your notice to the way in 
 which here also he aims unawares a blow at the Judaizers. 
 For if the thing required be this, the giving of thanks, it 
 is plain enough that he which eateth it is that giveth thanks, 
 and not he which eateth not. For how should he, while he 
 still holds to the Law? As then he told the Galatians, 
 Gal. 6 , j s maU y of you as are justified by the Law are fallen from 
 grace; so here he hints it only, but does not unfold it so 
 
JVe are God’s property. Proofs of His care for us. 421 
 
 much. For as yet it was not time to do so. But for the Rom. 
 present he bears with it 1 : but by what follows he gives it a 14 > ' r ' 9, 
 further opening. ] seep.4. 
 
 Ver. 7, 8. For none of us liveth unto himself “ and no 
 man dieth unto himself. For whether we live , we live 
 unto the Lord; and whether we die, we die unto the Lord. 
 
 By this too he makes the same clearer. For how can he 
 that liveth unto the Law, be living unto Christ ? But this 
 is not the only thing that he effects by this, he also holds 
 back the person who was in so much haste for their being 
 set right, and persuades him to be patient, by shewing that 
 it is impossible for God to despise them, but that in due 
 time He will set them right. What is the force then of 
 none of us liveth to himself ? It means, We are not free, we 
 have a Master who also would have us live, and willeth not 
 that we die, and to whom both of these are of more interest 
 than to us. For by what is here said he shews that He hath 
 a greater concern for us than we have ourselves, and con¬ 
 sidered! more than we do, as well our life to be wealth, 
 as our death to be a loss. For we do not die to ourselves 
 alone, but to our Master also, if we do die. But by death 
 here he means that from the faith. Flowever, this were 
 enough to convince us that Fie taketh care for us, in that 
 it is to Him we live and to Him tee die. Still he is not 
 satisfied with saying this, but proceeds further. For after 
 saying, Whether we live, therefore, or die, we are the Lord’s , 
 and passing from that death to the physical one, that he 
 may not give an appearance of harshness to his language, 
 he gives another very great indication of His care for us. 
 
 Now of what kind is this. 
 
 Ver. 9. For to this end Christ both died, and rose, and 
 revived, that He might be Lord both of the dead and 
 living. 
 
 And so let this at least convince thee, that He is evermore 
 thoughtful for our salvation. For had He not had this great 
 care for us, where were the need of the Dispensation 1 ? He 1 or In¬ 
 ti ien that hath shewn so much anxiety about our becoming tion tiKCm 
 His, as to take the form of a servant, and to die, will He 
 despise us after we have become so ? This cannot be so, 
 assuredly it cannot! Nor would He choose to waste so much 
 
42*2 Christ values the souls of men as His Purchase . 
 
 Homil. pains. For to this end (he says) He also died , as if any one 
 1 were to say, Such an one will not have the heart to despise 
 his servant. For he mindeth his own purse. For indeed we 
 are not so much in love with money, as is He with our 
 salvation. Wherefore it was not money, but His own Blood 
 that He gave as bail for us. And for this cause He would 
 not have the heart to give them up, for whom He had laid 
 down so great a price. See too how he shews that His power 
 also is unspeakable. For he says, to this end He both died 
 and revived , that He might be Lord both of the dead and 
 the living. And above he said,/in* whether we live or die , 
 ive are His. See what a wide extended Mastery ! see what 
 unconquerable might! see what exact providence over us ! 
 For tell me not, he means, of the living. Even for the 
 departed He taketh care. But if He doth of the departed, it 
 is quite plain that He doth of the living also. For he hath 
 not omitted any point for this Mastery, making out for 
 Himself more claims than men do, and specially beside d all 
 other things in order to take care of us. For a man puts 
 down money, and for this clings strongly to his own slave. But 
 He Himself paid down His death ; and the salvation of one 
 who was purchased at so great a price, and the Mastery over 
 whom He had gained with so much anxiety and trouble, He 
 is not likely to count of no value. But this he says to make 
 the Judaizer abashed, and to persuade him to call to mind 
 the greatness of the benefit, and how that when dead He 
 had come to be alive, and that there was nothing that he 
 gained from the Law, and how that it would be the last 
 degree of unfeelingness, to leave Him who had shewn so 
 much care towards him, and run away back to the Law. 
 After attacking him then sufficiently, he relaxes again, and 
 says, 
 
 Ver. 10. But why dost thou judge thy brother ? or why 
 dost thou set at nought tliy brother ? 
 
 And so he seems to be setting them upon a level, but from 
 that he has said, he shews that the difference between them 
 is great. First then by the appellation of brother he does 
 away with disputatiousness, and then also by calling that 
 
 '* • the construction seems im- 1 );, ‘ separating Himself from all 
 
 perfect, the Translator suggests others.’ 
 
Thought of Judgment a check to arrogance. 4*23 
 
 awful day to their mind. For after saying, Why dost thou Rom. 
 set at nought thy brother ? he proceeds, For we shall all 14,11,12 
 stand before the judgment-seat of Christ. 
 
 And he seems indeed to be again rebuking the more 
 advanced in saying this, but he is putting the mind of the 
 Judaizer to confusion by not only calling for his reverence to 
 the benefit that had been done him, but also making him 
 afraid of the punishment to come. For we shall all , he says, 
 stand before the judgment-seat of Christ. 
 
 Ver. 11, 12. For it is written , As I live , saith the Lord , 
 every knee shall bow to Me , and every tongue shall confess to 
 God. So then every one of us shall give account of himself 
 to God. 
 
 See how he again puts his mind into confusion, while he 
 seems to be rebuking the other. For he intimates some such 
 thing, as if he had said, How does it affect you ? Are you to 
 be punished for him ? But this he does not say, but hints at 
 it by putting it in a milder form, and saying, For we shall all 
 stand before the judgment-seat of Christ. So then every one 
 of us shall give account of himself to God. And he intro¬ 
 duces the prophet in witness of the subjection of all e to Him, 
 yea a subjection extended even to those in the Old Testa¬ 
 ment, and of all absolutely. For he does not barely say 
 every one shall worship, but shall confess, that is, shall give 
 an account of what he has done. Be in anxiety then as 
 seeing the Master of all sitting on His judgment-seat, and do 
 not make schisms and divisions in the Church, by breaking 
 away from grace, and running over to the Law. For the 
 Law also is His. And why say 1 so of the Law ? Even 
 those in the Law and those before the Law are His. And it 
 is not the Law that will demand an account of thee, but 
 Christ, of thee and of all the human race. See how he has 
 released us from the fear of the Law. Then that he may not 
 seem to be saying this to frighten them for the occasion, but 
 to have come to it in the course he had proposed himself, he 
 again keeps to the same subject, and says, 
 
 e Mar. and Ms. with all attesting of the LXX, till it was corrected to 
 the subjection to Him. The passage is suit the Hebrew. See Parsons ad loc. 
 found Is. 45, 23. probably the reading 
 
424 
 
 Exceeding guilt of causing sin in others. 
 
 Homil 
 
 XXY. 
 
 1 Tim.2, 
 14. 
 
 1 Kings 
 21, 23. 
 25. 29. 
 
 Rom. 1, 
 32. 
 
 Ver. 13. Let us not therefore judge one another any more: 
 hut judge this rather , that no man put a stumbling-block or 
 an occasion to fall in his brother’s way. 
 
 This does not apply to one less than the other: wherefore 
 it may well fit with both, both the advanced man that was 
 offended at the observance of meats, and the unadvanced 
 that stumbled at the vehement rebuke given him. But 
 consider, I pray you, the great punishment we shall suffer, 
 if we give offence at all. For if in a case where the thing 
 was against law, yet, as they rebuked unseasonably, he 
 forbade their doing it, in order that a brother might not be 
 made to offend and stumble; when we give an offence with¬ 
 out having any thing to set right even, what treatment shall 
 we deserve? For if not saving others be a crime, (and that 
 it is so, he who buried the talent proves,) what will be the 
 effect of giving him offence also ? But what if he gives him¬ 
 self the offence, you may say, by being weak ? Why this is 
 just why thou oughtest to use all patient endurance. For if 
 he were strong, then he would not require so much attention. 
 But now, since he is of the feebler sort, he does on this 
 ground need considerable care. Let us then yield him this, 
 and in all respects bear his burdens, as it is not of our own sins 
 only that we shall have to give an account, but for those also 
 wherein we cause others to offend. For if that account were 
 even by itself hard to pass, when these be added too, how are 
 we to be saved ? And let us not suppose, that if we can find 
 accomplices in our sins, that will be an excuse; as this 
 will prove an addition to our punishment. Since the serpent 
 too was punished more than the woman, as was the woman 
 likewise more than the man; and Jezebel also was punished 
 more severely than Ahab, who had seized the vineyard; for 
 it was she that devised the whole matter, and caused the 
 king to offend. And therefore thou, when thou art the 
 author of destruction to others, wilt suffer more severely f 
 than those who have been subverted by thee. For sinning is 
 not so ruinous as leading others also into the same. Where¬ 
 fore he speaks of those who not only do the same , but have 
 pleasure in them that do them. And so when we see any 
 
 f Mar. ends the sentence, having who have been made by thee to of- 
 punishment exacted of thee for those fend. 
 
God , though merciful , has shewn Himself severe. 425 
 
 sinning, let us, so far from thrusting them on, even pull them r 0 m. 
 back from the pit of iniquity, that we may not have to be 14 > )3 - 
 punished for the ruin of others besides ourselves. And let 
 us be continually in mind of the awful judgment-seat, of the 
 stream of fire, of the chains never to be loosed, of the dark¬ 
 ness with no light, the gnashing of teeth, and the venomous 
 worm. ‘ Ah, but God is merciful!’ Are these then mere 
 words ? and was not that rich man punished for despising 
 Lazarus ? Are not the foolish 8 virgins cast out of the Bride- 
 chamber ? Do not they who did not feed Him go away into 
 the fire prepared for the devil and his angels ? Will not heMat.25, 
 
 that hath soiled garments be bound hand and foot and go to!?*. 
 
 1 iviat* AZj 
 
 ruin? Was not he that demanded tlie hundred pence to be 13. 
 paid, given over to the tormentors ? Is not that said of the 
 adulterers h true ? that their ivorm shall not die , nor their Mark 9 
 fire be quenched? Are these but mere threats then? Yea, 4 ?. 
 it is answered. And from what source pray dost thou 
 venture to make such an assertion, and that too when thou 
 passest judgment of thine own opinion? Why, I shall be 
 able to prove the contrary, both from what Christ said, and 
 from what Pie did. For if you will not believe by thes ee 
 punishments that are to come, at least believe by those that£° hn5 > 
 have happened already. For what have happened, and have 
 come forth into reality, surely are not threats and words. 
 
 Who then was it that flooded the whole world in Noah’s day, 
 and effected that baleful wreck, and the utter destruction of 
 our whole race ? Who was it that after this hurled those 
 thunders and lightnings upon the land of Sodom ? Who 
 that drowned all Egypt in the sea ? Who that consumed the 
 six hundred thousand men in the wilderness? Who that 
 burnt up the synagogue of Abiram ? Who that bade the 
 earth open her mouth for the company of Core and Dathan, 
 and swallow them up ? Who that carried off the threescore 
 and ten thousand at one sweep in David's time ? Shall I 
 mention also those that were punished individually ? Cain, 
 who was given up to a continual vengeance ? (the son of) 
 Charmi, who was stoned with his whole family ? Or him, that 
 
 2 The oil representing especially h See Mat. v. 28. and 2 Pet. ii. 14. 
 deeds of mercy. Hil. ad 1. See St. And with respect to giving cause of 
 Chrys. on Rom', xi. 6. p. 334. offence to others, Mark ix. 44. 
 
426 
 
 Mere mercy would prevent any suffering. 
 
 Homil. suffered the same thing for gathering sticks on the sabbath ? 
 
 --- The forty and two children in Elisha’s time, who were con¬ 
 sumed by those beasts, and obtained no pardon even on the 
 score of their age ? And if you would see these same things 
 even after the times of grace, just consider what great 
 suffering the Jews had, how the women ate their own 
 children, some roasting them, and some consuming them in 
 other ways'? how after being given up to irremediable famine, 
 and wars varied and severe, they threw all previous cata¬ 
 strophes into the shade'by the exceeding greatness of their 
 own calamities. For that it was Christ who did these things 
 unto them, hear Him declaring as much, both by parables, 
 and clearly and explicitly. By parables, as when He says, 
 Lukel9, JBut those that would not that I should reign over them , 
 bring hither and slay them ; and by that of the vineyard, and 
 that of the marriage. But clearly and explicitly, as when He 
 threatens that they shall fall by the edge of the sword, and 
 shall be led away captive into the nations, and there shall be 
 Luke2i, upon the ^arth distress of nations with perplexity, the sea 
 and the waves roaring , and men's hearts failing them for 
 Mat. 24, fear. And there shall he tribulation , such as there never was 
 from the beginning , no , nor ever shall be. And what a 
 punishment Ananias too and Sapphira suffered, for the theft 
 of a few pieces of money, ye all know. Seest thou not the 
 daily calamities also ? Or, have these too not taken place ? 
 Seest thou not now men that are pining with famine ? those 
 that suffer elephantiasis, or are maimed in body ? those that 
 live in constant poverty, those that suffer countless irre¬ 
 parable evils ? Now then will it be reasonable for some to be 
 punished, and some not ? For if God be not unjust, (and 
 unjust He is not,) thou also wilt assuredly suffer punishment, 
 if thou sinnest. But if it be because He is merciful that He 
 doth not punish, then ought not these either to have been 
 punished. But now because of these words of ours, God 
 even here punisheth many, that when ye believe not the 
 words of the threatening, the deeds of vengeance ye may at 
 least believe. And since things of old do not affright us so 
 much; by things which happen in every generation, He cor- 
 
 21 . 
 
 * Josephus, B. J. vi. [vii.] c. 8. Euseb. H. E. iii. G. 
 
427 
 
 Future retribution will complete justice. 
 
 recteth those that in every generation are growing listless. Rom. 
 And what is the reason, it may be said, why He doth not 13 ‘- 
 
 punish all here ? That He may give the others an interval K 
 for repentance. Why then does He not take vengeance upon 
 all in the next world 1 ? It is lest many should disbelieve in 
 His Providence. How many robbers are there who have 
 been taken, and how many that have left this life unpunished ? 
 
 Where is the mercy of God then, and His just judgment ? 
 
 It is my turn now to ask of thee ? For supposing no one at 
 all had vengeance taken upon him, then you might have 
 taken refuge in this. But now that some are punished, and 
 some are not, and this though they be the worse sinners, how 
 can it be reasonable that there be not the same punishments 
 for the same sins ? How can those punished appear to be 
 else than wronged ? What reason is there then why all are 
 not punished here ? Hear the defence of Christ Himself for 
 these things. For when some had died by the falling of a 
 tower on them; He said to those who raised a question upon 
 this, Suppose ye that they were sinners above all men ? 1 Lukeis, 
 
 tell you nay , but except ye repent, ye shall all likewise 4 ' b ' 
 perish; so exhorting us not to feel confident when others 
 suffer punishment, and we ourselves, though we have com¬ 
 mitted many transgressions, do not. For except we change 
 our conduct, we assuredly shall suffer. And how, it may be 
 said, is it that we are to be punished without end for sinning 
 a short time here ? how, 1 ask, is it that in this world, those 
 who in a short moment of time have done one minder, are 
 condemned to constant punishment in the mines ? c But it is 
 not God that does this,’ it may be said. How then came He 
 to keep the man with a palsy for thirty and eight years in so 
 great punishments ? For that it was for sins that He punished 
 him, hear what He says, Behold , thou art made whole , sin no John 5, 
 more , lest a worse thing come to thee. Still, it is said, he 14 ' 
 found a release. But the case is not so with the other life. 
 
 For that there, there will never be any release", hear from 
 
 k *£ofo<rp'iav. lit. a set time. He has this,’ and i. 3. iii. 
 used the term before with especial view n So mar. and Ms. Bodl. and ap. 
 to the length of the time. Ben. Xvfit. Sav. Xtifyv, cessation, see 
 
 1 i. e. so as to spare all in this. p. 107. 
 
 m See Butler’s Anal. i. 2. 1 But all 
 
1*28 Mercy enough yranted in Baptism and in penitence. 
 
 Homil. Hisown mouth, Their worm will not die , nor their fire he 
 
 ...i quenched. And these shall go into everlasting life , but these 
 JYT ark 9 
 
 44 . i into everlasting punishment. Now if the life be eternal, the 
 Mat.25, punishment is eternal. Seest thou not how severely He 
 threatened the Jews ? And have the tilings threatened come 
 Luke2i, to pass, or were those that were told them a mere talk? One 
 stone shall not remain upon another. And has it remained ? 
 Mat.24, But what, when He says, There shall he tribulation such as 
 hath not been. Has it come then? Bead the history of 
 Josephus, and thou wilt not be able to draw thy breath even, 
 at only hearing what they suffered for their doings. This I 
 say, not that I may pain you, but that I may make you secure, 
 and lest by having humoured you overmuch, I should but 
 make a way for the endurance of sorer punishments. For 
 why, pray, dost thou not deem it right thou shouldest be 
 punished for sinning ? Hath He not told thee all before¬ 
 hand ? Hath He not threatened thee ? not made thee 
 afraid 0 ? not done things even without number for thy salva¬ 
 tion’s sake ? Gave He thee not the laver of Regeneration, 
 and forgave He not all thy former sins ? Hath He not after 
 this forgiveness, and the laver, also given thee the succour of 
 repentance if thou sin ? Hath He not made the way to 
 forgiveness of sins, even after all this, easy q to thee ? Hear 
 then what He hath enjoined: 4 If thou forgive thy neigh¬ 
 bour, I also will forgive thee,’ He says. What hardship is 
 Mat. 6, there in this ? Judge the cause of the fatherless , and see 
 14, that the widow have right , and come and let us converse 
 
 0 Mar. come to thy aid; Ms. cried 
 aloud. 
 
 P St. Chrysostom must not be under¬ 
 stood here as making light of the labour 
 of an effectual repentance, nor as ex¬ 
 cluding the offire of the Church in ac¬ 
 cepting the Penitent. His object is to 
 shew that there is no such difficulty in 
 repentance, as need be an objection to 
 our belief in eternal punishment. He 
 is speaking of repentance in the lowest 
 degree, and he certainly held that dif¬ 
 ferent degrees of it would obtain differ¬ 
 ent degrees of benefit. As of almsgiving 
 on Rom. 11, G. p. 334. &c. L It is pos¬ 
 sible to gain approval by thy last will, 
 not indeed in such way as in thy lifetime, 
 and more generally ad Theodorum Lap- 
 
 sum, t. i. p. 11. 12. Ben. where he 
 represents it as difficult, though not 
 so much so as it might seem to those 
 who did not try it, and know its con¬ 
 solations : and Horn. i. de S. Pentec. 
 fin. he says, ‘ It is possible by diligence, 
 prayer, and exceeding watchfulness, to 
 wipe out all our sins that are written 
 down. This then let us make our busi¬ 
 ness all our days, that when we depart 
 thither, we may obtain some forgive¬ 
 ness, and all escape irrevocable punish¬ 
 ments.’ Of confession he speaks strong¬ 
 ly, de Cruce et Latrone, Horn. i. t. 2. 
 407. B. ad Pop. Ant. Horn. 3. p. 42. E. 
 and of the power of the Priesthood to 
 absolve, de Sac. c. 3. §. 5. t. i. p. 384. 
 E. quoting Ja. 5, 14. 15. 
 
Punishment as certain as Reward. 
 
 4-20 
 
 together , He saith, if your sins he as purple , I will make Rom. 
 
 them white as snow. What labour is there here ? Tell thy - ft 13> . 
 sins , that thou mayest he justified. What hardship is there job 33, 
 in this? Redeem tliy sins with alms. What toilsomeness??• see 
 
 • 1 (irson? 
 
 is there in this? The Publican said, Be merciful to meT) an. 4 , 
 a sinner , and went down home justified. What labour is yokels 
 it to imitate the Publican ? And wilt thou not be persuaded 13 * 14 * 
 even after this that there is punishment and vengeance ? At 
 that rate thou wilt deny that even the devil is punished. 
 
 For Depart , He says, into the fire prepared for the devil Mat.25, 
 and his angels. Now if there be no hell, then neither is he 41 ’ 
 punished. But if he is punished, it is plain that we shall 
 also* 1 . For we also have disobeyed, even if it be not in the 
 same way. And how comest thou not to be afraid to speak 
 such daring things ? For when thou sayest that God is 
 merciful, and doth not punish, if He should punish He will 
 be found in thy case to be no longer merciful. See then 
 unto what language the devil leadeth you ? And what ? are 
 the monks that have taken up with the mountains, and 
 yield examples of such manifold self-denial r , to go away 
 without their crown ? For if the wicked are not to be punished, 
 and there is no recompense made to any one, some one else 
 will say, perhaps, that neither are the good crowned. Nay? 
 it will be said, For this is suitable with God, that there 
 should be a kingdom only, and not a hell. Well then, the 
 whoremonger, and the adulterer, and the man who hath done 
 evils unnumbered, enjoy the same advantages with the man 
 who has exhibited soberness and holiness, and Paul is to 
 stand with Nero, or rather even the devil with Paul ? For 
 if there be no hell and yet a Resurrection be certain then 1 Mar. 
 the wicked will attain to the same good things with the^Jj®* 
 righteous ! And who would say this ? Who even of men 
 that were quite crazed? or rather, wdiich of the devils even 
 would say this? For even they confess that there is a hell. 
 Wherefore also they cried out and said, Art thou come hither Mat. 8 , 
 
 J 29 
 
 to torment us before the time ? Flow then comest thou not 
 
 q Sav. that we also, [such as do his r pufictv atrxturiv : the term asceticism 
 works, shall be punished,] Ms. omits is an insufficient translation of 1 ascesis,’ 
 the clause which he has put in brackets, since its termination takes off the 
 and the sense runs better. reality. 
 
430 Danger of questioning after so many proofs. 
 
 Homil. to fear and tremble, when even the devils confess what 
 — XV ‘ thyself art denying ? Or how is it that thou dost not see 
 who is the teacher of these evil doctrines ? For he who 
 
 m 
 
 deceived the first man, and under the pretext of greater 
 hopes, threw them out even of the blessings they had in 
 possession, he it is who now suggests the saying and fancying 
 of these things. And for this reason he persuades some 
 to suspect there is no hell, that he may thrust them into 
 hell. As God on the other hand threateneth hell, and 
 made hell ready, that by coming to know of it thou mightest 
 so live as not to fall into hell. And yet if, when there is 
 a hell, the devil persuades thee to these things, how came 
 the devils to confess it, if it did not exist s , whose aim and 
 desire it is that we should not suspect any thing of the kind, 
 that through fearlessness we might become the more listless, 
 and so fall with them into that fire ? How then (it w r ill 
 be said) came they to confess it? It was through their 
 not bearing the compulsion laid upon them. Taking all 
 these things into consideration then, let those who talk in 
 this way leave off deceiving both themselves and others, 
 since even for these words of theirs they will be punished 
 i for detracting 1 from those awful things, and undoing the awe 1 
 z 0VTts of many who are minded to be in earnest, and do not even 
 do as much as the barbarian Ninevites, for they, though 
 they were wholly ignorant of things, when they heard that 
 the city was to be destroyed, were so far from disbelieving, 
 that they even groaned, and girded themselves with sack¬ 
 cloth, and were confounded, and did not cease to use every 
 means until they had allayed the wrath. But dost thou, 
 who hast had so great experience of facts and of teaching, 
 make light of what is told thee ? The contrary then will be 
 thy fate. For as they through fear of the words had not 
 to undergo the vengeance in act, so thou who despisest the 
 threatening by words, will have to undergo the punishment 
 
 3 This sentence may be read so as to 
 avoid the fault in reasoning; he breaks 
 off the supposition as too absurd,andafter 
 a pause gives the true account of the 
 case, which he in fact assumes in the 
 first clause. The whole passage is 
 rhetorical, and the first mention of the 
 
 devils is introduced with tremendous 
 power, as almost any one must have 
 felt in reading it. 
 
 1 So mar. Ms. Bodl. rov rovtv, 1 the 
 vigour,’ which is also given in mar. 
 and is the same in sense with Savile’s 
 text. 
 
431 
 
 Denial of hell a device of the devil. 
 
 in very deed. And if now what thou art told seems a fable Rom. 
 to thee, it will not, however, seem so when the veiy things 14 ’ 13, 
 convince thee.—Then! Have you never noticed what He 
 did even in this world ? How when He met with two thieves, 
 he counted them not worthy of the same estate, but one He 
 led into the Kingdom, and the other He sent away into 
 Hell ? And why speak I of a robber and murderer ? For 
 even an Apostle He did not spare, when he had become 
 a traitor, but even when He saw him rushing to the halter, 
 and hanging, and bursting asunder in the midst, (for he 
 did burst asunder , and all his bowels gushed out,) still when Acts 1, 
 He foresaw all these things, He let him suffer all of the same, 19 ‘ 
 giving thee from the present a proof of all that is in the 
 other world also. Do not then cheat yourselves, through 
 being persuaded of the devil. These devices are his. For if 
 both judges, and masters, and teachers, and savages, respect 
 the good, and punish the evil, with what reason is the con¬ 
 trary to be the case with God, while the good man and he 
 who is not so are deemed worthy of the same estate ? And 
 when will there be any release from wickedness ? For they 
 who now are expecting punishment, and are amongst so 
 many terrors, those from the judges, those from the laws, 
 and yet do not depart from iniquity; when on their de¬ 
 parting this life they are to lay aside even this fear, and are 
 not only not to be cast into hell, but are even to obtain 
 a kingdom; when will they leave doing wickedly ? Is this 
 then mercy, pray? to add to wickedness, to set up rewards 
 for iniquity, to count the sober and the unchastened, the 
 faithful and the irreligious, Paul and the devil, to have the 
 same deserts ? But how long am I to be trifling ? Where¬ 
 fore I exhort you to get you free from this madness, and 
 having grown to be your own masters, persuade your souls 
 to fear and to tremble, that they may at once be saved from 
 the hell to come, and may, after passing the life in this 
 world soberly, attain unto the good things to come, by the 
 grace and love towards man, &c. 
 
HOMILY XXVI. 
 
 Rom. xiv. 14. 
 
 Homil. I know , and am persuaded by 1 the Lord Jesus , that there is 
 XXVI. nothing unclean of itself: but to him that esteemeth any 
 thing to be unclean , to him it is unclean. 
 
 1 Gr. in 
 
 After first rebuking the person who judgeth his brother, 
 and moving him to leave off this reproaching, he then 
 explains himself further upon the doctrinal part, and instructs 
 in a dispassionate tone the weaker sort, displaying in this 
 case too a great deal of gentleness. For he does not say hp 
 shall be punished, nor any thing of the sort, but merely 
 disburdens him of his fears in the matter, and that with a 
 view to his being more easily persuaded with what he tells 
 him; and he says, I know , and am persuaded. And then to 
 2 or ‘ be- prevent any of those who did not trust him 2 saying, And 
 V what is it to us if thou art persuaded ? for thou art no 
 iruruv trustworthy evidence to set in competition with so great a 
 law, and with oracles brought down from above, he pro¬ 
 ceeds, in the Lord. That is, as having learned from Him, 
 as having my confidence from Him. The judgment then is 
 not one of the mind of man. What is it that thou art 
 persuaded of and knowest ? Tell us. That there is nothing 
 unclean of itself. By nature, he says, nothing is unclean, 
 but it becomes so by the spirit in which a man uses it. 
 Therefore it becomes so to himself only, and not to all. For 
 to him that esteemeth any thing to be unclean , to him it is 
 
The weak to he treated gently for Christ's sake. 433 
 
 unclean. What then? Why not correct thy brother, that he Rom. 
 may think it not unclean ? Why not with full authority call lj ' . 
 him away from this habit of mind and conception of things, 
 that he may never make it common ? My reason is, he says, 
 
 I am afraid to grieve him. Wherefore he proceeds, 
 
 Ver. 15. But if thy brother he grieved with thy meat , now 
 walkest thou not charitably. 
 
 You see how far he goes in affection for him, shewing that 
 he makes so great account of him, that with a view not to 
 grieve him he does not venture even to enjoin things of 
 great urgency, but by yieldingness would rather draw him to 
 himself, and by charity. For even when he has freed him of 
 his fears, he does not drag him and force him, but leaves 
 him his own master. For keeping a person from meats is no 
 such matter as overwhelming him with grief 1 . You see how 
 much he insists upon charity. And this is because he is 
 aware that it can do every thing. And on this ground he 
 makes somewhat larger demand upon them. For so far he 
 says from its being proper for them to distress you at all, 
 they ought even, if need be, not to hesitate at condescending 
 to you. Whence he proceeds to say, Destroy not him with 
 thy meat , for whom Christ died. Or dost thou not value 
 thy brother enough even to purchase his salvation at the 
 price of abstinence from meats ? And yet Christ refused not 
 to become a slave, nor yet to die for him ? but thou dost not 
 despise even food for him x , that thou mayest save him. 1 Ms. 
 
 • • • f or 
 
 And yet it was not all that Christ was to gain, yet still He him 
 died for all; so fulfilling His own part. But art thou aware 
 that by meat thou art overthrowing him in more important 
 matters, and yet makest a disputing ? And him who is the 
 object of such care unto Christ, dost thou consider so 
 contemptible, and dishonour one whom He loveth ? Yet He 
 died not for the weak only, but even for an enemy. And 
 wilt not thou refrain from meats even, for him that is weak ? 
 
 Yet Christ did what was greatest even, but thou not even the 
 less. And He was Master, thou a brother. These words 
 then were enough to tongue-tie him. For they shew him to 
 be of a little spirit, and after having the benefit of great 
 things from God, not to give in return even little ones. 
 
 a i. e. ‘ better deprive the strong of his meats, than deeply grieve the weak.’ 
 
 F f 
 
434 Charity above meats before God and man. 
 
 Homil. Ver. 16, 17. Let not then your good be evil spoken of 
 For the kingdom of God is not meat and drink. 
 
 By their good , he means here either their faith, or the hope 
 of rewards hereafter, or the perfectness of their religious state. 
 For it is not only that you fail to profit your brother, he 
 means, but the doctrine itself, and the grace of God, and His 
 gift, you cause to be evil spoken of. Now when thou tightest, 
 when thou quarrellest, when thou art vexatious, when thou 
 makest schism in the Church, and reproachest thy brother, 
 and art distant with him, those that are without will speak 
 evil of you. And so good is so far from coming of this, that 
 just the opposite is the case. For your good is charity, love 
 of the brotherhood, being united, being bound together, living 
 
 1 ir,u- at peace, living in gentleness 1 . He again, to put an end to 
 
 xlixs his fears and the other’s disputatiousness, says, For the 
 kingdom of God is not meat and drink. Is it by these, he 
 means, that we are to be approved ? As he says in another 
 passage too ,Feither if we eat are we the better, neither ifwe 
 eat not are we the worse. And he does not need any proof, 
 but is content with stating it. And what he says is nearly 
 this, If thou eatest, does this lead thee to the Kingdom ? And 
 this was why, by way of satirizing them as mightily pleased 
 with themselves herein, he said, not meat only, but drink. 
 What then are the things that do bring us there ? Righteous¬ 
 ness, and peace, and joy, and a virtuous life, and peace with 
 our brethren, (where to this quarrelsomeness is opposed,) the 
 joy from unanimity, which this rebuking puts an end to. 
 But this he said not to one party only, but to both of them, 
 it being a fit season for saying it to both. Then as he had 
 mentioned peace and joy, but there is a peace and joy over 
 bad actions also, he adds, in the Holy Ghost. Since he that 
 mins his brother, hath at once subverted peace and joy, and 
 committed greater injustice than he that plunders money. 
 And what is worse is, that Another saved him, and thou 
 wrongest and ruinest him. Since then eating, and the sup¬ 
 posed perfect state, does not bring in these virtues, but the 
 things subversive of them it does bring in, how can it be else 
 than right to make light of little things, in order to give firm- 
 
 b 1 Cor. 8, 8 speaking of things offered to idols. 
 
All meats clean , yet not to a iceak conscience. 
 
 435 
 
 ness to great ones ? Then since this rebuking took place in 
 some degree out of vanity, he proceeds to say, 
 
 Ver. 18. For he that in these things serveth Christ , is 
 acceptable to God , and approved of men. 
 
 For they will not admire thee so much for thy perfect 
 state, as all will for peace and amity. For this is a goodly 
 thing, that all will have the benefit of, but of that not one 
 even will. 
 
 Ver. 19. Let us therefore follow after the things which 
 make for peace , and things wherewith one may edify one 
 another. 
 
 This applies to the other, that he may grow peaceable. 
 But the other 1 to the latter too, that he may not destroy his 
 brother. Still he has made both apply to either again, by 
 saying, one another , and shewing that without peace it is not 
 easy to edify. 
 
 Ver. 20. For meat destroy not the work of God. 
 
 Giving this name to the salvation of a brother, and adding 
 to the fears, and shewing that he is doing the opposite of 
 that he desires. For thou, he says, art so far from building 
 up as thou intendest, that thou dost even destroy, and that a 
 building too not of man but of God, and not for any great 
 end either, but for a trivial thing. For it was for meat , he 
 says. Then lest so many indulgences should confirm the 
 weaker brother in his misconception, he again becomes doc¬ 
 trinal, as follows, 
 
 All things indeed are pure , but it is evil for that man who 
 eatetli with offence. 
 
 Who does it, that is, with a bad conscience. And so if 
 you should force him, and he should eat, there would be 
 nothing gained. For it is not the eating that maketh un¬ 
 clean, but the intention with which a man eats. If then thou 
 dost not set that aright, thou hast done all to no purpose, and 
 hast made things worse: for thinking a thing unclean is not 
 so bad as tasting it when one thinks it unclean. Here then 
 you are committing two errors, one by increasing his preju¬ 
 dice through your quarrelsomeness, and another by getting 
 him to taste of what is unclean. And so, as long as you do 
 not persuade him, do not force him. 
 
 Ver. 21. It is good neither to eat flesh , nor to drink wine , 
 
 f f 2 
 
 Rom. 
 14, 21. 
 
 Ms. 
 
 KUV0 
 
430 
 
 > * Abstinence to avoid offence no hypocrisy. 
 
 Homil -nor any thing whereby thy brother stumbleth , or is offended , 
 
 ‘ or is made weak. 
 
 Again, be requires the greater alternative, that they should 
 not only not force him, but even condescend to him. For he 
 
 1 Acts often did this himself also, as when he circumcised 1 , when he 
 
 2 it^is was shorn 2 , when he sacrificed that Jewish sacrifice 5 . And 
 18. he does not say to the man c do so,’ but he states it in the 
 26 b see’form of a sentiment to prevent again making the other, the 
 pp. 279, wea ker man, too listless. And what are his words ? It is 
 
 good not to eat flesh. And why do I say flesh ? if it be wine, 
 or any other thing of the sort besides, which gives offence, 
 refrain. For nothing is so important as thy brother s salva¬ 
 tion. And this Christ shews us, since He came from Heaven, 
 and suffered all that He went through, for our sakes. And let me 
 beg you to observe, how he also drives it home upon the other, 
 by the words stumbleth , or, is offended , or, is made weak. 
 And do not tell me (he means) that he is so without reason, 
 since thou hast the power to set it right. For the other has 
 a sufficient claim to be helped in his weakness, and to t}iee 
 ^ Gal. 2, this were no loss, it not being a case of hypocrisy 4 , but of 
 13, edification and economy. For if thou force him, he is at 
 once destroyed, and will condemn thee, and fortify himself 
 the more in not eating. But if thou condescend to him, then 
 he will love thee, and will not suspect thee as a teacher, and 
 thou wilt afterwards gain the power of sowing imperceptibly 
 in him the right views. But if he once hate thee, then thou 
 hast closed the entrance for thy reasoning. Ho not then 
 
 Rom. 
 
 10 , 10 . 
 
 compel him, but even thyself refrain for his sake, not refrain¬ 
 ing from it as unclean, but because he is offended, and he 
 will love thee the more. So Paul also advises when he says, 
 It is good not to eat flesh , not because it was unclean, but 
 because the brother is offended and is weak. 
 
 Ver. 22. Hast High faith? have it to thyself. 
 
 Here he seems to me to be giving a gentle warning to the 
 vanity of the more advanced. And what he says is nearly 
 this, Dost thou wish to shew me that thou art perfect, and 
 fully furnished ? Do not shew it to me, but let thy conscience 
 suffice. And by faith , he here means that concerned not 
 with doctrines, but with the subject in hand. For of the 
 former it says, With the month confession is made unto 
 
437 
 
 License intended only in things indifferent. 
 
 salvation ; and, Whosoever shall deny Me before men , him Rom. 
 will I also deny c . For the former by not being confessed, 
 ruins us; and so does this by being confessed unseasonably. 
 Happy is he that condemneth not himself in the thing which 
 he alloweth. Again, he strikes at the weaker one, and gives 1 ‘somar. 
 him 2 a sufficient crown, in that of his conscience. Even if noaf^le 
 man see, that is, thou art able to be happy in thyself. For stron g er 
 after saying, Have it to thyself, to prevent his thinking this a 
 contemptible tribunal, he tells him this is better to thee than 
 the world. And if all accuse thee, and thou condemn not 
 thyself, and thy conscience lay no charge against thee, thou 
 art happy. But this is a statement he did not make to apply 
 to any person whatever. For there are many that condemn 
 not themselves, and yet are great transgressors: and these 
 are the most miserable of men. But he still keeps to the 
 subject in hand. 
 
 Ver. 23. For he that doubteth is damned if he eat. 
 
 Again, it is to exhort him to spare the weaker, that he says 
 this. For what good is it if he eat in doubt, and condemn 
 himself? For I approve of him, who both eateth, and doeth 
 it not with doubting. See how he induces him not to eating 
 only, but to eating with a good conscience too. Then he 
 mentions likewise the reason why he is condemned, continu¬ 
 ing in these words, 
 
 Because he eateth not of faith. Not because it is unclean, 
 but because it is not of faith. For he did not believe that it 
 is clean, but though unclean he touched it. But by this he 
 shews them also what great harm they do by compelling 
 men, and not persuading them, to touch things which had 
 hitherto appeared unclean to them, that for this at all events 
 they might leave rebuking. For whatsoever is not of faith is 
 sin. For when a person does not feel sure, nor believe that 
 a thing is clean, how can he do else than sin ? Now all these 
 things have been spoken by Paul of the subject in hand, not 
 of every thing. And observe what care he takes not to 
 offend any; and he had said before, If thy brother be grieved 
 with thy meat , now walkest thou not charitably. But if one 
 
 c Luke 9, 26. Compare St. Ephrem, d Nullum Theatrum virtuti con- 
 Serm. xx. vol. iii. adv. Scrutatores, scientia majus. Cicero, Tuse. ii. 26. 
 
 Hilar, de Syn. fides fidei comparata, Virtue hits no field for display more 
 &c. where it is used for a form of faith, ample than conscience. 
 
438 God helps the obedient to sufficient knowledge. 
 
 Homil. should not grieve him, much less ought one to give him 
 XXVL offence. And again, For meat destroy not the work of God. 
 For if it were a grievous act of iniquity to throw down a 
 Church, much more so is it to do so to the spiritual House. 
 Since a man is more dignified than a Church : for it was not 
 for walls that Christ died, but for these temples. 
 
 \Let us then watch our own conduct on all sides, and 
 afford to no one ever so little handle. For this life present 
 1 Hraryis a race-course, and we ought to have thousands of eyes 1 on 
 njfttv ever y side, an d not even t0 fanc y ^ at ignorance will be an 
 med. adequate excuse. For there is such a thing, there certainly 
 is, as being punished for ignorance, w T hen the ignorance is 
 inexcusable. Since the Jews too were ignorant, yet not 
 ignorant in an excusable way. And the Gentiles were 
 ignorant, but they are without excuse. For when thou art 
 ignorant of those things which it is not possible to know, 
 thou wilt not be subject to any charge for it: but when of 
 things easy and possible, thou wilt be punished with the 
 utmost rigour. Else if we be not excessively supine, but 
 contribute our own share to its full amount, God will also 
 reach forth IJis hand unto us in those things which we are 
 ignorant of. \ And this is what Paul said to the Philippians 
 Phil. 3, likewise. If In any thing ye be otherwise minded , God shall 
 reveal even this unto you. But when w'e are not willing to 
 do even what we are masters of, w r e shall not have the benefit 
 3 Ms. as of His assistance in this 2 either. And this was the case with 
 Mat. 13, the Jews too. For this cause , He says, speak I unto them 
 13 * in parables , because seeing they see not. In what sense was 
 it that seeing they saw not ? They saw devils cast out, and 
 Mat. 12, they said, He hath a devil. They saw the dead raised, and 
 they worshipped not, but attempted to kill Him. But not of 
 this character was Cornelius. For this reason then, when he 
 was doing the whole of his duty with sincerity, God added 
 unto him that which was lacking also. | Say not then, how 
 came God to neglect such and such a one who was no 
 3 arXa- formalist 3 and a good man, though a Gentile. For in the 
 I- first place no man can possibly know for certain 4 whether a 
 cci$u S person is no formalist 6 , but He only who formed 5 the hearts 
 
 auvTi e So rendered, to keep up the play himself to a false show, 
 upon the words; it means, not framing 
 
Truth clear to men as earnest for it as for the world. 439 
 
 alone 1 . And then there is this to be said too, that perchance s Bom. 
 such an one was neither thoughtful nor earnest. And how, ~ 4 ’ 2, *‘ 
 it may be said, could he, as being very uninformed 1 ? Let 1 
 me beg you to consider then this simple and single-hearted ‘° s 
 man, and take notice of him in the affairs of life, and you will 
 see him a pattern of the utmost scrupulousness, such that if 
 he would have shewn it in spiritual matters he would not 
 have been overlooked: for the facts of the truth are clearer 
 than the sun. And wherever a man may go, he might easily 
 lay hold of his own salvation, if he were minded, that is, to 
 be heedful, and not to look on this as a by-work. For were 
 the doings shut up into Palestine, or in a little corner of the 
 world ? Hast thou not heard the prophet say, All shall know Jer. 31 , 
 
 Q A 
 
 me from the least even to the greatest ? Ho not you see the Ht ^ b 8 
 things themselves uttering the truth ? How then are these to n* 
 be excused, seeing as they do the doctrine of the truth 
 spread far and wide, and not troubling themselves, or caring 
 to learn it? |And dost thou require all this, it is asked, of a 
 rude savage ? Nay, not of a rude savage only, but of any 
 who is more savage than men of the present day. For w hy 
 is it, pray, that in matters of this world men know how to 
 answer w r hen they are wronged, and to resist when they have 
 violence done them, and do and devise every thing to prevent 
 their ever haring their will thwarted even in the slightest 
 degree; but in spiritual concerns they do not use this 
 same judgment? And w 7 hen a man worships a stone, and 
 thinks it a god, he both keeps feasts to it, and spends money 
 on it, and shew r s much fear towards it, and in no case 
 becomes listless from his simpleness. But when he has 
 to seek to the very and true God, do you then mention 
 singleness and simpleness to me ? These things are not so, 
 assuredly they are not! For the complaints are those of 
 mere listlessness. For which do you think the most simple 
 and rude, those in Abraham’s day or those now ? Clearly Josh, 
 the former. And wdien that it w r as easiest to find religion ’ ' 
 out? now or then? Clearly now r . ;For now r the Name of 
 God is proclaimed even by all men, and the Prophets have 
 preached, the things come to pass, the Gentiles been con- Gen.32, 
 
 f Or severally, Ps. 33, (32,) 15. 
 LX X. E. V. alike. 
 
 Judges 
 13, IS. 
 
 § 1 xoXkaxis, v. p. 143. 
 
440 Patriarchs gained knowledge hg earnestness . 
 
 Homil. vinced. | But at that day the majority were still in an unin- 
 structed state, and sin was dominant. And there was no law 
 29 . ’to instruct, nor prophets, nor miracles, nor doctrine, nor 
 multitude of men acquainted with it, nor aught else of the 
 kind, but all things then lay as it were in a deep darkness, 
 and a night moonless and stormy. And yet even then that 
 wondrous and noble man, though the obstacles were so 
 great, still knew God and practised virtue, and led many 
 to the same zeal; and this though he had not even the 
 wisdom of those without h . For how should he, when there 
 were no letters even yet invented? Yet still he brought his 
 own share in, and God joined to bring in what was lacking 
 to him. For you cannot say even this, that Abraham re- 
 
 1 Terah.ceived his religion from his fathers, because he 1 was an 
 24 2 ! idolater. But still, though he was from such forefathers 
 
 and was uncivilized, and lived amongst uncivilized people, 
 and had no instructor in religion, yet he attained to a know¬ 
 ledge of God, and in comparison with all his descendants, 
 who had the advantage both of the Law and the Prophets, he 
 was so much more illustrious as no words can express. Why 
 was it then ? It was because in things of this world he 
 in Gen. did not give himself any great anxiety, but in things of 
 33 . &c. the spirit he applied his whole attention. And what of 
 in Gen. Melchizedek ? was not he also bom about those times, and 
 35 , n 3 o. was s0 bright as to be called even a priest of God ? For 
 
 2 tr^avrcc it is impossible in the extreme, that the sober-minded 2 should 
 
 ever be overlooked. And let not these things be a trouble to 
 us, but knowing that it is the mind with which in each 
 case the power lies, let us look to our own duties, that we 
 may grow better. Let us not be demanding an account of 
 God, or enquire why He let such an one alone, but called 
 such an one. For we are doing the same as if a servant that 
 had given offence were to pry into his master’s housekeeping. 
 Wretched and miserable man, when thou oughtest to be 
 thoughtful about the account thou hast to give, and how 
 thou wilt reconcile thy master, dost thou call him to account 
 for things that thou art not to give an account of, passing 
 
 h Philo, however, makes Abraham Nob. §. 5. also Joseph. Ant. i. c. 8. 
 learned in all Chaldrean wisdom. De 2. 
 
A Christian life needful to convince Heathens. 441 
 
 over those things of which thou art to give a reckoning'. 
 What am I to say to the Gentile ? he asks. Why, the same 
 that I have been saying. And look not merely to what thou 
 slialt say to the Gentile, but also to the means of amending 
 him. When he is offended by examining into thy life, then 
 consider what thou wilt say. For if he be offended, thou 
 wilt not be called to a reckoning for him, but if it be thy 
 way of life by which he is injured, thou wilt have to undergo 
 the greatest danger. When he seeth thee philosophizing 
 about the kingdom, and fluttering at the things of this life, 
 and at once afraid about hell, and trembling at the calami¬ 
 ties of this life, then lay it to mind. When he sees this, 
 and accuses thee, and says, If thou art in love with the 
 Kingdom, how is it thou dost not look down upon the 
 things of this life ? If thou art expecting the awful judgment, 
 why dost thou not despise the terrors of this world ? If thou 
 hopest for immortality, why dost thou not think scorn of 
 death ? When he says this, be thou anxious what defence 
 thou wilt make ? When he sees thee trembling at the thought 
 of losing thy money, thee that expectest the heavens, and 
 exceedingly glad about a single penny, and selling thy soul 
 again for a little money, then lay it to mind. For these are 
 the tilings, just these, that make the Gentiles stumble. And 
 so, if thou art thoughtful about thine own salvation, make thy 
 defence on these heads, not by words, but by actions. For 
 it is not through that question that any body ever blas¬ 
 phemed God, but through men’s bad lives it is, that there 
 are thousands of blasphemers in all quarters. Set this right 
 then. For the Gentile will next ask thee, How am I to 
 know that God’s commands are feasible ? For thou that art 
 of Christian extraction, and hast been brought up in this 
 fine religion, do not do any thing of the kind. And what 
 will you tell him ? You will be sure to say, I will shew you 
 others that do; monks that dwell in the deserts. And art 
 thou not ashamed to confess to being a Christian, and yet to 
 send to others, as unable to shew that you display the temper 
 of a Christian ? For he also will say directly, What need 
 have I to go to the mountains, and to hunt up the deserts ? 
 
 Rom. 
 14, 23. 
 
 ' Marginal reading. The passage is difficult, and the readings vary much. 
 
442 Strict life should not he left only to monks and hermits. 
 
 Homtl. For if there is no possibility for a person who is living in 
 
 —-- the midst of cities to be a disciple, this is a sad imputation 
 
 on this rule of conduct, that we are to leave the cities, and 
 run to the deserts. But shew me a man who has a wife, and 
 children, and family, and yet pursueth wisdom. What are 
 we then to say to all this? Must we not hang down our 
 heads, and be ashamed ? For Christ did not so order things; 
 but how ? Let your light shine before men , not mountains, 
 and deserts, and wildernesses, and out-of-the-way places. 
 And this I say, not as abusing those who have taken up with 
 the mountains, but as bewailing those that dwell in cities, 
 because they have banished virtue from thence. Wherefore 
 I beseech you let us introduce the discipline they have there 
 here also, that the cities may become cities indeed. This 
 will improve the Gentile. This will free him from countless 
 offences. And so if thou wouldest set him free from scandal, 
 and thyself enjoy rewards without number, set thy own life 
 in order, and make it shine forth upon all sides, according to 
 1 so Ms. that which hath been said 1 , that men may see your good 
 also adds works, and glorify your Father which is in heaven. For so 
 V®* we a } so shall enjoy that unutterable and great glory, which 
 God grant that we may all attain to, by the grace and love 
 toward man, &c. 
 
HOMILY XXVII. 
 
 Rom. xvi. 25—27. 
 
 Now to Him that is of power to stablish you according to 
 my Gospel , and the preaching of Jesus Christ, according 
 to the Revelation of the Mystery, which was kept secret 
 since the world began, but now is made manifest, 1 i Ms. 
 
 the Scriptures of the Prophets, according to the command - g^ ich 
 ment of the everlasting God, made known to all nations omits. 
 for the obedience of faith: to God only wise 2 , be glory- Ms.Mt. 
 through Jesus Christ for ever. Amen . a add Jo 1 * 
 
 Him 
 
 It is always a custom with Paul to conclude his exhorta- Rom. 
 tion with prayers and doxologies. For he knows that the — 2o ~ 2 ^ 
 thing is one of no slight importance. And it is out of 
 affectionateness and caution that he is in the habit of doing 
 this. For it is the character of a teacher devoted to his 
 children, and to God, not to instruct them in words only, 
 but by prayer too to bring upon his teaching the assistance 
 which is from God. And this he does here also. But the 
 connection is as follows; To Him that is of power to 
 stablish you , be glory for ever. Amen . For he again clings 
 to those weak brethren, and to them he directs his discourse. 
 
 For when he was rebuking, he made all share his rebuke; but 
 now, when he is praying, it is for these that he wears the 
 attitude of a suppliant. And after saying to stablish, he 
 proceeds to give the mode of it, by my Gospel; and this was 
 
 a These three verses are placed here writers, and several versions, place 
 in most Mss. and by most Greek them at the end of the Epistle. 
 
 Fathers. Some good Mss. and Latin 
 
444 St. Paul's Doctrine that of Christ, and of the Prophets. 
 
 Homil. what one would do to shew that as yet they were not lirmly 
 
 XXVII . J J ^ 
 
 --- fixed, but stood, though with wavering. Then to give a 
 
 trust-worthiness to what he says, he proceeds, and the 
 preaching of Jesus Christ; that is, which He Himself 
 preached. But if He preached it, the doctrines are not ours, 
 but the laws are of Him. And afterwards, in discussing the 
 nature of the preaching, He shews that this gift is one of 
 much benefit, and of much honour; and this he first proves 
 from the person of the declarer thereof, and then likewise 
 from the things declared. For it was glad tidings. Besides, 
 from His not having made aught of them known to any 
 before us. And this he imitates in the words, according 
 to the revelation of the mystery. And this is a sign of 
 the greatest friendliness, to make us share in the mysteries, 
 and no one before us. Which ivas kept secret since the world 
 began , but now is made manifest. For it had been deter¬ 
 mined long ago, but was only manifested now. By the 
 Scriptures of the Prophets. Here again he is releasing the 
 weak person from fear. Why be afraid ? he means; why b 
 rebel against the Law ? This the Law wishes, this it foretold 
 from of old. But if thou pryest into the cause of its being 
 made manifest now, thou art doing a thing not safe to do, in 
 being curious about the mysteries of God, and calling Him 
 to account. For w r e ought not with things of this nature to 
 act as busybodies, but to be well pleased and content with 
 them. Wherefore that he might himself put a check upon 
 a spirit of this sort, he adds, according to the commandment 
 of the everlasting God , for the obedience of faith. For 
 faith requires obedience, and not curiosity. And when God 
 commands, one ought to be obedient, not curious. Then he 
 uses another argument to encourage them, saying, made 
 known to all nations. That is, it is not thou alone but the 
 whole world that is of this Creed, as having had not man, 
 but God for a Teacher. Wherefore also he adds, through 
 Jesus Christ. But it was not only made known, but also 
 confirmed. Now both are His work. And on this ground 
 too the way it is to be read is c , Now to Him that is of power 
 
 b Saw un KToo-rris, Ms. ol yM, which 
 seems to determine the construction. 
 c v. 27. in the Greek reads thus; ‘ To 
 
 God only wise , through Jesus Christ , to 
 Him (or to Whom) be glory , fyc. 
 
Glory ascribed to Christ. Wisdom of God shewn. 445 
 
 to stablish you through Jesus Christ; and, as I was saying, Rom. 
 he ascribes them both to Him; or rather, not both of these - 15 ’ l ' 
 only, but the glory belonging 1 to the Father also. And this 1 or 
 too is why he said, to Whom be glory for ever , Amen. 
 
 And he uses a doxology again through awe at the incom- 
 prehensibleness of these mysteries. For even now they have 
 appeared, there is no such thing as comprehending them by 
 reasonings, but it is by faith we must come to a knowledge of 
 them, and in no other way can we. He well says, To the 
 only ivise God. For if you will only reflect how He brought 
 the nations in, and blended them with those who in olden time 
 had wrought well, how He saved those who were desperate, 
 how He brought men not worthy of the earth up to heaven, 
 and brought those who had fallen from the present life into 
 that undying and unalterable life, and made those who were 
 trampled down by devils to vie with Angels, and opened 
 Paradise, and put a stop to all the old evils, and this too in a 
 short time, and by an easy and compendious way, then wilt 
 thou learn His wisdom. When thou seest that that which 
 neither Angels nor Archangels knew, they of the Gentiles 
 learnt on a sudden through Jesus, then wilt thou know His 
 power 2 . Right then is it to admire His wisdom, and to 2 Ms. 
 give Him glory ! But thou keepest dwelling over little things, ^ 
 still sitting under the shadow. And this is not much like&c. 
 one that giveth glory. For he who has no confidence in 
 Him, and no trust in the faith, does not bear testimony to 
 the grandeur of His doings. But he himself offers glory up 
 in their behalf, in order to bring them also to the same zeal. 
 
 But when you hear him say, to the only wise God , think not 
 that this is said in disparagement of the Son. For if all 
 these things whereby His wisdom is made apparent were 
 done 3 by Christ, and without Him no single one, it is quite 3 or 
 plain that He is equal in wisdom also. What then is the se ^j e 0 ’ hn 
 reason of his saying only? To set Him in contrast with fr 3. 
 eveiy created being. After giving the doxology then, he 
 again goes from prayer to exhortation, directing his discourse 
 against the stronger, and saying, as follows: 
 
 Chap. xv. ver. 1. We then that are strong , ought —it is we 
 ought , not 4 we are so kind as to.’ What is it we ought to 
 do ?— to bear the infirmities of the weak. 
 
446 Compassion to the weak the way to edify. 
 
 Homil. See how he has roused their attention by his praises, not 
 
 xxvn. on jy ^ ca pi n g them powerful, but also by putting them along¬ 
 side of himself. And not by this only, but by the advantage 
 of the thing he again allures them, and d that in a way not to 
 distress them. For thou, he says, art powerful, and art no 
 whit the worse for condescending. But to him the hazard 
 is of the last consequence, if he is not borne with. And he 
 does not say the infirm, but the infirmities of the weak , so 
 drawing them and leading them to mercy. As in another 
 
 Gal.6,1. place too he says, Ye that are spiritual restore such an one. 
 Art thou become powerful ? Render a return to God for 
 making thee so. But render it thou wilt if thou settest the 
 weakness of the sickly right. For we too were weak, but by 
 grace we have become powerful. And this we are to do not 
 in this case only, but also in the case of those who are weak 
 in other respects. As, for instance, if any be passionate, or 
 insolent, or has any such like failing, bear with him. And 
 how is this to be? Listen to what comes next. For after 
 saying we ought to hear , he adds, and not to please our¬ 
 selves. 
 
 Ver. 2. Let every one of us please his neighbour for his 
 good to edification. 
 
 But what he says is this. Art thou powerful? Let the 
 weak have trial of thy power. Let him come to know thy 
 strength; please him. And he does not barely say please, 
 but for his good, and not barely for his good, lest the 
 advanced person should say, See I am drawing him to his 
 good ! but he adds, to edification. And so if thou be rich or 
 be in power, please not thyself, but the poor and the needy, 
 because in this way thou wilt at once have true glory to 
 enjoy, and be doing much service. For glory from things of 
 the world soon flies away, but that from things of the spirit is 
 abiding, if thou do it to edification. Wherefore of all men 
 he requires this. For it is not this and that person that is to do 
 it, but each of us. Then since it was a great thing he had com¬ 
 manded them, and had bidden them even relax their own 
 perfectness in order to set right the other’s weakness; he 
 again introduces Christ, in the following words, 
 
 d Ms. and by its not being burdensome. 
 
Christ's Example of Patient Endurance. 447 
 
 Ver. 3. For even Christ pleased not Himself. 
 
 And this he always does. For when he was upon the 
 subject of alms, he brought Him forward and said, Ye know 
 the grace of our Lord Jesus Christ *, that though He was 
 rich , yet for our sakes He became poor. And when he was 
 exhorting to charity, it was from Him that he exhorted in 
 the words, As Christ also loved us. And when he was giving 
 advice about bearing shame and dangers, he took refuge in 
 Him, and said, Who for the joy that was set before Him 
 endured the Cross , despising the shame. So in this passage 
 too he shews how He also did this, and how the prophet 
 proclaimed it from of old. Wherefore also he proceeds: 
 
 As it is written , The reproaches of them that reproached 
 Thee fell upon Me. But what is the import of, He pleased not 
 Himself? He had power not to have been reproached, 
 power not to have suffered what He did suffer, had He been 
 minded to look to His own things. But yet He was not so 
 minded. But through looking to our good He neglected 
 His own. And why did He not say, He emptied Himself ? 
 It is because this was not the only thing he wished to point 
 out, that He became man, but that He was also ill-treated, 
 and obtained a bad reputation with many, being looked upon 
 as weak. For one said, If thou be the Son of God , come 
 down from the Cross. And, He saved others , Himself He 
 cannot save. Hence he mentions a circumstance which w^as 
 available for His present subject, and proves much more than 
 he undertook to do ; for he shews that it was not Christ alone 
 that was reproached, but the Father also. For the reproaches 
 of them that reproached Thee fell , he says, upon Me. But 
 what he says is nearly this, What has happened is no new or 
 strange thing. For they in the Old Testament who came to 
 have a habit of reproaching Him, they also raved against His 
 Son, But these things were written that we should not 
 imitate them herein. And then he supples 2 them for a 
 patient endurance of temptations. 
 
 Ver. 4. For whatsoever things were written aforetime , 
 he says, were written for our learning , that we , through 
 patience and comfort of the Scriptures , might have hope. 
 
 That is, that we might not fall away, (for there are sundry 
 conflicts within and without,) that being nerved and com- 
 
 Rom. 
 15, 3. 
 
 2 Cor. 
 
 8 , 9. 
 
 1 so Ms. 
 
 Eph. 5, 
 25. 
 
 Iieb.12, 
 
 2 . 
 
 Ps.69,9. 
 
 Mat.27, 
 
 40. 
 
 Mat.27, 
 
 42. 
 
 ^ Gr. 
 anoints 
 
448 Patience a gift of God , and to His glory. 
 
 Homil. forted by the Scriptures, we might exhibit patience, that 
 XX_VI£. by bving in patience we might abide in hope. For these 
 things are productive of each other, patience of hope, and 
 hope of patience. And both of them are brought about 
 by the Scriptures. Then he again brings his discourse into 
 the form of prayer, and says, 
 
 Ver. 5. Now the God of 'patience and consolation grant 
 you to he like-minded one towards another , according to 
 Christ Jesus. 
 
 For since he had given his own advice, and had also urged 
 the example of Christ, he added the testimony of the Scriptures 
 also, to shew that with the Scripture Himself giveth patience 
 also. And this is why he said, Now the God of patience 
 and consolation grant you to be like-minded one towards 
 another , according to Christ Jesus. For this is what love 
 would do, be minded toward another even as toward himself. 
 Then to shew again that it is not mere love that he requires, 
 he adds, according to Christ Jesus. And this he does in all 
 places, because there is also another sort of love. And what 
 is the advantage of their agreeing ? That ye may with one 
 mind, he says, and one mouth, glorify God, even the Father 
 of our Lord Jesus Christ. He does not say merely with one 
 mouth, but bids us do it with one will also. See how he has 
 united the whole body into one, and how he concludes his 
 address again with a doxology, whereby he gives the utmost 
 inducement to unanimity and concord. Then again from 
 this point he keeps to the same exhortation as before, and 
 says, 
 
 Ver. 7. Wherefore receive ye one another , as Christ also 
 received us , to the glory of God. 
 
 The example again is as before, and the gain unspeakable. 
 For this is a thing that doth God especial glory, the being 
 i Sav. closely united. And so if even against thy will 1 , and for 
 with Hi s sake 2 , thou be at variance with thy brother, consider 
 2 Ms. a i-that by putting an end to thy anger thou art glorifying thy 
 70U Master, and if not on thy brother’s account, for this at all 
 events be reconciled to him. For Christ also insists upon 
 this upon all possible grounds 6 , and when addressing His 
 
 s aw Ka.) kolt'jj see Ast. ad Platon. Phaedr. 127. 
 
God rewards the seeking unity with men who hate its. 449 
 
 Father he said, By this shall all men know that Thou hast Rom. 
 sent Me , if they he one. l5 ' 7 ' 
 
 Let us obey then, and knit ourselves to one another. For8.° hn17 ’ 
 in this place it is not any longer the weak, but all that he is 
 rousing. And were a man minded to break with thee, do not 
 thou break also. Nor give utterance to that cold saying, 
 
 ‘ Him I love that loveth me ? if my light eye does not love 
 me, I tear it out.’ For these are satanical sayings, and fit for ) 
 publicans, and the little spiiit of the Gentiles. But thou 
 that art called to a greater estate, and art enrolled in the 
 books of Heaven, art liable to greater laws. Do not speak 
 in this way, but when he is not minded to love thee, then 
 display the more love, that thou mayest draw him to thee. 
 
 For he is a member; and when by any force a member 
 is sundered from the body, we do every thing to unite it 
 again, and then pay more attention to it. For the reward 
 is the greater then, when one draws to one a person not 
 minded to love. For if He bids us invite to supper those 
 that cannot make us any recompense, that what goes for 
 recompense may be the greater, much more ought we to do 
 this in regard to friendship. Now he that is loved and 
 loveth, does pay thee a recompense. But he that is loved 
 and loveth not, hath made God a debtor to thee in his own 
 room. And besides, when he loves thee he needs not much 
 pains; but when he loves thee not, then he stands in need of 
 thy assistance. Make not then the cause for painstaking 
 a cause for listlessness; and say not, because he is sick, that 
 is the reason I take no care of him, (for a sickness indeed the 
 dulling of love is,) but do thou warm again that which hath 
 become chilled. But suppose he will not be warmed, ‘ what 
 then ?’ is the reply. Continue to do thy own part. c What if 
 he grow more perverse ?’ He is but procuring to thee so 
 much greater return, and shews thee so much the greater 
 imitator of Christ. For if the loving one another was to 
 be the characteristic of disciples, (For hereby , He says, Johni3, 
 shall all men know that ye are My disciples , if ye love one 
 another ,) consider how great an one loving one that hates us 
 must be. For thy Master loved those that hated Him, and 
 called them to Him; and the weaker they were, the greater 
 
 the care He shewed them; and He cried and said, They that Mat. 9, 
 
 „ 18 - 
 
 G g 
 
450 Men's unkindness to be met with love for God s sake . 
 
 Homil. are whole need not a physician , but they that are sick. 
 XXVIL And He deemed publicans and sinners worthy of His table. 
 And as great as was the dishonour wherewith the Jewish 
 people treated Him, so great was the honour and concern 
 He shewed for them, yea, and much greater. Him do thou 
 also emulate: for this good work is no light one, but one 
 without which not even he that is a martyr can please God 
 much, as Paul says f . Say not then, I get hated, and that is 
 why I do not love. For this is why thou oughtest to love 
 most. And besides, it is not in the nature of things for a 
 man who loves to be soon hated, but brute as a person may 
 be, he loves them that love him. For this He says the 
 Mat. 5, heathens and the publicans do. But if every one loves those 
 46 ’ that love him, who is there that would not love those who 
 love while they are hated. Display then this conduct, and 
 cease not to use this word, ‘ Hate me as much as you may, I 
 will not leave off loving thee,’ and then thou wilt humble his 
 quarrelsomeness, and cast out all coldness 8 . For this dis- 
 *tpxiyfico- order comes either from excessive heat 1 , or from coldness; 
 flamma ^ ut both °f ^ ese “ight °f 1 ove wont to correct by its 
 
 tion warmth. Did you never see those who indulge a base love 
 beaten, spit upon, called names, ill-treated in a thousand 
 ways by those fornicatresses ? What then is it that breaks off 
 this love ? The insolences ? By no means, they even kindle 
 it the more. And yet they who do these things, besides 
 being harlots, are of a disreputable and low grade. But they 
 who submit to it, have often illustrious ancestors to count up, 
 and much other nobility to boast of. Yet still even this does 
 not break the tie, nor keep them aloof from her whom they 
 love. And are we not ashamed then to find what great 
 2 v. P . power the love of the devil 2 and the demons hath, and not to 
 414 ' be able to practise as much in the love according to God ? 
 Dost thou not perceive that this is a very great weapon 
 against the devil ? Do you not see, that that wicked demon 
 stands by, dragging to himself the man thou hatest, and 
 desiring to snatch away the member? And dost thou run 
 
 f See St. Chrys. ad loc. Horn. 32. on but he always views this as the carry- 
 1 Cor. Tr. p. 446. in some places he ing out of love toward God. see p. 401. 
 seems to speak exclusively of love to & Ms. \pv^/v Sav. 
 
 one’s neighbour in quoting this passage, IpxXct&s. soften any soul. 
 
451 
 
 Unchristian sayings of defiance admired. 
 
 by, and give up the prize of the conflict? For thy brother, Rom. 
 lying between you, is the prize. And if thou get the better, - 15 ’ ‘‘ 
 thou receivest a crown; but if thou art listless, thou goest 
 away without a crown. Cease then to give utterance to that 
 satanical saying, ‘ if my eye hates me, I cannot see it h .’ For 
 nothing is more shameful than this saying, and yet the gene¬ 
 rality lay it down for a sign of a noble spirit. But nothing is 
 more ignoble than all this, or more senseless, or more fool¬ 
 ish 1 . Therefore I am indeed quite grieved that the generality 
 should hold the doings of vice to be those of virtue, that 
 looking down on men, and despising them, should seem to be 
 honourable and dignified. And this is the devil’s greatest 
 snare, to invest iniquity with a good repute, whereby it 
 becomes hard to blot out. For I have often heard men 
 taking credit to themselves at their not going near those who 
 are averse to them. And yet thy Master found a glory in 
 this. How often do not men despise 1 Him? how often 1 Vtwu- 
 shew aversion to Him ? Yet He ceaseth not to run unto ffK¥ 
 them. Say not then that ‘ I cannot bear to come near those 
 that hate me,’ but say, that 4 1 cannot bear to despise 2 those 8 
 that despise me.’ This is the language of Christ’s disciple, *** 
 as the other is of the devil’s. This makes men honourable 
 and glorious, as the other doth shameful and ridiculous. It 
 is on this ground we feel admiration for Moses, because even 
 when God said, Let Me alone , that I may destroy them in Exod. 
 Mine anger , he could not bear to despise those who had so 32 ’ 32 ' 
 often shewn aversion to him, but said, If Thou wilt forgive 
 them their trespass, forgive it; but if not , blot out me also. 
 
 This was owing to his being a friend of God, and a copyer of 
 Him. And let us not pride ourselves in things for which we 
 ought to hide our faces. Nor let us use the language of these 
 lewd fellows, that are the scum of men, I know how to scorn 3 3 
 thousands. But even if another use it, let us laugh him 
 down, and stop his mouth for taking a delight in what he 
 ought to feel ashamed of. What say you, pray, do you scorn 
 
 h So mar. and Ms. Sav. and Ben. pov pio* pt, ovli Ih7v alrov fiovkopcit, 
 1 If my brother bates me, I do not even which seems more proverbial, (if the 
 wish to see him.’ Perhaps the true aorist will bear this construction as Mat. 
 reading is, ‘ If my eye hates me, I do 13, 14.) and agrees with p. 449. 
 not even wish it to see,’ t«v <5 a$6uXy.of 1 So mar, and Ms. Sav. more cruel. 
 
 G g 2 
 
452 
 
 No member of Christ may be scorned. 
 
 Homil. a man that believes, whom when unbelieving Christ scorned 
 
 xxvil. not ) \\rhy d 0 x sa y scorned not? Why He had such love 
 towards him, when he was vile k and unsightly, as even to die 
 for him. He then so loved, and that such a person, and do 
 you now, when he has been made fair and admirable, scorn 
 him; now he is a member of Christ, and hath been made thy 
 Master’s body ? Host thou not consider what thou art utter¬ 
 ing, nor perceive what thou art venturing to do ? He hath 
 Christ as a Head, and a Table, and a Garment, and Life, and 
 Light, and a Bridegroom, and He is every thing to him, and 
 dost thou dare to say, ‘ this fellow I despise ?’ and not this 
 only, but thousands of others along with him ? Stay thee, O 
 man, and cease from thy madness ; get to know thy brother. 
 Learn that these be words of unreasonableness, and frenzy, 
 and say on the contrary, though he despise me ten thousand 
 times, yet will I never stand aloof from him. In this way thou 
 wilt both gain thy brother, and wilt live to the glory of God, 
 and wilt share the good things to come. To which God 
 grant that we may all attain, by the grace and love toward 
 man, &c. 
 
 k Ms. Sav. l%fyov, an enemy. 
 
HOMILY XXVIII. 
 
 Rom. xv. 8. 
 
 Now I say that Jesus Christ was a Minister of the circum¬ 
 cision for the Truth of God , to confirm the promises made 
 
 unto the fathers. 
 
 %/ 
 
 Again, he is speaking of Christ’s concern for us, still hold- r 0 m. 
 ing to the same topic, and shewing what great things He hath 
 done for us, and how He pleased not Himself And beside 
 this, there is another point which he makes good, that those 
 of the Gentiles are debtors to a larger amount unto God. 
 
 And if to a larger amount, then they ought to bear with the 
 weak among the Jews. For since he had spoken very sharply 
 to such, lest this should make these elated, he humbles their 
 unreasonableness, by shewing that it was by promise made to 
 the fathers that they had the good things given them, while 
 they of the Gentiles had them out of pity and love toward 
 man only. And this is the reason of his saying, And that 
 the Gentiles might glorify God for His mercy. But that 
 what is said may be made plainer, just listen once more to 
 the words themselves, that you may see what ‘ Christ’s having 
 been made a Minister of the circumcision for the truth of 
 God , to confirm the promises made unto the fathers ,’ means. 
 
 What then is that which is stated ? There had been a 
 promise made to Abraham, saying, unto thee will I give the Gen. 12, 
 earth , and to thy seed , and in thy seed shall all the nations l% 
 he blessed. But after this, they of the seed of Abraham 
 all became subject to punishment. For the Law wrought 
 
454 God faithful to the Jews , merciful to the Gentiles. 
 
 Homil. wrath unto them by being transgressed, and thenceforward 
 
 ? . _Y . I1L deprived them of that promise made unto the fathers. There¬ 
 fore the Son came and wrought with the Father, in order 
 that those promises might come true, and have their issue. 
 For having fulfilled the whole Law in which He also fulfilled 
 the circumcision, and having by it, and by the Cross, freed 
 them from the curse of the transgression, He suffered not this 
 promise to fall to the ground. When then he calls Him a 
 Minister of the circumcision , he means this, that by having 
 come and fulfilled the Law, and been circumcised, and born 
 of the seed of Abraham, He undid the curse, stayed the anger 
 of God, made also those that were to receive the promises fit 
 for them, as being once for all freed from their alienation. 
 To prevent then these accused persons from saying, How 
 then came Christ to be circumcised, and to keep the whole 
 Law? he turns their argument to the opposite conclusion. 
 For it was not that the Law might continue, but that He 
 might put an end to it, and free thee from the curse that lay 
 on thee, and set thee entirely at liberty from the dominion of 
 that Law. For it was because thou hadst transgressed the 
 Law, that he fulfilled it, not that thou mightest fulfil it a , but 
 that He might confirm to thee the promises made unto the 
 fathers, which the Law had caused to be suspended, by shew¬ 
 ing thee to have offended b , and to be unworthy of the inherit¬ 
 ance. And so thou also art saved by grace, since thou wert 
 cast off. Do not thou then bicker, nor perversely cling to 
 the Law at this unsuitable time, since it would have cast thee 
 also out of the promise, unless Christ had suffered so many 
 things for thee. And He did suffer these, not because thou 
 wert deserving of salvation, but that God might be true. 
 And then that this might not puff up him of the Gentiles, 
 he says, 
 
 Ver. 9. And that the Gentiles might glorify God for His 
 mercy. 
 
 But what he means is about this. Those of the Jews had 
 promises, unworthy as they were. But thou hadst not this 
 even, but wert saved from love towards man alone, even if, 
 to put it at the lowest, they too would not have been the 
 
 * See on Rom. 8, 4. p. 220. 1 struck against’ a person , same word as 
 
 h r£otrniK£iu)tivtu. not £ stumbled,’ but 1 alienation’ just before. 
 
God glorified by Unity. Hope is through the Spirit. 455 
 
 better for the promises, unless Christ had come. But yet Rom. 
 that he might amalgamate* them, and not allow them to rise,—— 3 
 
 i or tern- 
 
 up against the weak, he makes mention of the promises, per 
 But of these he says that it was by mercy alone that they 
 were saved. Hence they are the most bound to glorify God. 
 
 And a glory it is to God that they be blended together, 
 be united, praise with one mind, bear the weaker, neglect not 
 the member that is broken off. Then he adds testimonies, in 
 which he shews that those of the Jews ought to blend them¬ 
 selves with those of the Gentiles; and so he says, As it is p?. is, 
 written, For this cause I will confess to Thee among the 49, 
 Gentiles, O Lord , and will sing unto Thy Name. 
 
 Ver. 10 — 12. And, Rejoice, ye Gentiles , with His people. Deut.32, 
 And, Praise the Lord , all ye Gentiles ; and laud Him, all p 3 ‘_ 
 ye people. And, There shall be a root of Jesse, and He 
 that shall rise to reign over the Gentiles, in Him shall the io. 
 Gentiles trust. 
 
 Now all these quotations he has given, to shew that we ought 
 to be united, and to glorify God; and also, to humble the 
 Jew, that he may not lift himself up over these, since all the 
 prophets called these, as well as to persuade the man of the 
 Gentiles to be lowly, by shewing him that he had a larger 
 grace to answer for. Then he concludes his argument with 
 a prayer again. 
 
 Ver. 13. Now the God of hope fill you with all joy and 
 peace in believing, that ye may abound in hope, through the 
 power of the Holy Ghost. 
 
 That is, that ye may get clear of that heartlessness 2 towards 2 
 one another, and may never be cast down by temptations. 
 
 And this will be by your abounding in hope. Now this 
 is the cause of all good things, and it comes from the Holy 
 Ghost. But it is not simply from the Spirit, but on condition 
 of our contributing our part also. This is why he says, 
 in believing. For this is the way for you to be filled with 
 joy, if ye believe, if ye hope. Yet he does not say if ye hope, 
 but, if ye abound in hope, so as not to find comfort in trou¬ 
 bles only, but even to have joy through the abundance of 
 faith and hope. And in this way, ye will also draw the Spirit 
 to you. In this way, when He is come ye will continually 
 keep to all good things. For just as food maintaineth our 
 
456 Grace and effort mutually encreased. Use of Psalms. 
 
 HoMiL.life, and life ruleth the body®, so if we have good works, we 
 
 - shall have the Spirit; and if we have the Spirit, we shall also 
 
 have good works. As also, on the other hand, if we have no 
 works, the Spirit flieth away. But if we be deserted by the 
 Spirit, we shall also halt in our works. For when this hath 
 gone, the unclean one cometh : this is plain from Saul. For 
 what if he doth not choke d us as he did him, still he stran¬ 
 gles us in some other way by wicked works. We have need 
 then of the harp of David, that we may charm our souls with 
 the divine songs, both these, and those from good actions. 
 Since if we do the one only, and while we listen to the charm, 
 war with the charmer by our actions, as he did of old; the 
 remedy will even turn to judgment to us, and the madness 
 become the more furious. For before we heard, the wicked 
 demon was afraid lest we should hear it and recover. But 
 when after hearing it even, we continue the same as we were, 
 this is the very thing to rid him of his fear. Let us sing then 
 the Psalm of good deeds, that we may cast out the sin that is 
 worse than the demon. For a demon certainly will not 
 deprive us of heaven, but doth in some cases 6 even work with 
 the sober-minded. But sin will assuredly cast us out. For 
 this is a demon we willingly receive, a self-chosen madness. 
 Wherefore also it hath none to pity it or to pardon it. Let 
 us then sing charms over a soul in this plight, as well from 
 the other Scriptures, as also from the blessed David. And 
 let the mouth sing, and the mind be instructed. Even this is 
 no small thing. For if we once teach the tongue to sing, the 
 5 Ms. soul will be ashamed to be wishing 1 the opposite of what this 
 devlsmg singeth. Nor is this the only good thing that we shall gain, 
 for we shall also come to know many things which are our 
 interest. For he discourseth to thee both of things present, 
 and things to come, and of things seen, and of the invisible 
 Creation. And if thou wouldest learn about the Heaven, 
 whether it abideth as it is or shall be changed, he will give 
 
 c So Ms. Sav. c distributeth this,’ S. Aug. de C. D. 19, 4. §. 2. and 21, 
 mar. ‘ and thus the body is ruled.’ 14. A messenger of Satan was given to 
 
 d 1 Sam. 16, 14. LXX. trnytv. E. St. Paul himself, 2 Cor. 12, 7. and it 
 "V. troubled, see Mat. 8, 32. was in hope of their salvation he deli- 
 
 e Such was the case of Stagirius. vit. vered Hymeneus and Alexander to 
 Chrys. a Montf. p. 97. See St. Chry- Satan, 1 Tim. 1, 20. and another, 1 Cor. 
 sostom’s Exhortation to him, t. 1. Ben. 5, 5. 
 t. vi. Sav. Bingham, art. Energumens. 
 
The various instructions contained in the Psalms. 457 
 
 thee a clear answer, and will say, The heavens shall wax old Rom. 
 as doth a garment, and as a vesture shalt thou fold them up , ~ 
 
 O God, and they shall he changed. And if thou wishest to 27 * * 
 
 hear of the form of them again, thou shalt hear, That spread - 1 typ" 
 eth forth the Heaven like a curtain. And if any one be 
 minded to know further about the back of them, he will tell 
 thee again, that covereth His upper chambers with waters. Ps. 104 , 
 
 Q Q 
 
 And even here he does not pause, hut will likewise discourse ' 
 with thee on the breadth and height, and shew thee that these 
 are of equal measure. For, As far as the east , he says, is Ps. 103 , 
 from the west, so far hath He set our iniquities from us . 1L 
 Like as the heaven’s height above the earth, so is the Lord's 
 mercy upon them that fear Him. But if thou wouldest busy 
 thyself with the foundation of the earth, even this he will not 
 hide from thee, but thou shalt hear him singing and saying, 
 
 He hath founded it upon the seas. And if of earthquakes Ps.24,2. 
 thou art desirous to know, whence they come, he will free 
 thee from this difficulty also, by saying, That looketh upon the Ps. 104 , 
 earth, and maketh it tremble. And if thou enquire the use 
 of the night, this too mayest thou learn, and know from him. 
 
 For therein all the beasts of the forest do move. And in lb. 20 . 
 what way the mountains are for use, he will tell thee, The lb. 18. 
 high mountains are for the stags. And why there are rocks, 
 he tells thee, The rocks are a ref uge for the porcupines and 
 the hares. Why are there trees yielding no fruit ? learn from 
 him, for there the sparrows build their nests. Why are there lb. 17. 
 fountains in the wildernesses ? hear, that by them the fowls oflh. 12 . 
 the heaven dwell, and the wild beasts. Why is there wine ? 
 not that thou mayest drink only, (for water is of a nature to 
 suffice for this,) but that thou mayest be gladdened and 
 delighted, For wine maketh glad the heart of man. And by lb. 15. 
 knowing this, you will know how far the use of wine is allow¬ 
 able. Whence are the fowls and the wild beasts nourished ? 
 thou wilt hear from his words, All these wait upon Thee, to lb. 2 7. 
 give them their meat in due season. If thou sayest, For what 
 purpose are the cattle ? he will answer thee, that these also 
 are for thee, That causeth the grass, he says, to grow for lb. 14. 
 the cattle, and the green herb for the service' 2 ’ of men. What 2 or re- 
 need thou hast of the moon ? hear him saying, He made the jb. 19. 
 moon for seasons. And that all things seen and those not 
 
458 The Psalms contain instruction , relief \ and help. 
 
 xxvin Seen are made > a tiling that he has also clearly taught us 
 PsT. 148, sa y in g> Himself spake , and they were made , He com- 
 5 - manded, and they were created. And that there is an end of 
 Ps. 49, death, this he also teaches thee when he says, God shall 
 deliver my soul from the hand of hell when He shall receive 
 Ps. 103, me. Whence was our body made ? He also tells us. He 
 rememhereth that we are dust; and again, whither goeth it 
 P^s. 104, away ? It shall return toitsdust. Why was this universe made ? 
 Ps. 8, 6 . ^ or thee : For thou crownest him with ylory and honour , and 
 settest him over the works of Thy hands. Have we men any 
 community with the Angels ? This he also tells us, saying as 
 follows, Thou hast made him a little lower than the Angels. 
 
 Ps?i 03 ,’ Of tlie love of God he saitlll > Li ke as a Father pitieth his 
 13. ’ own children , even so is the Lord merciful to them that fear 
 
 Him. And of the things that are to meet us after our present 
 Ps. 116, life, and of that undisturbed condition, he teacheth, Return 
 unto thy rest, O my soul. Why the Heaven is so great, this 
 Ps.19,1. he will also say. For it is because the heavens declare the 
 glory of God. Why day and night were made, neither this 
 2 so Ms. doth he keep back 2 . Not that they may shine and give us 
 rest only, but also that they may instruct us. For there are 
 H.e. day no speeches nor words , the sounds of which 5 are not heard. 
 nfght How tlie sea lies round about the earth, this too thou wilt 
 leam from hence. The deep as a garment is the envelopment 
 thereof. For so the Hebrew has it. But having a sample 
 in what I have mentioned, ye will have a notion of all the rest 
 besides, the things about Christ, about the resurrection, about 
 the life to come, about the resting, about punishment, about 
 moral matters, all that concerns doctrines, and you will find 
 the book filled with countless blessings. And if you fall into 
 temptations, you will gain much comfort from hence. If you 
 fall into sins even, you will find countless remedies stored up 
 here, or if into poverty or tribulation, you will see many 
 havens. And if thou be righteous thou wilt gain much 
 security hence, and if a sinner much relief. For if thou be 
 Ps. 44 , just and art ill-treated, thou wilt hear him say, For thy sake 
 ate ice killed all the day long , we are counted as sheep for 
 19 J 44 ’ ^ ie slaughter. All these things have come upon us, and yet 
 
 rp, P s * 104 ) 6 . \\ here Aquila and would be expected in speaking of the 
 
 1 heodotion have the feminine, which sea. See Theodoret on the Psalm. 
 
Cure for pride, discontent, and despondency. 459 
 
 have we not forgotten Thee. And if thy well-doings make Rom. 
 thee high, thou wilt hear him say, Enter not into judgment _ 
 with thy servant, O Lord, for in thy sight shall no man 2 . ’ 
 
 living he justified, and thou wilt be straightway made lowly. 
 
 And if thou be a sinner, and hast despaired of thyself, thou 
 wilt hear him continually singing, To-day, if ye will hear His Ps. 95, 
 voice, harden not your hearts as in the provocation; and 8, 
 thou wilt be stayed up speedily. And if thou have a crown 
 even on thy head, and art high-minded, thou wilt learn that 
 A king is not saved by a great host, neither shall a giant he Ps. 33, 
 saved hy the greatness of his might; and thou wilt find 16 * 
 thyself able to be reasonable. If thou be rich, and in 
 reputation, again thou wilt hear him singing, Woe to them Ps. 49, 
 that trust in their own might, and boast themselves in the 
 multitude of their riches. And, As for man, his days are as Ps* 103 , 
 grass, and as a flower of the field, so shall his prime he over. 
 
 And, His glory shall not go down with him, after him ; and Ps- 49, 
 thou wilt not think any of the things upon the earth are great. 
 
 For when what is more splendid than all, even glory and 
 power, is so worthless, what else of things on earth is worth 
 accounting of. But art thou in despondency ? Hear him 
 saying, Why art thou so sorrowful, O my sold, and why dost Ps.42,6. 
 thou so disturb me? Trust in God, for I will confess unto 
 Him. Or dost thou see men in honour who deserve it not g ? 
 
 Fret not thyself at them that do wickedly. For as the grass Ps. 37, 
 shall they be dried up, and as the green herb shall they lm 2 ‘ 
 soon fall away. Dost thou see both nghteous and sinners 
 punished? be told that the cause is not the same. For 
 many, he says, are the plagues of sinners. But in the case Ps. 32, 
 of the righteous, he does not say plagues h , but, Many are the p s * 34^ 
 troubles of the righteous, but the Lord delivereth them out of 20 - 
 them all. And again, The death of the sinner is evil. And, Ps. 34 , 
 Precious in the sight of the Lord is the death of his saints. p 2 s * 116 
 These things do thou say continually: by these be instructed. 15 - 
 For every single word of this has in it an indiscoverable ocean 
 of meaning. For we have been just running over them only: 
 
 but if you were minded to give these passages a real 1 investi- ‘so Ms. 
 
 J Sav. ac- 
 
 £ Ms. adds ‘ Take this remedy.’ flagella appellantur. 1 Tribulation pro- 
 
 h Orig. in Rom. 5, 4. Tribulatio pro- perly belongs to the saints, the things 
 prie sanctorum est impiorum autem ... the wicked suffer are called scourges' 
 
 curate 
 
460 Use of the Psalms frees us from passions. 
 
 ^xviii* £ at * on ’ y° u ^ see riches to be great. But at present it 
 is possible even by what I have given, to get cleared of the 
 passions that lie on you. For since he forbids our envying, or 
 being grieved, or despondent out of season, or thinking that 
 riches are any thing, or tribulation, or poverty, or fancying 
 life itself to be any thing, he frees thee from all passions. 
 And for this let us give thanks to God, and let us have our 
 
 Rom. treasure always in hand, that by patience and comfort of the 
 Scriptures we may have hope , and enjoy the good things to 
 come. Which God grant that we may all attain, by the 
 grace and love toward man of our Lord Jesus Christ. To 
 Whom, &c. 
 
HOMILY 
 
 XXIX. 
 
 Rom. xv. 14. 
 
 And I myself also am persuaded of you , my brethren , that Rom. 
 
 ye also are full of goodness, filled with all knowledge , able L 5 -L 1 . 4 -,. 
 
 also to admonish one another l . 1 so most 
 
 S.Chrys. 
 
 others 
 
 He had said, Inasmuch as I am the Apostle of the \ Gen - R om . 
 tiles , I magnify mine office. He had said, Take heed lest 
 He also spare not thee. He had said, Be not wise in youru , 21 . 
 own conceits ; and again, Why dost thou judge thy brother ? 
 
 And, Who art thou that judgest another man’s servant ? Rom - 
 And several other like things besides. Since then he had Rom. 
 often made his language somewhat harsh, he now heals the 14 > 4 * 
 wound. And what he said in the beginning, that he doth in 
 the end also. At the beginning he said, I thank my God for 
 you all , that your faith is spoken of throughout the whole 
 world. But here he says, I am persuaded that ye are full of 
 goodness , being able also to admonish others; and this is 
 more than the former. And he does not say, I have heard, 
 but, I am persuaded. And not, I enquire of others to know, 
 but, I myself , that is, I that rebuke, that accuse you. And 
 that ye are full of goodness , this applies to the exhortation 
 lately given. As if he said ; it was not as if you were cruel, 
 or haters of your brethren, that I gave you that exhortation, 
 to receive, and to suffer 2 , and not to destroy the work of God. 2 Mar. 
 For I am aware that ye are full of goodness. But he seems 
 to me here to be calling entire virtue by this name. And he neglect’ 
 
462 St. Paul treats the Romans with gentleness. 
 
 Homil. does not say ye have, but ye are full of \ goodness. And the 
 •-— sequel is with the same intensitives: filled with all know¬ 
 
 ledge. For suppose they had been affectionate, but yet did 
 not know how to treat those they loved properly. This was 
 why he added, all knowledge. Able also to admonish others, 
 not to learn only, but also to teach. 
 
 Ver. 15. Nevertheless , I have written the more boldly unto 
 you in some sort. 
 
 Observe the lowly-mindedness of Paul, observe his wisdom, 
 how he gave a deep cut in the former part, and then when 
 he had succeeded in what he wished, how he uses much 
 kindliness next. For even without what he has said, this 
 very confession of his having been bold were enough to 
 unstring their vehemency. And this he does in writing to 
 Heb. 6, the Hebrews also, speaking as follows, But, beloved, we are 
 persuaded better things of you, and things which belong unto 
 salvation, though we thus speak. And to the Corinthians 
 i Cor. again in like manner. Now I praise you, brethren, that ye 
 ’ ’ remember me in all things, and keep the ordinances, as I 
 delivered them to you. And in writing to the Galatians he 
 Gal. 5, says, I have confidence in you, that ye will be none otherwise 
 minded. And in all parts of his Epistles one may find this 
 to be frequently observed. But here even in a greater 
 degree. For they were in a higher rank, and there was need 
 to bring down their fastidious spirit, not by astringents only, 
 but by laxatives also. For he does this in different ways. 
 Wherefore he says in this place too, I have written the more 
 boldly unto you, and with this even he is not satisfied, but 
 has added, in some sort, that is, gently; and even here he 
 does not pause, but what does he say ? As putting you in 
 mind. And he does not say as teaching, nor simply putting 
 in mind 1 , but he uses a word 2 which means putting you in 
 rrr: m i n d m a quiet way. Observe the end falling in with the 
 introduction. For as in that passage he said, that your faith 
 Rom. l, is made known in all the world. So in the end of the 
 8 * Epistle also, For your obedience hath reached unto all. And 
 as in the beginning he said, For I long to see you, that I 
 may impart unto you some spiritual gift, to the end that ye 
 may be established; that is, that I may be comforted together 
 with you; so here also he said, As putting you in mind . 
 
Ministers to offer the people as a pure sacrifice. 463 
 
 And having come down from the seat of the master, both Rom. 
 
 there and here, he speaks to them as brethren and friends —_- 
 
 and of equal rank. And this is quite a Teacher’s duty, to 
 give his address that variety which is profitable to the 
 hearers. See then how after saying, I have written the 
 more boldly , and, in some sort , and, as putting you in mind, 
 he was not satisfied even with these, but making his language 
 still more lowly, he proceeds : 
 
 Because of the grace that is given me of God. As he said 
 at the beginning, I am a debtor. As if he had said, I have Rom. i, 
 not snatched at the honour myself, neither was I first to leap 14, 
 forward to it, but God commanded this, and this too accord¬ 
 ing unto grace, not as if He had separated me for this office 
 because I deserved it. Do not ye then be exasperated, since 
 it is not I that raise myself up, but it is God that enjoins it. 
 
 And as he there says, whom I serve in the Gospel of His Son, 
 so also here, after saying, because of the grace given unto me 
 by God, he adds, 
 
 Ver. 16. That I should be the minister of Jesus Christ to 
 the Gentiles, ministering 1 the Gospel of God. i u^vo- 
 
 For after his abundant proof of his statements, he draws h.is' youv ‘ rcc 
 discourse to a more lofty tone, not speaking of mere service, 
 as in the beginning, but of service 2 and priestly ministering. 2 x ur6v ^ 
 For to me this is a priesthood, this preaching and declaring. V av xctt 
 This is the sacrifice I bring. Now no one will find fault 
 with a priest, for being anxious to offer the sacrifice without 
 blemish. And he says tins at once to elevate 3 their thoughts, 3 vrrigcof 
 and shew them that they are a sacrifice, and in apology for 
 his own part in the matter, because he was appointed to this 
 office. For my knife, he says, is the Gospel, the word of the 
 preaching. And the cause is not that I may be glorified, not 
 that I may appear conspicuous, but that the offering up 4 offrowp- 
 the Gentiles may be acceptable, being sanctified by the Holy ^ 
 Ghost. 
 
 That is, that the souls of those that are taught by me, may 
 be accepted. For it was not so much to honour me, that 
 God led me to this pitch, as out of a concern for you. And 
 how, he means, are they to become acceptable ? In the Holy 
 Ghost. For there is need not only of faith, but also of a 
 spiritual way of life, that we may keep the Spirit that was 
 
464 All things done in the Church hy the Spirit. 
 
 xxtx* ^ ven once ^ or For ^ 1S not w0 °d an d fire, nor altar and 
 knife, but the Spirit that is all in us a . For this cause, I take 
 all means to prevent that Fire from being extinguished, as I 
 have been also enjoined to do. Why then do you speak to 
 those that need it not ? This is just the reason why I do not 
 teach you, but put you in mind, he replies. As the priest 
 stands by stirring up the fire, so I do, rousing up your ready- 
 mindedness. And observe, he does not say, that the offering 
 up of you may he %c. but of the Gentiles. But when he says 
 of the Gentiles, he means the whole world, the land, and the 
 whole sea, to take down their haughtiness, that they might 
 not disdain to have him for a teacher, who was putting him- 
 
 1 self forth 1 to the very end of the world. As he said in the 
 
 vov . . 
 
 Rom. l, beginning, as among the other Gentiles also, I am a debtor 
 
 pf 25 ^ 6 t0 Greefcs > and also to barbarians, to wise, and to foolish. 
 
 Ver. 17. I have therefore whereof I may glory, through 
 Jesus Christ, in those things which pertain to God. 
 
 Inasmuch as he had humbled himself exceedingly, he 
 
 GocT* a ^ a * n ra ^ se fi fii s style, doing this also for their sakes, lest he 2 
 should seem to become readily an object of contempt. And 
 
 3 Ms. while he raises himself 0 , he remembers his own proper 
 
 temper, and says, I have therefore whereof to glory. I glory, 
 he means, not in myself, not in our zeal, but in the grace of 
 God. 
 
 Ver. 18. For I will not dare to speak of any of those 
 things which Christ hath not wrought by me, to make the 
 Gentiles obedient by word and deed, through mighty signs 
 and wonders, by the power of the Spirit of God. 
 
 And none, he means, can say that my words are a mere 
 boast. For of this priestly ministry of mine, the signs that I 
 have, and the proofs of the appointment too, are many. Not 
 
 4 the long garment 4 and the bells, as they of old, nor the mitre 
 
 5 s and the turban 5 , but signs and wonders, far more awful than 
 
 these. Nor can it be said that I have been entrusted indeed 
 with the charge, but yet have not executed it. Or rather, it 
 is not I that have executed, but Christ. Wherefore also it is 
 in Him that I boast, not about common things, but about 
 spiritual. And this is the force of, in things which pertain to 
 
 a Ms. all is spiritual with us. (frvtv- intelligible, but might suggest qonjec- 
 ftecriKx.) The marginal reading is un- tures. 
 
Extent of St. Paul's labours, number of converts. 4(io 
 
 God. For that I have accomplished the purpose for which I 
 was sent, and that my words are not mere boast, the miracles, 
 and the obedience of the Gentiles shew. For I will not dare 
 to speak of any of those things which Christ hath not 
 wrought by me, to make the Gentiles obedient by word and 
 deed, through mighty signs and wonders, by the power of the 
 Spirit of God. See how violently he tries to shew that the 
 whole is God’s doing, and nothing his own. For whether I 
 speak any thing, or do any thing, or work miracles, He doth 
 all of them, the Holy Spirit all. And this he says to shew 
 the dignity of the Holy Spirit also. See how these things 
 are more wondrous and more awful than those of old, the 
 sacrifice, the offering, the symbols. For when he says, in 
 word and deed, through mighty signs and wonders, he 
 means this, the doctrine, the system 1 relating to the King- 1 
 dom, the exhibition of actions and conversation, the dead 
 that were raised, the devils that were cast out, and the blind 
 that were healed, and the lame that leaped, and the other 
 marvellous acts, all whereof the Holy Spirit wrought in us. 
 Then the proof of these things, (since all this is yet but an 
 assertion,) is the multitude of the disciples. Wherefore he 
 adds, So that from Jerusalem, and round about unto Illyri- 
 cum, I have fully preached the Gospel of Christ. Count up 
 then cities, and places, and nations, and peoples, not those 
 under the Homans only, but those also under barbarians. 
 For though you were to go the whole way through Phenicia, 
 and Syria, and the Cilicians, and Cappadocians, still reckon 
 up also the parts behind b , the country of the Saracens, and 
 Persians, and Armenians, and that of the other savage nations. 
 And this is why he said, round about, that you might not only 
 go through the direct high road, but that you should run over 
 the whole, even the southern part of Asia in your mind. 
 And as he ran over miracles thick as snow, in a single word, 
 by saying, through mighty signs and wonders, so he has 
 comprehended again endless cities, and nations, and peoples, 
 and places, in this one word round about. For he was far 
 removed from all boasting. And this he said on their account, 
 so that they .should not be conceited about themselves. And 
 
 t> This is scarcely historical, except Jerome on Amos 5, 8. implies less; 
 with reference to Arabia. Even St. 
 
 H h 
 
 Rom. 
 15, 19. 
 
 (plhotfd- 
 
406 St. Paul avoided entering on the work of others. 
 
 Homil. at the beginning he said, that I might have some fruit 
 ^' amongst you also, even as among other Gentiles . But here 
 he states the compulsion of his priesthood. For as he had 
 spoken in a sharper tone, he shews also by it his power more 
 clearly. This is why he there only says, even as among other 
 Gentiles. But here he insists on the topic fully, so that the 
 conceit may be pruned away on all grounds. And he does 
 not merely say, preached the Gospel, but have fully preached 
 the Gospel of Christ , so as to shew that his achievements 
 were of zealous striving c . 
 
 Ver. 20. Yea, so have I strived to preach the Gospel, not 
 where Christ was named. 
 
 See here another preeminence; that he had not only 
 preached the Gospel to so many, and persuaded them, but 
 he did not even go to those who had become disciples. So 
 far was he from thrusting himself upon other men’s disciples, 
 and from doing this for glory’s sake, that he even made it a 
 point to teach those who had not heard. For neither does he 
 say where they were not persuaded, but where Christ was not 
 even named , which is more. And what was the reason why 
 he had this ambition? Lest I should build, he says, upon 
 another mail’s foundation. 
 
 This he says to shew himself a stranger to vanity, and to 
 instruct them that it was not from any love of glory, or of 
 honour from them, that he came to write, but as fulfilling his 
 ministry, as perfecting his priestly duty, as loving their salva¬ 
 tion. But he calls the foundation of the Apostles another 
 man’s, not in regard to the quality of the person, or the 
 nature of the preaching, but in regard to the question of 
 reward. For it was not that the preaching was that of another 
 man d , yet so far as the reward of it went, it was another 
 man’s. For the reward of the labours of others was, to this 
 man, another man’s. Then he shews that a prophecy was 
 fulfilled also, saying, 
 
 is. 52 Ver» 21. As it is written, to whom He was not spoken of, 
 
 15 - they shall see, and they that have not heard shall under- 
 
 LXX. 
 
 stand. 
 
 0 Ms. adds ahrrt (piXor/ft'ius ro priesthood.’ 
 
 ov. The ‘ zealous ll whichmeanseither 4 alien, 
 
 striving,’ is here opposed to mere ne- or 4 another man’s.’ 
 cessity of duty, 1 the compulsion of his 
 
His wish to go to Rome earnest and disinterested. 467 
 
 You see he runs to where the labour is more, the toil Rom. 
 greater. 15 > 22 - 
 
 Ver. 22. For which cause also I have been much hindered 
 from coming to you. 
 
 Observe again, how he makes the end of the like texture 
 with the introduction. For while he was quite at the begin¬ 
 ning of the Epistle, he said, Oftentimes I purposed to come Rom. 1 , 
 unto you , but was let hitherto. But here he gives the cause 13, 
 also by which he was let, and that not once, but twice 
 even, aye, and many times. For as he says there, oftentimes 
 I purposed to come to you , so here too I have been much 1 ' or often 
 hindered from coming to you. Now it is a thing which ™ *° X ~ 
 proves a very strong desire, that he attempted it so often. 
 
 Ver. 23. But now having no more place in these parts. 
 
 See how he shews that it was not from any coveting of 
 glory from them, that he both wrote, and was also coming. 
 
 And having a great desire to see you these many years. 
 
 Ver. 24. Whensoever I take my journey into Spain , I 
 trust to see you in my journey; and to be brought on my 
 way thitherward by you , if first I be somewhat filled with 
 your company. 
 
 For that he might not seem to be holding them very 
 cheap, by saying, Since I have not any thing to do, therefore 
 I am coming to you, he again touches on the point of love 
 by saying, I have a great desire , these many years , to come 
 unto you. The reason why I desire to come, is not because 
 I am disengaged, but that I may give birth to that desire 
 wherewith I am travailing so long. Then that this again 
 should not puff them up, consider how he lowers them by 
 saying, Whensoever I take my journey into Spain , I trust 
 to see you in my journey . For this was why he stated this, 
 that they should not be high-minded. For what he wants is 
 to shew his love, and at the same time to prevent them from 
 being dainty. And so he places this close on the other, and 
 uses things confirmative of either alternately. For this 
 reason again, that they might not say he makes us a by-object 
 of his journey, he adds, and to be brought on my way thither¬ 
 ward by you : that is, that you may be my witnesses that it 
 is not through any slight of you, but by force of necessity, 
 that I run by you. But as this is still distressing, he heals it 
 
 h h 2 
 
468 St. Paul's wish to stay. Shepherds should love the flock. 
 
 Homil. over more carefully, by saying, If I he first somewhat filled 
 ———with your company. For by his saying, in my journey, he 
 shews that he did not covet their good opinion. But by 
 saying be filled, that he was eager for their love, and not 
 only was eager for it, but exceedingly so; and this is why 
 he does not say 4 be filled,’ but be somewhat so. That is, no 
 length of time can fill me or create in me a satiety of your 
 company. See how he shews his love, when even though in 
 haste he doth not rise up until he be filled. And this is 
 a sign of his great affectionateness, that he uses his words in 
 so warm a way. For he does not say even I will see, but 
 shall he filled, imitating thus the language of parents. And 
 at the beginning he said, that I might have some fruit. But 
 here, that I may he filled. And both these are like a person 
 who is drawing others to him. For the one was a very great 
 commendation of them, if they were likely to yield him fruit 
 from their obedience ; and the other, a genuine proof of his 
 own friendship. And in writing to the Corinthians he thus 
 
 1 Cor. says, That ye may bring me on my journey, whithersoever 
 
 I go, so in all ways exhibiting an unrivalled love to his 
 disciples. And so at the beginning of all his Epistles it 
 is with this he starts, and at the end in this he concludes 
 again. For as an indulgent father doth an only and true 
 born son, so did he love all the faithful. Whence it was that he 
 
 2 Cor - said, Who is weak, and I am not weak ? who is offended, 
 127 29 ’ and I burn not. 
 
 For beyond every thing else this is what the teacher ought 
 John2i, to have. Wherefore also to Peter Christ saith, If thou lovest 
 Me, feed My sheep. And Moses too did FLe then set over 
 the people of the Jews, when he had shewn a kindly feeling 
 towards them. And David in this way came to be king, 
 having been first seen to be affectionately-minded towards 
 them ; so much indeed, though yet young, did he grieve for 
 i Sam. the people, as to risk his life for them, when he killed that 
 l^Sam barbarian. But if he said, what shall he done to the man 
 17,26. that killeth this Philistine ? he said it not in order to demand 
 a reward, but out of a wish to have confidence placed in him¬ 
 self, and to have the battle with him delivered to his charge. 
 , Mg And therefore, when he came to the king after the victory, he 
 <r<Qo\x said nothing of these things. And Samuel too was very 1 
 
Evil shepherds. David ready to die for his people. 469 
 
 affectionate; whence it was that he said, But God forbid that r 0 m. 
 
 I should sin in ceasing to pray unto the Lord for you. In 24 * 
 like way Paul also, or rather not in like way, but even in aJ 9 Sa ^' 
 far greater degree, burned towards all his subjects 1 . Where -1 T ~ y ^. 
 fore he made his disciples of such affection towards himself, 
 that he said, if it were possible, ye would have pulled out Q a i. 
 your eyes and given them to me. On this ground too it 15 * 
 is, that God charges the teachers of the Jews above all 
 things with this, saying, Oh shepherds of Israel , do shep- Eze\. 
 herds feed themselves? do they not feed the flock? But 34 ? 2 * 3 * 
 
 they did the reverse. For he says, ye eat the milk, and 
 clothe you with the wool, and ye kill them that are fed, but ye 
 feed not the flock. And Christ, in bringing out the rule 
 for the fittest Pastor, said, the good shepherd layeth down j 0 hnio, 
 his life for his sheep. This David did also, both on 11 * 
 sundry other occasions, and also when that fearful wrath 
 from above came down upon the whole people. For while 
 all were being slain he said, I the shepherd e have sin- 2 Sam. 
 ned, I the shepherd have done amiss, and these the flock 2 *’**?' 
 what have they done ? And so in the choice of those pu¬ 
 nishments also, he chose not famine, nor flight before 
 enemies, but the pestilence sent by God, whereby he hoped 
 to place all the others in safety, but that he should himself 
 in preference to all the rest be carried off. But since this 
 was not so, he bewails, and says, On me be Thy Hand: or if 
 this be not enough, on my father's house also. For I, he 
 says, the shepherd, have sinned. As though he had said, 
 that if they also sinned, I was the person who should suffer 
 the vengeance, as I corrected them not. But since the sin 
 is mine also, it is I who deserve to suffer the vengeance. 
 
 For wishing to increase the crime he used the name of 
 Shepherd. Thus then he stayed the plague, thus he got 
 the sentence revoked! So great is the power of confession. 
 
 For the righteous is his own accuser first 1 . This 2 is the 2 so ivis. 
 concern and sympathy of a good Pastor. For his bowels 80 
 were writhed at their falling, as when one’s own children are 
 
 e So LXX, Cod. Alex. Theodoret version is, 1 He that is first in his own 
 in loc. makes David herein a type of cause seemeth just.’ The text is much 
 Christ. quoted by the Fathers, as Hil. in Ps. 
 
 f Prov. 18, 17. LXX. and vulg. Our 135 (-6.) 
 
470 David's care for Absalom. Abraham's for all men. 
 
 XXIX kiH e d* And on this ground he begged that the wrath might 
 come uj3on himself. And in the beginning of the slaughter 
 
 1 so mar. he would have done this, unless he had seen 1 it advancing, 
 2 Ms.ex- and hoped 2 that it would come to himself. When therefore 
 ptcted j ie gaw that this did not happen, but that the calamity was 
 
 raging among them, he no longer forbore, but was touched 
 more than for Amnon his firstborn. For then he did not 
 ask for death, but now he begs to fall in preference to the 
 others. Such ought a ruler to be, and to grieve rather at 
 the calamities of others than his own g . Some such thing he 
 3Ms ^hisoffered in his son’s 5 case likewise, that you might see that 
 salom’s he did not love his son more than his subjects, and yet the 
 4 *ccr£x -youth was unchaste, and an ill-user of his father 4 , and still he 
 
 2 Sam. sa id, would that I might have died for thee! What sayest thou, 
 18 , 33. thou blessed one, thou meekest of all men ? Thy son was set 
 
 upon killing thee, and compassed thee about with ills un¬ 
 numbered. And when he had been removed, and the trophy 
 was raised, dost thou then pray to be slain ? Yea, he says, 
 for it is not for me that the army has been victorious, but 
 I am warred against more violently than before, and my 
 bowels are now more torn than before. These however were 
 all thoughtful for those committed to their charge, but the 
 blessed Abraham concerned himself much even for those 
 that were not entrusted to him, and so much so as even to 
 throw himself amongst alarming dangers. For in that it was 
 not for his nephew only that he did what he did, but for the 
 people of Sodom also, he did not leave driving those persons 
 before him until he had set them all free: and yet he might 
 have departed after he had taken him, yet he did not choose 
 it. For he had the like concern for all, and this he shewed 
 likewise by his subsequent conduct. When then it was not 
 a host of barbarians that was on the point of laying siege to 
 them, but the wrath of God that was about to pluck their 
 cities up from their foundations, and it was no longer the 
 time for arms, and battle, and array, but for supplication; so 
 great was the zeal he shewed for them, as if he himself had 
 been on the point of perishing. For this reason he comes 
 once, twice, thrice, aye and many times to God, and finds 
 
 s See a remarkable form in use in ties, Windischman, Philos, im fortgang 
 China on the occasion of such calami- der Weltgeschichte, i. p. 29. 
 
His Intercession. Christ’s flock needs painful watching. 471 
 
 a refuge 1 in his nature by saying, I am dust and ashes ; and Rom. 
 since he saw that they were traitors to themselves, he bees - L:> -—- 
 
 ^ 1 1 0 £IT1 
 
 that they may be saved for others. Wherefore also God excuse, 
 said, I will not hide from Abraham My servant that thing Gen. L8, 
 which lam about to do, that we might learn how loving toy¬ 
 man the righteous is. And he would not have left off 
 beseeching, unless God had left off first 2 . And he seems 2 so he 
 indeed to he praying for the just, but is doing the whole for b v * 
 them. For the souls of the Saints are very gentle and loving 
 unto man, both in regard to their own, and to strangers. 
 
 And even to the unreasoning creatures they extend their 
 gentleness. Wherefore also a certain wise man said, The 
 righteous pitieth the souls of his cattle h . But if he doth 
 those of cattle even, how much more those of men. But 
 since I have mentioned cattle, let us just consider the 
 shepherds of the sheep who are in the Cappadocian land, 
 and what they suffer in kind and degree in their guardian¬ 
 ship of unreasoning creatures. They often stay for three 
 days together buried down under the snows. And those in 
 Libya are said to undergo no less hardships than these, 
 ranging about for whole months through that wilderness, 
 dreary as it is, and filled with the direst wild beasts 4 . Nowm^'« 
 if for unreasonable things there be so much zeal, what 
 defence are we to set up, who are entrusted with reasonable serpents 
 souls, and yet slumber on in this deep sleep ? For is it right 
 to be at rest, and in quiet, and not to be running about every 
 where, and giving one’s self up to endless deaths in behalf of 
 these sheep ? Or know ye not the dignity of this flock 5 ? 5 Ordin. 
 Was it not for this that thy Master took endless pains, and ex hort. 
 afterwards poured forth His blood. And dost thou seek for 
 rest ? Now what can be worse than these Shepherds ? Dost 
 thou not perceive, that there stand round about these sheep 
 wolves much more fierce and savage than those of this 
 world ? Dost thou not think with thyself, what a soul he 
 ought to have who is to take in hand this office ? Now 
 men that lead the populace, if they have but common 
 matters to deliberate on, add days to nights in watching. 
 
 And we that are struggling in heaven’s behalf sleep even in 
 
 h Prov. 10, 10. LXX. perhaps know occurs in Exod. 23, 9. for { enter 
 
 nearer the meaning than the E. V. into the feelings of.’ 
 
472 The people should aid the Pastor's labour of love. 
 
 HoMiL.the day time? And who is now to deliver us from the 
 
 --— punishment for these things. For if the body were to be 
 
 cut in pieces, if to undergo ten thousand deaths, ought one 
 not to run to it as to a feast ? And let not the shepherds 
 only, but the sheep also hear this; that they may make the 
 shepherds the more active minded, that they may the more 
 encourage their good will, if by nothing else, at least by 
 yielding all compliance and obedience. Thus Paul also 
 Heb.13, them, saying, Obey them which have the rule over you , 
 and submit yourselves: for they watch for your souls as they 
 that must give account. And when he says, watch , he 
 means thousands of labours, cares, and dangers. For the 
 good Shepherd, who is such as Christ wisheth for, is con¬ 
 tending before countless witnesses. For He died once for him; 
 but this man ten thousand times for the flock, if, that is, he 
 be such a shepherd as he ought to be ; for such an one can 
 * See on die every day . And therefore do ye, as being acquainted 
 36 . p. ’ with what the labour is, cooperate with them, with prayers, 
 2 / 1 . with zeal, with readiness, with affection, that both we may 
 have to boast of you, and you of us. For on this ground 
 He entrusted this to the chief 1 of the Apostles, who also 
 loved Him more than the rest; after first asking him if He 
 was loved by him, that thou mayest learn that this, before 
 other things, is held as a proof of love to Him. For this 
 requireth a vigorous soul. This I have said of the best 
 shepherds; not of myself and those of our days, but of any¬ 
 one that may be such as Paid was, such as Peter, such as 
 Moses. These then let us imitate, both the rulers of us, and 
 the ruled. For the ruled may in turn be a shepherd of his 
 family, of his friends, of his servant, of his wife, of his 
 children: and if we so order our affairs we shall attain to all 
 manner of good things. Which God grant that we may all 
 attain unto, by the grace and love toward man, &c. 
 
 1 
 
 Ihe common title of St. Peter amoug the Fathers. 
 
HOMILY XXX. 
 
 Rom. xv. 25—27. 
 
 But now I go unto Jerusalem to minister unto the saints. 
 
 For it hath pleased them of Macedonia and Achaia to 
 make a certain contribution for the poor saints which are 
 at Jerusalem. It hath pleased them verily , and their 
 debtors they are. 
 
 Since he had said that I have no longer no more place 1 in. ,P° M ’ 
 these parts , and, I have a great desire , these many years , to uyj^ 
 come unto you , but he still intended to delay; lest it should work 
 be thought that he was making a jest of them, he mentions 
 the cause also why he still- puts it off, and he says, that I am 
 going unto Jerusalem , and is apparently giving the excuse 
 for the delay. But by means of this he also makes good 
 another object, which is the exhorting of them to alms, and 
 making them more in earnest about it. Since if he had not 
 been minded to effect this, it had sufficed to say, I am going 
 unto Jerusalem. But now he adds the reason of his journey. 
 
 For I go , he says, to minister to the saints. And he dwells 
 over the subject, and enters into reasonings, and says that 
 they are debtors , and that, if the Gentiles have been made 
 partakers of their spiritual things , their duty is also to 
 minister unto them in carnal things , that they might learn 
 to imitate these. Wherefore also there is much reason to 
 admire his wisdom for devising this way of giving the 
 advice. For they were more likely to bear it in this way 
 
174 Subject of alms introduced to incite them. 
 
 Homil. 
 
 XXX. 
 
 2 Cor. 
 8 , 1 . 
 
 2 Cor. 
 9, 2. 
 
 1 Cor. 
 16 , 1 . 
 
 1 Cor. 
 14, 36. 
 
 1 Cor. 
 
 7, 17. 
 
 1 Cor. 
 4, 17. 
 
 Col. 1,6, 
 
 'S/a/tay uv 
 
 ^xoivuvlav 
 
 3 E. V. 
 duty 
 
 than if he had said it in the form of exhortation; as then 
 he would have seemed to be insulting them, if, with a 
 view to incite them, he had brought before them Corin¬ 
 thians and Macedonians. Indeed, this is the ground on which 
 he does incite them in that place as follows, saying, More¬ 
 over, brethren, ice do you to wit of the grace of God bestowed 
 on the Churches in Macedonia. And again he incites the 
 Macedonians by these. For your zeal hath provoked very 
 many. And by the Galatians in like manner he does this, 
 as when he says, As I have given order to the Churches of 
 Galatia, even so do ye. But in the case of the Romans he 
 does not do so, but in a more covert way. And he does this 
 also in regard to the preaching, as when he says, What ? 
 came the word of God out from you ? or came it unto you 
 only ? For there is nothing so powerful as emulation. And 
 so he often employs it. For elsewhere too he says, And so 
 ordain I in all the Churches; and again, As I teach every 
 where in every Church. And to the Colossians he says, 
 that the Gospel of God increaseth and bringeth forth fruit in 
 all the world. This then he does here also in the case of 
 alms. And consider what dignity there is in his expressions. 
 For he does not say I go to carry alms, but to minister h 
 But if Paul ministers, just consider how great a thing is 
 doing, when the Teacher of the world undertakes to be the 
 bearer, and when on the point of travelling to Rome, and so 
 greatly desiring them too, he yet prefers this to that. For it 
 hath pleased them of Macedonia and Achaia, that is, it 
 meets their approbation, their desire. A certain contribution. 
 Again, he does not say alms, but contribution 2 . And the 
 certain is not used without a meaning, but to prevent his 
 seeming to reproach these. And he does not say the 
 poor, merely, but the poor saints, so making his recom¬ 
 mendation twofold, both that from their virtue and that from 
 their poverty. And even with this alone he was not satisfied, 
 but he adds, they are their debtors. Then he shews how 
 they are debtors. For if, he says, the Gentiles have been 
 made partakers of their spiritual things, their debt 3 is also 
 to minister unto them in carnal things. It was for their 
 sakes that Christ came. To them it was that all the promises 
 were made, to them of the Jews. Of them Christ came. 
 
Spiritual things more the Jews’ own than money ours. 475 
 
 (Wherefore also it said, Salvation is of the Jews.) From Rom. 
 them were the Apostles, from them the Prophets, from them 1 _.? 28,29 
 all good things. In all these things then the world was 22 . 1 ’ 
 made a partaker. If then, he says, ye have been made 
 partakers in that which is greater, and when it was for them 
 that the banquet was prepared, ye have been brought in to 
 enjoy the feast that was spread, according to the Parable ofMat. 22 , 
 the Gospel, ye are debtors also to share your carnal things 9 ' 
 with them, and to impart to them. But he does not say to 
 share, but to minister 1 , so ranking them with ministers 2 , and 1 *.uT«/g- 
 those that pay the tribute a to kings. And he does not say in 
 your carnal things, as he did in their spiritual things. For 
 the spiritual things were theirs. But the carnal belonged 
 not to these alone, but were the common property of all. 
 
 For he bade money to be held to belong to all b , not to those 
 who were its possessors only. 
 
 Ver. 28. When therefore I have performed this , and have 
 sealed unto them this fruit. 
 
 That is, when I have laid it up as it were in the royal 
 treasuries, as in a place secure from robbers and danger. 
 
 And he does not say alms, but fruit again, to shew that those 
 who gave it were gainers by it. I will come by you into 
 Spain . He again mentions Spain to shew his forwardness 3,5 
 and warmth towards them. 
 
 Ver. 29. And I am sure that , when I come unto you , I 
 shall come in the fulness of the blessing of the Gospel of 
 Christ. 
 
 What is the force of, In the fulness of the blessing ? 
 
 Either he speaks of alms 4 , or generally of good deeds. For 4 Gr. 
 blessing is a name he very commonly gives to alms. As mone> 
 when he says, As a blessing c and not as covetousness. And 2 Cor. 
 it was customary of old for the thing to be so called. But 9 ’ 5 ' 
 as he has here added of the Gospel , on this ground we assert 
 that he speaks not of money only, but of all other things. 
 
 As if he had said, I know that when I come I shall find you 
 
 3 Xurovoyia, in Classical Greek, is Chrys. speaks at length of wealth on 1 
 performing a public service at one’s Cor. 14, 19. Horn. 35. Tr. p. 499. He 
 own expense. thinks it lawful, but dangerous, and re- 
 
 b 2 Cor. 9, 5. Mosheim de Rebus commends alms almost without limita- 
 Christianorum ante Const, p. 118. also tion. 
 
 Diss. ad Hist. Eccl. Pert. vol. 2. 1. St. c E. V. bounty , but mar. blessing. 
 
476 St . Pa id praises the Romans. JVhy he asks their prayers. 
 
 Homil. witli the honour and freshness of all good deeds about you, 
 and worthy of countless praises in the Gospel. And this is 
 a very striking mode of advice, I mean this way of fore¬ 
 stalling their attention by encomiums. For when he entreats 
 them in the way of advice, this is the mode of setting them 
 right that he adopts. 
 
 Ver. 30. Now I beseech you, brethren,^for the Lord Jesus 
 Christs sake, and for the love of the Spirit. 
 
 Here he again puts forward Christ and the Spirit, and 
 makes no mention whatever of the Father. And I say this, 
 that when you find him mentioning the Father and the 
 Son, or the Father only, you may not despise either the Son 
 or the Spirit. And he does not say the Spirit, but the love 
 of the Spirit. For as Christ loveth the world, and as the 
 father doth, so doth the Spirit also. And what is it that 
 thou beseechest us, let me hear ? To strive together with me 
 in your prayers to God for me, 
 
 Yer. 31. That I may be delivered from them that do not 
 believe in Judaea. 
 
 A great struggle then lies before him. And this too is 
 why he calls for their prayers. And he does not say that I 
 may be engaged in it, but that I may be delivered, as Christ 
 Mat. 26 , commanded, Pray, that ye enter not into temptation d . And 
 
 in saying this he shewed, that certain evil wolves would 
 
 attack them, and those who were wild beasts rather than 
 men. And out of this he also found grounds for another 
 
 thing, namely, for shewing that he with good reason took 
 
 the office of ministering to the saints, if, that is, the un¬ 
 believers were in such force that he even prayed to be 
 delivered from them. For they who were amongst so many 
 enemies, were in danger of perishing by famine also. And 
 his^o- 1 therefore lliere was absolute need of aid coming 1 from other 
 }ng’ quarters to them. And that my service which / have for 
 Jerusalem may be accepted of the Saints. 
 
 That is, that my sacrifice may be accepted, that with 
 cheerfulness they may receive what is given them. See how 
 he again exalts the dignity of those who were to receive it. 
 Then he asks for the prayer of so great a people in order to 
 
 d Ms. adds, So directing them to do this. 
 
St. Paul's wish to see them. His recommendation ofPhehe. 477 
 
 what was sent being received. And by this he shews another Rom. 
 point also, that to have given alms does not secure its being _ffi* 33 
 accepted. For when any one gives it constrainedly, or out 
 of unjust gains, or for vanity, the fruit of it is gone. 
 
 Yer. 32. That I may come unto you with joy by the will 
 of God. 
 
 As he had said at the beginning, If by any means now at 
 length I might have a prosperous journey , by the will of 
 God , to come unto you ; so here again he takes refuge in the 
 same Will, and says that this is why I press on, and wish to 
 be delivered from them, that I may see you shortly, and that 
 with pleasure, without bringing any load of heaviness from 
 thence. And may with you be refreshed. 
 
 See how he again shews unassumingness. For he does 
 not say, I may teach you, and give you a lesson, but that 
 I may with you be refreshed. And yet 6 he was the very 
 man for striving and conflict. In what sense then does he 
 say that I may be refreshed with 1 you ? It is to gratify 1 <rvva.w* 
 them on this point too, and to make them the more cheerful vrocviTU ‘ 
 by making them sharers of his crown, and to shew that they 
 too struggle and labour. Then, as was always his custom to 
 do, he adds f prayer after the exhortation, and says, 
 
 Yer. 33. Now the God of peace be with yon all. Amen. 
 
 Chap. xvi. ver. 1. I commend unto you Phebe our sister , 
 which is a deaconess 2 of the Church which is at Cenchrea. * E. v. 
 
 • • s c wait 
 
 See how many ways he takes to give her dignity. For he 
 has both mentioned her before all the rest, and called her 
 sister. And it is no slight thing to be called the sister of 
 Paul. Moreover he has added her rank, by mentioning her 
 being deaconess s . 
 
 Ver. 2. That ye receive her in the Lord , as becometh 
 
 samtS 3 . 3 Gr .the 
 
 That is, for the Lord’s sake, that she may enjoy honour saints ' 
 among you. For he that receives a person for the Lord’s 
 sake, though it be no great one that he receives, yet receives 
 
 e xa) Towuros. Ben. from Mss. xairoi account of the office of the widows, 
 
 deaconesses,&c.also Cave, Prim. Christ. 
 
 ° VT i Msg. ‘ sets forth.’ The part i. c. 8. Theodoret thinks it a sign 
 
 Ben. editor suggests ■xpotTiiriffi', which of there being a consideiable Church at 
 is almost certainly the true reading. Cenchrea, that they had a deaconess 
 g See Bingham, b. ii. c. 22. for a full there. 
 
478 Of receiving Saints. Priscilla and Aquila. 
 
 Homil. him with attention. But when it is a saint, consider what 
 
 -’ attention she ought to have shewn her. And this is why he 
 
 adds as becometh saints, as such persons ought to be re¬ 
 ceived. For she has two grounds for her having attention 
 shewn her by you, both that of her being received for the 
 Lord’s sake, and that of her being a saint herself. And that ye 
 1 or ask assist her in whatsoever business she hath need 1 of you. 
 Not in whatsoever businesses she may be, but in such as she 
 may ask of you. But she will ask in such things as lie 
 in your power. Then again there comes a very great praise 
 of her. For she hath been a succourer of many , and of 
 myself also. 
 
 See his judgment. First come the encomiums, then he 
 makes an exhortation intervene, and then again gives en¬ 
 comiums, so placing on each side of the needs of this blessed 
 woman her praises. For how can the woman be else than 
 blessed who has the blessing of so favourable a testimony 
 from Paul, who had also the power to render assistance to 
 him who had righted the whole w^orld ? For this was the 
 
 summit of her good deeds, and so he placed it the last, as he 
 says, and of myself also. But what does the phrase of 
 myself also convey ? Of the herald of the world, of him who 
 hath suffeied so much, of him who is equal to assisting tens 
 of thousands 2 . Let us then imitate, both men and women, 
 ~ this holy woman, and her that followeth, with her husband 
 also. And who are they ? 
 
 Vei. 2. Qxi eet, he says, Priscilla and Aquila , my helpers 
 in Christ Jesus. 
 
 To the excellence of these St. Luke also bears witness. 
 Partly when he says that Paul abode with them, for by 
 Acts 18 , their occupation they were tent-makers; and partly when he 
 Acts 18, points out the woman as receiving Apollos, and instructing 
 2G - him in the way of the Lord. Now these are great things, but 
 what Paul mentions are greater. And what does he men¬ 
 tion ? In the first place he calls them helpers h , to point out 
 that they had been sharers of his very great labours and 
 dangers. Then he says, 
 
 ffuWurov^yovi. Afterwards the 
 common term by which Bishops spoke 
 of each other. As the Nicene Fathers 
 
 of Alexander. Ep. Synod, v. fin. 
 Theod. i. 9. 
 
Hospitality. Sharing of danger with the Saints. 479 
 
 2.(Clau- 
 
 dius) 
 
 Ver. 4. Who for my life have laid down their own necks. Rom. 
 
 You see they are thoroughly furnished martyrs. For in l 6 ’- 4, 5 ‘ 
 Nero’s time it is probable that there were thousands of 
 dangers, at the time as he even commanded all Jews to be Acts 18, 
 removed from Rome. 
 
 Unto whom not only I give thanks , but also all the 
 Churches of the Gentiles. 
 
 Here he hints at their hospitality, and pecuniary assist¬ 
 ance, holding them in admiration because they had both 
 poured forth their blood, and had made their whole property 
 open to all. You see these were noble women, hindered 
 no way by their sex in the course of virtue. And this is 
 as might be expected. For in Christ Jesus there is neither Gw. 3, 
 male nor female. And what he had said of the former, that ' 
 he said also of this. For of her also he had said, she hath 
 been a succourer of many , and of myself also. So too of 
 this woman not only I give thanks , but also all the Churches 
 of the Gentiles. Now that in this he might not seem 
 to be a flatterer, he also adduces a good many more wit¬ 
 nesses to these women. 
 
 Ver. 5. Likewise greet the Church that is in their house. 
 
 For they had been so estimable as even to make their 
 house a Church, both by making all in it believers, and 
 because they opened it to all strangers. For he was not in 
 the habit of calling any houses Churches, save where there 
 was much piety, and much fear of God deeply rooted in 
 them. And on this ground he said to the Corinthians also, 
 
 Salute Aquila and Priscilla, with the Church that is in their iCor.16, 
 house. And when writing about Onesimus he says, Paul p^’ }1 t 
 unto Philemon , and to the beloved Apphia, and to the 
 Church that is in their house. For it is possible for a man 
 even in the married state to be worthy of being looked up to, 
 and noble. See then how these were in that state and 
 became very honourable, and yet their occupation was far 
 from being honourable ; for they were tent makers. Still 
 their virtue covered all this, and made them more conspicuous 
 than the sun. And neither their trade nor their marriage 
 was any hurt to them, but the love which Christ required of 
 them, that they exhibited. For greater love hath no man* ohnis, 
 than this , that a man lay down his life for his friends. 
 
480 These were liberal though living bg labour. 
 
 Homil. And that which is a proof of being a disciple, they achieve^ 
 since they took up the Cross and followed Him. For they 
 
 1 Mar. who did this for Paul, did 1 much rather display their forti- 
 
 would 18 tu de in Christ’s behalf. 
 
 Let rich and poor both hear all this. For if they who lived 
 from their labour, aud were managers of a workshop, exhibited 
 such a profuseness as to be of service to many Churches; what 
 pardon can they expect, who are rich, and yet neglect the 
 poor ? For they were not sparing even of their blood for the 
 sake of God’s will, but thou art sparing even of scanty sums, 
 
 2 so Ms. and many times sparest not 2 thine own soul. But in regard to 
 neglect- the teacher were they so, and not so with regard to the 
 est * disciples ? Nay even this cannot be said. For the Churches 
 
 of the Gentiles , he says, thank them. And yet they were 
 
 3 tlxt *#-of the Jews. But still they had such a clear 3 faith, as to 
 
 minister unto them also with all willingness. Such ought 
 
 1 Tim. women to be, not adorning themselves with broidered hair, 
 
 2 9 ° • 7 
 
 or gold , or cosily array , but in these good deeds. For what 
 
 empress, pray, was so conspicuous or so celebrated as this 
 wife of the tentmaker ? she is in every body’s mouth, not for 
 ten or twenty years, but until the coming of Christ, and all 
 proclaim her fame for things such as adorn far more than 
 any royal diadem. For what is greater or so great, as to 
 have been a succourer of Paul ? at her own peril to have 
 saved the teacher of the world ? And consider how many 
 empresses there are that no one speaks of. But the wife of 
 
 4 mean- the tentmaker is everywhere reported of with the tentmaker 4 ; 
 haps P St". an d the width that the sun sees over, is no more of the world 
 Paul than what the glory of this woman runneth unto. Persians, 
 
 and Scythians, and Thracians, and they too who dwell in 
 the uttermost parts of the earth, sing of the Christian spirit 
 of tlais woman, and bless it. How much wealth, how many 
 diadems and purples would you not be glad to venture upon 
 obtaining such a testimony? For no one can say either, 
 that in dangers they were of this character, and lavish with 
 their money, and yet neglected the preaching. For he calls 
 them fellow-workers and helpers on this ground. And this 
 chosen vessel does not feel ashamed to call a woman his 
 Acts 9, helper, but even finds an honour in doing so. For it is 
 
 5 (pucm not the sex 5 that he minds, but the will is what he honours. 
 
How ire may entertain St. Paulnay , Christ Himself. 481 
 
 What is equal to this ornament ? Where now is wealth over- 
 flowing on every side ? and where the adorning of the — : —— 
 person ? and where is vain glory ? Learn that the dress 
 of woman is not that put about the body, but that which 
 decorates the soul, which is never put off, which does not 
 lie in a chest, but is laid up in the heavens. Look at their 
 labour for the Gospel, the crown in martyrdom, the muni¬ 
 ficence in money, the love of Paul, the charm 1 they found in i 
 Christ. Compare with this thine own estate, thy anxiety about 
 money, thy vying with harlots 2 , thy emulating of the grass 1 , and 2 »• e. in 
 then thou wilt see who they were and who thou art. Or rather 
 do not compare only, but vie with this woman, and after 
 laying aside the burdens of grass 3 , (for this is what thy costly 3 
 dressing is,) take thou the dress from heaven, and learn 
 whence Priscilla became such as she was. How then did 
 they become so ? For two years they entertained Paul as aProba- 
 guest; and what is there that these two years may not have Jjj ^ ts 
 done for their souls ? What am I to do then, you will say, 
 because I have not Paul ? If thou be minded, thou mayest 
 have him in a truer sense than they ? For even with them 
 the sight of Paul was not what made them of such a 
 character, but the words of Paul. And so, if thou be so 
 minded, thou shalt have both Paul, and Peter, and John, 
 and the whole choir of the Prophets, with the Apostles, 
 associating with thee continually. For take the books of 
 these blessed ones, and hold a continual intercourse with 
 their writings, and they will be able to make thee like the 
 tentmaker’s wife. And why speak I of Paul ? For if thou 
 wilt, thou mayest have Paul’s Master Himself. For through 
 Paul’s tongue even He will discourse with thee. And in 
 another way again thou wilt be able to receive this Person, 
 when thou receivest the saints, when thou tendest those 
 that believe on Him. And so even after their departure 
 thou wilt have many memorials of piety. For even the 
 table at which a holy man ate, and a seat on which he sat, 
 and the couch on which he lay, knoweth how to pierce k him 
 that received him; even after his departure. How then, 
 think you, was that Shunamite pierced at entering the upper 
 
 * rny ’/rfos to » %ogTov <piXomjtletv. See (Pott.) p. 232. 
 
 Mat. 6, 30. Luke 12, 28. Clem. Al. k , see p. 340. and p. 252, 
 
482 Local Memorials of Saints. Sarah's humility • 
 
 Homil. chamber where Elisha abode, and saw the table, the couch 
 XX X - on which the holy man slept; and what religiousness must 
 she have felt come from it 1 ? For had this not been so, 
 she would not have cast the child there when dead, nor even 
 1 so Ms. ]| aV g gone in 1 , if she had not reaped great benefit fiom 
 thence. For if so long time after upon entering in where 
 Paul abode, where he was bound, where he sat and dis¬ 
 coursed" 1 , we are elevated, and find ourselves starting off from 
 2 Ms.om. t p 0 places to the recollection of that day 2 ; when the circum- 
 ° f & ° stances were still fresher, what must those have been likely 
 to feel, who had religiously entertained him ? Knowing all 
 this then, let us receive the Saints, that the house may shine, 
 that it may be freed from [choking] thorns, that the small 
 abode may become a haven. And let us receive them, and 
 wash their feet. Thou art not better than Sarah, nor more 
 noble, nor more wealthy, though thou be an empress. Now 
 she had three hundred and eighteen home-born servants, at 
 a time when to have two servants even was to be wealthy. 
 And why do I mention the three hundred and eighteen 
 servants ? She had become possessed of the whole world in 
 ls.4i,8.her seed and in the promises, she had th e friend of God 
 James2,fb r her husband, God Himself as a Patron, a thing greater 
 than any kingdom. And yet, though she was in so illustrious 
 and honourable estate, this woman kneaded the flour, and 
 did all the other servants’ offices, and stood by them as they 
 banquetted too in the rank of a servant. Thou art not of 
 nobler birth than Abraham, who yet did the part of domestics 
 after his exploits, after his victories, after the honour paid 
 him by the king of Egypt, after driving out the kings of the 
 Persians, and raising the glorious trophies. And look not 
 to this; that in appearance the Saints that lodge with thee 
 are but a poor thing, and as beggars and in rags many times, 
 Mat.25, but be mindful of that voice which says, Inasmuch as ye 
 40 * have done it to the least of these , ye have done it unto Me. 
 18, io. And, Despise not one of these little ones , because their angels 
 3 Ms .poudo always behold the face of my 3 lather which is in heaven. 
 
 1 See the use made of such recol- Antioch in his mind, but we do not 
 lections at the close of the 32d Ho- know that St. Paul was ever bound 
 mily. there. 
 
 u> He seems to have some place at 
 
483 
 
 Simple habits of holy women of old. 
 
 Receive them then with readiness of mind, bringing as they Rom. 
 do ten thousand blessings to thee, through the greetings of — 
 peace. And after Sarah, reflect upon Rebecca also, who ^ at ^°> 
 both drew water and gave to drink, and called the stranger 
 in, trampling down all haughtiness. However, through this, 
 great were the rewards of hospitality she received ! And thou, 
 if thou be so minded, wilt receive even greater than those. 
 
 For it will not be the fruit of the ground only that God will 
 give thee, but the heaven, and the blessings there, and a 
 freedom from hell, and a remission of sins. For great, yea, Lukeii, 
 very great, is the fruit of hospitality. Thus too Jethro, and^ L 0 ^ an * 
 that though he was a foreigner, gained for a relation him who Ex. 3,]. 
 with so great power commanded the sea. For his daughters ^ um ’ 87 
 too drew into his net this honourable prey. Setting then thy 
 thoughts upon these things, and reflecting upon the manly 
 and heroic n temper of those women, trample upon the gor¬ 
 geousness of this day, the adornments of dress, the costly 
 golden jewelry, the anointing with perfumes. And have 
 done with those wanton 0 and delicate airs, and that mincing 
 walk, and turn all this attentiveness unto the soul, and kindle 
 up in thy mind a longing for the heavens. For should but 
 this love take hold of thee, thou wilt discern the mire and 
 the clay, and ridicule the things now so admired. For it is 
 not even possible for a woman adorned with spiritual attain¬ 
 ments to be seeking after this ridiculousness. Having then 
 cast this aside, which wives of the lewder sort of men, and 
 actresses, and singers, have so much ambition in, clad thee 
 with the love of wisdom, with hospitality, with the succour¬ 
 ing of the Saints, with compunction, with continual prayer. 
 
 These be better than cloth of gold, these more stately than 
 jewels and p than necklaces q , these both make thee of good 
 repute among men, and bring thee great reward with God. 
 
 This is the dress of the Church, that of the playhouses. 
 
 This is worthy of the heaven, that, of horses and mules; that is 
 put even round dead corpses, this shineth in a good soul alone 
 
 n tpiXocref'iczv, he means their simple p. 45. 
 habits; as in keeping sheep, and the 0 The remaining leaves of the Bodl. 
 character perhaps implied in Moses’ Ms. are lost. 
 
 choice. P thus spelt. Jul. Poll. 5, 
 
 ° xar«t*A.«y, Phryn, ap. Bek. Anec. 66. 
 
 i i 2 
 
484 
 
 Adornment of the soul a laslhiy ylory. 
 
 Homil. wherein Christ dwelleth. Let this then be the dress for us 
 xxx - to acquire, that we also may have our praise sung every 
 
 1 Mar.to where, and be well-pleasing to Christ 1 for ever and ever, 
 
 Whom, * 
 
 &c. Amen. 
 
HOMILY XXXI. 
 
 Rom. xvi. 5. 
 
 Salute my well-beloved Epenetus , who is the first-fruits of 
 
 Achaia unto Christ. 
 
 I think that many even of those who have the appearance 
 of being extremely good men, hasten over this part of the 
 Epistle 3 as superfluous, and having no great weight in it. And 
 I think that the same befals them in regard to the genealogy 
 that is in the Gospel. For because it is a catalogue of names, 
 they think they cannot get any great good from it. Yet the 
 gold founders’ people b are careful even about the little frag¬ 
 ments 0 ; while these pass over even such great cakes of gold. 
 That this then may not befal them, what I have already said 
 were enough to lead them off from their listlessness. For 
 that the gain even from this is no contemptible one, we have 
 shewn even from what was said on a former occasion, when 
 we lifted up your soul by means of these addresses. Let us 
 endeavour then to-day also to mine in this same place. For 
 it is possible even from bare names to find a great treasure. 
 If, for instance, you were shewn why Abraham was so called, 
 why Sarah, why Isaac, why Samuel, you would find even from 
 this a great many real subjects of research. And from times 
 too, and from places, you may gather the same advantage. 
 For the good man waxes rich even from these: but he that is 
 
 a So Mss. Ben. Sav. ivroX*if. Reflections, where this is beautifully 
 
 »> Stallbaum ad Plat. Phileb. 74. applied to the improvement of all 
 
 c See the Introduction to Boyle’s fragments of time by meditation. 
 
 Rom. 
 16, 5. 
 
 ■ 
 
486 Names. No part of the Holy Scriptures useless. 
 
 Homil. slothful, does not gain even from the most evident things. 
 Thus the very name of Adam teaches us no small wisdom, 
 and that of his son, and of his wife, and most of the others. 
 For names serve to remind us of several circumstances. 
 They shew at once God’s benefits and women’s thankfulness. 
 For when they conceived by the gift of God, it was they who 
 gave these names to the children. But why are we now 
 philosophizing about names, while meanings so important 
 are neglected, and many do not so much as know the very 
 names of the sacred books ? Still even then we ought not to 
 Mat. 25 , recede from an attention to things of this sort. For thou 
 2 ' - olightest, He says, to have put my money to the exchangers. 
 And therefore though there be nobody that listens to it, let 
 us do our part, and shew that there is nothing superfluous, 
 nothing uttered at random in the Scriptures. For if these 
 names had no use, they would not then have been added to 
 the Epistle, nor would Paul have written what he has written. 
 But there are some even so low-minded, and empty, and 
 unworthy of Heaven, as not to think that names only, but 
 whole books of the Bible are of no use, as Leviticus, Joshua, 
 and more besides. And in this way many of the simple ones 
 have been for rejecting the Old Testament, and advancing on 
 in the way, that results from this evil habit of mind, have 
 likewise pruned away many parts of the New Testament also. 
 But of these men d , as intoxicated and living to the flesh, we 
 do not make much account. But if any be a lover of wisdom, 
 and a friend to spiritual entertainments, let him be told that 
 even the things which seem to be unimportant in Scripture, 
 are not placed there at random and to no purpose, and that 
 l Cor. even the old laws have much to profit us. For it says, All 
 !°^y these things are types 1 , and are written for our instruction, 
 ensam- Wherefore to Timothy too he says, Give heed to reading, to 
 Tim. exhortation, so urging him to the reading of all the 6 books, 
 b l3 - though he was a man with so great a spirit in him, as to be 
 able to drive out devils f , and to raise the dead. Let us now 
 
 d Such as the Manichees, see note 
 on Tr. of St. Aug. Conf. p. 340. and 
 Marcion. Tert. adv. M. lib. 4. 
 
 0 So mar. Sav. of the ancient; it is 
 possible St. Paul may have meant to 
 include a Gospel, and some Epistles, 
 
 as St. Peter clearly speaks of New 
 Testament Scriptures, and Timothy 
 must have needed them from his age 
 and country. 
 
 f This was done by his relics. S. 
 Chrys. Horn. 1. ad Pop. Ant. §. 2. 
 
Praise of early conversion. T.abour for others. 487 
 
 keep on with the subject in hand. Salute my well-beloved Rom. 
 Epenetus. It is worth learning from this how he distributes 
 to each the different praises. For this praise is no slight one, 
 but even very great, and a proof of great excellence in him, 
 that Paul should hold him beloved, who had no idea of 
 loving by favour, and not by cool judgment. Then another 
 encomium comes, Who is the first fruit of Achaia. For 
 what he means is, either that he leaped forward before any 
 one else, and became a believer, (and this were no slight 
 praise,) or that he displayed more religious behaviour than 
 any other. And on this account after saying, who is the first- 
 fruits of Achaia, he does not hold his peace, but to prevent 
 your suspecting it to be a glory of the world’s, he added, 
 unto Christ. Now if in civil matters, he that is first seemeth 
 to be great and honourable, much more so in these. For as 
 it was likely that they were of low extraction, he speaks of the 
 true noble birth and preeminency, and gives him his honours 
 from this. And he says, that he is the first-fruits , not of 
 Corinth only, but of the whole nation, as having become as it 
 were a door, and an entrance to the rest. And to such, the 
 reward is no small one. For such an one will reap much 
 recompense also from the achievements of others, in that he 
 too contributed much toward them by beginning. 
 
 Ver. 6. Greet Mary, who bestowed much labour on us. 
 
 How is this ? a woman again is honoured and proclaimed 
 victorious! Again are we men put to shame. Or rather, we 
 are not put to shame only, but have even an honour con¬ 
 ferred upon us. For an honour we have, in that there are 
 such women amongst us, but we are put to shame, in that we 
 men are left so far behind by them. But if we come to know 
 whence it comes, that they are so adorned, we too shall 
 speedily overtake them. Whence then is their adorning? 
 
 Let both men and women listen. It is not from bracelets, or 
 from necklaces, nor from their eunuchs either, and their maid¬ 
 servants, and gold-broidered dresses, but from their toils in 
 behalf of the truth. For he says, who bestowed much labour on 
 us, that is, not on herself only, nor upon her own advance¬ 
 ment, (for this many women of the present day do, by fasting, see p. 
 and sleeping on the floor,) but upon others also, so carrying 414 ‘ 
 on the race Apostles and Evangelists ran. In what sense 
 
4*00 
 
 
 1 Tim. 
 2 , 12 . 
 
 1 Cor. 
 14, 36. 
 
 1 Cor. 
 7, 16. 
 
 Homil. then does he say, I suffer not a woman to teach ? He 
 XXXI * 7 
 
 ‘means to hinder her from publicly coming forward, and 
 from the seat on the bema g , not from the word of teaching h . 
 Since if this were the case, how would he have said to the 
 woman that had an unbelieving husband, How knowest 
 thou, 0 woman, if thou slialt save thy husband? Or how 
 came he to suffer her to admonish children, when he says, 
 l Tim. p u t she shall be saved by childbearing, if they continue 
 ’ * in faith, and charity, and holiness, with sobriety? How 
 
 came Priscilla to instruct even Apollos ? It was not then to 
 cut in sunder private conversing for advantage that he said 
 this, but that before all, and which it was the teacher’s 
 duty to give in the public assembly; or again, in case the 
 husband be believing, and thoroughly furnished, able also to 
 instruct her. When she is the wiser, then he does not forbid 
 her teaching and improving him. And he does not say, who 
 taught much, but who bestowed much labour, because along 
 1 toZ xa- with teaching 1 , she performs other ministries besides, those 
 in the way of dangers, in the way of money, in the way of 
 travels. For the women of those days were more spirited 
 than lions, sharing with the Apostles their labours for the 
 Gospel’s sake. In this way they went travelling with them, 
 and also performed all other ministries. And even in Christ’s 
 Luke 8, day there followed Him women, which ministered unto Him 
 of their substance, and waited upon the Teacher. 
 
 Ver. 7. Salute Andronica and Junia my kinsmen. 
 
 This also looks like an encomium. And what follows is 
 much more so. And what sort is this of? And my fellow- 
 prisoners. For this is the greatest honour, the noble pro¬ 
 clamation. And where was Paul a prisoner, that he should 
 
 y>v 
 
 3. 
 
 8 A raised place in which the Clergy 
 were. v. Suicer, and Bingham, b. viii. 
 c. 6. §. 1. and 9—12. 
 
 h On ‘ Teaching of the word.’ toZ 
 x'r.ycv 'iru ^,'Za.rxa.XiOLi , but we have Tov 
 Xoyov r tj; 7retoKK?.^fteos, Heb. 13, 22. 
 The word of Exhortation. 
 
 j St. C. does not seem to be here 
 alluding to the former, but to the latter 
 part of this very difficult passage. The 
 most comprehensive view of it, on this 
 interpretation, seems to be, that Christ 
 has so hallowed all pain, that it has a 
 
 saving influence in it: yet not in such 
 wise saving, that the bearing of the 
 great pain and peril of childbearing 
 will atone for the neglect of the after 
 labours of education. See Marlorate and 
 Corn, a Lapide, in loc. The whole in¬ 
 terpretation is questionable. Theoph. 
 mentions some who take the words 1 the 
 childbearing’ of the birth of our Lord, 
 which he rejects as not agreeing with 
 what follows. But Estius justly observes, 
 that the 1 abiding,’ &c. may be better 
 applied to the man and wife. 
 
489 
 
 &t. Paul's fellow-prisoners. His modesty. 
 call them my fello tv-prisoners, a prisoner indeed he had k not Rom. 
 
 • 1 i f* *7 
 
 been, but he had suffered things far worse than prisoners, in —’ - — 
 being not an alien only to his country and his family, but in 
 wrestling with famine and continual death, and thousands of 
 other things. For of a prisoner the only misfortune is this, 
 that he is separated from his relations, and often has to be a 
 slave instead of being free. But in this case one may 
 mention temptations thick as snow-flakes, which this blessed 
 person underwent by being carried and taken about, scourged, 
 fettered, stoned, shipwrecked, with countless people plotting 
 against him. And captives indeed have no further foe after 
 they are led away, but they even experience great care from 
 those who have taken them. But this man was continually 
 in the midst of enemies, and saw spears on every side, and 
 sharpened swords, and arrays, and battles. Since then it 
 was likely that these shared many dangers with him, he calls 
 them fellow-captives. As in another passage also, Aristarchus Col. 4 
 my fellow-prisoner. Then another praise besides. Who are 10, 
 of note among the Apostles. And indeed to be apostles 1 at 
 all is a great thing. But to be even amongst these of note, 
 just consider what a great encomium this is ! But they were 
 of note owing to their works, to their achievements. Oh 1 ! 1 
 how great is the devotion 2 of this woman" 1 , that she should 2 
 be even counted worthy of the appellation of apostle ! But^** 
 even here he does not stop, but adds another encomium 
 besides, and says, Who were in Christ before me. 
 
 For this too is a very great praise, that they sprang forth 
 and came before others. But let me draw your attention to 
 the holy soul, how untainted it is by vanity. For after glory 
 such as his in kind and degree, he sets others before himself, 
 and does not hide from us the fact of his having come after 
 them, nor is ashamed at confessing this. And why art thou 
 
 k St. Chrys. takes the word in its 
 literal sense of a captive in war. If so 
 meant it mightbe figurative, but it most 
 likely refers either to an imprisonment, 
 or to what he speaks of 2 Cor. 11, 26. 
 as perils from robbers. 
 
 1 St. Chrys. on 2 Cor. 8, 23. and 
 Phil. 2, 25. takes this word to mean 
 messengers of the Churches. Theodoret, 
 
 on Phil. 2, 25. takes it to mean 
 L Bishop,’ as on 1 Tim. 2, 8. he says, 
 1 they then called the same persons 
 Bishops and Elders, but those who are 
 now called Bishops they named Apo¬ 
 stles.’ St. Chrys. Horn, in S. Ignat, 
 calls him an Apostle. 
 
 m Hammond reads the name Juntas^ 
 and supposes a man to be intended* 
 
490 
 
 Homil. 
 
 XXXI . 
 
 I Tim. 
 1, 3. 
 
 ' C/ Si 
 
 1 Cor. 
 16, 24. 
 Gal.1,8 
 
 «% ~ 
 
 * npns 
 
 Various praises given to different persons. 
 
 surprised at his not being ashamed of this, when he shunneth 
 not even to parade before men his former life, calling himself 
 a blasphemer , and a persecutor . Since then he was not able 
 to set them before others on this score, he looked out him¬ 
 self, who had come in after others, and from this he did find 
 means of bestowing a praise upon them by saying, Who were 
 in Christ before me. 
 
 Ver. 8. Creet Amplias my beloved. 
 
 Here again he passes encomiums upon this person for his 
 charity. For the love of Paul was for God, carrying count¬ 
 less blessings with it. For if being loved by the king is a 
 great thing, what a great encomium must it be to be beloved 
 by Paul ? For if he had not acquired great virtue, he would 
 not have attracted his love ? Since as for those who live in 
 vice and transgressions he is accustomed 1 not only to 
 abstain from loving them, but even to anathematize them. 
 As when he says, If any man love not the Lord Jesus , let 
 , him be accursed; and, If any man preach any other gospel 
 unto you than that ye have received , let him be accursed. 
 
 Ver. 9. Salute Urbane, our helper in Christ. 
 
 This is a greater encomium than the other. For this even 
 comprehends that. And Stachys , my beloved. This again 
 is an honour of the same kind. 
 
 Ver. 10. Salute Apelles , approved in Christ. 
 
 There is no praise like this, being unblameable, and giving 
 no handle in the things of God. For when he says, ap¬ 
 proved in Christ, he includes the whole list of virtues. And 
 on what ground does he no where say my Lord such an one, 
 my Master this ? It is because these encomiums were greater 
 than those. For those are meet titles of rank 2 , but these are 
 of virtue. And this same honour he paid them not at 
 random, or as addressing several of inferior virtue with the 
 high and great characters. For so far as he is addressing, 
 and that too one along with another, and in the same letter, 
 he honours them all alike. But by stating the praises par¬ 
 ticularly to each, he sets before us the virtue peculiar to each ; 
 so as neither to give birth to envy by honouring one and 
 dishonouring another, nor to work in them listlessness and 
 confusion, by giving them all the same dignity, though they 
 
Praise of Labour, of Perseverance. Simple mention. 491 
 
 did not deserve the same. See now how he again comes to Rom. 
 the admirable women. For after saying, Salute them which 1 6,11-14 
 ore of Aristobulus ■’ household , 
 
 Ver. 11 . Salute Herodion my kinsman ; greet them which 
 be of the houshold of Narcissus. 
 
 Who, it is likely, were not so worthy as the afore-men¬ 
 tioned, on which account also he does not mention them all 
 by name even, and after giving them the encomium which 
 was suited to them, that of being faithful, (and tills the 
 meaning of, 
 
 Which are in the Lord,) 
 
 He again reverts to the women, and says, 
 
 Ver. 12. Salute Tryphena and Tryphosa, who labour in 
 the Lord. 
 
 And in regard to the former woman, he says that she 
 bestowed labour upon us, but of these that they are still 
 labouring. And this is no small encomium, that they should 
 be in works throughout, and should not only work, but labour 
 even. But Persis he calls beloved too, to shew that she is 
 greater than these. 
 
 For he says, Salute the beloved Persis. 
 
 And of her great labourings he likewise bears testimony, 
 and says, which laboured much in the Lord. 
 
 So well does he know how to name each after his deserts, 
 so making these more eager by not depriving them of any of 
 their dues, but commending even the slightest pre-eminence, 
 and making the others more virtuous, and inciting them to 
 the same zeal, by his encomiums upon these. 
 
 Ver. 13. Salute Rufus, chosen in the Lord, and his mother 
 and mine. 
 
 Here again the good things are without any drawback, 
 since the son and the mother are each of such a character, 
 and the house is full of blessing, and the root agreeth with 
 the fruit; for he would not have simply said, his mother and 
 mine, unless he had been bearing testimony to the woman for 
 great virtue. 
 
 Ver. 14. Salute Asyncritus, Phlegon , Hermas, Patrobas, 
 Hermes, and the brethren which are with them. 
 
 Here do not be looking to how he states them without 
 any encomium, but how he went so far as not to reckon even 
 
492 
 
 Homtl. 
 
 XXXI. 
 
 The general salutation to prevent jealousg. 
 
 those the least worthy of all, unworthy of being addressed by 
 him. Or rather even this is no slight praise that he even 
 calls them brethren , as also those that are after them he calls 
 saints. 
 
 Ver. 15. Salute , then he says, Philologus , and Julia , 
 and Nereus , and his sister , and Olympas , awe? all the saints 
 which are with them ; 
 
 Which to us was the greatest dignity, and unspeakable 
 height of honour. Then to prevent any jealousy rising from 
 his addressing one in one way and another in another, 
 and some by name and some with no distinction, and some 
 with more points of praise, and some with fewer, he again 
 mingles them in the equality of charity, and in the holy kiss, 
 saying, 
 
 Ver. 16. Salute one another with an holy kiss. 
 
 To cast out of them, by this salutation, all arguing that 
 confused them, and all grounds for little pride; that 
 neither the great might despise the little, nor the little grudge 
 at the greater, but that haughtiness and envy might be both 
 driven away, when this kiss soothed down and levelled every 
 one. And therefore he not only bids them salute in this 
 way, but sends in like manner to them the greeting even of all 
 the Churches. For there salute you , he says, not this or that 
 person individually, but all of you in common, 
 
 The Churches of Christ. 
 
 You see that they are no small gains that we earn from 
 these addresses, and what treasures we should have passed 
 hastily over, unless in this part of the Epistle also we had 
 examined it with accuracy, such, I mean, as was in our 
 power. So if there be found any man of wisdom and 
 spiritual, he will dive even deeper, and find a greater 
 number of pearls n . But since some have often made it a 
 question wherefore it was that in this Epistle he addressed 
 so many, which thing he has not done in any other Epistle, 
 we might say that it is owing to his never having seen the 
 Romans yet, that he does this. And yet one may say, 
 
 D He perhaps means something in 19, and in his metaphors, he shews 
 the names, as well as in the facts im- that he knew and valued allegorical in- 
 plied ; most of them are significant. In terpretation, but he makes little public 
 several places, as where he refers to Ps. use of it. 
 
St. Paul's address procured men favour and protection. 493 
 
 ‘ Well, he had not seen the Colossians either, and yet Rom. 
 he did not do any thing of the kind.’ But these were more ——- 
 honourable than others, and had come thither from other 
 cities, as to a safer and more royal city. Since then they 
 were living in a foreign country, and they needed much pro¬ 
 vision for security 0 , and some of them were of his acquaintance, 
 but some too were there who had rendered him many im- 
 portant services, he with reason commends them by letters; 
 for the glory of Paul was then not little, but so great, that 
 even from his sending them letters, those who had the hap¬ 
 piness to have an Epistle to them, gained much protection. 
 
 For men not only reverenced him, but were even afraid of 
 him. Had this not been so p , he wmild not have said, who 
 hath been a succourer of many , and of myself also. And v. 2. 
 again, I could wish that myself were accursed from Christ ?° m ' 9 ’ 
 for my brethren. And to Philemon he wrote and said, as 9 * 
 Paul the aged , and a prisoner in Jesus Christ. And to the 
 Galatians, Behold , I Paul say unto you. And, ye received Gal.5, 2 . 
 me even as Christ Jesus. And writing to the Corinthians he l Cor.4, 
 said, Now some are puffed up , as though I would not come 18 ' 
 unto you. And again, These things I have in a figure trans- 1 Cor.4, 
 ferred to myself and to Apollos, that ye might learn in us 6 ‘ 
 not to think of men above that which is written. Now 
 from all these passages it is clear that all had a great opinion 
 of him. Wishing then that they should feel on easy terms, 
 and be in honour, he addressed each of them, setting forth 
 their praise to the best advantage he might. For one he 
 called beloved , another kinsman , another both, an other fellow 
 prisoner , another fellow-worker , another approved , another 
 elect. And of the women, one he addresses by her title, for 
 he does not call her the servant of the Church in an unde¬ 
 fined way, (because if this were so he would have given Try- 
 phena and Persis this name too,) but this one as having the 
 office of deaconess , and another as helper and assistant , 
 another as mother , another from the labours she underwent, 
 and some he addresses from the house they belonged to 
 
 ® This is rather an unusual way P i. e. had he not been so greatly 
 of taking “ •roXkyjf a<rtya.'kucn u.^6- esteemed. 
 
 Xautiv aurusf but the sequel allows no ‘l alrov \[aoZ even of myself. 
 other. 
 
494 Different rewards of Apostles and other Saints. 
 
 Homil. 
 
 XXXI. 
 
 1 rovs 
 ■xtfi ri£. 
 k. A. 
 
 1 Cor. 1, 
 41. 
 
 
 John21, 
 
 17. 
 
 some by the name of Brethren , some by the appellation of 
 Saints. And some he honours by the mere fact of addressing 
 them, and some by addressing them by name, and some by 
 calling them first-fruits , and some by their precedence in time, 
 but more than all, Priscilla and Aquila 1 . For even if all 
 were believers, still all were not alike, but were different in 
 their merits. Wherefore to lead them all to greater virtue, he 
 keeps no man’s encomiums concealed. For when they who 
 do more, do not receive the greater reward also, many q 
 become more listless. On this ground even in the kingdom, 
 the honours are not equal, nor among the disciples were all 
 alike, but the three r were preeminent above the rest. And 
 among these three again there was a great difference. For 
 there is a very exact method observed by God even to the 
 last. Hence, one star differeth from, another star in glory , 
 it says. And yet all were Apostles, and all were to sit on 
 twelve thrones 8 , and all left their goods, and all companied 
 with Him; still it was the three He took. And again, to 
 these very three, He said it was possible 2 that some might 
 even be superior. For to sit, He says, on My right hand 
 and on My left , is not Mine to give , save to those for whom it 
 is prepared. And He sets Peter before them, when He says, 
 Lovest tliou Me more than these? And John too was loved 
 even above the rest. For there shall be a strict examination 
 of all, and if thou be but a little better than thy neighbour, if 
 it be even an atom, or any thing ever so little, God will not 
 overlook even this. And this even from of old one might see 
 coming out. For Lot w r as a righteous man, yet not so, as 
 was Abraham; and Hezekiah again, yet not so as was 
 David; and all the prophets, yet not so as was John. 
 
 Where then are they who with all this great exactness 
 in view, yet will not allow that there is a hell. For if all 
 the righteous are not to enjoy the same lot, if they exceed 
 others even a little, (for one star , it says, differeth from 
 
 q ToXko) would bear to be rendered 
 1 they often.’ 
 
 r i. e. Peter, James, and John. 
 
 3 See Macarius, Horn. vi. v. fin. ( So 
 then many that were taught by Peter, 
 came to repentance, and formed a new 
 world, elect of God. You see how a 
 
 beginning of judgment was manifested. 
 For then a new world was made mani¬ 
 fest. For then was power given them 
 to sit and judge in this w r orld. How¬ 
 ever, they will sit and give judgment 
 at the coming of the Lord, in the resur¬ 
 rection of the dead. 
 
Known rewards and punishments indicate the future. 495 
 
 another star in glory,) liow are sinners to be in the same lot Rom. 
 with the righteous ? Such a confusion as this even man _I£ii£; 
 would not make, much less God ! But if ye will, I will shew 
 you that even in the case of sinners, arguing from existing 
 facts, there is this distinction, and exact just judgment. 
 
 Now consider; Adam sinned, and Eve sinned, and both 
 transgressed, yet they were not equally sinful. And therefore 
 neither were they equally punished. For the difference 
 was so great, that Paul said, Adam was not deceived, but 
 the woman being deceived was in the transgression 1 . And 
 yet the deceit was one. But still God’s searching examina¬ 
 tion pointed out a difference so great, as that Paul should 
 make this assertion. Again, Cain was punished, but Lamech, 
 who committed a murder after him, did not suffer near so 
 great a punishment. And yet this was a murder, and that 
 was a murder, and that so much the worse, because even 
 by the example he had not become the better. But since 
 the one neither killed his brother after exhortation, nor 
 needed an accuser, nor shrunk from answering when God 
 questioned him, but even without any accuser both pleaded 
 against himself, and condemned himself”, he obtained par¬ 
 don. But the other as having done the opposite was pu¬ 
 nished. See with what exactness God sifteth the facts. 
 
 For this reason He punished those in the flood in one way, 
 and those in Sodom in another; and the Israelites again, and 
 those in Babylon, and those in Antiochus’ time, in different 
 ways: so shewing that He keeps a strict account of our 
 doings. And these were slaves for seventy years, and those 
 for four hundred, but others again ate their children, and 
 underwent countless other more grievous calamities, and even 
 in this way were not freed, either they or those that were 
 burnt alive in Sodom. For it shall be more tolerable, He Mat.io, 
 says, for the land of Sodom and Gomorrha, than for that 15, 
 city. For if He hath no care for us, either when we sin 
 or when we do aright, perhaps there will be some reason 
 in saying that there is no punishment. But since He is so 
 exceedingly urgent about our not sinning, and adopts so 
 
 1 1 Tim. 2, 14. whence it appears they were capable of being turned to 
 that St. C. looked upon the pains of good, see Gen. 3, 16. 
 childbirth as a punishment, though u Mar. adds ‘ more severely.’ 
 
496 None deny hell but those who fear the thought. 
 
 Homil. many means to keep us in the right, it is very plain that 
 XXXI ' He punisheth the wicked, and also crowneth those that do 
 right. But let me beg you to consider the unfairness of the 
 generality. For they find fault with God because He is so 
 often long-suffering, overlooks so many that are impious, 
 impure, or violent, without now suffering punishment. 
 Again, if he threaten to punish them in the other world, they 
 are vehement and pressing in their accusations. And yet if 
 this be painful, they ought to accept and admire the other. 
 But alas the folly ! the unreasonable and asinine spirit! alas 
 the sin-loving, pleasure-loving soul, that gazes after vice! 
 For it is from the love of pleasure that all these opinions 
 have their birth. And so if they who utter these things 
 should be minded to lay hold upon virtue, they will pre¬ 
 sently find themselves satisfied concerning hell also, and will 
 not doubt. And where (it is said) and in what place is this 
 hell? For some fablers say that it is in the valley of Josaphat, 
 thus drawing that which was said about a certain by-gone 
 war, to apply to hell*. But the Scripture does not say this. 
 But in what place, pray, will it be ? Somewhere as I think 
 at least quite out of the pale of this world. For as the 
 prisons and mines are at a great distance from royal resi¬ 
 dences, so will hell be somewhere out of this world. Seek 
 we not then to know where it is, but how we may escape it. 
 Neither yet because God doth not punish all here, therefore 
 disbelieve things to come. For merciful and longsuffering 
 He is: that is why He threatens, and does not cast us into 
 Ez. 18, it forthwith. For I desire not , He says, the death of a 
 sinner. But if there is no death of a sinner, the words are 
 but idle. And I know indeed that there is nothing less pleasant 
 iso mar. to you than these words. But to me nothing is of higher value l . 
 And w r ould it were possible at our dinner, and our supper, 
 and our baths, and every where, to be discoursing about hell. 
 For we should not then feel the pain at the evils in this 
 world, nor the pleasure of its good things. For what would 
 you tell me was an evil ? poverty ? disease ? captivity ? 
 maiming of the body ? Why all these things are sport com¬ 
 pared to the punishment there, even should you speak of 
 
 Sav, 
 plea¬ 
 santer 
 
 x Joel 3, 2. which is however a type 
 of the last judgment. 
 
 y Tr. conj. and Ben. from Mss. (ixn- 
 
 Xuotf. 
 
If Hell in for unbelievers, much more for had Christians. 497 
 
 those who are tormented with famine all their life Ion" ; or Rom. 
 
 those who are maimed from their earliest days, and beg their —-—— 
 
 food too, and that in addition to the former evils. Let us 
 
 then continually employ ourselves with talking about these 
 
 things \ For to remember hell prevents our falling into hell. 
 
 Dost thou not hear St. Paul saying, Who shall suffer ever- 2 Thess. 
 
 lasting 'punishment from the face of the Lord? Dost thou ’ 
 
 not hear what Nero’s character was, whom Paul even calls 
 
 the mystery of Antichrist? For the mystery of iniquity , he 2 The?*. 
 
 says, already worketh. What then ? Is Nero to suffer ’ 
 
 nothing ? Is Antichrist to suffer nothing ? or the Devil 
 
 nothing ? Will Antichrist then always exist, and the Devil ? 
 
 For from mischief they will not leave off, unless they be 
 
 punished. 4 Yea,’ you say, 4 but that there is a punishment 
 
 and a hell every body sees. But the unbelievers only are to 
 
 fall into it.’ What is- the reason, pray ? It is because the 
 
 believers acknowledge their Master. And what is this to 
 
 the purpose ? when their life is impure, they will on this 
 
 ground be punished more severely than the unbelievers. 
 
 For as many as have sinned without law shall also perish Rom - 
 
 without law : hut as many as have sinned in the law shall 
 
 he judged by the law. And, The servant that knew his Rukel2, 
 
 master's will , and did it not , shall be beaten with many 
 
 stripes. But if there is no such thing as giving an account 
 
 of one’s life, and all this is said in a loose way, then neither 
 
 will the Devil have vengeance taken upon him. For he too 
 
 knows God, and more than many men too, and all the demons 
 
 know Him, and tremble, and own He is their Judge. If then 
 
 there is no giving an account of our life, nor of evil deeds, 
 
 then will they also clean escape. These things are not so, 
 
 surely they are not! Deceive not yourselves, beloved. For if 
 
 there is no hell, how are the Apostles to judge the twelve 
 
 tribes of Israel ? Flow cometh Paul to say, Know ye not that ^ Cor. 
 
 we shall judge Angels ? how much more things of this life ? ’ 
 
 How came Christ to say, The men of Nineveh shall rise in Mat. 12 , 
 
 judgment with this generation , and shall condemn it; and, 
 
 It shall be more tolerable for the land of Sodom in the day Mat.ll, 
 
 24. 
 
 a This whole argument is nearly minds to the subject, as well as to con- 
 that. of the close of Horn. 25. The vince gainsayers. 
 object of it is clearly to keep their 
 
 k k 
 
498 Exactness of retribution. Consent of mankind. 
 
 Homil. of judgment. Why then make merry with things that are 
 no subjects for merriment? Why deceive thysell, and put 
 cheats upon thy soul, O man ? Why fight with the love of 
 God toward man ? For it was through this that He prepared 
 it, and threatened, that we might not be cast into it, as 
 having by this fear become better. And thus he that does 
 away with speaking on these subjects doth nothing else than 
 covertly thrust us into it, and drive us thither by this deceit. 
 Slacken not the hands of them then that labour for virtue, 
 nor make the listlessness of them that sleep greater. For 
 if the many be persuaded that there is no hell, when will 
 they leave off vice ? Or when will right be seen ? I do not 
 say between sinners and righteous men, but between sinners 
 and sinners ? Why is it that one is punished here, and 
 another not punished, though he does the same sins, or 
 even far worse ? For if there be no hell, you will have 
 nothing to say in defence of this to those who make it an 
 objection. Wherefore my advice is, that we leave ofl this 
 trifling, and stop the mouths of those that are gainsayers 
 upon these subjects. For there will be an exact searching 
 into the smallest things, both in the way of sins and in 
 
 Eccl.i2, the way of good deeds, and we shall be punished for un- 
 
 14 ‘ chaste looks, and for idle words, and for laughter shall we 
 render an account, and for mere reproachful words, and for 
 thoughts, and for drunkenness ; as in the w r ay of good deeds 
 again, even for a cup of cold water we shall receive a reward, 
 
 Ez. 9,4. and a good word, and a sigh only. For it says, Set a mark 
 upon the foreheads of the men that sigh and that cry. How 
 then darest thou to say that He, who with so great exactness 
 will search into our doings, threatened hell in bare words, 
 and lightly ? Do not, I beseech you, do not with these vain 
 h opes destroy thyself and those that are persuaded by thee ! 
 For if thou disbelievest our words, make enquiry of Jews and 
 Gentiles b , and all heretics. And all of them as with one 
 mouth will answer that a judgment there shall be, and a 
 retribution. And are men not enough? Ask the devils them- 
 Mat. 8, selves, and thou wilt hear them cry, Why hast thou come 
 hither to torment us before the time? And putting all this 
 
 b See Bp. Taylor, Serra, on Sir G. Dalston; and Bp. Butler, Anal. 1. 2. note n. 
 
Benefit of keeping Judgment in mind . 499 
 
 together persuade thy soul not to trifle idly, lest by ex¬ 
 perience thou come to know there is a hell, but from this 
 thou mayest be sobered, and so able to escape those tortures, 
 and attain to the good things to come, by the grace and love 
 toward man, &c. 
 
 K k ‘2 
 
 Rom. 
 16 , 16 . 
 
Homil. 
 
 XXXII. 
 
 HOMILY XXXII. 
 
 Rom. xvi. 17, 18. 
 
 Now I beseech you , brethren , mark them which cause 
 divisions and offences contrary to the doctrine which ye 
 have learned , and avoid them. For they that are such 
 serve not our Lord Jesus Christ , but their own belly ; and 
 by good words and fair speeches deceive the hearts of the 
 simple. 
 
 Again an exhortation, and prayer after the exhortation. 
 For after telling them to mark them which cause divisions , 
 and not to listen to them, he proceeds, And the God of peace 
 shall bruise Satan under your feet shortly ; and, The grace 
 of our Lord be ivith you. And notice how gently too he 
 exhorts them ; doing it not in the character of a counsellor, 
 but that of a servant, and with much respect. For he calls 
 them brethren, and supplicates them likewise. For I beseech 
 you , brethren , (he says.) Then he also puts them on the 
 defensive by shewing the deceitfulness of those who abused 
 them. For as though they were not at once to be discerned, 
 he says, I beseech you to mark , that is, to be exceedingly 
 particular about, and to get acquainted with, and to search 
 out thoroughly—whom, pray ? why, those that cause 
 divisions and offences , contrary to the doctrine which ye 
 have learned. For this is, if any thing, the subversion of the 
 Church, the being in divisions. This is the devil’s weapon, 
 this turneth all things upside-down. For so long as the 
 body is joined into one, he has no power to get an entrance, 
 
Divisions come of Satan, and of men's greediness. 501 
 
 but it is from division that the offence cometh. And whence Rom. 
 is division? From opinions contrary to the teaching of the 
 Apostles. And whence come opinions of this sort? From 
 men’s being slaves to the belly, and the other passions. 
 
 For such , he says, serve not the Lord , but their own bellij. 
 
 And so there would be no offences, there would be no 
 division, unless some opinion were thought of contrary to 
 the doctrine of the Apostles. And this he here points out 
 by saying, contrary to the doctrine. And he does not say 
 which we have taught, but which ye have learnt , so antici¬ 
 pating them, and shewing that they were persuaded of and 
 had heard them, and received them. And what are we to do 
 to those who make mischief in this way ? He does not say 
 have a meeting and come to blows, but avoid them. For if 
 it was from ignorance or error that they did this, one ought 
 to set them right. But since they sin wittingly 1 , spring away 1 Mar. 
 from them. And in another place too he says this. For hej^ llling " 
 says, Withdraw from every brother that walketh disorderly ; 2 Thess. 
 and in speaking to Timothy about the coppersmith, he gives ’ 
 him the like advice, and says, Of whom be thou ware also. 2 Tim. 
 Then also to lash 2 those who dare to do such things, he2 
 mentions also the reason of their devising this division. For^ av 
 they that are such , he says, serve not our Lord Jesus Christ , 
 but their own belly. And this he said too when he wrote to 
 the Philippians, Whose god is their belly. But here he Phil. 3, 
 appears to me to intimate those of the Jews, whom he ever 19 ‘ 
 uses particularly to find fault with as gluttonous. For in 
 writing to Titus he said of them, Evil beasts , slow bellies. Tit. 1, ■ 
 
 0 . 12. see 
 
 And Christ also blames them on this head: Ye devour Wm 10. 
 widows' houses , He says. And the Prophets accuse them 0 f Mat.23, 
 things of the kind. For, my beloved , He says, hath waxen Deut. 
 fat and gross , and hath kicked. Wherefore also Moses 32 ’ 10 ' 
 exhorted them, and said, When thou hast eaten and drunken Deut. 6, 
 and art full , remember the Lord thy God. And in the 11 ' 
 Gospels, they who say to Christ, What sign shewest thou unto 6 
 us ? and pass over every thing else, remember the manna. 30 - 
 So do they every where appear to be possessed with this af¬ 
 fection. How then comest thou not to be ashamed at having 
 slaves of the belly for thy teachers, when thou art a brother 
 of Christ ? Now the ground of the error is this, but the 
 
502 The simple learned. Victory over Satan promised. 
 
 Homil. mode of attack is again a different disorder, viz. flattery. For 
 XXX . I 1‘ it is by fair speeches , he says, that they deceive the hearts of 
 the simple. For as far as words go, it is attention ; but their 
 meaning is not such, for it is full of fraud. And he does not 
 say that they deceive you, but the hearts of the simple. 
 And even with this he was not satisfied, but with a view 
 to making his statement less grating, he says, 
 
 Yer. 19. For your obedience is come abroad unto all men. 
 
 This he does, not to leave them free to be shameless, 
 but to win them beforehand with encomiums, and the 
 number of his witnesses, to arrest their attention. For neither 
 is it X alone that am the witness, but the whole world. And 
 he does not say for your understanding, but your obedience: 
 that is, their compliance, which was evidence of much meek¬ 
 ness in them. I am glad therefore on your behalf. And 
 this is no small encomium too. Then, after the praise, 
 admonition. For lest, after liberating them from any charges 
 against them, he should make them the more listless, as not 
 being observed ; he gives them another hint in the words, 
 
 J would have you wise unto that which is good, and simple 
 concerning evil. 
 
 You see then how he attacks them again, and that without 
 their suspecting it. For this looks like intimating that some 
 of them were apt to be led astray. 
 
 Yer. 20. And the God of peace shall bruise Satan under 
 your feet shortly. 
 
 For since he had spoken of those who caused divisions 
 
 and offences among them , he has mentioned the God of peace 
 
 also, that they might feel hopeful about the riddance of these 
 
 i i. e . evils. For He that rejoiceth in this 1 will put an end to that 
 
 P eace which makes havoc of it. And he does not say, will subject, 
 
 but will bruise , which is a stronger expression. And not 
 
 those people only, but also him who was the general over them 
 
 Gen. 3, herein, Satan. And not will bruise merely, but under your 
 15 
 
 feet, so that they may obtain the victory themselves, and 
 become noble by the trophy, And the time again is made 
 a ground of comfort. For he adds, shortly. And this was 
 prayer and prophecy as well at once. The grace of our Lord 
 Jesus Christ be with you. 
 
 That greatest weapon ; that impregnable wall; that tower 
 
Grace needed by all. Salutations from several persons. 503 
 
 unshaken ! For he reminds them of the grace, that he may Rom. 
 give them the more alacrity. Because if ye have been freed - 1 -— 
 from the ills more grievous by far, and freed by grace only, 
 much more will ye be freed from the lesser, now ye have 
 become friends too, and contribute your own share likewise. 
 
 See how prayer is not to be without works, nor works without 
 prayer, he states. For after giving them credit for their 
 obedience, then he prays; to shew that we need both, our 
 own part as well as God’s part, if we are to be duly saved. 
 
 For it was not before only, but now too, even though we be 
 great and in high esteem, we need grace from Him. 
 
 Ver. 21. Timotheus my ivork fellow saluteth you. 
 
 Observe the customary encomiums again, And Lucius, 
 and Jason , and Sosipater my kinsmen. 
 
 This Jason Luke also mentions, and sets before us his Actsl L 
 
 5. 
 
 manliness also, when he says, that they dreiv him to the 
 rulers of the city, crying , fyc. And it is likely that the 
 others too were men of note. For he does not mention 
 relations barely, unless they were also like him in religious¬ 
 ness. 
 
 Ver. 22. I Tertius , who wrote this Epistle, salute you 
 in the Lord. 
 
 This too is no small encomium, to be Paul’s amanuensis. 
 
 Still it is not to pass encomiums on himself that he says this, 
 but that he might attach a warm love to him on their part, 
 for this ministration. 
 
 Ver. 23. Gains mine host 1 , and of the whole Church,'#™; 
 saluteth you. 
 
 See what a crown he has framed for him, by bearing- 
 witness to such great hospitality in him, and gathering the 
 entire Church into this man’s house ! For by the word 
 %svov, used here, he means a host, not a guest. But when 
 you hear that he was Paul’s host, do not admire him for his 
 munificence only, but also for his strictness ol life. For 
 except he were worthy of Paul’s excellency, he would never 
 have lodged them, since he, who took j^ains to go beyond a 
 many of Christ’s commands, would never have trespassed 
 against that law, which bids us be very particular about who 
 
 a yTtg/3 x'niuv, see p. 239, and note. 
 
Homil 
 
 XXXII 
 
 Mat. 10. 
 11 . 
 
 Phil. 4, 
 22 . 
 
 1 ffwnyo- 
 
 fas 
 
 504 Intercessory Prayer. Of seeing St. Paid in Heaven • 
 
 receive us, and about lodging with worthy persons. Erastus , 
 the chamberlain of the city , salutes you y and Quartus a 
 brother. There is a purpose in his adding the chamberlain 
 of the city , for as he wrote to the Philippians, They of Ccesar s 
 household salute you , that he might shew that the Gospel had 
 taken a hold upon great folk, so here too he mentions the 
 title with a view to the same object, and to shew that, to the 
 man who gives heed, neither riches are a hindrance, nor the 
 cares of government, nor any thing else of the kind. 
 
 Ver. 24. The grace of our Lord Jesus Christ be with you 
 all. Amen. 
 
 See what we ought to begin and to end all things with! 
 For in this he laid the foundation of the Epistle, and in this 
 he puttetli on the roof, at once praying for the mother of all 
 good things for them, and calling the whole of Plis loving¬ 
 kindness to their mind. For this is the best proof of a gene¬ 
 rous teacher, to benefit his learners not by word only, but 
 likewise by prayer, for which cause also one said, But we 
 will give ourselves continually to prayer , and to the ministry 
 of the word. 
 
 Who is there then to pray over us, since Paul hath de¬ 
 parted ? These b are the imitators of Paul. Only let us yield 
 ourselves worthy to join in such intercession 1 , that it may not 
 be that we hear Paul’s voice here only, but that hereafter, 
 when we are departed, we may be counted worthy to see the 
 wrestler of Christ 0 . Or rather, if we hear him here, we shall 
 certainly see him hereafter, if not as standing near him, yet 
 see him we certainly shall, glistening near the Throne of the 
 King. Where the Cherubim sing the glory, where the Sera¬ 
 phim are flying, there shall we see Paul, with Peter, and as a 
 chief 6 and leader of the choir of the Saints, and shall enjoy 
 
 is a subject on which the Fathers speak 
 with caution; 
 
 e x<s£t/<p«r<>y, not of the Apostles, but 
 of the Saints in general. The manner 
 in which St. Paul is coupled with St. 
 Peter, is remarkable, as in the Roman 
 Breviary, Yesp. et Laud. Commem. 
 Com. de Apost. ‘ Peter the Apostle, 
 and Paul the Teacher of the Gentiles, 
 these taught us Thy Law, O Lord. 
 R. Thou shalt make them princes over 
 all the earth.’ In the York Breviary, 
 
 h He seems to mean, i this is the 
 way to imitate Paul, only it implies 
 high attainments to be worthy of doing 
 so.* 
 
 c The following passage strongly il¬ 
 lustrates what St. Chrysostom says, in 
 the first page of the Introduction, of his 
 affectionate intimacy with the Apostle, 
 through meditation on his writings. 
 
 d The Martyrs were thought to be 
 admitted to the Beatific Vision at once. 
 See Tertullian de Anima, 55. but this 
 
Rome happy in possessing St. Peter and St. Paul. 505 
 
 his generous love. For if when here he loved men so, that r om. 
 
 7 16 24 
 
 when he had the choice of departing and being with Christ, — L 
 
 he chose to be here, much more will he there display a 
 warmer affection. I love Rome even for this, although 
 indeed one has other grounds for praising it, both for its 
 greatness, and its antiquity, and its beauty, and its populous¬ 
 ness, and for its power, and for its wealth, and for its suc¬ 
 cesses in war. But I let all this pass, and esteem it blessed 
 on this account, that both in his lifetime he wrote to them, 
 and loved them so, and talked with them whiles he was with 
 us, and brought his life to a close there f . Wherefore the 
 city is more notable upon this ground, than upon all others 
 together. And as a body great and strong, it hath as two 
 glistening eyes the bodies of these Saints. Not so bright is 
 the heaven, when the sun sends forth his rays, as is the city 
 of Rome, sending out these two lights into all parts of the 
 world. From thence will Paul be caught up, from thence 
 Peter. Just bethink ye, and shudder 1 at the thought of what 1 
 a sight Rome will see, when Paul ariseth suddenly from that 
 deposit, together with Peter, and is lifted up to meet the 1 Thess. 
 
 Lord. What a rose will Rome send up to Christ! what two is. 35’ 1. 
 
 1 Cor. 
 
 F. SS. App. Petr, et Paul, ad Vesp. 
 Hymn. St. 2. ‘ These are the two olive 
 trees before the Lord, (Zech. 4, 3.) and 
 the candlesticks beaming with light, 
 the two bright luminaries of Heaven.’ 
 And again, ‘ non impar Paulus huic.’ 
 St. Augustine observes, ad Bonif. cont. 
 du. Ep. Pelag. 1. 3. c. 3. Ben. t. 10. 
 ‘"When one says, ‘ The Apostle,’ without 
 saying w T hat Apostle, no one under¬ 
 stands any but Paul, because he is best 
 known from the number of his Epistles, 
 and because he laboured most.’ St. 
 Maximus. Horn. 5. de Nat. Petr, et 
 Paul. ‘ Therefore the blessed Peter and 
 Paul are eminent among all, and have 
 a kind of peculiar precedency, but be¬ 
 tween themselves, which is to be pre¬ 
 ferred to the other, is uncertain. For I 
 think ti.ey are equal in merits because 
 they are equal in suffering.’ He also 
 says in the same Homily, ‘ To Peter, 
 as to a good Steward, He gave the key 
 of the Kingdom of Heaven. On Paul, 
 as on an able Teacher, He enjoined 
 the mastership in the teaching of the 
 Church; that is, that whom the one 
 has instructed unto salvation, the other 
 
 15, 38. 
 
 may receive into rest; that whose 
 hearts Paul hath opened by the teach¬ 
 ing of his words, to their souls Peter 
 may open the Kingdom of Heaven. 
 
 For Paul too did also in a manner re¬ 
 ceive the key of knowledge from Christ.’ 
 
 And St. Gregory, 1. 1. Dial. c. 12. 
 
 ‘ The Apostle Paul is brother in Apo¬ 
 stolical preeminence (principatu) to 
 Peter, the first of the Apostles.’ See 
 also St. Chrys. on Gal. I, 18. Tr. p. 25. 
 where he says, ‘ equal in dignity with 
 him, for at present I will say no more.’ 
 and Gal. 2, 8. p. 34. Tertullian, adv. 
 Marcion. 1. 5. and others, consider him 
 especially intended in Jacob’s blessing 
 of Benjamin. St. Cyr. Hier. Cat. vi. 
 
 Tr. p. G8. speaks of ‘ That goodly pair, 
 
 Peter and Paul, the Rulers of the 
 Church.’ Many more passages might 
 be cited, but these may.suffice to shew 
 in what esteem St. Paul was held 
 among the Fathers, and at the same 
 time that this did not interfere with 
 their view of the prerogatives of St. 
 
 Peter. 
 
 f Mar. adds ‘ and they still possess 
 his sacred body.’ 
 
rri^i^V 
 
 fij \eu 
 
 Gal. 1, 
 24. 
 
 Gal. 6, 
 
 i b* / 
 
 1 /• <t<riy 
 
 (tenet 
 
 506 He longs to visit the Relics of St. Paul. 
 
 Homil. crowns will the city have about it! what golden chains will 
 
 Y Y V 11 " 
 
 \ she be girded with! what fountains possess! Therefore I 
 admire the city, not for the much gold, not for the columns, 
 not for the other display there, but for these pillars of the 
 Church. Would that it were now given me to throw 
 myself round the body of Paul, and be rivetted to the tomb, 
 and to see the dust of that body that filled up that which was 
 lacking after Christ , that bore the marks , that sowed the 
 Gospel every where, yea, the dust of that body through which 
 He ran to and fro everywhere? the dust of that body through 
 which Christ spoke, and the Light shone forth more brilliant 
 than any lightning, and the voice started out, more awful than 
 any thunder to the devils? through which he uttered that 
 blessed voice, saying, I could wish that myself were ac- 
 Ps. 119, cursed, for my brethren , through which he spake before 
 46, kings, and was not ashamed? through which we come to 
 know Paul, through which also Paul’s Master! Not so awful 
 to us is the thunder, as was that voice to the demons ! For if 
 Acts 19, they shuddered at his clothes, much more did they at his 
 13, voice. This led them away captive, this cleansed out the 
 world, this put a stop to diseases, cast out vice, lifted the 
 truth on high, had Christ riding 5 upon it, and every where 
 went about with him; and what the Cherubim were, this was 
 Paul’s voice, for as He was seated upon those Powers, so was 
 He upon Paul’s tongue. For it had become worthy of 
 receiving Christ, by speaking those things only which were 
 acceptable to Christ, and flying as the Seraphim to height 
 unspeakable! for what more lofty than that voice which 
 says, For I am persuaded, that neither Angels, nor Princi¬ 
 palities , nor Powers, nor things present, nor things to come, 
 nor height, nor depth, nor any other creature, shall be able 
 to separate us from the love of God, which is in Christ 
 Jesus ? What pinions doth not this discourse seem to thee 
 J Ez. io, to have ! what 1 eyes ! It was owing to this that he said, for 
 2 Cor 2 we are no * by nor ant of his devices. Owing to this did the 
 n. devils flee not only at hearing him speak, but even at seeing 
 his garments from afar. This is the mouth, the dust whereof 
 I would fain see, through which Christ spake the great and 
 
 s See Macarius, Horn. 1. and 7. also la Denudata, t. 1. p. 507. Where this 
 Sqhaare Orah. ap. Knorrium. Kabba- interpretation is carried farther. 
 
Acts of the Spirit by the mouth and heart of St. Paul. 507 
 
 secret things, and greater than in His own person, (for as He Rom. 
 wrought, so He also spake greater things by the disciples 11 ,) 
 through which the Spirit gave those wondrous oracles to the 
 world! For what good thing did not that mouth effect? 
 
 Devils it drave out, sins it loosed, tyrants it muzzled, philo¬ 
 sophers’ mouths it stopped, the world it brought over to God, 
 savages it persuaded to learn wisdom, all the whole order of 
 the earth it altered. Things in Heaven too it disposed what 
 way it listed, binding whom it would, and lot sing in the other 
 world, according unto the power given unto it. Nor is it that i Cor. 5, 
 mouth only, but the heart too I would fain see the dust of, 2 Cor. 
 which a man would not do wrong to call the heart of the 13 > 10 - 
 world, and a fountain of countless blessings, and a beginning 
 and element of our life. For the spirit of life was furnished 
 out of it to all, and was distributed through the members of 
 Christ, not as being sent forth by arteries, but by a free 
 choice of good deeds. This heart was so large, as to take 
 in entire cities, and peoples, and nations. For my hearty C°r. 6, 
 he says, is enlarged. Yet even a heart thus large, did 
 this very charity that enlarged it many a time straiten 
 and oppress. For he says, Out of much affliction 1 and'2 Cor. 2 , 
 angu ish 2 of heart I wrote unto you this. I were desirous to see 
 that heart even after its dissolution, which burned at each Aw 
 
 s f) ~ 
 
 one that was lost, which travailed a second time with the 
 children that had proved abortions, which saw God *, (for Gal. 4 , 
 the pure in heart , He says, shall see God,) which became ^ g 
 a Sacrifice, (for a sacrifice to God is a contrite heart,) 8. 
 which was loftier than the heavens, which was wider than 19 * ’ 
 
 the world, which was brighter than a sunbeam, which was 
 warmer than fire, which was stronger than adamant, which 
 sent forth rivers, (for rivers, it says, of living water shall John 7 , 
 flow out of his belly,) wherein was a fountain springing up, 
 and watering, not the face of the earth, but the souls of men, 
 whence not rivers only, but even fountains of k tears, issued 
 day and night, which lived the new life, not this ol ours, 
 
 h Alluding to John 14, 12; 16, 12. Index, art. visio. . 
 
 i St. Aug. de Gen. ad. Lit. xii. 35. k Acts 20, 19. 2 Cor. 2, 4. com. Luke 
 He has many passages on ‘ seeing God.’ 18, 7 . Ps. 134, 2. 
 
508 Christ dwelt in the heart of St. Pant. His hands and feet. 
 
 Homil. 
 
 XXXII. 
 
 Gal. 2, 
 20 . 
 
 Gal. 4, 
 
 11 . 
 
 2 Cor. 
 11, 3. 
 Ib. 12, 
 20 . 
 
 1 Cor. 9, 
 27. 
 
 (for 1 live , he says, yet not /, but Christ liveth in me , 
 so Paul’s heart was His heart, and a tablet of the Holy 
 Spirit, and a book of grace;) which trembled for the sins 
 of others, (for 1 fear, he says, lest by any means I have 
 bestowed labour upon you in vain; lest as the serpent 
 beguiled Eve; lest when I come I should find you not 
 such as t would;) which feared also for itself, and was 
 confiding too, (for I fear, he says, lest by any means after 
 having preached to others 1 myself should be a cast-away . 
 And, I am persuaded that neither angels nor powers shall 
 
 alluding he able to separate us;) which was counted worthy to love 
 to Rom. J 
 
 9 , 3 . Christ as no other man loved Him; which despised death 
 
 and hell, yet was broken down by brother’s tears, (for he 
 Acts 2 i, says, what mean ye to iveep, and break mine heart ?) which 
 was most enduring, and yet could not bear to be absent from 
 2 I?? 3 * ^ ie Thessalonians by the space of an hour! Fain would 1 
 
 10. ’ ’see the dust of hands that were in a chain, through the 
 
 imposition of which the Spirit was furnished, through which 
 Gal. 6, the divine writings were written, (for behold , he says, how 
 large a letter I have written unto you with mine own hand: 
 1 Cor. and again, The salutation of me Paul with mine own hand,) 
 Acts 28 , of tllose hands at the sight of which the serpent fell off into 
 5 ‘ the fire. Fain would I see the dust of those eyes which 
 were blinded gloriously, which recovered their sight again 
 for the salvation of the world j which even in the body were 
 counted worthy to see Christ, which saw earthly things, yet 
 saw them not, which saw the things which are not seen, 
 which saw not sleep, which were watchful at midnight, which 
 were not affected as eyes are \ I would also see the dust of 
 those feet, which ran through the world and were not weary; 
 which were bound in the stocks when the prison shook, 
 which went through parts habitable or uninhabited, which 
 walked on so many journeys. And why need I speak of 
 single parts? Fain would I see the tomb, where the armour 
 of righteousness is laid up, the armour of light, the limbs 
 which now live, but which in life were made dead; and in 
 
 I So mar. Sav. ruv hpCa.Xy.tvvruv, and which must be the meaning if it is the 
 so lien, translating it 1 as the envious,’ true reading. 
 
St. Paul, when on earth, a terror to Satan . 
 
 50<> 
 
 all whereof Christ lived, which were crucified to the world, Rom. 
 which were Christ’s members, which were clad in Christ, —— 
 were a temple of the Spirit, an holy building, hound in <Ae Acte20 ? 
 Spirit , riveted to the fear of God, which had the marks of 
 Christ. This body is a wall to that City, which is safer than 
 all towers, and than thousands of battlements. And with it 
 
 is that of Peter. For he honoured him while alive. For he G »1. L 
 
 18 
 
 went up to see Peter, and therefore even when departed 
 grace deigned to give him the same abode with him. Fain 
 would I see the spiritual Lion. For as a lion breathing 11 Gt - 
 
 fin 1 , -i sending', 
 
 forth fire upon the herds of foxes, so rushed he upon the rSg i<p,. 
 
 clan of demons and philosophers, and as the burst of some J? ant 
 
 thunderbolt, was borne down into the hosts of the devil. 15. 
 
 For he did not even come to set the battle in array against 32 . ’ 
 
 him, since he feared so and trembled at him, as that if he 
 
 saw his shadow, and heard his voice, he fled even at a 
 
 distance. And so did he deliver over to him the fornicator, 1 C°i\ 5, 
 
 though at a distance, and again snatched him out of his 2 *Cor.2. 
 
 hands; and so others also, that they might be taught not foiTim.i, 
 
 blaspheme. And consider how he sent forth his own liege- 20 ‘ 
 
 men against him, rousing them, suppling them. And at one 
 
 time he says to the Ephesians, We wrestle not againstflesh and Eph. 6, 
 
 blood, but against principalities and powers. Then too he puts I2 ‘ 
 
 our prize in heavenly places. For we struggle not for things 
 
 of the earth, he says, but for Heaven, and the things in the 
 
 Heavens. And to others, he says, Know ye not that we shall i Cor. 6, 
 
 judge Angels ? how much more the things of this life ? Let 3 ’ 
 
 us then, laying all this to heart, stand nobly; for Paul was a 
 
 man, partaking of the same nature with us, and having every 
 
 thing else in common with us. But because he shewed such 
 
 great love toward Christ, he went up above the Heavens, and 
 
 stood with the Angels. And so if we too would rouse our- . 
 
 selves up some little, and kindle in ourselves that fire, we 
 
 shall be able to emulate that holy man. For were this 
 
 impossible, he would never have cried aloud, and said, 
 
 Be ye imitators of me, as I am of Christ. Let us not then l Cor. 
 
 admire him only, or be struck with him only, but imitate 11 ’ 1 ' 
 
 him, that we too may, when we depart hence, be counted 
 
 worthy to see him, and to share the glory unutterable, which 
 
510 
 
 Prayer and Doxoloyy. 
 
 Homil. God grant that we may all attain to by the grace and love 
 XXX I L toward man of our Lord Jesus Christ, through Whom, and 
 with Whom, be glory to the Father, with the Holy Ghost, 
 now and evermore. Amen. 
 
INDE X. 
 
 A. 
 
 Abel , 42. ( see Cain :) honoured for his 
 death, 134, 390, 402, 403. 
 
 Abortion , sin of procuring, 413. 
 
 Abraham , his unquestioning faith, 31, 
 32. why used to shew the value of 
 faith, 113. justified while uncircum¬ 
 cised, 117. the Jews, brought into 
 his house, ib. note m. circumcised 
 for the good of his descendants, 118. 
 who are multiplied by the faith, 122, 
 123. obstacles overcome by him in be¬ 
 lieving, 124. his unreasoning faith, 
 125, 162. not a manslayer, 280. His 
 hospitality, 377. earnest for truth 
 under disadvantages, 440. his care 
 for Sodom, 470. his humility, 482. 
 
 Abusiveness hurts the utterer, 390. 
 
 Adam , a type of Christ, 150, 152. 
 Adam’s sin, 289. 
 
 Adam and Eve not equally punished, 
 495. 
 
 Adoption, spirit of changes promises, 
 and punishments, 239, 240. incom¬ 
 plete without redemption of body, 248. 
 
 Advent , first why delayed, 95. second, 
 259. 
 
 Ahab , why out of spirits, 15. 
 
 Alms will be restored with increase, 
 105, 106, 107. asked by Christ in 
 His members, 110. 
 
 Alms-giving , privilege of, 261, 274. 
 
 Alms , grace to be sought by, even on 
 death-bed, 334,336. measured by the 
 giver’s means, 357, 373. compassion 
 a kind of, 358. styled a blessing, 
 475. fruitless from wrong motives, 
 477- 
 
 Allegory , spiritual instances of, (see 
 Abraham, Moses, Sodom, Tree of 
 Knowledge, Adam,) 323, note c. 333, 
 361, 362, 492, note n. moral in¬ 
 stances of, 42, 86. 
 
 Analogies from things seen to things 
 unseen, 69, 82, 96, 105, 106, 107, 
 108, 109, 110, 130, 143, 153, 175, 
 186, 194, 202, 268, 293, 317, 326, 
 
 333. from other of God’s dealings the 
 answer to difficulties against any of 
 them, 291. 
 
 Ancestry worthless to those who are 
 unlike it, 356. 
 
 Angels, in what their glory lies, 143. 
 to be emulated, 144. competitors, 
 332. 
 
 Antiochus, the impious, 341, 495. 
 
 Apostles accused of sedition, 394. suc¬ 
 cessful through suffering, 267, 272. 
 
 Apollo, 39. 
 
 Aquila and Priscilla, their good name 
 an encouragement to those in humble 
 life, 280. 
 
 Aristotle, 38. 
 
 Armour of light, 408. 
 
 Asceticism, instances of, 101, 229, 414, 
 429. in women, 487* 
 
 B. 
 
 Bacchus , 39. 
 
 Baptism, its might against past sin, 
 29. alike to all [see Hilary in Matt.] 
 makes men dead to sin, 157, 167. 
 is the Cross, 158, 167. forgotten 
 by some in a few days, 160. 
 secures against subsequent sins, 
 165, 216, 237. wherein like Christ’s 
 Resurrection, 166. wherein unlike, 
 167 - cannot be repeated, 168. placed 
 all passions in subjection, 176. gives 
 freedom of choice, 223, note y. pro¬ 
 mised of old, 287. analogy between 
 it and Isaac’s birth, ib. an easy and 
 compendious way, 445. 
 
 Beggai's, their impostures like our 
 prayers, 256. 
 
 Bishops, called Apostles at first, 489, n. 
 
 Body , not evil in itself, 170, 171. liable 
 to sin before Christ came, 172. why 
 called of death, 215. made spiritual by 
 grace, 224, 225, 235. duties towards, 
 236. to be received again, 257. its 
 analogy to the body politic, 394* 
 
512 
 
 INDEX. 
 
 Bible , whole hooks of, slighted by some, 
 486. 
 
 C. 
 
 Cain , harmed himself most, 133. his 
 punishment, 134, 402, 403, 495. 
 
 Calling, not compulsory, 265. 
 
 Cappadocian shepherds , what they en¬ 
 dure for their sheep, 471. a lesson to 
 the Clergy, ib. 
 
 Celibacy , a freewill-offering, 191. pre¬ 
 valence of, 192, 223. 
 
 Charity , needful after justification, 99. 
 shewn in rejoicing as well as weeping 
 with others, 99, 100. is but fulfilling 
 a debt, 104. instances of, 105. the 
 condition of God dwelling in man, 130. 
 grievousness of the want of, 131. 
 
 Christ , meaning of, 7. His twofold 
 generation, 10. how proved the Son 
 of God, ib. manifestation of by Re¬ 
 surrection, &c. 11. His things called 
 the Spirit’s, ib. Name of its power, 
 12. His things the Father’s, 20. His 
 humble birth and estate, 28. crucified 
 a stumblingblock, 17,28, 107. begs in 
 His members, 110. tbe victim on the 
 Lord’s Table, 131. wept for Judas, 
 132. His Resurrection a proof of His 
 sinlessness, 136. the love He shewed 
 in dying for us, 142. atoned for actual- 
 sins since the fall, 152. partaking in 
 His Death and Burial guarantee for 
 partaking in His Life, &c. 158. effects 
 of His Death, 168. His Power shewn 
 by man’s helplessness,214. condemned 
 sin in none other flesh than ours, 218, 
 219. importance of this doctrine, ib. 
 note t. what having Him is, 226, 227. 
 His presence in His members, 262, 
 274,334,361, &c. intercession of, 269. 
 to be esteemed above His own gifts, 
 274. His being justified cause of 
 righteousness to the rest, 289. in¬ 
 stances of His foreknowledge, 293, 
 294. the end of the Law, 308. His 
 kindness to Judas, 379, 380. lessons 
 to be learnt from it, ib. a Garment, 
 and a Root, 409. sundry Names of, 
 ib. 452. values men’s souls as His 
 purchase, 422. maketh God’s Wisdom 
 apparent, 445. His example of patient 
 endurance, 447. why He fulfilled the 
 Law r , 454. 
 
 Christians , silenced by captivity under 
 sin, 85, 86. holy life of, best preach¬ 
 ing to the Gentiles, 332, 333. plots 
 against, 392. maligned as revolution¬ 
 ists, 394. 
 
 Children , folly of leaving them rich, 
 108, 109. specially the young, 109. 
 
 commended to God’s care by making 
 Him joint-heir, 335. 
 
 Church , condemns Manichean doc¬ 
 trines, 214. the, a new world, 494, 
 note s. 
 
 Chrysostom , under a Bishop, 130. him¬ 
 self a Pastor, 472. insists on free-wdll, 
 (see Free-will .) does not thereby deny 
 grace, 250, note r. usually finishes his 
 Homilies with practical observations, 
 305. his teaching concerning repent¬ 
 ance, note upon 428. Confession and 
 Absolution, ib. his affectionate in¬ 
 timacy with St. Paul, 504. note c. 
 longs to visit his relics, 506. 
 
 Circumcision , the Jews’ opinion of, 74, 
 note a. why not discussed at once, 
 75. three kinds of, 76, 77. aimed at. 
 specially because the sabbath even 
 gave way to it, 79. behind the faith, 
 118. does not make men Abraham’s 
 offspring, 119. useless without inward 
 circumcision, ib. necessary for carnal 
 men, ib. yet proclaims its own un¬ 
 availingness, 120. 
 
 Clergy , much sleeping a fault in, 471. 
 
 Clubs , among the poor, 412. noisiness 
 of reproved, ib. 
 
 Coequalily of the Son and Holy Ghost, 
 hinted, 476. 
 
 Communion with others, sw r eetness of, 
 23. of Saints, belief in it the basis of 
 duties towards our neighbour, 101, 
 110, 1>30, 132, 179, 180, 261, 274, 
 334, 370, 438, 449, 452. 
 
 Compassion , a kind of alms, 358. 
 
 Conceit , described and rebuked, 368. 
 
 Conscience , clearness of, true source of 
 joy, 15. in the Law’s stead, 65. invigo¬ 
 rates hope, 140. heathen testimony to, 
 ib.noteg. its cheering power, 199,437. 
 
 Covetousness, evils of, 177. worse than 
 robbery and murder, 178. vanities 
 and hardheartedness its attendants, 
 179. ills of, 202. compared to drunk¬ 
 enness, 231. cures of suggested, 233. 
 
 Creation , a witness, to the heathen, of 
 God, 36. its beauty and grandeur, 
 ib. a great system of teaching, ib. 
 40, 45, 56. serving it, Grecian, 41. 
 another meaning of, 273. is to enjoy 
 a great festal time, 333. 
 
 Creature ,wi II be incorruptible again ,246. 
 comfort in hope for great change, 247. 
 
 Cross, power of, against devils, 28. St. 
 Paul not ashamed of it, ib. its might, 
 29. forgiveness through it, 33. a spi¬ 
 ritual charm, 120. 
 
 D. 
 
 Daniel in the den, allegorized, 42. 
 
INDEX. 
 
 513 
 
 David and Abraham, quoted by St. 
 Paul, and why, 92. his forbearance, 
 101 . God reconciled for his sake, 253. 
 his sin, 294. ready to die for his 
 flock, 469. his care for Absalom, 
 470. 
 
 Deacon , a symbol of the Spirit’s inter¬ 
 cession, 252. 
 
 Deaconness , office of, 477, note. 
 
 Death , different kinds of, 175. that to 
 sin by remission and abstinence, 176. 
 a proof of Adam’s sin, 150,154. advan¬ 
 tage of reflecting on, 155. the conse¬ 
 quence of Adam’s sin, 191. daily in 
 purpose, 271. instanced in the Apo¬ 
 stles, 272. from the faith, 421. 
 
 Death-bed , alms to be given on, 334, 
 336. 
 
 Demons, in some cases work with the 
 sober-minded, 456, note e. 
 
 Desire, not in itself sin, 208. indefinite 
 language of the Fathers before Pela¬ 
 gian controversy, ib. note a. 
 
 Despair, exhortation against, 333. 
 
 Devil, nestles in our souls, 163. know¬ 
 ledge of his devices a duty, 164. 
 
 Devils connected with idolatrous rites, 
 390, note e. 
 
 Division, the devil’s weapon, 501. % 
 
 Doctrine, use of the term, 175, note i. 
 
 Dreams, bad affright the wicked, 200. 
 sins in, 410, note c. life compared 
 to, ib. 
 
 Dress, ought to be simple, 483. the ex¬ 
 ample of Sara and Rebecca herein, 
 ib. 
 
 Drunkenness, its disgustingness, 30. 
 
 E. 
 
 Election, implies an approved character, 
 330, 339, note a. 
 
 Elijah, 280, 319, 328. Elijah’s sacri¬ 
 fice, 362. blesses the widow's stuff, 
 109. 
 
 Elisha, 42. 
 
 Edomites, 287. 
 
 Endurance, why a godlike quality, 41. 
 moral upon, ib. to be attained by 
 training, 42. only way to glory, ib. 
 
 Enemies, use of open, 163. 
 
 Envy , 100. difficulty of being free from, 
 ib. is war against God when against 
 another’s honour in the Church, 101. 
 its sacrilegiousness, ib. its satanical 
 character, 102, 103. instance of, in 
 Cain, ib. the cure of it, 104. 
 
 Epistles, read twice a week, 1. or oft- 
 erier, ib. number of, people ignorant 
 of, ib. dates of discussed with a view 
 to that of the Epistle to Romans, 2, 
 3 . their order compared with the 
 
 L 
 
 order of the twelve Prophets, 3. later 
 ones prove the advance of the Church, 
 4,420. characters of the different, (see 
 St. Paul.) 
 
 Error, manifold, 35. 
 
 Esau, 287, 290, 303. inferior to Jacob 
 in character only, 292. 
 
 Esculapius, 39. 
 
 Excommunication, 279. 
 
 Eucharist, the unforgiving may not re¬ 
 ceive, 381. 
 
 F. . 
 
 Faith, able to grasp what reason can¬ 
 not, 12. its easiness, unreasoning, 
 26. its littleness compared to the re¬ 
 ward of it, 30. under the Old Testa¬ 
 ment men saved by it, 31. the mo¬ 
 ther of all blessings, 32. scorned for 
 its easiness, 62. not a new thing as 
 being foretold, 92. and typified, 93. 
 takes away boasting, 96. assists the 
 Law, 98. its seeming opposition to the 
 Law a perplexity to the Jews, 99. a 
 life of charity necessary after it, ib. 
 not to be ashamed of, 112. its power 
 set in a strong light, 113. lies in a 
 belief of God’s power, 114. esta¬ 
 blishes the Law, 120. and the pro¬ 
 mise, 121. does not reason, and so is 
 unchanging, 125, 310. its excel¬ 
 lencies above works, 126. contem¬ 
 plated by the Fathers as fides for¬ 
 mata, 162, note n. that whereby men 
 come to salvation, 304. a chief cha¬ 
 racteristic of, to disregard calculation 
 from cause and effect, 310. by hear¬ 
 ing, 322. gives relationship to saints, 
 356. in a special sense, 437, note c. 
 
 Fasting, apt to make men despise 
 others, 419. 
 
 Father, manifested specially in the 
 Gospel, 8. implies Son, 114. 
 
 Fear of God, safeguard against Satan’s 
 first encroachments, 50. 
 
 Fire, its effects on iron compared to 
 Spirit’s on the flesh, 226. 
 
 Flesh, not evil in essence, 211, 213, 
 217, 221, 224, 227. (see Manichees.) 
 can be subject to God, 222. 
 
 Forbearance, present and future re¬ 
 wards of, 205. sign of love to Christ, 
 382. good results of, 383, 386, 388. 
 
 Forgiveness, duty of, 132, 133. duty of 
 before prayer, 255, 256. a condition 
 of being heard, 380. 
 
 Form, (yogtpb) opposed to unreality, 363. 
 
 Free-will, proof of existence of, 66, 209, 
 and note d. not denied by the simile 
 of the potter, 297. 
 
 Future glory, comparisons in attempt 
 to illustrate, 257. inadequate, ib. 
 
 1 
 
514 
 
 INDEX. 
 
 G. 
 
 Generalities , uselessness of, 412, note d. 
 
 Gentiles, 98. why equally accepted with 
 the Jews, 63, 354. have not law to 
 accuse them, 64. the virtuous saved, 
 80. how they attained righteousness 
 rather than the Jews, 303. their call 
 foretold, 301, 323. their use of exist¬ 
 ing means ground of God’s giving 
 greater, 326, 438. their salvation a 
 benefit to the Jews, 344. raised to 
 equality with them, 348. 
 
 Gifts , proportioned to faith, 371. 
 
 Glorifying God , privilege and modes of, 
 126, &c. 
 
 Glory of the Saints , 59. gift of, 266. 
 
 God , announces great things long before, 
 9. styles Himself God of Abraham, 
 17. abuse of His gifts, the ground of 
 His rejecting men, 40. this rejection 
 sometimes for a trial, ib. His glory 
 untouched by man’s sin, 41. always 
 ready to deliver, 43. His long-suffer¬ 
 ing a harbinger of greater^punish- 
 ment to the unrepenting, 57, 58. a 
 reason for keeping from sin, 58. man 
 the author of His vengeance, 58, 59. 
 wrath not any passion in, 59. His 
 importunity to man, 68, 78, 82. the 
 Author of revealed and natural law, 
 98. His love in storing what we spend 
 on Him, 105,106. His love in giving 
 the Holy Spirit to sinners, 141. 
 threatens from love, 144. gazing at 
 Him a cure for troubles, 147. His 
 yearning towards sinners, 160, 161. 
 pleased to be called Father, 161. 
 calls Himself God ol Abraham, ib. 
 His recompense always a gift, 242. 
 power in making untoward things 
 lightsome, 264. His love a reason for 
 trust, 271. foresees failure of His pro¬ 
 mises, 288. objection from His doing 
 so how to be met, ib. does not learn 
 things from their issue, 290, 292. 
 alone knows the worthy, 291—4, 
 438. judges by differences unseen to 
 man, 295. man’s nothingness before 
 Him, 296. duty of silence before, 298. 
 obedience due to His miracles, 322. 
 to be made joint-heir with children, 
 335. His Wisdom and Power, 353. 
 His long-suffering an example to us, 
 357, 401. instance of towards Cain, 
 402. compared herein to a mother, 
 402. mere mercy not His only at¬ 
 tribute, 426. not to be called to 
 account, 444. rewards seeking unity 
 with foes, 449. faithful to the Jews, 
 1, 454. glory of friendship with, 143. 
 Good , does not come of evil, 84. recover 
 
 easily after being surprised into sin r 
 294. 
 
 Gospel , the gladness of, 8, 9. older than 
 the Greeks, 9. sudden spread of, 17. 
 suited to all, 26. 
 
 Governments, civil, 397. prayer for, 398* 
 
 Grace , went before the Apostles, 11. 
 destroys earthly distinctions, 13, 25. 
 does not supersede will, 21. to work 
 miracles, given for holy deeds, 42, note 
 f. the time of as contrasted with earlier 
 times, 60, 61. needed before and 
 much more after the fall, 66, note g. 
 superiority of Gospel a reason why 
 the Fathers seem to deny its working 
 before, ib. given to Jews, 80. is better 
 than a reward for works, 115. implies 
 remission so fulfilling the promise, 
 121 . past a guarantee for future, 137, 
 138, 140, 141, 142. the superabund¬ 
 ance of, 153. does not supersede the 
 will, 174, 300, 339. ground of higher 
 rules, 191. makes perfection attain¬ 
 able, 223. fruits of in producing monks, 
 virgins, &c. 223. needful in the light¬ 
 est good deeds, 250. and to the last, 
 503. its universality, 312, 439. saves 
 the willing, 331. with effort mutually 
 increased, 456. 
 
 H. 
 
 Harp, man compared to one, 129. 
 
 Heathen, what they should have con¬ 
 ceived of God, 38. madness of their 
 idolatry, ib. 
 
 Heaven of Heavens, 258, note d. the 
 true treasure-house, 261. 
 
 Hell, 425. why men deny it,496. specially 
 for wicked Christians, 497. made 
 known by the Gospel, 29. 
 
 Heretics, reason where they should 
 believe, 30. 
 
 Hope, a gift of the Spirit, 455. a con¬ 
 dition of final salvation, 249. implies 
 love when blended with faith, ib. 
 note p. 
 
 Hospitality, 377. Abraham’s example 
 of, ib. rules for, 378. 
 
 Humility, the mother of good deeds, 
 365. why called soberness, 366. ma¬ 
 jesty of 369. duty of, 384. 
 
 I. 
 
 Idols, invested with God’s glory, 35, 
 37, 38. 
 
 Idolatry, different kinds of, 86. parallel 
 with heathen idolatry, 89. 
 
 Jealousy, a powerful stimulant to act, 
 
 326/ 
 
INDEX. 
 
 515 
 
 Jeremy , 42, 255. 
 
 Jetvs, their precedence in time only, 29. 
 
 Jew, his advantages make him more 
 responsible, 60, 72, 73. shewn not 
 to have been better than pious Gen¬ 
 tiles, 61. weighed down by the Law, 
 62. his advantage over the Gentiles 
 in having it as well as reason and the 
 creation, 62, 64. yet differed not in 
 action from the Gentiles, 63. their 
 haughtiness, 74, note a. faithless yet 
 trusted with oracles, 81. parasites of 
 Abraham, 117, note m. adoption of 
 nominal only, 240. injured by the 
 miracles, 265. St. Paul's love to, 285. 
 though taking pains attained not 
 salvation, 303, 304. their pride the 
 reason of refusing the Gospel, 307, 
 313. how provoked by the call of 
 Gentiles, 323, 324. and why, 326. 
 their unsubmissiveness characteristic 
 of old, 325, 329. were persecutors of 
 the prophets, 329, 330. a remnant of 
 saved, 330, 331. their idolatry, 340. 
 judgments upon brief in former days, 
 341. to be saved at the time of second 
 coming, 342. Gospel sent to them 
 first, 343. relation of to the Gentiles, 
 345. will be received upon their be¬ 
 lieving, 347. broke themselves off, 
 350. abstained from all flesh to avoid 
 being observed in abstaining from 
 swine’s flesh, 416. could gain nothing 
 from the Law, 422. their suffering 
 after times of grace, 426. gluttonous, 
 501. 
 
 Jezebel , punished more than Ahab, 424. 
 
 1 If so be ,’ St. Paul’s use of it, 226. 
 
 Ignorance , not the cause of heathen 
 brutality, 53. 
 
 Illegitimate children , disreputableness 
 of, 413. 
 
 Independence of man, 66. reason why 
 spoken indefinitely of, ib. note, false, 
 385. 
 
 Intelligible , use of the word, 273, note. 
 
 Intermediate state , favourable to growth 
 in grace, 138. 
 
 Job , his example of patience, 16,61. his 
 sufferings turn to glory, 267. 
 
 John, St. the Baptist, 318. holier than 
 the Prophets, 494. 
 
 Josaphat, valley of, thought to be hell, 
 496. 
 
 Joseph , 391, 404. 
 
 Joy , Christian, character of, 412. 
 
 Isaac , sacrifice of, a type of Christ, 9. 
 called Abraham’s seed, 289- 
 
 Judas , kindly treated to the last, 379, 
 380. 
 
 Judging , censure of rash, 418, 419. 
 
 Judgment , anticipations of, 66. carried 
 out by the Gospel, 67. Homily upon 
 
 it, 67—71. unties from fellow-feeling 
 for things present, 407. and arro¬ 
 gance, 423. the exactness of, 498. 
 believed in by heathen and heretics, 
 ib. 
 
 Judgments , why sent in this world, 34, 
 note k. difference between them and 
 the Great One, ib. instances of sore 
 of old, 425, 426, 431, 495. prove 
 God just as well as merciful, ib. fore¬ 
 bode the great, 427. 
 
 Justification , more than forgiveness, 
 116. (see Faith, Righteousness .) 
 
 K. 
 
 Keturah, her children, 290, 292. 
 Kings, worshipped by heathen, 28. 
 
 why called Ministers, 395, note c. 
 Kiss of peace, 381. 
 
 L. 
 
 laity , should aid the Clergy in labour 
 of love, 472. 
 
 Lamech, 495. 
 
 Law, (see Faith,') teaching unprofit¬ 
 able to the Jews, 62. why, ib. doers of 
 it alone justified, 64. not vilified by 
 St. Paul, ib. threefold; in writing, 
 nature, and action, 77.valuelesswith- 
 out a good life, 80. sense of the word 
 with the Jews, 89, note a. silences 
 man’s boasting, 90. weighs down 
 those under it, 91. contrasted with 
 Righteousness of God, ib. absurd to 
 keep unseasonably to, 121, note x. 
 307, 454. given to diminish offences, 
 155, 308. not chargeable w r ith former 
 evils, 190. how it increased sin, 193. 
 other dispensations not unlike it in 
 this, 194. why St. Paul is vehement 
 against it, 194. its advantage in con¬ 
 vincing men of sin, 196, 208. means 
 the Mosaic, not any other law, in St. 
 Paul’s view, 197. all men subject to 
 law of nature, ib. object of man’s 
 laws short of that of the Gospel, 199. 
 how few r auxiliar to good determina¬ 
 tions, 212. its demands moderate, 
 215,216. of the Spirit why called law 
 of life, 217. condemned sin in the 
 soul, not in the flesh, 218. promises 
 of contrasted with Christian, 238, 
 240. transgressed by those who for it 
 disbelieve Christ, 308. how it could 
 not justify, 309, 312. insisting on it 
 does away grace, 331. civil an aid to 
 moral, 395, 396. blessing of living 
 under, 397. its punishments like 
 God’s, 427. 
 
INDEX. 
 
 510 
 
 Lending to God, more advantageous the 
 longer the loan, 107, 110. 
 
 Life, why made laborious, 145. a stage, 
 438. striet, incumbent on all, and 
 why, 441, 442. 
 
 Lions , compared to lusts, &c. 42. 
 
 Lord's Prayer, known to the initiated, 
 240. 
 
 Love of Christ, meditation on a cure 
 for envy, 104. of God, overcomes all 
 other feelings, 147. want of, the cause 
 of sin, 54. a natural tie in all crea¬ 
 tures, ib. ungrudging, duty of, 69. 
 instances of great love, 70. duties 
 and effects of, 375. ever paying, ever 
 due, 399. to man raised by union 
 with love to God, 400. St. Hilary’s 
 observation upon, ib. note h. not to be 
 checked by insults, 450. 
 
 Lusts , unnatural, 44. parallel with de¬ 
 serting God, 44, 45. their lack even 
 of pleasure, ib. compared with other 
 unnatural appetites, 46. confusions 
 w r rought by, ib. what it is the Devil’s 
 object to effect by, 47. considered a 
 privilege by some lawgivers, ib. note 
 f. worse misery than death, 48. their 
 enormity shewn by comparisons, 48, 
 49. hell threatened to them by Sodom’s 
 ruin, 50. their origin in luxury, 50,51. 
 belong to the mind, 53, note a. 
 
 Lust , stages of, 413. crimes entailed by, 
 413, 414, 
 
 ivf. 
 
 Maccabees , 341. 
 
 Manichees , alluded to, 169, note f. 210, 
 221. accuse the Law, 193, 188, note 
 h, 199, note n. condemned by the 
 Church, 214. reject some Scriptures, 
 486, note d. alluded to, 214, 218. 
 
 Marriage , its engagements compared to 
 that of the Law, 187, 188. 
 
 Martyrs , numerous, 192, 223. 
 
 Matthew, St. why he mentions David 
 and Abraham first in the genealogy, 
 92. his call, 293. 
 
 Melchizedek , 61, 440. 
 
 Mercy makes men sons of God, 357 • 
 
 Merriment ill placed reproved, 498. 
 
 Messenger , office of, 18. 
 
 Miracles spoken of, 101. wrought through 
 faith, 366. 
 
 Monuments , sepulchral,folly of desiring, 
 313. 
 
 Monks numerous, 223. 
 
 Mortification , the way to rise to life, 
 228. life of, contrasted with that of 
 pleasure, 229. 
 
 Moses , his lifting up his hands a type 
 
 of the Cross, 9, note d. his unflinching 
 love, 451. 
 
 Motives , inferior, use of, 206, note u. 
 
 N.- 
 
 Names commemorated in Scripture not 
 to be passed over, 485, 486. argu¬ 
 ments to prove this, 486. possibly of 
 deep meaning, 492, note n. 
 
 Name of Christ a spiritual charm, 128. 
 
 Nature, analogy between indifference 
 of its gifts and those of grace, 27. 
 
 Neighbour, not to be won but by a 
 good life, 86. duty towards, 86, 87- 
 
 Ninevites, their repentance, 430. 
 
 Noah, 42. 
 
 O. 
 
 Obedience to civil government, duty of 
 regulars as well as seculars, 392. 
 different states of, 393. reasons for, 
 396. 
 
 Oil used to refresh soldiers, 172, note 
 h. represents deeds of mercy, 425, 
 note g. 
 
 Olympie games, contrasted with Chris¬ 
 tian race, 390. 
 
 Original sin, transmission of, a diffi¬ 
 culty not cleared by St. Paul, 289. 
 
 Orphans, God befriends them, 109, 110. 
 
 P. 
 
 Paradise, law of, 198. 
 
 Paul, St. to be communed with by 
 earnest affection, 1. his oratory, 2. 
 his love to all, 4, 19, 20, 25. his 
 great labours to be emulated, 5. puts 
 his own name to his Epistles, and 
 why, 6. his name changes like St. 
 Peter’s, ib. in what senses a servant, 
 7. his unction, calling, and Apostle- 
 ship, ib. ordained from the first, 8. 
 is an Evangelist, ib. his preaching 
 contrasted with that of the Prophets, 
 ib. his mode of leading men from 
 lower to higher things, 10. extent of 
 his travels, 12, 26. always begins 
 with grace and peace, 14. his cheer¬ 
 fulness, cause of, 15. his love shewn 
 by prayers for the whole Church, 18. 
 patience in them, 21. his humility, 
 18, 22. his love coupled with fear, 
 20 . why he desires to see the Ro¬ 
 mans, 22. the difficulties he had to 
 contend with, 23, 26. though a pil¬ 
 lar of the Church, ib. His submissive¬ 
 ness, 22, 24. glories in the Cross, 27. 
 
INDEX. 
 
 517 
 
 his skill in reproving uncleanness, 45. 
 •does not vilify the Law, 64. avoids 
 being grating to the Jews, 65, 75, 
 78. his mode of transition, 112. 
 power of retorting objections, 114. 
 continually digresses to exhortation, 
 165. unsuccessfulness of a prayer of, 
 251, 262. his marvellous love toward 
 Christ, 278. did not Judaize in con¬ 
 forming to the Law, 280, 436. zealous 
 for honour of God’s promise, 281—4. 
 wishes to be cut off from glory, not 
 from Christ’s love, 282. not from this 
 life, 283. his judgment, 286, 321. 
 forbearance, 300. desirous to excuse 
 the Jews, 306, 320, 352. compared 
 to the Heavens in glorifying God, 
 332. free from shadows through 
 temptation, 332. Christ shone in 
 Him, 333. takes the attitude of a 
 suppliant, 359, 443. difference in his 
 treatment of practical and doctrinal 
 rules, 420. always concludes with 
 doxologies, 443. treats the Romans 
 with gentleness, 462. his priestly 
 ministering, 463, 464, 466. extent of 
 his labours, 465. number of converts, 
 ib. wishes to go to Rome disinterest¬ 
 edly, 467. his fatherly affection to all 
 the faithful, 468. paralleled with that 
 of Moses, David, and Samuel, ib. 
 bears alms condescendingly, 474,475. 
 how we may entertain him, 481. his 
 fellow-prisoners, 489. his modesty, ib. 
 his tact in encomia upon different 
 persons, 490. use and distinctive cha¬ 
 racter of his salutations, 493, 494. 
 lodged with the worthy only, 503. 
 near St. Peter in dignity, 504, note e. 
 his mastership in teaching, ib. 510. 
 Benjamin type of him, ib. to 
 rise at Rome, 505. majestic thoughts 
 inspired by his relics, 506, &c. acts 
 of the Spirit by heart and mouth of, 
 507. tears of, ib. Christ dwelt in 
 heart of, 508. hands and feet of, 
 ib. a terror in his life to Satan, 
 509, excommunicated from afar, 
 ib. 
 
 Peace lies in abstaining from sin, 136. 
 
 easier to keep than to acquire, 137. 
 Pelagian controversy, 208, note a. 
 Penitents ought to serve righteousness 
 as they did sin, 184, 185. 
 
 Peter , St. his fall before grace, 10, 
 note k. had preached at Rome, 18, 
 280. his common title among the 
 Fathers, 472, note. Peter, James, 
 and John, their preeminence, 494. his 
 prerogatives not interfered with by 
 esteem of St. Paul, 515, note e. what 
 he gave to Christ, 108. 
 
 Pharaoh , 291,298. 
 
 Phinecs , 280. 
 
 Philosophers , their idolatry, 39. study 
 of, opinions of the Fathers concern¬ 
 ing, ib. note d. 
 
 Philosopher , story of one who rebuked 
 vain-glory, 181. 
 
 Plato , 38. contrasted with St. Paul, 26. 
 more reverend than other philoso¬ 
 phers, 38. testimony to advantages 
 of good conscience from, 140, note g. 
 his view of freewill, 209, note d. 
 
 Poets , their ludicrous trifling, 39. 
 
 Poor , Christ’s Presence in, 262, 274, 
 
 &c. (see Com. of Saints.) 
 
 Poverty , a freewill offering, 191. 
 
 Praise of men , its hollowness, 315, 
 317. 
 
 Prayer , man’s ignorance upon, 250, 
 251. St. Paul’s unsuccessful though 
 thrice repeated, 251. special gift of, 
 ib. called a spirit, and why, 252. 
 more earnest by being seemingly re¬ 
 fused, 253. why forbidden Jeremiah, 
 ib. compared to impostures of beg¬ 
 gars, 256. not to be without works, 
 503. 
 
 Priest , a, why called messenger, 18. 
 Priests , all Christians are, 362. in what 
 sense, ib. 
 
 Prodigal son , his return, 160, 161. 
 Prophecy , fulfilment of, in the Jews, 
 does not preclude another, 301. not 
 its manner to speak clearly, 324. 
 Prophets anticipate the Gospel in con¬ 
 demning the Jews, 89. ascribe emo¬ 
 tions to things without sense, 244. 
 suffered for our sake, 252, 254. fore¬ 
 told the call of Gentiles, 301, 313, 
 321. and the saving of a remnant, 
 302. 
 
 Psalms , the various instructions in them, 
 457. of use in sundry trials, 458, 
 459. 
 
 Punishment , brought on man by him¬ 
 self, 59. proportioned to advantages 
 spiritual, ib. and temporal, ib. bene¬ 
 ficial, and so better than sin, 145. 
 increased by advantages, 195. 
 
 Purity , an essential in a sacrifice, 360, 
 361. 
 
 Q» 
 
 Quarrelsomeness , sin of, 434. 
 
 R. 
 
 Rahab , her faith, 31. 
 
 Reasoning in things sacred, evils of, 
 (see Faith ) 37, 38. against Christ’s 
 laws rebuked, 389. 
 
 R,ebecca, a peace-maker, 402. her humi¬ 
 lity, 483. 
 
518 
 
 INDEX. 
 
 Recklessness , folly of, 367. blinds to 
 self, much more to things unseen, 368. 
 
 Relics , value of, 481, 486, note f. 
 
 Religion, its blessings in this world, 
 266, 267. 
 
 Repentance , first step of hardest, 161. 
 given after Baptism, 428. not hard 
 comparatively, ib. note. 
 
 Resurrection , (see Baptism,,) the several 
 kinds of, 159. universal, 228. 
 
 Rewards , proportioned exactly, 494. 
 
 Revenge , Christian way of, 206, note t. 
 
 Riches, folly and sin besetting the dis¬ 
 play of, 51, 52. an attraction to the 
 devil, 106. dangerous, 475, note b. 
 
 Righteousness, what meant by the de¬ 
 claring of, 94. one and the same thing 
 with blessedness, 117. is the root of 
 life, 152,157. more than pardon, 153. 
 conditions of the gift of easy, 311. 
 its comprehensiveness, 115. 
 
 Rome, a vain-glorious city, 8, 12, 17. 
 beloved by St. Chrysostom for the 
 relics of the Apostles there, 505. St. 
 Peter’s and St. Paul’s as two eyes to it, 
 505. 
 
 Royalty, its splendours used to illustrate 
 second Advent, 259. 
 
 Rulers, obedience to, is obedience to 
 God, 394. and a debt, ib. prayer for, 
 398. 
 
 S. 
 
 Sacrifices, force of, 93. Eucharistic, 131. 
 of the body, 360, &c. for God, bless¬ 
 ing of, 162. 
 
 Saints suffer for others, 254. are full of 
 affectionateness, 255. causes of their 
 actions must be looked into, 280. 
 local memorials of, 482. 
 
 Salutations , why profitable to dwell on, 
 485. 
 
 Sanctification, gift of, 15. 
 
 Sarah, her humility, 482. 
 
 Satan, his desert place sin, 127, and 
 note k. his hardihood, ib. fights from 
 beneath, 128. his wiles, 259, 260. 
 tempts to disbelieve a Hell, 430. 
 
 Saul, his fall through want of faith, 32. 
 his possession, 456. 
 
 Scripture, ignorance of, the source of all 
 evils, 2. a charm, 456. 
 
 Seal of faith, 118. of circumcision, 119. 
 
 Self-indulgence, road to sin, 415. 
 
 Servitude, different sorts of, 7, 19. 
 
 Shame, the first thing to overcome in 
 obeying, 28. 
 
 Sign, unavailing when the reality is 
 wanting, 119. 
 
 Sin, approval of, shews it wilful, 55. 
 and is unpardonable, ib. it punishes 
 itself, 56. how Adam’s affected all, 
 
 154. compared to old age, 159. dis¬ 
 eases it entails, 160. occasioned the 
 Death of the Sinless, 169. why ab¬ 
 surd in Christians, ib. reigns by our 
 fault, 170. wrought death of the body, 
 172. shame and danger of after Bap¬ 
 tism, 173, 332. blinds men, 177, 232. 
 more ascertainable by the Law, 195. 
 not a substance, 199. miseries attend¬ 
 ant upon a life of, 200. fatal effects 
 of despising smaller instances of, 
 202. its preliminaries easiest over¬ 
 come, 203, 204. in what sense a law, 
 213. guilt of tempting others to, 424. 
 worse than punishment, 145. un¬ 
 natural sins practised by many, 145. 
 
 Sinners, self-condemned when judging 
 others, 55,56. and so anticipate God’s 
 judgment, 57. how far they know not 
 in sinning what they do, 209. their 
 conscience justifies Law, 210. 
 
 Slavery , lawful, 393, note a. 
 
 Sleep of the soul, 411. in the Church re¬ 
 proved, ib. 
 
 Slumber, spirit of, 340, note c. 
 
 Socrates, his last words, 39. opinions of 
 Fathers on, ib. note c. 
 
 Sodom, a type of Hell, 50. marks of its 
 ruin still visible, ib. 
 
 Sonship, spiritual, 5, 14, 123, 286, 287, 
 356. of Christians, 238, 265. 
 
 Spirit, Holy, given to Christians, 141. 
 
 Spirit , what having Him is, 225. proof 
 of Presence of, 227- which is an 
 earnest of the Resurrection, 227. 
 is mindful of us, 264. belongs to things 
 good, 225. of Wisdom, Power, &c. 
 240, 251. gift of, 241. need of His 
 aid in every thing, 250. makes prayers 
 acceptable, 252. every good work of, 
 a ministry, 372. compared with fire, 
 360, 376. fire, 464. limited sense of, 
 198, note m. 
 
 Stagirius, 456, note e. 
 
 Stephen, St. 19, 318. 
 
 Sun (of Righteousness), 333. 
 
 Swearing, prevalence of, 203. 
 
 Sympathy, duty of, 383, 385. difficulty 
 of, 384. purges of envy, ib. 
 
 Sin, aggravated by pride, 54. 
 
 T. 
 
 Tabitha, 261. 
 
 Table of the Lord , 131, 132. 
 
 Talents are from God, and so no ground 
 of pride, 366. 
 
 Talking in Church noticed, 411. 
 
 Teachers ought to vary their mode, 463. 
 
 Tempting others to sin, guilt of, 424. 
 
 Thankfulness, duty of continual, 16. 
 
 Thanksgiving for all men, 285. the end 
 of abstaining and enjoying, 420. 
 
INDEX. 
 
 519 
 
 Thief , the penitent, 265. 
 
 Timothy, St. relics of, 486, note f. 
 
 Tree of Knowledge , a type of the Cross, 
 
 150. 
 
 Tribute , paid by ancient compact, 397. 
 
 Trinity, our estate leans upon the, 217. 
 the whole present where one Persen 
 is, 226. 
 
 Troubles , may be made blessings if men 
 choose, 146. rules for hearing, ib. 
 
 Truth , clear to the earnest, 439. 
 
 Types, a sort of prophecy, 9. 
 
 Typical fitness hard to reconcile with 
 moral, 215, note q. 
 
 V. 
 
 Vainglory, rebuked, 181. 
 
 Vanity, folly and mischief of, 313. lasts 
 up to death, ib. draws some into 
 adultery, 314. spoils good deeds, ib. 
 its objects fleeting, 315. a sort of pro¬ 
 stitution, 316. in spiritual matters 
 involves a disbelief in the presence 
 of unseen beings, 317. cares for, 318. 
 examples against, ib. 
 
 Virtue, its pleasures, 200, &c. 
 
 Uncharitable , have no hope at the 
 Judgment, 337. 
 
 Uncircumcision, (see Circumcision, Gen¬ 
 tiles, &c.) received faith before cir¬ 
 cumcision, 118. 
 
 Unction, without oil, 7- 
 
 Unrighteousness , general and particular, 
 35. 
 
 W. 
 
 Warfare, Christian, 171. 
 
 Wicked, undeserving of God’s natural 
 gifts, 333. 
 
 Weak , rules for dealing with the, 416, 
 &c. 
 
 Will, not superseded by grace, 21. alms 
 may be given by, 334, 335. man’s 
 rebellious, ground of the fall, 196, 198, 
 &c. 
 
 Women, looking at, to be avoided, 203, 
 204. their zeal, 487- and austerities, 
 ib. though not to teach publicly, yet 
 may be of much service, 488. what 
 meant by their being saved through 
 child-bearing, ib. note i. 
 
 Works, punishment or reward depend 
 upon, 62, 63. 
 
 World, its unreality, 363, 364. 
 
 Worldliness, freedom from, best way to 
 convince those in error, 441. 
 
 Worship, Christian, in spirit and in 
 truth, 19. 
 
 Wrongs, patience at, turns them to 
 charities, 162. 
 
 Z. 
 
 Zeal, 375, 376. 
 

 
 4 
 
 
 
 
 
 
 
 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
INDEX OF TEXTS 
 
 GENESIS. 
 
 
 
 DEUTERONOMY. 
 
 
 i. 26. 
 
 
 401 
 
 iii. 26. 
 
 251 
 
 ii. 24. 
 
 46, 
 
 393 
 
 iv. 24. 
 
 297 
 
 iii. 5. 
 
 
 164 
 
 32, 33. 
 
 80 
 
 11 . 
 
 
 401 
 
 v. 29. 
 
 331 
 
 15. 
 
 
 502 
 
 vi. 11. 
 
 501 
 
 28. 
 
 
 479 
 
 ix. 28. 
 
 281 
 
 iv. 6. 
 
 
 402 
 
 x. 16. 
 
 77 
 
 7. 
 
 102 , 
 
 402 
 
 xxxii. 15. 240, 
 
 501 
 
 9. 
 
 
 367 
 
 21 . 
 
 323 
 
 10 . 
 
 
 133 
 
 43. 
 
 445 
 
 vi. 3. 
 
 
 224 
 
 
 
 xii. 7. 
 
 286, 
 
 453 
 
 
 
 xviii. 3. 
 
 
 377 
 
 JOSHUA. 
 
 
 17. 
 
 
 471 
 
 
 
 xxi. 12. 
 
 
 286 
 
 i. 2. 
 
 7 
 
 xxii. 3. 
 
 
 32 
 
 vii. 6. 
 
 255 
 
 xxiii. 29. 
 
 
 440 
 
 xxiv. 2. 439, 
 
 440 
 
 xxvii. 45. 
 
 
 402 
 
 
 
 xxxii. 28. 
 
 
 289 
 
 
 
 29. 
 
 
 439 
 
 JUDGES. 
 
 
 EXODUS. 
 
 
 
 xiii. 18. 439, 
 
 440 
 
 ii. 13. 
 
 
 375 
 
 
 
 iii. 1. 
 
 
 483 
 
 1 SAMUEL. 
 
 
 iv. 22. 
 
 
 238 
 
 
 
 v. 2. 
 
 
 367 
 
 xii. 23. 
 
 469 
 
 viii. 12. 
 
 
 253 
 
 xv. 35. 
 
 254 
 
 xvi. 37—42. 
 
 
 404 
 
 xvii. 26. 
 
 468 
 
 xx. 5. 
 
 
 404 
 
 xix. 5. 
 
 468 
 
 xxix. 39. 
 
 
 361 
 
 10 . 
 
 101 
 
 xxxii. 10. 
 
 
 253 
 
 
 
 32. 
 
 
 451 
 
 
 
 xxxiii. 19. 
 
 291 
 
 ,295 
 
 2 SAMUEL. 
 
 
 LEVITICUS. 
 
 
 i. 21. 
 
 403 
 
 
 
 
 xviii. 33. 
 
 470 
 
 xviii. 5. 
 
 
 309 
 
 xxiv. 17. 68 
 
 ,469 
 
 xxii. 22, 23. 
 
 
 361 
 
 
 
 NUMBERS. 
 
 
 1 KINGS. 
 
 
 viii. 29. 
 
 
 483 
 
 xviii. 21. 
 
 319 
 
 xxiv. 9. 
 
 
 297 
 
 xix. 14. 
 
 329 
 
522 
 
 INDEX OF TEXTS 
 
 18. 330 
 
 xx. 35. 6, 32 
 
 xxi. 23. 424 
 
 xxv. 29. 424 
 
 JOB. 
 
 421. 146 
 
 xxxi. 1. 203 
 
 xxxiii. 32. 429 
 
 xxxviii. 7. 333 
 
 20. 143 
 
 civ. 12—18. 457 
 
 20. 27. 457 
 
 23. 457 
 
 29. 458 
 
 32. 457 
 
 cv. 15. 7 
 
 cvii. 26. 245 
 
 cxvi. 7. 458 
 
 15. 459 
 
 cxvii. 1. 445 
 
 cxix. 46. 506 
 
 PSALMS. 
 
 
 
 cxliii. 2. 
 
 
 459 
 
 i. 4. 
 
 160 
 
 cxlvii. 20. 
 
 
 80 
 
 ii. 11. 
 
 412 
 
 cxlviii. 5. 
 
 
 458 
 
 vi. 5. 
 
 333 
 
 
 
 
 viii. 6. 
 
 458 
 
 PROVERBS. 
 
 
 xiv.1. 
 
 367 
 
 
 
 
 xviii. 49. 
 
 445 
 
 v. 8. 
 
 
 202 
 
 xix. 1, 
 
 36,458 
 
 xix. 14. 
 
 
 393 
 
 4. 
 
 332 
 
 xxii. 1. 
 
 
 35 
 
 xxiv. 2. 
 
 457 
 
 
 
 
 xxvii. 2. 
 
 132 
 
 
 
 
 xxx. 12. 
 
 339 
 
 ECCLESIASTES. 
 
 
 xxxii. 10. 
 
 459 
 
 
 
 
 xxxiii. 6—8. 
 
 322 
 
 xii. 14. 
 
 
 498 
 
 9. 
 
 405 
 
 
 
 
 16. 
 
 459 
 
 
 
 
 xxxiv. 20. 
 
 459 
 
 CANTICLES. 
 
 
 22. 
 
 459 
 
 
 
 
 xxxvi. 9. 
 
 269 
 
 ii. 15. 
 
 
 509 
 
 xxxvii. 1, 2. 
 
 459 
 
 
 
 
 4. 
 
 405 
 
 ISAIAH. 
 
 
 xlii. 6. 
 
 459 
 
 
 
 
 xliv. 19. 
 
 458 
 
 i. 3. 
 
 
 238 
 
 23. 
 
 458 
 
 9. 
 
 33, 
 
 302 
 
 xlv. 23. 
 
 271 
 
 12. 
 
 
 360 
 
 xlix. 7. 
 
 459 
 
 19. 
 
 333, 
 
 429 
 
 8. 
 
 67 
 
 v. 21. 
 
 
 385 
 
 15. 
 
 458 
 
 x. 22. 
 
 291, 
 
 302 
 
 18. 
 
 459 
 
 23. 
 
 
 302 
 
 1. 13. 
 
 360 
 
 xi. 1—10. 
 
 
 445 
 
 16. 
 
 85 
 
 xiv. 14. 
 
 
 367 
 
 23. 
 
 360 
 
 xxii. 4. 
 
 
 255 
 
 li. 4. 
 
 83 
 
 xxviii. 16. 
 
 
 313 
 
 19. 
 
 507 
 
 xxix. 10. 
 
 
 338 
 
 19. 
 
 361 
 
 13. 
 
 
 332 
 
 lxvii. 12. 
 
 9 
 
 xxxii. 6. 
 
 
 367 
 
 lxix. 9. 
 
 253, 447 
 
 XXXV. 1. 
 
 
 505 
 
 22, 23. 
 
 340 
 
 xxxvi. 18. 
 
 
 333 
 
 32. 
 
 360 
 
 xl. 31. 
 
 
 287 
 
 lxxiii. 22. 
 
 146 
 
 xli. 8. 
 
 
 482 
 
 24. 
 
 70 
 
 li. 6. 
 
 
 245 
 
 lxxxii. 6. 
 
 238 
 
 lii. 5. 
 
 
 75 
 
 xcv. 8. 
 
 459 
 
 7. 
 
 9, 321, 
 
 323 
 
 cii. 27. 
 
 457 
 
 15. 
 
 
 466 
 
 ciii. 11. 
 
 457 
 
 liii. 1. 
 
 
 321 
 
 13. 
 
 458 
 
 lix. 7. 
 
 
 353 
 
 14. 
 
 458 
 
 lxv. 1. 
 
 
 324 
 
 15. 
 
 459 
 
 2. 
 
 
 325 
 
 91. 
 
 cxxiii. 2. 
 cxxxvii. 4. 
 
 7 
 
 317 
 
 86 
 
INDEX OF TEXTS 
 
 523 
 
 JEREMIAH. 
 
 i. 5. 
 ii. 10. 
 
 13. 
 
 22 . 
 iv. 19. 
 ix. 1. 
 xi. 44. 
 xv. 1. 
 
 xviii. 1—10. 
 xxv. 9. 
 xxxi. 34. 
 
 xl. 5. 
 xliv. 8. 
 
 EZEKIEL. 
 
 ix. 4. 
 
 5. 
 
 x. 12. 
 xviii. 22. 
 xxviii. 2. 
 xxxiv. 2, 3. 
 xxxvi. 20. 23. 
 xliv. 19. 
 
 DANIEL. 
 
 iii. 15. 
 
 iv. 24. 
 
 27. 
 
 x. 2. 
 xii. 2. 
 
 HOSEA. 
 
 ii. 1, &c. 
 
 23. 
 ix. 4. 
 xiii. 8. 
 
 JOEL. 
 
 ii. 32. 
 
 MICAH. 
 
 vi. 3. 
 
 HABAKKUK. 
 ii. 16. 
 
 MALACHI. 
 
 ii. 7. 
 
 10 . 
 
 i' 
 
 WISDOM. 
 
 xxi. 2. 127 
 
 ECCLESIASTICUS, 
 xiii. 15. 54 
 
 SONG OF THE THREE 
 CHILDREN. 
 
 15, 16. 361 
 
 16. 255 
 
 ST. MATTHEW. 
 
 iii. 7. 
 
 318 
 
 9. 
 
 347 
 
 v. 3. 
 
 365 
 
 8. 
 
 507 
 
 11. 
 
 383 
 
 13. 
 
 163 
 
 16. 
 
 125,386 
 
 20. 
 
 172,191 
 
 31. 
 
 215 
 
 38. 
 
 215 
 
 39. 
 
 204 
 
 45. 
 
 144, 162, 357 
 
 46. 
 
 450 
 
 48. 
 
 35 7 
 
 vi. 14. 
 
 428 
 
 24. 
 
 213 
 
 33. 
 
 106 
 
 vii. 7. 
 
 1 
 
 18. 
 
 222 
 
 viii. 11. 
 
 241 
 
 19. 
 
 70 
 
 29. 
 
 429,498 
 
 ix. 18. 
 
 449 
 
 x. 6. 
 
 344 
 
 11. 
 
 504 
 
 12, 13. 
 
 483 
 
 15. 
 
 495 
 
 28. 
 
 28,176 
 
 37. 
 
 162 
 
 xi. 24. 
 
 497 
 
 29. 
 
 206 
 
 xii. 24. 
 
 438 
 
 33. 
 
 222 
 
 39. 
 
 11 
 
 41. 
 
 79,497 
 
 xiii. 13. 
 
 438 
 
 17. 
 
 9 
 
 xv. 24. 
 
 343 
 
 26. 
 
 343 
 
 xviii. 10. 
 
 482 
 
 20. 
 
 130 
 
 xix. 4. 
 
 215,393 
 
 7, 8. 
 
 189 
 
 29. 
 
 108 
 
 8 
 
 253 
 
 37 
 
 253 
 
 131 
 
 131 
 
 253 
 
 251 
 
 297 
 
 7 
 
 439 
 
 254 
 
 254 
 
 498 
 
 255 
 
 506 
 
 496 
 
 367 
 
 469 
 
 75 
 
 362 
 
 367 
 
 429 
 
 483 
 
 254 
 
 228 
 
 287 
 
 301 
 
 360 
 
 297 
 
 313 
 
 69 
 
 232 
 
 18 
 
 240 
 
524 
 
 INDEX OF TEXTS. 
 
 xxi. 38, &c. 
 41. 
 
 xxii. 9. 
 
 13. 
 
 25. 
 
 xxiii. 14. 
 
 29. 
 
 xxiv. 12. 
 
 21 . 
 
 29. 
 xxv. 12. 
 
 27. 
 
 40. 
 
 41. 
 
 46. 
 
 xxvi. 41. 
 
 55. 
 
 xxvii. 40. 
 
 42. 
 
 307, 343 
 241 
 343,475 
 425 
 175 
 501 
 222 
 54 
 
 426.428 
 259 
 228 
 486 
 482 
 
 381.429 
 425,428 
 
 476 
 
 380 
 
 447 
 
 447 
 
 ST. MARK. 
 
 iii. 16. 
 
 iv. 38. 
 ix. 44. 
 
 47. 
 
 6 
 
 414 
 177, 428 
 425 
 
 18 . 
 
 19. 
 
 22 . 
 
 31. 
 
 35. 
 
 44. 
 
 vi. 30. 
 
 67. 
 
 vii. 7. 
 
 38. 
 
 39. 
 
 viii. 28. 
 
 39. 
 
 48. 
 
 ix. 34. 
 
 x. 11. 
 
 xi. 47, 53. 
 
 xii. 19. 
 
 42. 
 
 23. 
 
 25. 
 
 xiii. 3. 
 
 34. 
 
 35. 
 xv. 5. 
 
 8 . 
 
 13. 
 
 14. 
 
 19. 
 
 265 
 
 269 
 
 425 
 
 9 
 
 133 
 
 313 
 
 501 
 
 70 
 
 225 
 
 507 
 
 172 
 
 11 
 
 347 
 
 265 
 
 73 
 
 469 
 
 265 
 
 307 
 
 307 
 
 162 
 
 162 
 
 287 
 
 104 
 
 449 
 
 409 
 
 276 
 
 479 
 
 409 
 
 225 
 
 ST. 
 
 LUKE. 
 
 
 
 22 . 
 
 194 
 
 
 
 
 
 xvi. 12. 
 
 11 
 
 vi. 26. 
 
 
 
 315 
 
 33. 
 
 42 
 
 vii. 10. 
 
 
 
 104 
 
 xvii. 3. 
 
 8 
 
 viii. 3. 
 
 
 
 488 
 
 8 . 
 
 449 
 
 ix. 58. 
 
 
 
 414 
 
 10 . 
 
 20 
 
 x. 5. 
 
 
 
 14 
 
 xviii. 6. 
 
 380 
 
 xi. 19. 
 
 
 
 338 
 
 xxi. 15. 
 
 5 
 
 41. 
 
 
 
 483 
 
 16. 
 
 468 
 
 xii. 47. 
 
 
 87, 
 
 497 
 
 17. 
 
 161, 494 
 
 xiii. 32. 
 
 
 509 
 
 26. 
 
 269 
 
 45. 
 
 
 
 427 
 
 
 
 xvi. 6. 
 
 
 
 334 
 
 
 
 13. 
 
 
 
 213 
 
 
 
 26. 
 
 
 
 334 
 
 ACTS. 
 
 
 28. 
 
 
 
 334 
 
 
 
 xviii. 11. 
 
 
 163, 
 
 294 
 
 i. 19. 
 
 431 
 
 13, 14. 
 
 
 429 
 
 iii. 6. 
 
 12 
 
 xix. 27. 
 
 
 
 426 
 
 iv. 16. 
 
 272 
 
 xxi. 6. 
 
 
 
 428 
 
 v. 15. 
 
 24 7 
 
 24. 
 
 
 
 426 
 
 40, 41. 
 
 383 
 
 xxii. 48. 
 
 
 
 379 
 
 41. 
 
 147 
 
 xxiii. 24. 
 
 
 
 379 
 
 vii. 51. 
 
 318 
 
 
 
 
 
 55. 
 
 269 
 
 
 
 
 
 viii. 20. 
 
 202 
 
 ST. 
 
 JOHN 
 
 • 
 
 
 ix. 15. 
 
 333, 480 
 
 
 
 
 
 xiii. 1. 
 
 37 2 
 
 i. 3. 
 
 
 
 445 
 
 2 . 
 
 11 
 
 13. 
 
 
 
 287 
 
 46. 
 
 343, 344 
 
 ii. 19. 
 
 
 
 11 
 
 xvi. 3. 
 
 279, 436 
 
 iv. 22. 
 
 
 
 475 
 
 14. 
 
 12 
 
 23. 
 
 
 
 8 
 
 xvii. 5. 
 
 503 
 
 24. 
 
 
 
 19 
 
 xviii. 2. 
 
 479 
 
 v. 14. 
 
 
 
 427 
 
 13. 
 
 4 78 
 
INDEX OF TEXTS. 
 
 525 
 
 xviii, 18. 
 
 
 280 
 
 1 CORINTHIANS. 
 
 26. 
 
 
 478 
 
 
 
 xix. 10. 
 
 
 481 
 
 i. 41. 
 
 494 
 
 12 . 
 
 247; 
 
 506 
 
 ii. 14. 
 
 225 
 
 xx. 22. 
 
 
 509 
 
 21 . 
 
 164 
 
 xxi. 13. 
 
 
 508 
 
 iii. 6—9. 
 
 177 
 
 24. 
 
 
 280 
 
 iv. 6. 
 
 493 
 
 28. 
 
 
 11 
 
 17. 
 
 474 
 
 xxviii. 5. 
 
 
 508 
 
 18. 
 
 493 
 
 
 
 
 v. 2. 
 
 54 
 
 
 
 
 3. 4. 
 
 507 
 
 
 
 
 3. 
 
 509 
 
 
 ROMANS. 
 
 
 5. 
 
 222 
 
 
 
 
 vi. 3. 
 
 318, 497, 509 
 
 i. 8. 
 
 
 462 
 
 11 . 
 
 49 
 
 11 . 
 
 
 3 
 
 19, 20. 
 
 189 
 
 13. 
 
 464, 
 
 467 
 
 31. 
 
 362 
 
 14. 
 
 
 463 
 
 vii. 1. 
 
 4 
 
 14, 
 
 15. 
 
 4 
 
 15. 
 
 386 
 
 16. 
 
 
 343 
 
 16. 
 
 488 
 
 32. 
 
 
 424 
 
 17. 
 
 474 
 
 ii. 12. 
 
 176 , 
 
 497 
 
 19. 
 
 29 
 
 21 . 
 
 
 64 
 
 23. 
 
 189, 235 
 
 27. 
 
 
 190 
 
 31. 
 
 248 
 
 iii. 1. 
 
 
 112 
 
 ix. 16. 
 
 27 
 
 3. 
 
 
 331 
 
 27. 
 
 284, 508 
 
 22 . 
 
 
 312 
 
 x. 4. 
 
 238 
 
 23. 
 
 
 288 
 
 11 . 
 
 486 
 
 29. 
 
 
 312 
 
 13. 
 
 43, 183, 237 
 
 iv. 2. 
 
 
 303 
 
 16—18. 
 
 131 
 
 17. 
 
 
 112 
 
 31. 
 
 413 
 
 18. 
 
 
 310 
 
 32. 
 
 386 
 
 v. 4. 
 
 
 376 
 
 xi. 1. 
 
 509 
 
 17. 
 
 
 289 
 
 2 . 
 
 462 
 
 vi. 17. 
 
 
 7 
 
 32. 
 
 34 
 
 vii. 7. 
 
 
 327 
 
 xii. 8. 
 
 11 
 
 viii. 10. 
 
 
 409 
 
 8 , 9. 
 
 263 
 
 31. 
 
 
 163 
 
 11 . 
 
 252,371 
 
 32. 
 
 
 161 
 
 31. 
 
 371 
 
 34. 
 
 
 409 
 
 xiv. 32. 
 
 251 
 
 35. 
 
 
 283 
 
 36. 
 
 474,488 
 
 36. 
 
 
 472 
 
 xv. 9. 
 
 68 
 
 ix. 1. 
 
 
 508 
 
 10 . 
 
 300 
 
 3. 
 
 
 493 
 
 16. 
 
 174 
 
 4. 
 
 
 238 
 
 38. 
 
 505 
 
 5. 
 
 
 356 
 
 51. 
 
 352 
 
 20 . 
 
 
 24 
 
 53. 
 
 246 
 
 27. 
 
 
 330 
 
 54. 
 
 248 
 
 -v- 9 
 
 X • • 
 
 
 89 
 
 xvi. 1. 
 
 474 
 
 9. 
 
 
 302 
 
 4. 
 
 2 
 
 10 . 
 
 
 436 
 
 6 . 
 
 468 
 
 15. 
 
 
 9 
 
 19. 
 
 479 
 
 xi. 13. 
 
 
 461 
 
 21 . 
 
 508 
 
 21 . 
 
 
 461 
 
 22 . 
 
 279 
 
 xii. 16. 
 
 
 461 
 
 24. 
 
 490 
 
 xiv. 1. 
 
 
 4 
 
 
 
 4. 
 
 
 461 
 
 
 
 10 . 
 
 22 S, 
 
 461 
 
 2 CORINTHIANS. 
 
 15. 
 
 
 4 
 
 
 
 xv. 4. 
 
 
 460 
 
 ii. 2. 
 
 404 
 
 15. 
 
 
 4 
 
 4. 
 
 507 
 
 24. 
 
 
 352 
 
 o. 
 
 352 
 
 25. 
 
 
 o 
 
 * 
 
 6 —8. 
 
 509 
 
526 
 
 INDEX OF TEXTS. 
 
 vi. 1. 
 2 . 
 4. 
 11 . 
 
 14. 
 
 15. 
 17 . 
 
 446 
 131 
 409 
 508 
 27, 318 
 29 
 506 
 
 EPHESIANS. 
 
 i. 3 
 23. 
 
 iii. 16, 17. 
 
 16 
 
 409 
 
 409 
 
 6—11. 
 
 222 
 
 v. 1. 
 
 
 357 
 
 11. 
 
 506 
 
 25. 
 
 
 447 
 
 iii. 6. 
 
 173 
 
 26. 
 
 
 287 
 
 iv. 17. 
 
 226,243 
 
 vi. 12. 
 
 
 509 
 
 v. 15. 
 
 139,235 
 
 
 
 
 20. 
 
 8, 270, 409 
 
 
 
 
 50. 
 
 69 
 
 PHILIPPI AN S. 
 
 
 vi. 11. 
 
 507 
 
 
 
 
 viii. 1. 
 
 474 
 
 i. 1. 
 
 
 479 
 
 9. 
 
 447 
 
 7. 
 
 
 1 
 
 ix. 2. 
 
 3, 474 
 
 23. 
 
 
 283 
 
 5. 
 
 475 
 
 iii. 2. 
 
 
 420 
 
 6. 
 
 372 
 
 8. 
 
 
 284 
 
 x. 15. 
 
 332 
 
 15. 
 
 
 438 
 
 xi. 
 
 226 
 
 19. 
 
 213 
 
 ,501 
 
 2. 
 
 409 
 
 iv. 22. 
 
 3 
 
 ,504 
 
 3. 
 
 420,508 
 
 
 
 
 6. 
 
 5 
 
 
 
 
 xii. 8. 
 
 251 
 
 COLOSSIANS. 
 
 
 .9. 
 
 333 
 
 
 
 
 10. 
 
 264 
 
 i. 6. 
 
 
 474 
 
 29. 
 
 468 
 
 ii. 8. 
 
 
 419 
 
 xiii. 7. 
 
 299 
 
 16. 
 
 
 420 
 
 10. 
 
 507 
 
 18. 
 
 
 420 
 
 
 
 20. 
 
 
 4 
 
 
 
 iii. 3, 4. 
 
 
 398 
 
 
 
 12. 
 
 
 255 
 
 GALATIANS. 
 
 iv. 7. 
 
 
 3 
 
 
 
 10. 
 
 
 489 
 
 i. 8. 
 
 490 
 
 17. 
 
 
 3 
 
 9. 
 
 420 
 
 
 
 
 18. 
 
 509 
 
 
 
 
 24. 
 
 506 
 
 1 THESSALONIANS. 
 
 ii. 13. 
 
 436 
 
 
 
 
 20. 
 
 409,508 
 
 i. 9. 
 
 
 17 
 
 iii. 4. 
 
 226 
 
 ii. 14. 
 
 
 330 
 
 23. 
 
 156 
 
 17. 
 
 
 508 
 
 iv. 6. 
 
 241 
 
 iii. 10. 
 
 
 508 
 
 11. 
 
 508 
 
 iv. 5. 
 
 
 53 
 
 15. 
 
 469 
 
 6. 
 
 
 35 
 
 19. 
 
 50 7 
 
 7. 
 
 
 259 
 
 21. 
 
 89 
 
 9. 
 
 
 2 
 
 v. 2. 
 
 493 
 
 13. 
 
 
 53 
 
 4. 
 
 420 
 
 17. 
 
 
 505 
 
 6. 
 
 29 
 
 v. 23. 
 
 
 221 
 
 10. 
 
 462 
 
 29. 
 
 
 221 
 
 22. 
 
 13 
 
 
 
 
 24. 
 
 176 
 
 
 
 
 2 THESSALONIANS. 
 
 i. 6. 
 9. 
 
 ii. 7. 
 
 iii. 6. 
 
 226 
 
 497 
 
 497 
 
 501 
 
 1 TIMOTHY. 
 
 i. 2. 
 
 356 
 
 3. 
 
 490 
 
 20. 
 
 509 
 
 ii. 1, 2. 
 
 398 
 
 2—9. 
 
 480 
 
INDEX OF TEXTS 
 
 527 
 
 12. 
 
 488 
 
 14. 
 
 424 
 
 15. 
 
 488 
 
 iii. 5. 
 
 86 
 
 iv. 13. 
 
 486 
 
 vi. 10. 
 
 177 
 
 2 TIMOTHY. 
 
 iv. 6. 3, 361 
 
 15. 501 
 
 xi. 31. 31 
 
 xii. 2. 447 
 
 29. 297 
 
 xiii. 3. 385 
 
 10. 131 
 
 17. 472 
 
 24. 3 
 
 JAMES. 
 
 i. 18. 287 
 
 ii. 23. 482 
 
 TITUS. 
 
 i. 12. 501 
 
 iii. 5. 287 
 
 PHILEMON. 
 
 9. 3,493 
 
 1 PETER. 
 
 iii. 21. 287 
 
 2 PETER. 
 
 iii. 13. 246 
 
 HEBREWS. 
 
 JUDE. 
 
 vi. 9. 
 viii. 11. 
 x. 12. 
 29. 
 34. 
 
 462 
 439 
 269 
 176,194 
 162 
 
 7. 50 
 
 REVELATIONS, 
 vii. 17. 
 
 269 
 
• • 
 
 
 . 
 
 
 1 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 • 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
INDEX OF GREEK WORDS 
 
 A. 
 
 uyvujuevvrettrtg 36. 
 iy^iarua, 113. 
 
 XipiTUTi^O't 35. 
 ixoXouSia 310. 
 cix^x 91. 
 uxgouiris 360. 
 
 akiitpii 172. 
 
 uvdtj/iiua, 279. 
 
 uvuSi/xa. 280. 
 
 ivaxitpaXcaoUTCit 308, 400. 
 UVU XU.) xutu GTfAtyUV 448. 
 ilvrXu.aro$ 439. 
 uTToXvr^ooaii 248. 
 KToirrooipyi 103. 
 uvitycurtv h'i%tt 760.1 157. 
 
 u.lru/>xr,t 66 . 
 
 B. 
 
 [hxgfiugos 86 . 
 
 A. 
 
 "Siudifi; 16. 
 
 htaxoiix 19. 
 
 'hux.rfjt.iu 160. 
 hixxiu/xx 220. 
 
 E. 
 
 tvrfitirrucws 380. 
 
 253. 
 
 i^uifxihis 26. 
 
 iuyvu/x.G<ruvti 7, 24, 36, 294. 
 
 0 
 
 K. 
 
 xurxpixXXuv 106. 
 xxruxXa,* 483. 
 xuruvv^xi 481. 
 xurivHvty/uhy 126. 
 xuri^xvlorarxi 237. 
 xuv^Zo6ai 96. 
 xsvoT 417. 
 xihafJii 464. 
 xogvQuTos 472, 504. 
 xupudia 230. 
 
 A. 
 
 Xiirougylx 475. 
 
 Xrfci; 245. 
 
 XiQoxoXXviru. 258. 
 XnyitrfJGo) 125. 
 
 A oyoi 39. 
 
 Xurgutrif 248. 
 
 M. 
 
 y.iayifx.(3^ix ffrafi^u. 333. 
 /U.lK(> 0 ^W£ 0 t 387. 
 fxo(><P'Ji 363. 
 
 O. 
 
 OtXOVOfX.iu 7, 421. 
 oiuv'iZ,ovrai 364. 
 
 n. 
 
 trctgxyuy) j 229, 
 •xru^xo>ifx.ov 353. 
 Tu^ttrt; 94. 
 urtojuvrXehfeivo/ 22. 
 ‘Zioihijipu.'iuv 483. 
 tnu'yuv 456. 
 
 •reh^ftf 464. 
 
 M m 
 
 tuXu.fx.wty.'w'i 48. 
 
530 
 
 INDEX OF GREEK WORDS. 
 
 rroXiruct 79. 
 
 'ToXXuxts 143, 384, 439. 
 ‘xgoivru/Mvet 372. 
 w go fang 265. 
 
 •jtpoivrpM 427. 
 
 ‘Z^oavaalot 99. 
 
 Tfgootyogoo* 381. 
 vrgotyr.rtjg 271. 
 
 9rru%ux 373. 
 
 P. 
 
 tuOufiiag 53. 
 
 X. 
 
 ffiftvort(>of 362. 
 
 cuyy'ivtiuv 266. 
 auWtirovgyoig 478. 
 
 CUvhgOfAt I», XtOTO, 82. 
 
 T. 
 
 ‘rv'Xvfut 399. 
 
 T. 
 
 inraroi 13. 
 
 u-rigfiuivtiv 239, 508. 
 UToXii^lS 26. 
 uTocrratris 
 
 iivrortftvofiivof 21, 346, 349. 
 
 O. 
 
 tytkavUgwriu 256. 
 tyi\oniKia 168. 
 
 tyiXoffotyla 159, 175, 185, 204, 465, 483, 
 
 489. 
 
 tyiXocrotyou yvufJLnt 114. 
 tyiXorifJoioo 466. 
 tying 90. 
 
 'F. 
 
 \tyv%ifibg 225. 
 
 THE END, 
 
 BAXTER, PRINTER, OX FORD. 
 
ERRATA. 
 
 Page 23. 1. 18. for tw o and threes read tw os and threes 
 28. note k. for 11. read ii. 
 
 30. heading, for but by faith in the Old Testament, read in the Old 
 Testament, but by faith. 
 
 47. n. 1. 2. for change read charge 
 
 56. 1. 28. for creating read creeping 
 n. n. for ncuroi read holItoi 
 
 57. 1. 20. for guilt read suit 
 
 95. 1. 2. for which read a thing which 
 
 96. last line, for believed read believed, 
 
 128.1. 1.8.9. from beneath should be in Italics, and should have a 
 reference to John viii. 23. 
 
 128. last line, after ourselves, add 1 so the whole choir of the Disciples.’ 
 
 129. 1. 2. for in him read in them and for his read their (This is the 
 
 reading of most Mss. though there is some variation.) 
 
 129. mar. 1. 2. for 3, 31. read 4, 21. 
 
 225. mar. 1. 2. for 7, 9. read 8, 9. 
 
 238. for Homil. XIII. read Homil. XIV. 
 
 279. 1. 5. for Now read How 
 
 308. 1. 15. for hath not Christ, read hath Christ, 
 
 493. note o. for avr&ls read avroTs 
 
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 Higliam Ferrers, Northamptonshire 
 ♦Drake, Rev. Richard 
 Duesbury, E. W. T. Esq. Beverley, 
 Yorkshire 
 
 ♦ Duffield, Rev. R. Frating, Colchester 
 Dufton, Rev. John, Wareham, near 
 
 Ashford, Kent 
 
 *Dugard, Rev. G. Manchester 
 ♦Duke, W. M. D. Esq. Hastings 
 ♦Dukes, Rev. R. M, Guilsborough, 
 Northampton 
 
 Dundas, W. Pitt, Esq. Edinburgh 
 ♦Dungannon, Viscount, Brynkinalt 
 Chirk 
 
 ♦Dunlap, Rev. A. P. St. John’s College, 
 Oxford 
 
 *Dunn, J. Esq. Advocate, Aberdeen 
 ♦Dunraven, the Earl of, Adare, Limerick 
 
 * Dupuis, Rev. H. Eton College 
 ♦Durnford, Rev. Francis, Eton College 
 Du Sautoy, Rev. W. S. O. Frome 
 
 Selwood, Somerset 
 Dyke, Rev. W. Cradley, Malvern 
 ♦Dyne, Rev. J. B. Highgate 
 ♦Dyson, Rev. C. Dogmersfield, Hart¬ 
 ford Bridge 
 
 Edinburgh, The Right Rev. The 
 Bishop of 
 
 ♦Eamonson, Rev. B. Collingham 
 ♦Easther, Alfred, Esq. Bedale, Yorksh. 
 * Eaton, Walter, Esq. Merton College, 
 Oxford 
 
SUBSCRIBERS. 
 
 Eaton and Son, Worcester 
 Ebsworth, Rev. Geo. Searle, Brighton 
 Eden, Rev. R. Legh, Rochford 
 ♦Edmondstone, Sir Archibald, Bart. 
 ♦Edouart,Rev.'A. G. Deune, Bolton-le- 
 Moors, Lancashire 
 
 Edwards, Rev. A. Magdalene College, 
 Oxford 
 
 Egerton, Rev. T. Dunnington,Yorkshire 
 *E. H. T. 
 
 Elder, Rev. E. Master of the Grammar 
 School, Durham 
 
 Ellicott, Rev. C. Whitwell, Rutland¬ 
 shire 
 
 ♦Elliot, J. E. Esq. Catherine Hall, 
 Cambridge 
 
 Ellis, Conyngham, Esq. 4, Fitzwilliam 
 Place, Dublin 
 
 ♦Ellison, H. Esq. University College, 
 Oxford 
 
 Elphin, The Venerable Archdeacon of, 
 Ardearne, Boyle, Ireland 
 
 * Elrington, Rev. Dr. Dublin 
 
 * Elrington, Rev. H. P. Precentor of 
 Ferns, Ireland 
 
 ♦Elwes, J. M. Esq. Bossington, Stock- 
 bridge 
 
 Estcourt, Rev. E. E. Badgeworth, 
 Cheltenham 
 
 Evans,Rev. A.B.D. D. Market Bosworth 
 Evans, Rev. E. C. Ingham 
 ♦Evans, Herbert N. Esq. Hampstead 
 Evans, Lewis, Esq. Wadham College, 
 Oxford 
 
 Evans, Rev. T. Gloucester 
 ♦Evans, Rev. T. Simpson, Kensington 
 ♦Eveleigh, Rev. James 
 Ewart, W. Esq. Exeter College,Oxford 
 ♦Ewing, Rev. W. Alburgh, near 
 Harleston, Norfolk 
 ♦Eyton, Henry N. Esq. Birmingham 
 ♦Eyton, J. Walter K. Esq. Leamington 
 
 Fagan, Rev. G. H. Witham, Essex 
 ♦Falkner, T. A. Esq. St. John’s Coll. 
 Oxford 
 
 ♦Fallow, Rev. T. M. All Souls, London 
 
 ♦Fanshawe, F. Esq. Balliol Coll. Oxford 
 Farebrother, Rev. T. Market Har¬ 
 bor ough 
 
 Farley, Rev. T. Ducklington 
 ♦Feamley, Rev. I. King’s College, 
 London 
 
 ♦Fearon, Rev. W. C. Grimston, Lynn, 
 Norfolk 
 
 Fenwicke, Rev. G. O. Aston, Birming¬ 
 ham 
 
 ♦Fenwicke, Rev. M. G. Ballyshannon 
 ♦Ferguson, Dr. May Fair 
 ♦Few, Robert, Esq. 2, Henrietta Street, 
 Covent Garden, London 
 Field, Rev. P. Finchingfield, Brain- 
 
 fypp f? iS 0PY 
 
 ♦Fletcher, T. W. Esq. F.R.S. Dudley, 
 Worcestershire 
 ♦Fletcher, Rev. W. Derby 
 ♦♦Forbes, G. H. Esq. Edinburgh 
 ♦Forbes, I. S. Esq. Christ’s College, 
 Cambridge 
 
 ♦Forbes, the Hon. the Master of 
 Castle Forbes, N.B. 
 
 Ford, Rev. J. Chard, Somersetshire 
 
 * Ford, AV. Esq. Highgate 
 ♦Formby, Rev. H. Brasenose 
 ♦Forster, Rev. H.B. Stratton, Cirencester 
 ♦Foster, Rev. J. S. Ilchester 
 ♦Foster, John, Esq. St. Mary Hall, 
 
 Oxford 
 
 *Foulkes, Rev. H. B. Buckby Moun¬ 
 tain, Flintshire 
 ♦Fowler, Rev. C. A. 
 
 Fox, Rev. Charles, Napperton 
 Foxe, Rev. O. A\ r orcester 
 Frampton, Rev. J. Tetbury, Gloucester¬ 
 shire 
 
 ♦France, Rev. G. 76 Horseferry Road, 
 Westminster 
 
 * Fraser, Rev.R.Stedmarsh, Canterbury 
 Fraser, Miss, Hayes Common, Kent 
 ♦Freeland, E. Esq. Chichester 
 
 * Freeth, Fred. Harvey, Esq. 80, Coles- 
 liill Street, Eaton Square, London 
 
 ♦Frith, M. K. S. Esq. Exeter College, 
 Oxford 
 
 Frost, R. M. Esq. Pembroke College, 
 Cambridge 
 
 Fulford, Rev. F. Trowbridge 
 Fyler, Rev. S. Cornhill, Durham 
 
SUBSCRIBERS. 
 
 ®Gace, Rev. F.A. Sherington, Newport- 
 Pagnel 
 
 Gallon, Rev. John L. Leamington 
 Gardner, Rev. W. Rochford 
 Garvey, Rev. Richard, Wakefield 
 
 * Gibbs, G. Esq. Belmont, near Bristol 
 
 * Gibbs, G.H. Esq. Bedford Sq. London 
 
 * Gibbs, W. Esq. 13, Hyde-Park Street, 
 London 
 
 *Gibson, J. Esq. Jesus Coll. Camb. 
 Gibson, Rev. Edward, Allesley, near 
 Coventry 
 
 *Gidley, J. Esq. Exeter 
 Gilbertson, Rev. Lewis, Llangorwen, 
 near Aberystwith 
 Gilks, Rev. W. Little Hampton 
 f Gillet, Rev. G. E. Waltham, Melton 
 Mowbray 
 
 Gillett, E. Esq. Emmanuel College, 
 Cambridge 
 
 Gladstone, Rev. John, Liverpool 
 
 * Gladstone, W. E. Esq. M. P. 
 Glanville, Rev. E. F. Wheatfield 
 *Glencross, Rev. James, Balliol Coll 
 
 Oxford 
 
 *Glenie, Rev. J. M. Salisbury 
 *Godley, John R. Esq. 
 
 *Goflf, Thomas, Esq. Oriel Coll. Oxford 
 *Golding, Rev. J. E. Peterborough 
 *Goldsmid, N. Esq. M.A. Exeter Coll. 
 Oxford 
 
 Gooch, Rev. I. H. Head Master of 
 Heath School, Halifax 
 Goodwin, H. Esq. B.A. Caius College, 
 Cambridge 
 
 * Gordon, Rev. 0. Ch. Ch. Oxford 
 *Gore, Rev. H. J. Horsham 
 Gough, Rev. H. Penzance 
 Goulburn, H. Esq. 
 
 Gould, Rev. Edward, Sproughton, 
 Ipswich 
 
 *Gray, Rev. R. Old Park, Durham 
 *Gray, Rev. R. H. Ch. Ch. Oxford 
 Graham, Mr. W. Oxford 
 Graham, W. T. Esq. 17, Upper Bi ck- 
 ingham Street, Dublin 
 Grant, R. and Son, Edinburgh 
 Grant and Bolton, Messrs., Dublin 
 
 * Grantham Clerical Society 
 
 * Green, J. Esq. Woburn 
 Green, Mr. T. W. Leeds 
 
 * Greene, Miss, Whittington Hall, 
 
 Burton, Westmoreland 
 Greene, Rev. H. B. Vicar of Longparish, 
 Winchester 
 
 * Greene, R. Esq. Lichfield 
 
 * Gregory, R. Esq. C. C. C. Oxford 
 Gresley, Richard, Esq. 
 
 Gresley, Rev. William, Lichfield 
 **Greswell, Rev. R. Worcester Coll. 
 Oxford 
 
 **Greswell, Rev. W. Kilve Rectory, 
 Somersetshire 
 
 *Grey, Hon. and Rev. Francis, Buxton 
 Grey, W. Esq. Magd. Hall, Oxford 
 Grieve, Rev. John Wrentham, Wang- 
 ford, Suffolk 
 
 ** Griffiths, Rev. John, Wadham Coll. 
 Oxford 
 
 * Grueber, Rev. C. S. Magdalen Hall, 
 Oxford 
 
 Guillemard, Rev. H. P. Trinity Coll. 
 Oxford 
 
 Gunner, Rev. W. H. Winchester 
 *Gutch, Rev. Rt. Segrave, Leicester 
 
 Hackman, Rev. A. ChristChurch,Oxford 
 *Haig, Rev. Robt. Newtown, Hamilton 
 Haigh, Rev. Daniel, Great Marlow 
 *Hailstone, Rev. John, jun. Vicar of 
 Bottisham, Cambridge 
 Haines, W. C. Esq. Hampstead 
 Haines, J. Esq. Sidney Place, Bath 
 Hale, Rev. Matt. B. Stroud 
 Hall, Rev. W. Manchester 
 *Hallen, Rev. George, Rushock, Me- 
 doute, Upper Canada 
 *Hallen, Rev. William, Wribbenhall, 
 W orcestershire 
 
 Halton, Rev. T. 98, Islington, 
 Liverpool 
 
 Hamilton, Rev. J. Great Baddow, Essex 
 *Hanham, Rev. Phelips, Wimborne, 
 Dorset 
 
 Harcourt, Rev. L. V. Midliurst 
 **Hare, Venerable Archdeacon 
 Harington, Rev. Rd.Old, Northampton 
 *Harison, W. II. Esq. New York 
 *Harper, T. N. Esq. Queen’s College 
 Oxford 
 
SUBSCRIBERS. 
 
 *Harpur, Rev. E. St. Peter’s, Stock- 
 port. 
 
 * Harris, Hon. and Rev. C. Wilton, 
 Salisbury 
 
 Harris, Rev. J. H. Northampton 
 *Harris, G. T. Esq. Harrow-on-the- 
 Hill 
 
 Harrison, Rev. B. Domestic Chaplain 
 to the Lord Archbishop of Canterbury 
 
 * Harrison, Rev. H. Gondhurst 
 Harrison, Rev. T. Trinity Church, 
 
 Maidstone 
 
 ^Harrow School Library, the 
 *Hartshome, Rev. Joseph 
 
 * Harvey, Rev. H. Preb. of Bristol, 
 
 Bradford, Wilts 
 
 *Hatchard and Son, Piccadilly, London 
 
 * HatherelljRev. J.W. D.D. Charmouth 
 Rectory, Dorset 
 
 Hawkins,Rev.E. Secretary to the Society 
 for the Propagation of the Gospel 
 
 * Hawkins, E. Esq. British Museum 
 *Hawkins, Herbert S. Esq. Jesus Coll. 
 
 Oxford 
 
 * Haw trey, Rev. Dr. Eton College 
 Hayden, Rev. F. W. Beverley, York¬ 
 shire 
 
 Hayes, Rev. I. Warren, Arberfield 
 Rectory, Berks 
 
 Hearn, Mr. John, Sarum Library, 
 Salisbury 
 
 * Heath, W. M. Esq. Exeter Coll. 
 Oxford 
 
 -*Hecker, Rev. H. T. Sevenoaks, Kent 
 *Hedley, Rev. T. A. Gloucester 
 
 * Henderson, W. G. Esq. Magd. Coll. 
 Oxford 
 
 *Henderson, Peter, Esq. Macclesfield 
 *Henn, Rev. W. Coleraine 
 ^Herbert, Hon. Algernon, Ickleton, 
 Saffron Walden 
 
 Ileslop, Anchem, Esq. Trinity College, 
 Cambridge 
 
 Hessey, Rev. F. St. John’s Coll. Oxford 
 *Hessey, Rev. J. A. St. John’s College, 
 Oxford 
 
 Hewetson, Rev. J. S. Curate of Killeary, 
 Ireland 
 
 *Hewitt, T. S. Esq. Worcester College, 
 Oxford 
 
 * Hey gate, Miss, Southend, Essex 
 
 Heywood,Rev.H.O. Bryan, Manchester 
 *Hibbert, Miss Jane L. Barnes, Surrey 
 *Hichens, R. Esq. Threadneedle-street, 
 London 
 
 Hide, Rev. G. E. Caine, Wilts 
 *Hildyard, Rev. J. Christ’s College, 
 Cambridge 
 
 *Hill, Rev. E. Ch. Ch. Oxford 
 *Hill, Rev. Erroll, New Coll. Oxford 
 Hill, Rev. W. Derby 
 Hillyard, Rev.Temple, Worm-Leighton 
 Hinde, R,ev. T. Liverpool 
 
 * Hingiston, James Ansley, Esq. 
 48, Finsbury Circus, London 
 
 **Hippesley, H. Esq. Lambourne 
 Place, Berks 
 
 *Hippisley, R. W. Esq. Stow Lodge, 
 Gloucestershire. 
 
 *Hobhou:se, Edm. Esq. Balliol College, 
 Oxford 
 
 ** Hodges, Rev. T. S. Little Waltham, 
 Chelmsford 
 
 * Hodgson, Rev. G. St. Peter’s, Isle of 
 Thanet 
 
 Hodgson, Rev. H. St. Martin’s, 
 London 
 
 * Hodgson, Rev. T. F. Horsham 
 Hodson, Rev. J. Saunderstead, Croydon, 
 
 Surrey 
 
 Holden, Rev. W. R. Worcester 
 Holden, The Misses, Torquay 
 
 * Holme, Hon. Mrs. A. C. 
 
 *Holthouse, C. S. Esq. Beadnell, Bel- 
 
 ford 
 
 **Hook, Rev. W. F. D.D. Vicar of 
 Leeds. Presented by a few of his 
 younger parishioners 
 Hope, A. J. B. Esq. Trinity College, 
 Cambridge 
 
 *Hopwood, Rev. F. G. Knowsley, 
 Prescot, Lancashire 
 
 * Horner, Rev. Josh. Everton, Biggles¬ 
 wade, Bedfordshire 
 
 Horsfall, Rev. A. Litcliurch 
 ^Horsfall, John, Esq. Standard Hill, 
 Nottingham 
 
 Hosking, R. Esq. Penzance 
 Houghton, Rev. John, Matching, near 
 Harlow, Essex 
 
 *Houghton, Rev. W. Milns Bridge, 
 Huddersfield 
 
SUBSCRIBERS. 
 
 ♦Howard, Hon. and Rev. H. E. J. 
 
 D.D. Dean of Lichfield 
 Howard, Col. Ashstead Park 
 
 * Howard, Hon. and Rev. W. Fareham 
 Howell, Rev. Hinds, Shobrooke, Devon 
 *Howortli, Rev. Wm., March, Isle of 
 
 Ely 
 
 * Hudson, Rev. John, Vicar of Kendal 
 *Hue, Dr., 9, Bedford Square, London 
 ♦Hughes, Rev. H. Charlotte Street, 
 
 Bloomsbury 
 
 * Hunter, Rev. W. Lurgurshall, near 
 
 Godalining 
 
 Hussey, Rev. W. L. Ch. Ch. Oxford 
 Hutchinson, Rev. C. Chichester 
 ♦Hutton, Rev. G. B. Gainsborough 
 Huxtable, Rev. A. Sutton Waldron 
 Hyde & Crewe, Newcastle, Staffordshire 
 
 * Jackson, Miss, Blackwatertown, 
 
 Ireland 
 
 Jackson, Rev. T. East Brent, Somerset 
 Jackson, Rev. T. St. Peter’s, Stepney 
 ♦Jackson, Rev. W. Dealtry, Ch. Ch. 
 Hoxton 
 
 ♦Jackson, Wm. Esq. Queen’s College, 
 Oxford 
 
 James, Rev. J. D.D. Prebendary of 
 Peterborough 
 
 * James, Sir Walter, Bart.,< M. P. 
 
 11, Whitehall Place, London 
 James, Rev. H. 19, Manchester Build¬ 
 ings, Westminster 
 
 * Janvrin, J. H. Esq. Oriel Coll. Oxford 
 *Jeffray,Rev. L.W. Preston, Lancashire 
 Jelf, Rev. Dr. Canon of Ch. Ch. Oxford 
 Jelf, Rev. W. E. Ch. Ch. Oxford 
 ♦Jersey,TheVeryRev.theDean of 
 Jew, Mr. Thomas, Gloucester 
 ♦♦Inge, Rev. I. R. St. Mary’s, 
 
 Portsmouth 
 
 * John son, C. W. Esq. Balliol College, 
 
 Oxford 
 
 Johnson, G. H. S. Esq. Radcliffe 
 Observatory, Oxford 
 Jones, Rev. D. Stamford 
 
 * Jones, Rev. J. S. Armagh 
 
 Jones, Rev. R. Branxton, Coldstream 
 
 * Jones, W. H. Esq. Queen’s College 
 
 Oxford 
 
 Irons, Rev. W. J. Brompton 
 
 * Irving, Rev. J. Kendall 
 
 Keble, Rev. J. Hursley, Winchester 
 *Kelk, Rev. W. 23, City Road, London 
 Kemp, Mr. John, Beverley 
 Kempe, Rev. J. C. Morchard Bishop’s, 
 Devon 
 
 ♦Ken Club, Leeds 
 
 ♦Kennard, John P. Esq. 4, Lombard- 
 Street, London 
 
 ♦Kenrick, Rev. Jarvis, Horsham, Sussex 
 Kent, jun. Rev. G. D. Sudbrook, near 
 Lincoln 
 
 *Kenyon, Lord, 9, Portman Square, 
 London 
 
 **Kerby, Rev. C. L. Stoke Talmage, 
 near Tetsworth 
 Kildare, Yen. Archdeacon of 
 Kilvert, Rev. F. Bath 
 King, Mr. H. S. Brighton 
 ♦King, Rev. Sir J. Bart. Rathmore, 
 Blessington 
 
 ♦King, T. H. Esq. Exeter College, 
 Oxford 
 
 King, Rev. W. Smyth, Ireland 
 King’s College, London 
 ♦Kingsford, B. Esq. Exeter Coll. Oxford 
 ♦Kingsmill, Rev. H. Chewton Mendip, 
 Somerset 
 
 *Kingsmill, William, Esq. Sidmonton 
 House, Hants. 
 
 ♦♦Kirby, R. H. Esq. St John’s Coll. 
 Cambridge 
 
 *Kirrier, Clerical Society, Cornwall 
 Kirwan, Rev. E. King’s Coll. Camb. 
 ♦Kitson, J. F. Esq. Exeter Coll. Oxford 
 Knight, Henry, Esq. Exeter College, 
 Oxford 
 
 Knight, Rev. T. Ford Rectory 
 ♦Knowles, Edward H. Esq. Queen’s 
 College, Oxford 
 
 Knox, Rev. H. B. Monk’s Cleigh, 
 Iladleigh, Suffolk 
 
 ♦Knox, Rev. Spencer, Vicar-General of 
 the Diocese of Kerry 
 Kyle, Rev. John T. Cork 
 Kynnersley, Rev. E. C. Sneyd, Dray- 
 cott Rectory, Stone, Staffordshire 
 
SUBSCRIBERS. 
 
 Lakhi, J. M. Esq. Worcester College, 
 Oxford 
 
 Langbridge, Mr. Birmingham 
 Langdon, A. Esq. Hampstead 
 Langley, Rev. T. Landogo, Monmouth 
 f Laprimaudaye, Rev. C. G. St. John’s 
 College, Oxford 
 
 *Larken, Arthur, Esq. 20, Henrietta 
 Street, Cavendish Square, London 
 Lawrence, F. J. R. Esq. Exeter Coll. 
 Oxford 
 
 *Lawson, Rev. R. Stoke by Clare, 
 Halstead 
 
 *Lawson, Rev. W. D Magd. College, 
 Cambridge 
 
 Lechmere, Rev. A. Whitmore, Wool- 
 hope, Hereford 
 *Lefroy, Rev. A. C. 
 
 * Legge, Rev. W. Ashstead, Epsom 
 Leigh, W. Esq. Little Ashton, Lichfield 
 
 * Leighton, Rev. F. K. All Souls Coll. 
 Oxford 
 
 * Leman, Rev. T. Brampton Rectory, 
 
 Beccles 
 
 Le Mesurer, J. Esq. Ch. Ch. Oxford 
 ^Leonard, Rev. R. W. Aynlio, Banbury 
 Leslie, Rev. C. Elphin, Ireland 
 Leslie, Mr. Great Queen Street, London 
 ^Lethbridge, Ambrose, Esq. All Souls, 
 Oxford 
 
 *Lewis, Rev. D. Jesus College, Oxford 
 *Lewtlrwaite, Rev. W. H. Adel, Leeds 
 **Ley, Rev. Jacob, Ch. Ch. Oxford 
 *Ley, Rev. John, Exeter College, 
 Oxford 
 
 *Lingard, Rev. Joshua, Hulme, Man¬ 
 chester 
 
 Linzee, Rev. Edw. Hood 
 *Linzee, R. G. Esq. Ch. Ch. Oxford 
 
 * Lloyd, Rev. C. W. 
 
 Lloyd, F. L. L. Esq. Cambridge 
 Lloyd, Rev. F. T. Curate of Kilmore, 
 Dioc. Armagh 
 
 Lloyd, Rev. John F. Ballyling, 
 Rich Hill, Ireland 
 Lodge, Rev. Barton, Theydon Bois 
 *Lbhr, C. W. Esq. Gwaenynog, Den¬ 
 bigh 
 
 London Library, Fall Mall 
 Lonsdale, Rev. J. Principal of King’s 
 College, London 
 
 *Lowder, C. F. Esq. Exeter College, 
 Oxford 
 
 * Lowe, Rev. J. M. Cheadle, Staffordshire 
 Lowe, Rev. R. F. Madeira 
 
 *Lowe, Rev. R. H. Abascragh, co. 
 Galway 
 
 Lukes, Rev. W. C. Bradford, Wilts 
 Lund, Rev. T. B.D. St. John’s College, 
 Cambridge 
 
 Lusk, John, Esq. Glasgow 
 Lutwyche, A. I. P. Esq. Middle Temple 
 *Luxmoore, Rev. J. H. M. Marchwiel, 
 Wrexham 
 
 *Lyttleton, The Right Hon. Lord 
 
 M’Call, Rev. Edward, Brightstone 
 M’c Ewen, Rev. A. 
 
 *Macfarlane, W. C. Esq. Birmingham 
 *Machen, Edward, Esq. Diocesan Col¬ 
 lege, Wells 
 M’c Houghton, Esq. 
 
 *Mackenzie, A. C. Esq. King’s Coll. 
 London 
 
 Mackenzie, Lewis M. Esq. Exeter Coll. 
 Oxford 
 
 *Mackinnon, Rev. John, Bloxholm, 
 near Sleaford, Lincoln 
 Maclean, Rev. H. Coventry 
 
 * Maclean, Rev. W. Prebendary of 
 
 Tynan, Armagh 
 
 Macmullen, Rev. R. G. C. C. C. Oxford 
 
 * Madox, Wm. Esq. 61, York Terrace, 
 
 Regent’s Park 
 
 * Maitland, Rev. R. S. Librarian to the 
 
 Lord Archbishop of Canterbury 
 *Major, Rev. I. R. D.D. King’s Coll. 
 London 
 
 ^Malcolm, H. Esq. Eckington, 
 Chesterfield 
 
 Malcolm, Rev. Gilbert, Toddenham 
 *Malet, Rev. W. N. Curate of St. 
 Cuthbert, Wells 
 
 Mangin, Rev. Edw. N. Byer’s Green, 
 near Bishop’s Auckland, Durham 
 Manning, Rev. H. E. Lavington, Arch¬ 
 deacon of Chichester 
 *Mapleton, R. J. Esq. St. John’s Coll. 
 Oxford 
 
 Markland, J. H. Esq. Bath 
 Marriott, Rev. C. Oriel Coll., Oxford 
 
SUBSCRIBERS. 
 
 ♦Marriott, Rev. J. Bradfield, Reading 
 ♦Marshall, Rev. S. Eton 
 ♦Marshall, Rev. E. Ruskington, 
 Sleaford 
 
 ^Marshall, Rev. J. Chaplain to H. M. 
 Ship Victory 
 
 ♦Martin, Rev. F. Trin. Coll. Camb. 
 ♦Martin, Rev. John Sidney-Sussex 
 Coll. Camb. 
 
 Martin, Rev, M. Exeter 
 Martyn, Rev. T. W. Exeter 
 ♦Mason, A. W. Esq. Trinity Coll. 
 Cambridge 
 
 Mason, Rev. E. J. Stroud 
 *Maule, Rev. G. Great Munden, near 
 Pickeridge, Herts 
 ♦Maynard, Rev. John 
 ♦Maynard, Rev. R. Nursling, near 
 Southampton 
 
 ♦Mayo, A. F. Esq. Oriel Coll. Oxford 
 ♦Mayor, C. Esq. St. John’s Coll. Camb. 
 ♦Mease, Rev. J. Fresford 
 Medley, Rev. John, Exeter 
 Mence, Rev. J. W. Ilkley, Otley, York¬ 
 shire 
 
 ♦Metcalf, Rev. W. L. Huddersfield 
 ♦Metcalfe, Rev. Wallace, Reddenhall, 
 Harlestone, Norfolk 
 ♦Middleton, Rev. J. E. Wroxton, 
 Banbury 
 
 ♦Middleton, Henry O. Esq. Exeter 
 College, Oxford 
 
 ♦Mill, Rev. Dr. Christian Advocate, 
 Cambridge 
 
 Miller, Rev. I. R. Walkeringham, 
 Bawtry, Yorkshire 
 Miller, Rev. John, Benefield, Oundle 
 Miller, Rev. T. E. Benefield, Oundle 
 ♦Mills, R. T. Esq. Magd. Coll. Oxford. 
 Minster, Rev. I. Farmley Tyas 
 Moberly, C. E. Esq. Balliol Coll. Oxford 
 Moberly, Rev. Dr. Winchester 
 Money Kyrle, E. A. Esq. C. C. C. 
 Cambridge 
 
 ♦Monro, Rev. E. Oriel Coll. Oxford 
 ♦Monsell, Rev. C. H. Worcester Coll. 
 Oxford 
 
 Monsell, Rev. J. S. Coleraine, Ireland 
 ♦Monsell, W. Esq. Limerick, Ireland 
 Moodie, C. Esq. Magdalen Hall 
 ♦Moore, Rev. J. W. Hordley, Ellesmere 
 
 ♦Moore, Rev. Edward, Rector of Killan, 
 Ireland 
 
 Moorsom, Rev. Richard, Pett, Sussex 
 ♦Moriarty, Rev. T. Yentry, Dingle, 
 Ireland 
 
 ♦Morrell, F. J. Esq. St. Giles’s, Oxford. 
 ♦Morrice, Rev. W. D. Leeds 
 Morris, Rev. J. B. Exeter Coll. Oxford 
 ♦Morris, Rev. T. E. Ch. Ch. Oxford 
 ♦Morton, M. C. Esq. Exeter College, 
 Oxford 
 
 Moultrie, Rev. J. Rugby 
 Mount, Rev. C. M. Prebendary of Wells 
 ♦Mountain,Rev.G.R. Rector of Havant 
 Mountain, Rev. H. B. Prebendary of 
 Lincoln 
 
 Mozley, Rev. J. B. Magdalen College, 
 Oxford 
 
 ♦Mules, Rev. P. Exeter Coll. Oxford 
 ♦Murray, Rev. A. Clapham, Surrey 
 ♦Murray, C. R. Scott, Esq. Ch. Ch. 
 Oxford 
 
 ♦Murray, Rev. W. St. Martin’s, Col¬ 
 chester 
 
 * Muskett, Mr. C. Norwich 
 
 New Jersey, The Right Rev. The 
 Bishop of 
 
 ♦♦New Zealand, The Right Rev. 
 The Bishop of 
 
 Nova Scotia, The Lord Bishop of 
 Neale, J. M. Esq. Downing College, 
 Cambridge 
 
 ♦ Neve, Rev. F. R. Poole Keynes, 
 Cirencester 
 
 ♦Nevins, Rev. W. Wilton House, Ross 
 New, Rev. F. T. Ch. Ch. St. Pancras, 
 London 
 
 Newland, Rev. Dr. Ferns 
 Newman, Rev. J. H. Oriel College, 
 Oxford 
 
 ♦New-York-Society Library 
 Nicholl, Rev. J. B,. Greenhill Grove, 
 near Barnet, Hertfordshire 
 Nicholls, Rev. W. L. Bath 
 ♦Nicholson, Rev. W. Wickham House, 
 Wei ford, Berks 
 
 ♦Nicoll, Rev. Charles, Stratford, Essex 
 Nixon, Rev. F. R. Ash, near Wingham 
 *Noott, Rev. E. H. L. Tipton, Bir¬ 
 mingham 
 
SUBSCRIBERS. 
 
 *Norman, M. O. Esq. C. C. C. Camb. 
 Norris, Rev. H. H. Prebendary of 
 St. Paul’s, Hackney 
 ♦North, Rev. Jacob 
 ♦Northcote, G. B. Esq. Exeter College, 
 Oxford 
 
 ♦Northcote, J. S. Esq. C. C. C. Oxford 
 * Nunns, Rev. T. Birmingham 
 ♦Nutt, Rev. Charles Theston, Bath 
 
 Oxford, The Lord Bishop of 
 ♦O’Brien, Rev. H. Killegar, Ireland 
 ♦O’Brien, Mrs. 108 George Street, 
 Limerick 
 
 Ogle, Mr. Robert, South Bridge, 
 Edinburgh 
 
 Ogle and Son, Booksellers, Glasgow 
 ♦Oldershaw, R. Esq. Islington 
 ♦Oldham, George A. Esq. Trinity Coll. 
 Cambridge 
 
 Oldham, Rev. T. R. Huddersfield 
 ♦Oliver, J. Esq. Queen’s College, 
 Cambridge 
 
 ♦Oliverson, R. Esq. 14 Portland Place, 
 London 
 
 Ormsby, R.L. Esq. Lincoln Coll.Oxford 
 * Osborn, Rev. G. Stoke-Newington 
 ♦Ostell, Messrs. T. & Co. booksellers, 
 London 
 
 Ouvry, Rev. P. T. 
 
 ♦Owen, R. Esq. Jesus Coll. Oxford 
 
 Page, Rev. C. Westminster Abbey 
 * Page, Rev. L. F. Woolpit, Bury St. 
 
 Edmund’s 
 Page, R. jun. Esq. 
 
 ♦Page, Vernon, Esq. Ch. Ch. Oxford 
 Paget, Rev. F. E. Elford, Lichfield 
 ♦Palmer, Roundle, Esq. 
 
 ♦Palmer,Rev.W.Magdalen Coll.Oxford 
 Palmer, Rev. W.Worcester Coll. Oxford 
 ♦Palmer, Mrs. Mixbury, near Brackley 
 ♦Palmer, Miss, Mixbury, near Brackley 
 ♦Pardoe, Rev. Mr. Leyton, Essex 
 ♦Parker, C. Esq. Upper Bedford Place, 
 London 
 
 ♦Parker, Rev. E. Bahia, South America 
 
 ♦Parker, Rev. R. Welton, Spilsby» 
 Lincolnshire 
 
 ♦Parkinson, Miss, Ravendale 
 *Parrington, Rev. Matthew, Feltwell, 
 Norfolk 
 
 Parsons, Rev. C. A. St. Mary’s, 
 Southampton 
 
 fPATTESON, Hon. Mr. Justice 
 Pattison, Rev. Mark, Lincoln College, 
 Oxford 
 
 ♦Paul, G.W. Esq.Wadham Coll. Oxford 
 Payne, R. jun. Esq. Lavender Hill 
 ♦Pedder, W. Esq. Theological College, 
 Wells 
 
 Pelly, Rev. T. C. C. C. Oxford 
 ♦Pennefather, Rev. E. 
 f Penney, Rev. E. St. Andrew’s, Canter¬ 
 bury 
 
 ♦Penny, C. B. Esq. Tlieol. Coll. Wells 
 Perceval, Hon. and Rev. A. P. 
 ♦Perceval, Captain E. A. 
 
 ♦Percival, Ernest A. Esq. Bindon 
 House, Milverton, Somerset 
 ♦Perring, C. Esq. 29, Tavistock Square, 
 London 
 
 ♦Perry, T. W. Esq. 20, Steward-street, 
 Spitalfields 
 
 * Phelps, Rev. H. D. Tarrington, Hereford 
 ♦Phelps, Rev. R. Sidney Sussex Coll. 
 Cambridge 
 
 ♦Phelps, Rev. T. P. Ridley, Seven 
 Oaks, Kent 
 
 ♦Philips, G. H. Esq. Belle Vue, 
 Liverpool 
 
 Phillips, Rev. E. 5, Nelson Terrace, 
 Clapham 
 
 ♦Phillott, Johnson, Esq. Bath 
 
 ♦Philpott, Rev. Other, Clungunford, 
 near Ludlow 
 
 ♦Philpott, Rev. T. Maddresfield, Wor¬ 
 cester 
 
 Phipps, Rev. E. I. Devizes, Wilts 
 Phipps, T. H. H. Esq. Leighton House 
 ♦Pickering, Rev. H. St. Peter’s, Isle of 
 Thanet 
 
 Pickwood, Rev. John, Stepney 
 ♦Pigott, Rev. A. J. Newport, Salop 
 Pigott, Rev. George, Bombay 
 ♦Pillans, Rev. W. H. Great Malvern 
 ♦Pinder, Rev. J. H. Precentor of Wells 
 ♦Platt,J.P.Esq.Child’s Hill,Hampstead 
 
SUBSCRIBERS. 
 
 **Pocock, Rev. N. Queen’s Coll. Oxford 
 Pocock, Mr. W. Bath 
 •Ponsonby, Hon. Walter 
 •Pope, T. A. Esq. Jesus Coll.,Cambridge 
 Poole, Rev. G. A. Leeds 
 •Potts, R. Esq. Trinity Coll. Cambridge 
 Pountney, Rev. H. St. John’s, Wolver¬ 
 hampton 
 
 ••Powell, A. Esq. Carey Street, London 
 ••Powell, Rev. E. A. Ampthill 
 Powell, Rev. H. T. Stretton 
 •Powell, Rev. J. W. S. Kingston-on- 
 Thames 
 
 Powell, Robert, Esq. Worcester Coll. 
 Oxford 
 
 Power, J. P. Esq. Queen’s College, 
 Cambridge 
 
 *Pownall, Rev. C. C. B. Milton 
 Ernest, Bedfordshire 
 •Pownall, W. L. Esq. St. John’s Coll. 
 Cambridge 
 
 Powys, Hon. and Rev. Horace, War¬ 
 rington 
 
 •Prater, Rev. T. Newnham, Sitting- 
 bourne, Kent 
 
 •Preston, Rev. Plunket, Prebendary of 
 Edermine, Ferns, Ireland 
 Prevost, Rev. Sir George, Bart. Stinch- 
 combe, Dursley 
 
 * Prichard, Rev. Richard, Hunley 
 Pridden, Rev. W. Broxted, Dunmow 
 
 •Pritchard, Rev. R. Jesus College, 
 Oxford 
 
 Pulling, Rev. W. Brasenose College, 
 Oxford 
 
 ••Pusey, Rev. Dr. Canon of Ch. Ch. 
 Oxford 
 
 Pusey, Rev. W. B. Garsington 
 
 Ripon, the Lord Bishop of 
 Raven, Rev. V. 11, Crescent-place, 
 Burton-crescent 
 
 •Rivar, C. Esq. Great St. Helens, 
 London 
 
 Randolph, Rev. E. J. Tring 
 * Randolph, W. C. Esq.YateHouse,Bath 
 Rashdall, Rev. John, Exeter 
 *Rawle, Rev. R. Cheadle, Staffordshire 
 •Reed, Rev. J. Harold’s Cross, Dublin 
 
 •Reeve, Mr. W. Leamington 
 
 * Rew, Rev. Charles, Maidstone 
 •Richards, Edw. Priest, Esq. Cardiff 
 •Richards, Rev. Edw. Tew, Farlington 
 
 Rectory, Havant 
 
 •Richards, Rev. W. Upton, London 
 Rickards, Rev. F. Stowlangtoft, Suffolk 
 Riddle, Rev. John B. Kilgraston, Bridge 
 of Earn, Perth 
 
 •Ridgway, Josh. jun. Esq. Wallsuches, 
 near Bolton 
 
 Ridley, Rev. W. H. Hambledon 
 •Roberts, H. Esq. Cambridge 
 •Robertson, Dr. Doctors’ Commons, 
 London 
 
 * Robertson, Rev. J. C . B oxley, Maidston e 
 Robertson, Rev. J. C. Cheddington, 
 
 Hemel Hempstead 
 •Robin, Rev. P. R. Bolton 
 •Robins, Rev. Sanderson 
 •Robinson, G. J. Esq. Hart Street, 
 Bloomsbury 
 
 •Robinson, Rev. Sir George, Bart. 
 •Robinson, Rev. Christr. Kirknewton, 
 near Wooler, Northumberland 
 
 * Robson, T. U. Esq. Magdalen Hall, 
 
 Oxford 
 
 Rodmell, Rev. J. Burford, Tenbury 
 Rodwell, Rev. J. M. St. Peter’s, Saffron 
 Hill, 7, Park Terrace, Barnsbury Park 
 •Rogers, Edward, Esq. Eliot Place, 
 Blackheath, Kent 
 Rose, Rev. H. H. Erdington 
 •Ross, Rev. I. L. Fyfield, near Burford 
 ••Ross and Argyll, Diocesan Library of 
 RouthjRev.Dr. President of Magd.Coll. 
 
 Oxford • 
 
 Rowe, Mr. 
 
 Rowland, Miss, Hereford 
 ••Russell, D. Watts, Esq. Biggin Hall, 
 Oundle 
 
 ••Russell, I. Watts, Esq. Ilam Hall, 
 Ashbourn, Derbyshire 
 Ryder, Rev. George Dudley, Easton, 
 Winchester 
 
 Ryder, T. D. Esq. Oriel Coll. Oxford 
 
 Samler, Rev. J. H. Bampton, Oxon. 
 Sand ford, Rev. G. B. Prestwich 
 Sandford, Rev. John 
 
SUBSCRIBERS. 
 
 *Sandford, Frederick, Esq. 
 
 *Sandbam, James, Esq. St. John’s Coll. 
 Oxford 
 
 Sandilands, Hon. and Rev. J. Edin¬ 
 burgh 
 
 Sankey, P. Esq. St. John’s Coll. Oxford 
 Saunders, Rev. A. P. Charter House 
 *Savory, J. S. Esq. 16, Somerset Place, 
 Bath 
 
 Scarth, Rev. H. Bathwick, Bath 
 
 * Schofield, Rich. L. Esq. Brighton 
 Scott, Rev. John 
 
 * Scott, Rev. R. Duloe, Cornwall 
 
 * Scott, Rev. W. Ch. Ch. Hoxton 
 
 * Scudamore, Rev. W. E. Ditchingham 
 
 Bungay 
 
 Seager, Rev. C. Worcester College, 
 Oxford 
 
 *Selwyn, Rev. W. Canon of Ely 
 Sewell, Rev. W. Exeter Coll. Professor 
 of Moral Philosophy, Oxford 
 
 * Seymour, E. W. Esq. Porthmawr, 
 
 Breconshire 
 
 Seymour, Rev. Sir J. Hobart, Bart. 
 
 Prebendary of Gloucester 
 Seymour, Rev. R. Kinwarton, Alcester 
 *Shairp, John C. Esq. Balliol Coll., 
 Oxford 
 
 Sharpies, J. Hool, Esq. St. John’s 
 College, Cambridge 
 *Shaw, Rev. G. Witcham, Ely 
 *Shaw, Rev. John, Corrington, St. Ives, 
 Huntingdonshire 
 
 *Shea, Robert Francis Jones, Esq. 
 *Slielley, John, Esq. St. Peter’s Coll. 
 Cambridge 
 
 Shepherd, Rev. S. North Somercote, 
 near Louth, Lincolnshire 
 ♦Sheppard, J. H. Esq. Queen’s College, 
 Oxford 
 
 Shield, Rev. W. T. Durham 
 *Shilleto, Rev. Richard, M.A. King’s 
 College, Cambridge 
 *Shilleto, Rev. W. York 
 Shillibeer, Rev. J. Oundle 
 *Shipton, Rev. J. N. Qthery, near 
 Bridgwater 
 
 *Shortland, Rev. H. Rector of Twin- 
 stead 
 
 * Short, Rev. A. Ravensthorpe 
 Shrine, Rev. Harcourt, Cirencester 
 
 Sliuttlew'orth, Rev. E. 
 
 ♦Simes, G. F. Esq. 
 
 *Simms and Dinham, Manchester 
 *Simms, Rev. E. Plaiston 
 Simms and Son, Bath 
 Simpson, Rev. H. Bexhill 
 
 * Simpson, Rev. J. D. Sidney, Sussex 
 
 College, Cambridge 
 *Simpson, R. Esq. Oriel Coll. Oxford 
 *Singer, Rev. Dr. I. H., S.F.T.C.D. 
 
 * Singleton, Rev. R. C. Curate of 
 Monart, Ireland 
 
 *Sion College Library 
 Sittingbourne and Ospringe Church- 
 Reading-Society 
 
 * Skinner, Fitzowen, Esq. 23, Keppel 
 
 Street, Russell Square 
 Skinner, J. Esq. King William’s Coll. 
 Isle of Man 
 
 * Slade, Rev. James, Bolton 
 Sladen, Rev. E. H. M. Bockleton 
 **Slatter, Rev. John, Warrington 
 *Slocombe and Simms, Leeds 
 
 * Small, Rev. Nath. P. Market Bosworth, 
 
 Hinckley 
 
 * Smith, Rev. Campbell, Newbury 
 
 * Smith, Rev. Edw. Booking, Braintree 
 Smith, Rev. G. Garvagh, Ireland 
 *Smith, H.T. Esq. Queen’s Coll.Oxford 
 Smith, Rev. J. Trinity College, Oxford 
 
 * Smith, Rev. W. Puddelliinton 
 *Smyth, Rev. H. Fenner, Glebe, Johns¬ 
 town 
 
 Snare, Mr. John, Reading 
 
 * Southampton Theological Library 
 Southwell, Rev. G. Compton Martin 
 Sparke, Rev. J ohn, ClareHall, C amb ridge 
 
 * Spence, Rev. J. Northampton 
 
 * Spencer, Rev. W. Pakenham, Starston, 
 
 N orfolk 
 
 Spranger, Rev. R. J. Exeter College, 
 Oxford. 
 
 Spreat, Mr. W. Exeter 
 
 *Spry, Rev.J. H. D.D. St.Mary-le-bone 
 
 Spurgin, J. Esq. C. C. C. Cambridge 
 
 * Stanley, Rev. E. Rugby 
 
 *Starey, B.ILEsq. Clerkenwell, London 
 Starkey, Rev. A. B. C. St. John’s Coll. 
 Oxford 
 
 *St. John, Rev. Ambrose, Bransgore, 
 Ringwood 
 
SUBSCRIBERS. 
 
 Stephens, Rev. C. L. Kencot, Burford 
 ♦♦Stert, Rev. A. R. 33, Connaught 
 Square, London 
 
 Stevenson, Rev, J. Durham University 
 Stewart, Mr. King William Street 
 *Stokes, S. N. Esq. Trinity College 
 Cambridge 
 
 Storer, W. P. Esq. Islington 
 ♦Stott, Miss, Bradford, Yorkshire 
 ♦Strean, Rev. L.H. Easter-New, Boyle, 
 Ireland 
 
 ♦Street, J. Esq. Lloyd’s Rooms,London 
 ♦Street, W. F. Esq. 13, Austin Friars, 
 London 
 
 Strong, Mr. W. Bristol 
 *Stuart, Rev. John B., M.D. Billeston, 
 Leicester 
 
 * Stuart, Rev. Hamilton 
 
 Studdert, G. jun. Esq. Trinity College, 
 Dublin 
 
 ♦♦Sturrock, Rev. W. Chaplain, Bengal 
 Presidency 
 
 ♦Suckling, R. Esq. Caius College, 
 Cambridge 
 
 * Suckling, Rev. R. Stretton, Hereford¬ 
 
 shire 
 
 Swainson, Rev. E. E. Clunn, Shropshire 
 Swann, Rev. R. York 
 Swansborough, G. S. Esq. Pembroke 
 College, Cambridge 
 Sweet, Rev. C. Cornworthy, Totnes, 
 Devon 
 
 ♦Sweet, Rev. J. Hales, St. John’s 
 College, Cambridge 
 *Swinney, Rev. H. H. Magd. College, 
 Cambridge 
 
 Symons, E. W. Esq. St. John’s College, 
 Cambridge 
 
 * Talbot, Rev. G. Evercreech, Somerset 
 ♦Tarbutt, Rev. Arthur C. Dover 
 Tarleton, J. W. Esq. Birmingham 
 ♦Tarleton, Rev. John 
 
 ♦Tate, Frank, Esq. Univ. Coll. Oxford 
 Tatham, Rev. Arthur, Broadoak, Lost- 
 withiel, Cornwall 
 
 Tayler, Rev. A. W. Stoke Newington 
 Taylor, Mr. J. Brighton 
 ♦Taylor, John, Esq. Leicester 
 Tennant, Rev. W. 
 
 The Scottish Episcopal Church Library, 
 Edinburgh 
 
 * Thompson, Rev. E. H. St. Mary-le- 
 
 bone, London 
 
 Thompson, W. Esq. Queen’s College, 
 Oxford 
 
 Thornton, Rev. T. Brockhall, Weedon 
 Thornton, Rev. W. Dodford, Weedon 
 Thorp, Yen. Archdeacon, Durham 
 
 * * Thorp, Yenerable Archdeacon, Trinity 
 
 College, Cambridge 
 ♦Thurland, F. E. Esq. New Coll. Oxford 
 Thurlow, Rev. J. Houghton-le-Spring, 
 Durham 
 
 ♦Thynne, Right Hon. and Rev. Lord 
 John, D.D. Rector of Street-cum- 
 Walton 
 
 ♦Tindale, John, Esq. Huddersfield 
 ♦Tireman, Mrs. Nurton, Chepstow 
 ♦Todd, Rev. Dr. Trinity Coll. Dublin 
 ♦Todd, Venerable Archdeacon, Settring- 
 ton Malton, Yorkshire 
 ♦Topham, Rev. J. Huddersfield 
 ♦Tragett, Rev. F. H. Romsey 
 ♦Trevelyan, Rev. J. Milverton, Somerset 
 *Trillon, Henry, Esq. 
 
 Tripp, Rev. Dr. Silverton, Devonshire 
 Tristram, H. B. Esq. Lincoln College, 
 Oxford 
 
 ♦Tritton, Henry, Esq. 54, Lombard 
 Street, London 
 
 Trollope, Rev. A. St. Mary-le-bone 
 ♦Trower, Rev. Walter, Wiston, near 
 Steyning 
 
 Tuckwell, Henry, Esq. 
 
 Turner, Rev. J. Hagley, Stourbridge 
 Turner, Rev. Sam. H. D.D. Prof, in 
 the New York Theol. Seminary of the 
 Episcopal Church 
 ♦Turner, Rev. W. Ch. Ch. Oxford 
 Tuttiett, E. Esq. Ch. Ch. Oxford 
 Twining, Rev. D. Therfield, Royston 
 Twining, Richard, jun. Esq. 
 
 Tyler, Rev. Geo. Trinity Coll. Oxford 
 ♦Tyrrell, Rev. W. Beaulieu Rectory, 
 Southampton 
 
 ♦Tyrwhitt, Rev. R. E. Ryme, Sherborne 
 
 Utterton, Rev. I. S. Dorking 
 
SUBSCRIBERS. 
 
 *Vale, W. S. Esq. Worcester College, 
 Oxford 
 
 *Vaux, W. S. W. Esq. Balliol College, 
 Oxford 
 
 *Vaux, Rev. W. Winchester 
 *Venn, E. S. Esq. Wadham College, 
 Oxford 
 
 Vigne, Rev. Henry, Nuthurst 
 
 * Vincent, Rev. O. P. Devizes, Wilts 
 
 * Vizard, J. Esq. Dursley, Gloucester 
 Voules, Rev. F. Eton 
 
 Wackerbarfh, Rev. F. D. Queen’s Coll. 
 Cambridge 
 
 * Wade, Benjamin, Esq. 
 
 Wade, Rev. N. St. Paul’s, Bunliill Row 
 
 * Wagner, A. Esq. Cambridge 
 
 * Waites, Rev. T. Bentley, South Stain- 
 
 ley, near Harrogate 
 **Walford, Rev. W. Hatfield, Witham, 
 Essex 
 
 Wallace, Rev. G. Canterbui’y 
 ^Wallace, Rev. I. L. Sevenoaks 
 * Wallas, Rev. John Preston Patrick, 
 Kendal 
 
 Waller, Rev. E. A. Warwick 
 
 * Waller, Rev. W. Gonial, Dudley 
 ^Walter, Henry, Esq. Exeter College, 
 
 Oxford 
 
 Walters, Mr. Rugeley 
 
 * Ward, Rev. John, Great Bedwyn,Wilts 
 *Ward, W. G. Esq. Southampton 
 Wardroper, Rev. C. Bawdrip, Bridg¬ 
 water 
 
 *Warre, Rev. Fran. Bishop’s Lydiard 
 
 * W arter, Rev. I. W ood, W est Tarring, 
 
 Sussex 
 
 Wason, James, Esq. Rowcroft, Stroud, 
 Gloucestershire 
 
 Watson, Rev. Alexander, St. John’s, 
 Cheltenham 
 
 f Watson, Rev. John, Guilshorough 
 
 * Watson, Joshua, Esq. Park-Street 
 *Watts, Rev. John, Tarrant-Gun ville, 
 
 Dorset 
 
 *Webb, Benj. Esq. Trinity Coll. Camb. 
 Webb, Mr. Wareing, Liverpool 
 *Webster, S. K. Esq. Emmanuel Coll, 
 Cambridge 
 
 ♦Weguelin, Rev. W. A. South Stoke, 
 near Arundel 
 
 Wells, Rev. F. Lambeth Palace 
 *Wenham, J. G. Esq. St. John’s 
 College, Oxford 
 
 W eston, Francis M. E sq. Charleston, U. S. 
 Weston, Plowden, Esq. Charleston,U.S. 
 *Whall, Rev. W. Thierning Rectory, 
 Oundle 
 
 *Whitaker, Rev. S. New Church, Roch¬ 
 dale 
 
 Whitby, R. Vernon, Esq. Oshaston 
 Lodge, Market-Bosworth 
 
 * White, R. Esq. Idle, near Bradford, 
 
 Yorkshire 
 
 * White, Rev. R. Marsh, Aveley, Essex 
 
 * White, Rev. Joseph, Trinity College, 
 
 Dublin 
 
 White, Horace, R. Esq. Magd. Hall, 
 Oxford 
 
 Whitelegg, W. Esq. M.A. 36, North St. 
 Manchester 
 
 Whitley and Booth, Messrs. Halifax 
 fWhitfield, Rev. G. T. Bockleton, 
 Tenbury, Worcestershire 
 
 * Whitley, Rev. J. Manchester 
 Whorwood, Rev. T. Magdalen College, 
 
 Oxford 
 
 Wickens, Rev. Henry, Margaretting 
 Wigley, A. Esq. B.A. St. John’s Coll. 
 Cambridge 
 
 * Wilberforce, Rev. H. W. Bransgore 
 Wilherforce,Rev. S.Archdeaconof Surrey 
 Wiley and Putnam,New York, 12 copies 
 Wilkins, Venerable George, D. D. 
 
 Archdeacon of Nottingham 
 Wilkins, Rev. Mr. 
 
 Wilkinson, Rev. J. Exeter 
 *Wilkinson, Rev. M. 27 Kensington 
 Square 
 
 ^Williams, Rev. C. Jesus Coll. Oxford 
 Williams, Rev. E. T. Exeter College, 
 Oxford 
 
 Williams, Rev.I.Trinity College, Oxford 
 Williams, Rev. George, Wicherford, 
 W orcester 
 
 *Williams, Rev. J. Jesus Coll. Oxford 
 Williams, M. D. Esq. Cwmcynfelin, 
 Aherystwith 
 
 V illiams, Rev. W. St. Bartholomew’s, 
 Hyde, Winchester 
 
 * Williams, Rev. T. E., D.D., Buckle- 
 
 bury, Berks 
 
SUBSCRIBERS. 
 
 ♦Willis, Rev. T. Rayne, near Braintree 
 ♦Willis, Rev. W. D. Green Park, Bath 
 ♦Willock, Rev. W. W. Ware 
 ♦Willott, Rev. John 
 Wilson, Rev. Charles, Shaftesbury 
 ♦Wilson, Rev. Daniel, Islington 
 Wilson, Rev. Francis, Rugeley 
 * Wilson, Rev. J. Corpus Christi Coll. 
 Oxford 
 
 ♦Wilson, Rev. J. P. Magdalen College, 
 Oxford 
 
 ♦Wilson, L. Esq. Norwood Hill 
 ♦Wilson, R. Esq. Bulham Hill, Clapham 
 ♦♦Wilson, Rev. Robert, B.A. Bootle, 
 Liverpool. Presented as a testimonial 
 of regard from the congregation at 
 St. Martins, Liverpool 
 Wise, Rev. H. Offchurch 
 ♦Wither, Rev. H. I. B. 
 
 ♦Wither, Rev. W. H. W. Bigg, Otter- 
 borne, near Winchester 
 ♦Withers, Rev. George, Bishop’s Coll. 
 Calcutta 
 
 Wix, Mr. H. Bridge-Street, Black- 
 friars 
 
 Wix, Rev. S. St. Bartholomew’s 
 Hospital 
 
 Wix, W. Esq. Tonbridge Wells 
 ♦Wix, Rev. Joseph, Littlebury, near 
 Saffron Walden, Essex 
 ♦Wood, Rev. R. Broughton, Man¬ 
 chester 
 
 ♦Wood, Rev. R. Orme, Bower’s Gifford 
 ♦Woods, Rev. G. H. Westdean 
 Chichester 
 
 Woolley, Rev. John, University Coll. 
 Oxford 
 
 ♦♦Wordsworth, Rev. Christopher, D.D. 
 
 Head Master of Harrow School 
 ♦Wordsworth, Rev. Christopher, D.D. 
 
 Buxtail, Uckfield 
 Wordsworth, Rev. C. Winchester 
 *Worgan, Rev. John H. Calthorpe 
 
 Rugby 
 
 M ragge, G. Esq. Cheadle, Staffordshire 
 ♦Wray, Rev. C. Liverpool 
 ♦Wrench, Rev. J. G. D.C.L. Salehurst, 
 Sussex 
 
 ♦Wrench, Rev. Frederick, Stowting, 
 Kent 
 
 Wright, Miss, Brattleby, Lincoln 
 ♦Wright, Rev. W. Pembroke Coll. 
 
 Cambridge 
 ♦Wright, Rev. J. P. 
 
 Wrottesley, Rev. E. J. Tettinhall,Wol¬ 
 verhampton 
 
 ♦ Wynter, Rev. J. Cecil, Gatton Rectory, 
 Reigate 
 
 ♦York, His Grace the Arch¬ 
 bishop of 
 
 *Yard, Rev. G. B.Wragby, Lincolnshire 
 ♦Yates, Rev. W. St. Mary’s, Reading 
 Young, J. G. Esq. Trinity College, 
 Cambridge 
 
 ♦Young, Mrs. Ossett, Parsonage, near 
 W akefield 
 
 Young, Rev. R. G. Oriel Coll. Oxford 
 ♦Young, Rev. R. Riseley, Beds 
 
 Dickinson, F. H. Esq. jglO. 10s. donation. 
 Evans, H. N. Esq. £5. 5s. donation. 
 
 J. H. £\. Is. donation. 
 
 L. M. £1. Is. donation. 
 
 Lurgan, Lord, JHO. 10s. donation. 
 
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 A TREATISE on the DIFFERENT DEGREES of the 
 CHRISTIAN PRIESTHOOD. By HADRIAN SARAVIA. 
 18mo. 2 
 
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OXFORD EDITIONS. 
 
 THE RICH MAN’S DUTY TO CONTRIBUTE LIBERALLY TO 
 THE BUILDING, RE-BUILDING, REPAIRING, BEAU¬ 
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 WELLS, D.D. Rector of Cotesbach, Leicestershire. To which is 
 
 added, 
 
 THE JOURNAL of WILLIAM DOWSING, of Stratford, Parlia¬ 
 mentary Visitor for Demolishing the Superstitious Pictures and 
 Ornaments of Churches, in the year 1643, 1644 - 
 
 SACRIFICE the DIVINE SERVICE. By J. SCANDRET, Priest 
 of the Church of England. 18mo. ...... 
 
 THE GOLDEN GROVE; a choice Manual, containing what is to be 
 Believed, Practised, and Desired or Prayed for; the Prayers being 
 fitted to the several Days of the Week. By JEREMY TAT LOR,D.D. 
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 by the Rev. H. H. Sherlock, M.A. Incumbent of Holy Trinity, 
 Ashton-in-Winwick. 18mo. ....... 
 
 THE PRINCIPLES of the HOLY CATHOLIC RELIGION: or 
 the Catechism of the Church of England Paraphrased: the Ob- 
 iections against it answered: with short Prayers for the Morning 
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 DISCE MORI. LEARN TO DIE. A Religious Discourse, moving 
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 By CHRISTOPHER SUTTON, D.D. Sometime Prebend of 
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 Preface by the Rev. J. H. NEWMAN, B D. Fellow of Oriel 
 College. A new edition. 18mo. ....•«• 
 
 SACRA PRIVATA; Private Meditations, Devotions, and Prayers. 
 By THOMAS WILSON, D.D. Bishop of Sodor and Man. A new 
 edition. .. 
 
 PAROCH1ALIA; or, INSTRUCTIONS for the CLERGY; with 
 Instructions for an Academic Youth, and Catechetical Instructions 
 for Candidates for Holy Orders. By THOMAS WILSON, D.D. 
 Bishop of Sodor and Man. 18mo. ..... 
 
DEDICATED (BY PERMISSION) 
 
 TO HIS GRACE THE LORO ARCHBISHOP OF CANTERBURY. 
 
 A 
 
 LIBRARY OF FATH E RS 
 
 OF THE 
 
 HOLY CATHOLIC CHURCH, 
 
 ANTERIOR TO THE DIVISION OF THE EAST’ AND WEST. 
 
 . TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH, 
 
 WITH NOTICES OF THE RESPECTIVE FATHERS, AND BRIEF NOTES BY THE EDITORS, 
 WHERE REQUIRED, AND SUMMARIES OF CHAPTERS AND INDICES. 
 
 EDITED BY 
 
 The Rev. E. B. PUSEY, D.D. 
 
 Regius Professor of Hebrew, Canon of Christ Church, late Felloiv of Oriel ('allege. 
 
 The Rev. JOHN KEBLE, M.A. 
 
 Professor of Poetry, late Fellow of Oriel College. 
 
 The Rev. J. H. NEWMAN, B.D. 
 
 Fellow of Oriel College . 
 
 The Rev. C. MARRIOTT, M.A. 
 
 Fellow of Oriel College. 
 
 A Publication, answering to the above title, appeared to the Editors 
 calculated to answer many and important ends, and to supply considerable 
 wants, some peculiar to our own Church and times, others more general. 
 
 Their chief grounds for thinking it verv desirable were such as the fol- 
 
 O O v 
 
 • ___ 
 
 • 
 
 1. The great intrinsic value of many of the works of the Fathers, which 
 are, at present, inaccessible, except to such as have large libraries, and are 
 familiar with the languages in which they are written ; and this the more, 
 since a mere general acquaintance with the language will not enable a 
 person to read with ease many of the Fathers. E. g. Knowledge of 
 Latin alone will not suffice to read Tertullian: and in cases less strong, 
 ecclesiastical language and peculiarity of style will often present consider¬ 
 able difficulties at first. 
 
 2. The desirableness of bringing together select works of different 
 Fathers. Many who would wish to become acquainted with the Fathers, 
 know not where to begin ; and scarcely any have the means to procure any 
 great number of their works. Editions of the whole works of a Father, 
 (such as we for the most part have,) are obviously calculated for divines, 
 not for private individuals : they furnish more of the works of each Father 
 than most require, and their expense precludes the acquisition of others. 
 
 3. The increased demand for sacred reading. The Clergy of one period 
 are obviously unequal to meet demands so rapid, and those of our day have 
 additional hindrances, from the great increased amount of practical duties. 
 Where so much is to be produced, there is of necessity great danger that 
 
2 
 
 much will not be so mature as, on these subjects, is especially to be desired. 
 Our occupations do not leave time for mature thought. 
 
 4. Every body of Christians has a peculiar character, which tends to 
 make them look upon the system of faith, committed to us, on a particular 
 side; and so, if they carry it on by themselves, they insensibly contract its 
 limits and depth, and virtually lose a great deal of what they think that 
 they hold. While the system of the Church, as expressed by her Creeds 
 and Liturgy, remains the same, that of her members will gradually become 
 contracted and shallow, unless continually enlarged and refieshed. In 
 ancient times this tendency w r as remedied by the constant living intercourse 
 between the several branches of the Catholic Church, by the cuculation of 
 the writings of the Fathers of the several Churches, and, in part, by the 
 present method—translation. We virtually acknowledge the necessity of 
 such accessions by our importations from Germany and America , but the 
 circumstances of Germany render mere translation unadvisable, and most 
 of the American Theology proceeds from bodies who have altered the doc¬ 
 trine of the Sacraments. 
 
 5. The peculiar advantages of the Fathers in resisting heretical errors, 
 in that they had to combat the errors in their original form, before mens 
 minds were familiarized with them, and so risked partaking of them; and 
 also in that they lived nearer to the Apostles. 
 
 6. The great comfort of being able to produce, out of Christian antiquity, 
 refutations of heresy, (such as the different shades of the Arian :) thereby 
 avoiding the necessity of discussing, ourselves, profane errors, which, on so 
 high mysteries, cannot be handled without pain, and rarely without injury 
 to our own minds. 
 
 7. The advantage which some of the Fathers (e. g. St. Chrysostom) 
 possessed as Commentators on the New Testament, from speaking its lan¬ 
 guage. 
 
 8. The value of having an ocular testimony of the existence of Catholic 
 verity, and Catholic agreement; that truth is not merely what a man 
 troweth; that the Church once w^as one, and spake one language; and 
 that the present unhappy divisions are not necessary and unavoidable. 
 
 9. The circums'tance that the Anglican branch of the Church Catholic 
 is founded upon Holy Scripture and the agreement of the Universal Church; 
 and that therefore the knowledge of Christian antiquity is necessary in 
 order to understand and maintain her doctrines, and especially her Creeds 
 and her Liturgy. 
 
 10. The importance, at the present crisis, of exhibiting the real practical 
 value of Catholic Antiquity, which is disparaged by Romanists in order to 
 make way for the later Councils, and by others in behalf of modern and 
 private interpretations of Holy Scripture. The character of Catholic anti¬ 
 quity, and of the scheme of salvation, as set forth therein, cannot be ap¬ 
 preciated through the broken sentences of the Fathers, which men pick up 
 out of controversial dhinity. 
 
 11. The great danger in w’hich Romanists are of lapsing into secret infi¬ 
 delity, not seeing how to escape from the palpable errors of their own 
 Church, without falling into the opposite errors of Ultra-Protestants. It 
 appeared an act of especial charity to point out to such of them as are dissa¬ 
 tisfied with the state of their own Church, a body of ancient Catholic truth, 
 free from the errors, alike of modern Rome and of Ultra-Protestantism. 
 
 12. Gratitude to Almighty God, who has raised up these great lights 
 in the Church of Christ, and set them there for its benefit in all times. 
 
PLAN OF THE WORK. 
 
 1. The subjects of the several treatises to be published shall mainly be, Doctrine, 
 Practice, Exposition of Holy Scripture, Refutation of Heresy, or History. 
 
 2. The treatises shall be published entire, so as to form a whole. 
 
 3. The notices of the respective Fathers shall be confined to such brief accounts of 
 them (mostly taken from ancient sources) as shall put the general reader in possession 
 of their age, character, and the like. 
 
 4. The notes shall be limited to the explanation of obscure passages, or references, 
 or to the removal of any misapprehension which might not improbably arise (after the 
 manner of the Benedictines). 
 
 5. The best editions shall be procured for the Translators 
 
 6. Each volume shall consist either of a work or works of a single Father, or of those 
 of several Fathers upon the same subject, or connected subjects, as in selections of 
 Homilies. 
 
 7. Each volume (or at most two volumes) shall form a whole in itself; but the 
 volumes shall be continued uniform, so that those who wish for fuller sets, may be ablf* 
 to obtain them. Each volume to contain from 400 to 600 pages. 
 
 8. The Editors hold themselves responsible for the selection of the several treatises 
 to be translated, as also for the faithfulness of the translations; they will, however, 
 thankfully receive any hints upon the subject, especially from divines, or their eccle¬ 
 siastical superiors. 
 
 9. The work shall be published in closely printed 8vo volumes; and with as much 
 attention to cheapness as is consistent with the good execution of the work, and the 
 necessary remuneration of the Translators and Booksellers. 
 
 10. The Editors have assented to the suggestion of the Publishers, that the work 
 should be published by subscription, in the hope that its price may thereby be consi¬ 
 derably reduced, in consequence of the increased number of copies printed. The Editors 
 declining all pecuniary profit, that arising from the additional copies printed, will go to 
 the reduction of the price of the whole. It must, however, be distinctly understood, 
 that the Editors hold themselves under no responsibility to the Subscribers, as such, 
 with regard to the choice of the works to be translated. 
 
 11. The originals of the works translated shall be printed, either at once or subse¬ 
 quently, if this shall appear desirable. It would be well, therefore, if Subscribers would 
 specify, if they wish for the originals, either with or without the translations. 
 
 12. It is understood that subscriptions continue, until it be intimated that they are 
 discontinued, and that they extend, under ordinary circumstances, to the end of each 
 year. It will be arranged, however, that the works of each year should form a whole ; 
 so that the subscription might be broken off without inconvenience to the Subscriber. 
 
 13 . Subscriptions might be confined, if desired, to certain larger works (as St. Chry¬ 
 sostom on the Epistles of St. Paul), but this obviously would be too complicated to be 
 extended to works of small compass. 
 
 14 . Not more than four volumes to appear in each year : the price to Subscribers not 
 to exceed 9s. for a closely printed 8vo of 400 pages; to the public it will be raised 
 one-fourth. When old Translations are revised, the price will be diminished. 
 
 15 . No volume can be subscribed for after it is published ; but the Subscription J i?t 
 remains open for the future volumes. 
 
 RIV1NGTONS, LONDON. J. H. PARKER, OXFORD. 
 
Works already 'published. 
 
 AUGUSTINE, S.Confusions, with the Latin? old Translation and Text, revised hyE. B.Pusey, D- 
 
 CYRIL, S.OFJERUSALEM Catechetical Discourses . Rev. R. IF. Church, B.A. Fellow of Oriel • 
 
 CYPRIAN, S, .Treatises, . late Rev. C. Thornton, M.A. Christ Church. 
 
 V 
 
 CHRYSOSTOM, S.First Epistle to the Corinthians? Pei ’; J ’ Wadham. 
 
 rtnia.i/n» a nrt P.nhpsians. fRcv. H. K. Cornish, M.A. late Fellow of Exeter. 
 
 Galatians, and Ephesians, i „ T - , -- -■— - - — ■ —- — 
 
 * 3 Rev. If. J. Copeland, M.A. Fel f <r- of Trinity. 
 
 On the Epistle to the Romans Rev. J, B. Morris, M.A. Fellow of Ureter. 
 
 In the Press. 
 
 ATHANASIUS, S.Four Orations against the 
 
 Brians c Re». J. H. Newman, B.D. Fellow of Oriel. 
 
 CHRYSOSTOM, S.Homilies on St. Matthew- Rev. Sir G. Prevost, M.A. Oriel. 
 
 C oI G S?5f N AZIANZUM } S '™»” s . *“■ R - F - M - A - Orta. 
 
 TERTULLIAN......... Apologetic and Practical) 
 
 'J’reatises 
 
 y Re». C. Dodgson, M.A. late 'Student of Ch. Ch. 
 
 Preparing for Publication. 
 
 AMBROSE, S.Doctrinal Treatises, 
 
 Epistles. 
 
 ATHANASIUS, S. Tracts on the Incarnation and ) 
 
 Holy Spirit. £ Ret > C Daman, M.A. Fellow of Oriel. 
 
 Historical Documents. Ree. M. Atkinson, M.A. Fellow of Lincoln. 
 
 AU GUSTI N E, S.Anti-Pelagian Tracts 
 
 Anti-Donatist Tracts 
 
 Rev. F. Oakeley, M.A. Fellow of Balliol. 
 _ Rev. F. TV. Faber, M.A. Fellow of Univerity. 
 
 Homilies onSt. John’sGospel]^ ( '- FeurUey M 4 FellowofC. <7. C. 
 
 LJohn G. Sheppard, B.A. Seholar of Wadham. 
 
 - Firsts 
 
 Epistle . . 5 
 
 the Psalms 
 
 Practical Treatises. Bev. C. L. Cornish, M.A. Fellow of Exeter. 
 
 H Testament°. n . . i'T'' } Rev ’ R * G ‘ Macmullen, M.A. FellowofC. C.C. 
 
 Epistles . Rev. H. W. Wilberforce , M.A. Oriel. 
 
 City of God . Old Translation revised. 
 
 BASIL, S. THE GREAT .. Leuer^Trealise., and mmam s, M.J. Fellow of Trinity. 
 
 CHRYSOSTOM, S.Homilies on St. John . Rev. J. Nelson, M.A. St. John's. 
 
 'Rev. T. Keble, M.A lute Fellow of C. C. C. 
 
 St Paul 3 Rev. C. Miller, M.A. lute Demy of Magdalen. 
 
 . t Rev. TV. C. Cotton, M.A. Student of Ch. Ch. 
 
 Rev. J. A. Ashworth, M-A. Fellow of Brasen-nose. 
 
 llomiiies on the Statues and others Ren. C. B. Pearson, Oriel. 
 
 On the Priesthood . The late Bp. J ebb, finished by Rev. J. Jebb, M.A. 
 
 Epistles . . Rev. E. Churton , M.A. Christ Church. 
 
 CYPRIAN, S.Epistles. Rev. IT. Carey, ALA. Worcester College. 
 
 C IJR LA S ’ ° F ALEXAN ‘ J Against Nestorios . Rev. J. H. Newman, B.D. 
 
 EPHRAEM SYRUS, S. Homilies . Rev. J. B. Morris, M-A. Fellow of Exeter. 
 
 EUSEBIUS.Ecclesiastical History. Rev. G. B. S. Johnson, M.A. Queen’s. 
 
 GREGORY, S. OF NYSSA .. Sermons and Commentaries.. Rev. C. Seager, M.A. late Scholar of Worcester. 
 
 GREGORY, S. THE GREAT 4 RaStoral ® * ••• 
 
 l Magna Moralia 
 
 TERTULLIAN ... 
 THEODORET, &c. 
 
 .Works . Rev. C. Dodgson, M.A. late Student of Ch. Ch. 
 
 Ecclesiastical History . Rev. C. Marriott, M.A. Fellow of Oriel. 
 
 Compendium of Heresies) ~ „ „ .. . _ „ , „ , 
 
 and Dialogues. ] Rev. R. Scott, AT.A. Fellow of Balliol. 
 
 MISCELLANIES 
 
 ..St. Clement of Alex. “ Quis 
 d’vea salvetur ?” Ep. ad 
 Diognetom; J racts of Hip 
 
 nolvtu* 
 
 HILARY, S.On the Trinity... Rev. A. Short, AT. A. late Student of Christ Church. 
 
 IREN^EUS, S.Against Heresy . Rev . J. Keble, M.A . 
 
 JEROME, S.Episiles . Rev. J. Mozley, AI.A- FeUow of Magdalen. 
 
 JUS TIN, M.Works . Rev. H. E ATanning, Al.A. late Fellmv of Merton. 
 
 J.EO, S. THE GREAT.Sermons and Epistles . Rev. J. H. Newman, R D. 
 
 M ACAR1 US, S .Sermons . Old Translation revised. 
 
 OPIA 1 US, S. .. .,..On the Donatist Schism. Rev. F. TV. Faber, M.A. Fellow of University. 
 
 ORIGEN .Against Celsus . Rev T. Mozley, AI A. lute Fellow of Oriel. 
 
 *** J his list was never meant to be final, and it has been, from time to time, enlarged. It migh 
 then save waste of labour, if persons contemplating the translation of works, not set down, wouh 
 enquire of the Editors, whether they are included in the plan. 
 
SUBSCRIBERS. 
 
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 Those marked f to the Texts only. 
 
 Those not marked, to the Translations only. 
 
 *His Grace The Lord Archbishop of Canterbury. 
 
 His G race The Lord Archbishop of York. 
 
 Right Hon. and Right Rev. The Lord Bishop of London. 
 Right Rev. The Lord Bishop of Lincoln. 
 
 Right Rev. The Lord Bishop of Bangor. 
 
 Hon. and Right Rev. The Lord Bishop of Oxford. 
 
 *Right Rev. The Lord Bishop of Rochester. 
 
 Right Rev. The Lord Bishop of Gloucester and Bristol. 
 Right Rev. The Lord Bishop of Exeter. 
 
 Right Rev. The Lord Bishop of Worcester, dec. 
 
 *Right Rev. The Lord Bishop of Chichester, dec. 
 
 Right Rev. The Lord Bishop of Worcester. 
 
 *Right Rev. The Lord Bishop of Sodor and Man. 
 
 Right Rev. The Lord Bishop of Ripon. 
 
 Right Rev. The Lord Bishop of Barbados. 
 
 Right Rev. The Lord Bishop of Edinburgh. 
 
 *Riglit Rev. The Lord Bishop of Aberdeen. 
 
 Right Rev. The Lord Bishop of Ross and Argyll. 
 
 Right Rev. The Lord Bishop of North Carolina, 2 copies. 
 *Right Rev. The Lord Bishop of New Jersey. 
 
 Right Rev. The Lord Bishop of Ohio. 
 
 Right Rev. Bishop Luscombe, Paris, 
 
 Abbiss, Rev. J. 
 
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 Illinois, N. A. 
 
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 Acland, Henry, Esq, Ch. Ch. 
 
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 Ailken, Rev. R. Walcot Terrace, 
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 Aitchison, Rev. D. Glasgow 
 Alexander, John, Esq. Edinburgh 
 Allen, A. Esq. Clifton 
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 brokeshire 
 
 Allen, Rev. John, King’s Coll. London 
 Allen, Rev. P. Westbourn, Sussex 
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 Bath Clerical Society 
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3 
 
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4 
 
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 fBridges, Rev.A. H. Beddington House, 
 near Croydon 
 
 Bridges, Rev. C. Old Newton, Stovv- 
 market 
 
 Brightwell, Mr. Barnstaple 
 
 * Brine, James G. Esq. St. John’s Coll, 
 Bristol Literary Society 
 
 Broadbent, Rev. C. F. Worfield, Shrop¬ 
 shire 
 
 Brodie, B. C. Esq. Balliol Coll. 
 Brockman, Rev. J. St, Clement’s, 
 Sandwich, Kent 
 Brogden, Rev. James 
 Brook, Rev. W. Bentley Rectory, 
 Ipswich, Suffolk 
 
 * Brooke, Rev. T. R. Avening, 
 
 Minchinharrpton 
 Brooke, Rev. W. 
 
 Brooksbank, Rev. C. Ch. Ch. 
 
 Broughton, H. V. Esq. St. Peter’s Coll. 
 Cambridge 
 
 Broughton, Rev. B. S. Washington, 
 Durham 
 
 tBrowell, Rev. W. R. Pembroke Coll. 
 Browm, Messrs. Booksellers, Leicester 
 Brown, Rev. E. Leeds 
 f Brown, Rev. Henry, Chichester 
 Brown, Rev. Henry 
 *Browne, Rev. R. W. King’s Coll. 
 London 
 
 Brown, Rev. W. L. Ch. Ch. 
 
 Browne, Rev. T. C. Magdalen Hall 
 Browne, Rev. W. R. Harlington, Edge- 
 ware 
 
 Browne, Rev. E. H. Emmanuel Coll. 
 Camb. 
 
 Bruce, Lewis, Esq. Balliol Coll. 
 
 Biuce, Rev. W. Duffryn, near Cardiff 
 Bryant, Mr. L. Bookseller, Gloucester 
 Brymer, Yen. Archdeacon, Pulteney 
 Street, Bath 
 
 ^Buchanan, Mrs. Dursley, Gloucester¬ 
 shire 
 
 Buck, — Esq. Jersey 
 Buckerfield, Rev. F. H. Little Bedwin 
 Buckle, W. H. Esq. Bridgewater 
 Buckley, Mr. 
 
 * Buckley, Rev. Joseph, lldlsley 
 Buckley, W. E. Esq. Brasenose Coll. 
 
 Buckley, W. H. G. Esq. Bradford, 
 Yorkshire 
 
 Bukett, T. Esq.Malton 
 Bull, Rev. John, D.D. Canon of 
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 Buller, John Edw. Esq. 
 
 Bui ley, Rev. F. Magdalen Coll. 
 Bunting, Rev. E. S. 
 
 Bunyon, Robert J. Esq. 
 
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 Burnaby, Rev. Robt. Leicester 
 Burney, Rev. C. Magdalen 
 Burns, Mr. I. 
 
 * Burrows, Rev. H. N. Hull College 
 ^Burrows, H. W. Esq. St. John's Coll. 
 Burton, T. Esq. St. Peter’s Coll. 
 Cambridge 
 
 *Bute, The Marquis of 
 Butler, Rev. Dr. Clergy Orphan School, 
 St. John’s Wood 
 
 Butler, Rev. I. Inkpen, Newbury 
 Butler, Rev. Jas. York 
 Butler, Rev. T. Midhurst 
 Buttemer, Rev. Mr. Aldham 
 Butter, W. J. Esq. B.A. Trinity Coll. 
 Cambridge 
 
 ♦Butterfield,Rev. John, Bradford, York¬ 
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 Butterworth, Rev. J. H. Exeter Coll. 
 
 Caiston, Wm. Y. Esq. 
 
 ^Caldwell, Captain 
 Caldwell, Rev. R Madras 
 Cambridge Union Society 
 Campbell, Rev. H. 
 
 Campbell, L. C. Esq. Middleton Lodge, 
 near Richmond, Yorkshire 
 Campbell, Rev. S. C. St. Nicholl’s, near 
 Cardiff 
 
 Canterbury Clerical Book Society 
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 Tetbury 
 
 fCampion, H. Esq. Brighton 
 Capper,Rev.D. Huntley,Gloucestershire 
 Capper, Rev. George, Wherstead 
 ^Capper, S. J. Esq. Leyton 
 Carey, E. L. Esq. Philadelphia 
 
SUBSCRIBERS. 
 
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 Carey, Rev. C. 
 
 *Carey, Rev. H. Oriel Coll. 
 
 Carlyon, Rev. E. 
 
 Carlyon, Rev. J. St. Merin, Cornwall 
 Carlyon, Rev. Philip, Colchester 
 Carrighan, Rev. G. 
 
 Carter, Rev. W. Eton College 
 Carter, Rev. John, St. John's Coll. 
 Carter, Rev. Mr. Bristol 
 *Carter, Rev. T. T. Piddlehinton, 
 Dorset 
 
 Carter, Rev. Wm. Eton College, near 
 Windsor, Berks. 
 
 Cartwright, Rev. J. B. 
 
 Carwardine, Rev. C. W. Tolleshunt 
 Knights, Essex 
 tCary, Isaac Preston, Esq. 
 
 Case, Rev. James, Liverpool 
 Cator, Mr. Launceston 
 Cator, Rev. John, Wakefield 
 Caulfield, Rev. W. Pallas, Kerry 
 Cavendish, Hon. and Rev. A. Stanmore, 
 Middlesex 
 
 *Cavendish, Hon. Richard 
 ^Chaffers, Rev. T. Brasen-nose Coll. 
 Chambers, J. D. Esq. 
 
 Chambers, O. L. Esq. Univ. Coll. 
 Champernowne, H. Esq. Ch. Ch. 
 Champernowne, R. Esq. Ch. Ch. 
 Chandler, Rev. J. Witley 
 Chanter, Rev. Mr. Ilfracombe 
 Chapman, C. Esq. Trinity Coll. 
 Chapman, Rev. J. M. Balliol Coll. 
 Charlton, T. Esq. Chilwell, Nottingham 
 ♦Chase, D. P. Esq. Oriel Coll. 
 
 ♦Chase, T. H. Esq. Trinity Coll. 
 Cheetharn Library, Manchester 
 *Chepmell, Rev. H. L. M. Pemb. Coll. 
 *Chessyre, Rev. W. J. Worcester 
 Chester, Rev. Anthony, Chichley Hall, 
 Newport 
 
 Cheyne, Rev. P. Aberdeen 
 Chichester, Dean and Chapter of 
 Chichester, Very Rev. the Dean of 
 Childers, Mrs. Walbroke 
 Christie, A. J. Esq. Fellow of Oriel Coll. 
 Christie, Rev. E. Badgeworth, near 
 Cheltenham 
 
 *Church, R. W. Esq. Oriel Coll. 
 Church, W. E^q. Univ. Coll. Durham 
 
 *Churton, Rev. Edw. Crayke, near 
 Easingwold 
 
 Cirdeaux, Rev. J. W histon 
 Clarke, S. Esq. Turnham Green 
 Clarke, Rev. E. W. Great Yeldham, Essex 
 Clarke, Rev.H. Danvers, Exeter Coll. 
 Clarke, Rev. Henry, Incumbent of 
 Gisborough, Yorkshire 
 Clarke, S. Esq. Salisbury Cottage, 
 Turnham Green 
 Clarke, S. Esq. St. John’s Coll. 
 
 Clark, B. S. Esq. 
 
 Clark, Fred. Esq. 
 
 Clark, G. N. Esq. Newcastle-on-Tyne 
 Clark, Mr. Wm. Manchester 
 Clark, Rev. J. W. Leeds 
 Clark, Rev, John, Leeds 
 Clark, Rev. J.Dixon, Belford,Newcastle 
 Clayton, Rev. J. H. Bath 
 Clayton, Esq. Twickenham 
 Clayton, Mr. Chas. Manchester 
 Claxson, Rev. B. S. D.D. Gloucester 
 *Cleaver, Rev. J. F. Great Coxwell 
 Berks 
 
 Clement, Rev.B.P. Canon of Winchester 
 ^Clements, Jacob, Esq. Oriel Coll. 
 *Cleoburey,Rev.C. SteepleAston,Oxon. 
 Clerk, W. Esq. Trinity Coll. 
 
 Clerke, Ven. C. C. Archdeacon of 
 Oxford 
 
 * Clerke, Rev. Wm. Melton Mowbray 
 Clifton, Mrs. Kensington 
 *Clissold, Rev. A. Stoke Newington 
 *Clutterbuck, Rev. H. Exeter Coll. 
 Cockin, M. Esq. Queen’s Coll. Camb. 
 Cocks, Hon. and Rev. J. S. Worcester 
 fCocks, Rev. Charles 
 fCodd, Rev. E. T. Minchin-Hampton, 
 Stroud 
 
 *Codrington College Library, Barbados 
 Coffin, R. A. Esq. Ch. Ch. 
 
 Coit, Rev. T. D. President of the 
 Transylvanian University, U. S. 
 
 Cole, Geo. Edw. Esq. 
 
 Cole, Rev. C. Peterhead 
 ^Coleridge, Hon. Mr. Justice 
 Coleridge, Rev. E. Eton Coll. 
 Coleridge, F. G. Esq. Ottery St. Mary 
 ^Coleridge, H. N. Esq. 
 fColeridge, Rev. Derwent, Chelsea 
 
I 
 
 SUBSCRIBERS. 
 
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 *Coles, Rev. G. Croydon 
 fCollege of Doctors of Law, Doctors’ 
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 Collett, VV.L. Esq. Queen’s Coll. 
 Colley, Rev. James, Shrewsbury 
 Codings, Mr. E. Bookseller, Bath 
 fCollins, C. M. Esq. Exeter Coll. 
 ♦Collis, Rev. J. D. Worcester Coll. 
 Collison, Rev. F. W. St. John’s, Camb. 
 Collyns, Chas. Henry, Esq. Ch. Ch. 
 Coltman, Rev. George, Stickney, 
 Lincolnshire 
 
 tColson, C. Esq. Cambridge 
 Colvile, Frederick L. Esq. Trinity 
 Colville, James W. Esq. 
 
 Combe and Crossley, Leicester 
 Combs, John, Esq. 
 
 Compigne, D. Esq. Gosport 
 Compton, Rev. B. Unsworth near Bury, 
 Lancashire 
 
 Connell, Rev. A. O. Dublin 
 Constable,Esq. Jesus College,Cambiklge 
 Cooper, Rev. E. P. Vicarage, Burford, 
 Oxon. (Tr. of S. Chrys.) 
 
 Cooper, Rev. G. M. Wilmington, Lewes 
 Cooper, Rev. R. Howe, Norfolk 
 Copeland, Rev. W. J. Trinity Coll. 
 Coplestone, Rev. R. E. Barnes, Surrey 
 fCopleston, Rev. W. J. Oriel College, 
 (Chrysostom) 
 
 Corbett, Ven. S. Archdeacon of York, 
 Wortley, Sheffield 
 
 ^Cornish,Rev.Dr.King’s School, Ottery 
 St. Mary 
 
 Cornish, Rev. Hubert K. Merton 
 Vicarage, Oxfordshire 
 Cornish, Rev. C. L. Exeter Coll. 
 *Cornthwaite, Rev. T. Hornsey 
 Cory, Isaac Preston, Esq. 
 
 Cosserat,G.P.Graham, Esq. Exeter Coll. 
 Cotes, Rev. Peter, Litchfield, Hants 
 Cotton, Rev. Richard Lynch, D.D. 
 
 Provost of Worcester Coll. 
 
 *Cotton, Rev. W. C. Ch. Ch. 
 
 Cotton, William, Esq. Bank of England 
 Courtenay, Lord, Powderham Castle 
 '^Courtenay, Francis, Esq. Exeter Coll. 
 Courtney, W. P. Esq. Exeter Coll. 
 Coventry Religious and Useful Know¬ 
 ledge Society 
 
 ^Coventry Theological Book Society 
 Cowie, Mr. St. John’s Coll. Cambridge 
 *Cox, Rev. W. H. St. Mary Hall 
 *Cox, Rev. J. Walgrave 
 Coxson, Rev. Mr. Davenham, Cheshire 
 Coxwell, G. S. Esq. Newcastle-on-Tyne 
 Cragg, Rev. Richard, Wymondham 
 *Crawford, J. R. Esq. Lincoln Coll. 
 Crawley, C.Esq. Fitzroy Farm,Highgate 
 Crewe, Lord, Trustees of, 
 
 ♦Crichlow, Rev. H. M. Poundstock, 
 Cornwall 
 
 Crichton, Rev. M. 
 
 Croft, Archdeacon, Saltwood, Hythe 
 Crofton, Morgan, jun. Esq. Boyle, 
 Ireland 
 
 Crompton, Rev. J. L. Trin. Coll. Camb. 
 Cross, Mr. John, Bookseller, Leeds 
 Crosse, T. F. Esq. Exeter Coll. 
 fCuieton, Rev. W. British Museum 
 Currer, Miss, Eshton Hall, Yorkshire 
 *Currey, Mr. St.John’s Coll. Cambridge 
 Currie, Rev. Horace G. Milford 
 *Currie, Rev. James, 14, Great Cumber¬ 
 land Place 
 
 Curties, Rev.T.C. Frenchay,near Bristol 
 Curry, Mr. W. Bookseller, Dublin 
 
 Dalgairns, J. D Esq. Exeter Coll. 
 *Dalton, Rev. W. Lloyd House,Wolver¬ 
 hampton 
 
 Dalton, Rev. W. Inworth 
 *Dalton, Rev. C. B. Wadham Coll. 
 Daly, Rev. William 
 *Daman, Rev. Charles, Oriel Coll. 
 Dauby, T. B. Esq. Kendal 
 *Dansey, Rev. Wm. 
 
 *Darby, Rev.Christopher, Knocktopher 
 Darnell, Rev. W. Stanhope, Durham 
 Darling, Mr. St. John’s Coll. Cambridge 
 ^Darling, Mr. James, 22, Little Queen 
 Street, London 
 Darling, Rev. Thomas 
 Darwall, Rev. L. Criggion, near Shrews¬ 
 bury 
 
 *Dasent, G. W. Esq. Magdalen Hall 
 
 % 
 
SUBSCRIBERS. 
 
 7 
 
 Davies, Mr. John, Bookseller, Shrews¬ 
 bury 
 
 Davies, Rev. E. Leominster 
 Davies, Rev. J. Abbenhall, Gloucester¬ 
 shire 
 
 Davies, Rev. W. L. Elizabeth College, 
 Guernsey 
 
 Davison, Mrs. College Green, Worcester 
 * Dawson, C. Esq. Baymont Lodge, Tor¬ 
 quay, Devon 
 
 Dawson, Rev. G. Exeter Coll. 
 *Dawson, J. Esq. Exeter Coll. 
 
 Dawson, Rev. I. Massey, Abinger 
 Rectory, near Dorking 
 Dawson, Rev. W. A. Christ’s Coll. 
 Cambridge 
 
 Day, Rev. John D. Stone, Dartford 
 Dayman, Rev. E. A. Exeter Coll. 
 •Deacon, Rev. G. E. C. C. C. 
 
 Dealtry, Rev. Dr. Clapham 
 *Dean, Rev. W. S. Abdon 
 Dean, Rev. Mr. Exeter 
 Deane, Rev. H. Gillingham, nr. Shaftes¬ 
 bury 
 
 Debrisay, Rev. J. T. 
 
 Deedes, Rev. Gordon 
 Delafosse, Mrs. Addiscombe 
 Demain, Rev. Henry, Hertford 
 *Demainbray, Rev. Mr. Bilton, near 
 Rugby 
 
 *Demainbray,Rev Mr.Shipton-on-Stour 
 Demerara Clerical Library 
 Denny, Rev. A. Mauritius 
 Denton, Rev. Henry, Dunton Bassett, 
 Leicester 
 
 De Tessier, A. P. Esq. C. C. C. 
 
 *De Tessier, G. Esq. C.C.C. 
 
 Dew, Lieutenant 
 
 Dewhirst, Mr. Bookseller, Huddersfield 
 Dewhurst, Rev. John 
 •Dickinson, F. H. Esq. 
 
 Dickinson, Harvey, Esq.Nutfield, Surrey 
 ♦Dickinson, T. H. Esq. 
 
 •Dimsdale,Charles,Esq.Essendon Place, 
 Herts. 
 
 Dingwall, Charles, Esq. 
 
 Dixon, Rev. I. I. Abram, Manchester 
 Dixon, Rev. James, Sheffield 
 Dixon, Rev. Robert, King Wm. Coll. 
 Isle of Man 
 
 •Dobson, — Esq. Liverpool 
 Dodd, Rev. W. Newcastle-on-Tyne 
 •Dodgson, Rev. C. Daresbury, 
 Warrington 
 
 Dodson, Rev. Jas. Lichfield 
 •Dodsworth, Rev. William 
 fDonkin, W. F. Esq. Univ. Coll. 
 Donne, Rev. Jas. Bedford 
 Dornford, Rev. J. Plymtree, Devon 
 Douglas, Edward, Esq. Ch. Ch. 
 Douglas, Rev. H. Whickham, Durham 
 •Douglas, — Esq. Stratford 
 •Dowding, Rev. B. C. Devizes 
 Downes, Rev. J. 
 
 Drummond, Henry, Esq. Albury Park, 
 Guildford 
 
 Drummond, Rev. Arthur, Charlton 
 Diummond, Rev. Spencer R. Brighton 
 Drummond, Rev. R. Feering 
 Drummond, Colonel, Bath 
 Drury, Henry John, Worcester Coll. 
 Dry, Rev. Thos. Forest, Walthamstead 
 Duffield, Rev. R. Frating, near 
 Colchester 
 
 •Dugard, Rev. Geo. Manchester 
 fDukes, R. M. Esq. Lincoln Coll. 
 Dundas, Wm. Pitt, Esq. Edinburgh 
 tDunn, John,Esq. Advocate, Aberdeen 
 Dunn, Rev. John 
 
 Dunnington, Rev. Joseph, Thicket Hall 
 •Dunster, Rev. Mr. Tottenham 
 Durnford, Rev. Francis, Eton College, 
 near Windsor, Berks. 
 
 Dyer, Rev. J. H. Waltham, Essex 
 •Dyke, Rev. Henry, Cottisford, Oxon. 
 *Dyke, Rev. W. Fellow of Jesus Coll. 
 
 Cradley, Herefordshire 
 Dymock, Rev. J. Rector of Roughton 
 •Dymock, Rev. W. G. Hatch Beau¬ 
 champ, Ilminster 
 Dyne, Rev. J. B. Highgate 
 ♦Dyson, Rev. C. Dogmersfield, 2 copies 
 Dyson, Rev. F. Tidworth 
 
 East, E. Esq. Magdalen Hall 
 Eaton and Sons, Booksellers, Worcester 
 Eaton, W. Esq. Weston, Whitwell, York 
 
8 
 
 SUBSCRIBERS. 
 
 Eden, Rev. R. Rochford, Leigh, Essex 
 Edge, Rev. W. J. Waldringfield, Wood- 
 bridge 
 
 Edgell, Rev. E. East Hill, Frome 
 Edinburgh, University of 
 Edmonstone, Sir Archibald, Bart. Colzium 
 Edmonstone, Sir Charles, Bart. 
 Edmonstone, Rev. C. 
 
 ^Edwards, Rev. A. Magd. Coll. 
 •Edwards, Rev. J. Newington 
 Eedle, Rev. Edward Brested, Bognor 
 Eland, Rev. H. G. Bedminster, Bristol 
 Elder, Rev. Edward, Balliol Coll. 
 
 Eley, Rev. H. Aldham, Essex 
 Ellerton, Rev. E. D.D. Magdalen Coll. 
 fElliott, C. J. Esq. St. John’s Coll. 
 Ellis, Mr. Kitson 
 
 Ellison, Rev. Noel T. Huntspill, Bridge- 
 water 
 
 Ellon Episcopal Chapel Library 
 *EUon, Rev. Mr. G. N. B. 
 
 Elwes, C. C. Esq. Bath 
 Elwes, J. M. Esq. 
 
 *Elmhirst, Rev. Geo. Leeds 
 Elphin, A r en. Archdeacon of, Ardearnes 
 Boyle, Ireland 
 
 *Elrington, Rev. Dr. Regius Professor 
 of Divinity, Dublin 
 
 Emmanuel College Library, Cambridge 
 *Erskine, Hon. and Rev. H. D. Swith- 
 land, Leicestershire 
 
 Eslcourt, T. G. Bucknall, Esq. M.P. 
 
 Estcourt, Gloucestershire 
 Estcourt, Rev. E. W. Long Newnton, 
 Wilts 
 
 fEstcourt, Rev. E. E. Badgeworth, 
 Cheltenham 
 
 Etough, Rev. Dr. Claydon, Ipswich 
 *Evans, Herbert N. M.D. Hampstead 
 Evans, Rev. E. C. Sugham 
 Evans, Rev. Thomas, Gloucester 
 Evans, Rev. W. Burlton Court 
 *Evans, Rev. T. S. Brompton 
 *Evans, Rev. A. B. D.D. Market Bos- 
 worth, Leicestershire 
 Exeter, Very Rev. The Dean of 
 Ewing, Rev. W. Lincoln Coll. 
 
 Eyre, Rev. H. S. Bryanstone Square 
 
 * Faber, Rev. F. W. University Coll. 
 
 Falcon, Rev. Wm. Buxted, Sussex 
 Falconer, Rev. Dr. Bath 
 Fallow, Rev. T. M. 
 
 *Farebrother, Rev. Thomas, Brampton, 
 Market Harborough 
 Farley, Rev. T. Ducklington, Oxon 
 Farnworth, Mr. 
 
 *Farrer, James William, Esq. 
 
 Faulkner, Mr. Bookseller, Doncaster 
 Fawcett, Rev. Jas. Leeds 
 Fawkes, Mrs. the Terrace, Putney 
 Fearon, Rev. D. R. 
 
 Fenwick, Rev. M. J. Donegal 
 Felix, Rev. Peter 
 
 Fellowes, Rev. C. Shottesham, Norfolk 
 Fellows, Mrs. Money Hill House, 
 Rickmansworth, Hertfordshire 
 *Fessey, Rev. G. F. Tardebigg, Worces¬ 
 tershire 
 
 Few, Robert, Esq. 
 
 Fielding, Rev. H. Manchester 
 Finch, Miss C. 
 
 Fisher, Rev. A. Bridport 
 Fisher, Rev. W. A. Hilmore, Cork 
 Fitzgerald, Rev. A. Carlow 
 Fitzgerald, C. R. Esq. 
 
 Fitzroy, Rev. August.Fakenham,Thetford 
 Fletcher, Rev. C. Southwell 
 Fletcher, Sir Henry, Bart. Ashley Park, 
 Walton on Thames 
 
 Floyer, Rev. T. B. Oldershaw, Lichfield 
 Ford, Rev. J. Exeter 
 Ford, Wm. Esq. 
 
 ^Ford, Mr. Bookseller, Islington 
 lorester, Hon. and Rev. Orlando, 
 Dunton Rectory, Winslow, Bucks. 
 *Formby, Rev. R. Brasenose Coll. 
 Forster, Rev. H. B. Stratton, Cirencester 
 ^Forsyth, Dr. Aberdeen 
 Fortescue, Rev. R. H. Revelstock,Devon 
 Foskett, Rev. T. M. Enfield, Middlesex 
 Foulkes, Rev. H. B. Balliol Coll. 
 Fowler, Rev. H. Liskeard, Cornwall 
 Fox, Rev. Charles, Bridport 
 Fox, Mr. 
 
 Fraser, Rev. Robert, Lyminge, Hythe 
 Freeman, Rev. H. Peterboro’ 
 
 Freith, F. H. Esq. 
 
 Froude, Ven. R. H. Archdeacon of 
 Totness 
 
SUBSCRIBERS. 
 
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 *Froude, Wm, Esq. Bristol 
 Fulford, Rev. F. Croydon, Arrington, 
 Camb. 
 
 *Furlong, Rev. C. J. Warfield, Berks 
 Fursdon,Mrs. FursdonHouse,near Exeter 
 
 *Gace, Rev.Frederick Aubert,Magdalen 
 Hall 
 
 *Garden, Rev. Francis 
 Gardner, Rev. W. Rochford, Essex 
 Garratt, John, Esq. jun. Farringdon 
 House, near Exeter 
 
 Gathercole, Rev. M. A. North Brixton 
 *Gaunt, Rev. C. Isfield, near Uckfield 
 Gaye, Rev. C. H. 
 
 *Gayfere, Rev. Thomas, Bradford 
 •Gawthern, Rev. Francis Seeker, Exeter 
 Coll. 
 
 George, Henry, Bookseller, Westerham, 
 .Kent 
 
 *Gepp, Rev. Geo. Edw. Ashbourn 
 Germon, Rev. Nicholas, St. Peter’s, 
 Manchester 
 
 Gibbings, Rev. Rich. Trim Coll. Dublin 
 Gibson, Mr. I. S. Manchester 
 •Gibson, J. Esq. Jesus Coll. Camb. 
 ^Gibson, Rev. W. Fawley 
 Gillet, Rev. G. E. 
 
 Gladstone, Rev. John, Liverpool 
 Gladstone, John, Esq. Fasque, Fetter- 
 cairne, Kincardineshire 
 Gladstone, William Ewart, Esq. M.P. 
 
 Chi Ch. 2 copies 
 Gladwin, Rev. C. Liverpool 
 Glanville, Rev. Edward F. Wheatfield 
 Rectory, Tetsworth 
 *Glencross, Rev. J. Balliol College 
 *Glenie, J. M. Esq. St. Mary Hall 
 Glossop, Rev. Hen. Vicar of Isleworth 
 Glover, Rev. F. A. Dover 
 Glover, Rev. R. A. Dover 
 Glynne, Rev. H. Hawarden Rectory, 
 Flintshire 
 
 Godfrey, Rev. W. Tibberton, Worcester 
 Goldsmid, Nathaniel, Esq. M.A. Exeter 
 Coll. 
 
 Goldsmith, H. Esq. St. Peter’s Coll. 
 Cambridge 
 
 *Goodlake, Rev. T. W. Pembroke Coll. 
 
 Goodwin,H. Esq.Caius Coll. Cambridge 
 Gordon, Osborne, Esq. Ch. Ch. 
 
 Gordon, C. S. Esq. Exeter 
 Gordon, H. Esq. Kendal 
 Gordon, W. Esq. St. Leonard’s 
 Gother, Rev. A. Chale Rectory, I. of 
 Wight 
 
 Gough, Rev. H. Penzance 
 tGoulburn, H. Esq. 
 
 Gould,Rev.R.J.Farnham Royal, 2 copies 
 Gower, Rev. John, Ashperton 
 Graham, Rev. W. H. 
 
 Grantham Clerical Library 
 Grant and Bolton, Messrs. Booksellers, 
 Dublin 
 
 Grant and Son, Messrs. Booksellers, 
 Edinburgh 
 
 Graham, Mr. Bookseller, Oxford 
 *Grant, Rev. A. Chelmsford 
 Grant, Rev. James B. Dublin 
 *Granville, Rev. Court, Mayfield, near 
 Ashbourn 
 
 Grapel, Mr. W. Liverpool 
 Graves, Rev. John, Ashperton 
 Green, Mr. Bookseller, Leeds 
 Green, Rev. H. Cople, Bedfordshire 
 Green, Rev. M. J. Lincoln Coll. 
 Greene, R. Esq. Lichfield 
 Greenwell, W. Esq. Univ. Coll. Durham 
 ^Greenwood,Ralph, Esq. Palace House, 
 near Burnley 
 
 *Gregory, Rev. G. Sandford, Devon 
 Gregory, Rev. G. Sandford 
 Gresley, Rev. Sir Nigel, Bart. 
 
 Gresley, Rev. W. Lichfield 
 *Gresley, J. M. Esq. Exeter Coll. 
 Greswell, Rev. R. Worcester Coll. 
 Gretton, Rev. R. H. Nantwich, Cheshire 
 Grey, Rev. FI. Exeter 
 •Grey, Flon. and Rev. Francis, Buxton, 
 Disley 
 
 Grey, Hon. and Rev. John, Wooler, 
 Northumberland 
 Grierson, J. Esq. 
 
 *Grieve, Rev. Mr. Ellon, Aberdeen 
 Griffiths, Rev. T. Westbury, Bristol 
 Grimstead, Rev. G. 
 
 Groves, Chas. Esq. Liverpool 
 fGrub,George,Esq. Advocate, Aberdeen 
 Grueber, Rev. C. S. Magd. Hall 
 
10 
 
 subscribers. 
 
 ♦Guillemard, Rev. J. St. John’s Coll. 
 ♦Guillemard, Rev. H. P. Trinity Coll. 
 Gunner, Rev. W. Winchester 
 ♦Gutch, Rev.R. Segrave, Leicestershire 
 
 Haight, Rev. B. I. New York, U. S. 
 ♦Haines, W. C. Esq. Hampstead 
 Haines, Mr. Bookseller, Oxford 
 Halcombe, John, Esq. 
 
 Hale, Rev. G. C. Hillingdon 
 ♦Hale, Ven. Archdeacon, Charter House 
 ♦Hale, Rev. Matthew B. Alderley, 
 Gloucestershire 
 
 Hall, Mr. Bookseller, Cambridge 
 Hall, Rev. Adam, Drumbair, Ayrshire 
 ♦Hall, Rev. J. C. Isle of Man 
 Hall, Rev. S. C. 
 
 *Hall, Rev. W. Manchester 
 ♦Ilallen, Rev. G. Rushock Medonte, 
 Upper Canada 
 
 ♦Hamilton, Rev. Jas. Great Baddow 
 ♦Hamilton, Rev. Walter Kerr, Merton 
 Coll. Chaplain to the Bp. of Salisbury 
 Hamilton, Mr. John, Southampton 
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 Hannaford, Mr. Bookseller, Exeter 
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 House, Midhurst 
 
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 Harington, Rev. E. C. Exeter 
 Harington, Rev. Rich. Oulde, North¬ 
 ampton 
 
 ♦Harness, Rev. Wm. 
 
 Harper, Thos. Esq. Queen’s Coll. 
 Harper, T. V. Esq. Queen’s Coll. 
 Harrington, Rev. E. Exeter 
 Harris, Hon. and Rev. C. A. Wilton, 
 Wilts 
 
 Harris, Hon. and Rev.W. L. T. All Souls 
 Harrison, Benj. Esq.Clapham Common 
 ♦Harrison, Rev. B. Ch. Ch. Domestic 
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 Harrison, Rev. H. Goudhurst, Kent 
 Harrison, Rev. J. W. Fillingham Castle, 
 Lincolnshire 
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 ♦Hawker, J. Esq. Balliol Coll. 
 
 Hawks,Rev. F. S. D.D. New York,U.S. 
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 ♦Hawkins, Rev. E. Coleford, Glou¬ 
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 Hawkins, Rev. Ernest, Exeter Coll. 
 ♦Hawkins, Rev. H. C. H. Lydney, 
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 Hawks, Rev.W. Gateshead, Durham 
 Hayden, Mrs. Thomas, Guildford 
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 Cambridge 
 
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 Heathcote, Sir Wm. Bart. Hursley Park, 
 near Winchester 
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 Rectory, Stilton, Hants 
 ♦Heathcote, Rev. W. B. New Coll. 
 Hedley, Rev. T. A. Gloucester 
 Henderson, Rev. T. Messing, Kelvedon 
 ♦Henderson, W. G. Esq. Magd. Coll. 
 Henn, Rev. W. Garvagh, Londonderry 
 Henry, C. S. Professor, New York 
 University, U. S. 
 
 Hervey, Hon. and Rev. Lord Arthur. 
 Ick worth 
 
 ♦Hessey, Rev. J. A. St. John’s Coll. 
 Hewett, Rev. P.Binstead, Isle of Wight 
 Hewitt, Hon. John J. Balliol Coll. 
 Hewitt, T. S. Esq. Worcester Coll. 
 Heycock, Rev. Owston, Leicestershire 
 Heydon, Mr. J. Bookseller, Devonport 
 ♦Hibbert, Miss E. S. 
 
 Higgs, Rev. R. W. Swansea 
 Hildyard, Rev. James, Christ’s Coll. 
 Cambridge 
 
 Hill, John, Esq. Glasgow 
 ♦Hill, Rev. E. Ch. Ch. 
 
 Hill, Rev. R. Balliol Coll. 
 
SUBSCRIBERS. 
 
 11 
 
 Hindle, Rev. Joseph, Higham 
 Hinde, Rev. Thos. Liverpool 
 Hingeston, James Ansley, Esq. 
 Hippisley, J. H. Esq. 
 
 Hippisley, R. W. Esq. Exeter Coll. 
 Hoare, W. H. Esq. Ashurst Park, Tun¬ 
 bridge Wells 
 
 Hobhouse, Edmund, Esq. Balliol Coll. 
 Hocking, Richard, Esq. Penzance 
 Hodgson, Rev. Chas. Bodmin 
 Hodgson, Rev. J.Geo. St.Peter’s, Thanet 
 Hodgson, Rev. John, St. Peter’s, Thanet 
 •Hodgson, Rev. J. F. Horsham 
 * Hodgson, Rev. H. 
 
 Hodgson, W. Esq. Wanstead 
 Hodson, Rev. Mr. Salisbury 
 Hodson, J. S. Esq. Merton Coll. 
 
 Hogan, Rev. J.Tetbury, Gloucestershire 
 Hogben, Mr. Geo. Sheerness 
 Hogg, Rev. J. R. Brixham 
 Holden, Rev. Geo. Liverpool 
 •Holden, Rev. W. R. Worcester 
 Holder, the Misses, Torquay 
 Holdsworth, Miss M. Dartmouth 
 •Hole, Rev. George, Chumleigb, near 
 Exeter 
 
 Hollis,Rev. G. P. Duddington, Somerset 
 Holmes, Hon. Mrs. A’Court 
 Holthouse, Rev. C. S. 
 
 •Hope, A. B. Esq. Trin. Coll. Camb. 
 Hook, Rev. Dr. W. F. Leeds 
 Hope, James R. Esq. Merton Coll. 
 Hopkins, Rev. A. Clent. Worcestershire 
 •Hopkins, Rev. Thomas, Honington 
 •Horncastle Clerical Society 
 Hornby, Rev. James, Winwick, War¬ 
 ring to n 
 
 Hornby, Rev. Wm. St. Michael’s Gar- 
 stang, Lancashire 
 
 Horner, Chas. Esq. Mill Park, Somerset 
 Horner, Rev. John, Mells, Somerset 
 •Horsfall, Rev. A. Grange, Derby 
 Horsfall, J. Esq. Standard Hill, Notts 
 •Horsley, Rev. J. W. Pluckley Charing, 
 Kent 
 
 •Hoskins, Rev. W. E. Canterbury 
 Hotham, Rev. C. Patrington, Hull 
 Hotham, Rev. J. G. Sutton-at-home, 
 Dartford 
 
 Hotham, W. F. Esq. Ch. Ch. 
 
 Houghton, Rev. J. Matching 
 Houghton, Rev. W. Miln Bridge, near 
 Huddersfield 
 
 Howard, Rev. W. Great Witchingham, 
 Norfolk 
 
 Howard, Hon. C. 
 
 •Howard, Hon. and Rev. Wm. 
 
 Howell, Rev. Alexander, Southampton 
 Howell, Rev. H. Merton Coll. 
 
 Howell, Rev. A. Sedgley 
 •Hubbard, Rev. Thos. Leytonstone 
 Huddleston, Rev. G. J. 
 
 Hudson and Co. Booksellers, Kendal 
 •Hue, Dr. 
 
 •Hughes, Rev. II. 
 
 Hulton, Rev. Campbell Grey, Man¬ 
 chester 
 
 Hulton, Rev. W. 
 
 Humphrys, — Esq. Univ. Coll. Durham 
 Hunt, R. S. Esq. Exeter Coll. 
 
 Hunter, Rev. W. St. John’s Coll. 
 Hutchins, Rev. W. Bath 
 Hutchinson, Rev. Cyril, Hawkhurst, 
 Kent 
 
 Hutchinson, Rev. C. Firle 
 Hutchinson, Rev. James, Chelmsford 
 Hutton, Rev. H. Filleigh, Devon 
 Hutton, Rev. W. Helsington, Kendal 
 
 Jackson, Rev. F.G. Brighstone, Isle of 
 Wight 
 
 fjackson, Rev. J. Islington 
 Jackson, Rev. Dr. Lowther, nr. Penrith 
 tJacobson, Rev. W. Magd. Hall 
 JafFray, Mr. Jas. Bookseller, Berwick 
 James,Re v.J.Rawmarsh,near Rotheram 
 •James, Rev. Henry 
 James, Rev. E. Prebendary of Win¬ 
 chester 
 
 Janvrin, James H. Esq. Oriel 
 Jeanes, Mr. Bookseller, Exeter 
 •Jeffray, Rev. L. W. Preston 
 Jeffreys, Rev. Henry Anthony, Ch. Ch. 
 •Jelf, Rev. Richard William, D.D. Canon 
 of Ch. Ch. 
 
 Jelf, Rev. W. E. Ch. Ch. 
 
 Jennett, Mr. 
 
12 
 
 SUBSCRIBERS. 
 
 Jen nett, Mr. 
 
 Jennings, Rev. M. J. 
 
 Jennings, Rev. J. Preb. of Westminster 
 Jeremie, Rev. F. J. Guernsey 
 Jeremie, Rev. T. T. Trinity College, 
 Cambridge 
 
 Illingworth, Rev. E. A. 
 
 Ince, Rev. Edward, Wigtopft 
 Inge, Rev. T. R. Southsea 
 Inglis, Sir R. H. Bart. M.P. 
 
 Ingram, Rev. Geo. Chedburgh, Suffolk 
 *Ingram, Rev. R. 
 
 Inman, Rev. W. J. 
 
 Johnson, C. W. Esq. Balliol Coll. 
 Johnson, Miss 
 
 Johnson, Rev. E. M. Brooklands, Long 
 Island, U. S. 
 
 Johnson, Rev. J. Outwell 
 Johnson, Rev. S. Hinton Blewet 
 Johnson, Manuel John,Esq. Magd.Hall, 
 Radcliffe Observer 
 Johnson, Mr. Bookseller, Cambridge 
 *Jones, Yen. H. C. Archdeacon of Essex 
 Jones, Rev. D. Stamford 
 Jon£s, Rev. E. Wigan 
 Jones, Rev. Edward, Fatherwell, near 
 West Mailing, Kent 
 Jones, Rev. J. Hereford 
 Jones, Rev. H. J. Edinburgh 
 Jones, Rev. H. Llanfaes, Beaumaris 
 *Jones, Rev. II. J. Newcastle-on-Tyne 
 * Jones, William, Esq. M.A. Ball. Coll. 
 Jones, Mr. James, Manchester 
 Jones, W. B. Esq. Magdalen Hall 
 Irby, Hon. and Rev. F. Hythe 
 *Irons, Rev. W. J. Brompton 
 *Irvine, Rev. A. Leicester 
 Irvine, Rev. J. Ivnowle, near Bristol 
 Irving, Rev. J. Kendal 
 Isaacson, Rev. John Fred. Freshwater, 
 Isle of Wight 
 
 Isham, Rev. A. All Souls Coll. 
 
 Kane, J. Esq. Exmouth 
 Karslake, Rev. W. Colebrook, Devon 
 Karslake, Rev. W. H. Meshaw, South 
 Mol ton, Devon 
 
 Keith, John, Bookseller, Glasgow 
 Keble, Miss 
 
 Keble, Rev. T. Bisley, Gloucestershire 
 Keigwin, Rev. James P. Wadham Coll. 
 Kekewich, S. T. Esq. 
 
 Kenney, Rev. F. Ch. Ch. 
 
 Ivenrick, Rev. J. Horsham 
 *Kent, Rev. G. D. Sudbrooke, near 
 Lincoln 
 Kenyon, Lord 
 
 Kerr, Hon. and Rev. Lord, Dittisham 
 Kerr, Lord Henry, Dittisham 
 Kerrier Clerical Club, Cornwall 
 Kershaw, Rev. G. W. Worcester 
 Keymer, Rev. N. Hertford 
 *Kidd, Dr. Oxford 
 Kindersley, R. T. Esq. 
 
 King, Ven. Archdeacon 
 King, R. J. Esq. Exeter Coll. 
 
 King, R. P. Esq. Bristol 
 King’s College Library, London 
 *Kitson, E. P. Esq. Balliol Coll. 
 Kitson, John F. Esq. Exeter Coll. 
 
 K natch bull, Rev. II. E. Elmham, Norfolk 
 Knight, Rev. T. Ford, Northumberland 
 Knight, W. Esq. Worcester Coil. 
 Knollys, Rev. Erskine 
 *Knowles, E. H. Esq. Queen’s Coll. 
 Knowles, — Esq. Stratford Grove, Essex 
 Knox, Rev. H. B. Monk’s EleDh, 
 Hadleigh 
 
 Kyle, Rev. T. Cork 
 *Kynnersley, E. S. Esq. Trinity Coll. 
 
 Lace, F. John Esq. Ingtliorpe Grange, 
 Yorkshire 
 
 Lade, John Wm. Esq. 
 
 *Laing, Rev. David 
 Lake, Rev. Balliol Coll. 
 
 *Lampen, Rev. R. Probus, Cornwall * 
 *Landor, Rev. R. E. Birlingham 
 Lance, Rev. Edw. Buckland St. Mary, 
 Somerset 
 
 Lance, Rev. E. Ilminster 
 *Landon, Rev. C. W. Over-Whitacre, 
 Warwickshire 
 
SUBSCRIBERS. 
 
 Lane, Mrs. F. 
 
 Lane, Rev. C. Deal 
 Lane, Rev. C. Kennington 
 L3ne, Rev. Samuel, Frome 
 Langbridge, Mr. Birmingham 
 Langdon, Rev. G. H. Oving 
 •Langdon, Augustus, Esq. 
 
 Langmore, W. Esq. M.D. 
 •Laprimaudaye, Rev. C. J. Leyton 
 Latham, Rev. Henry, Selmeston, Sussex 
 Latimer, Rev. W. B. Tynemouth 
 Law, Rev. S. T. Chancellor of the 
 Diocese of Litchfield 
 Law, Rev. W. T. Whitchurch, Char- 
 mouth, Devon 
 
 Lawrence, Rev. Alfred, Sandhurst, Ken 1 
 Lawrie, A. J. C. Esq. 
 
 Lawson, Rev. C. Richmond 
 Lawson, Rev. Robt. 
 
 Lawson, Rev. W. Delancey, Oakham 
 Layton, Rev. F. W. H. Islington 
 Leak, J. Bookseller, Alford, Lincolnshire 
 Lechmere, Rev. A. B. 
 
 Lee, Air. Sidmouth 
 
 fLeefe, Rev. Audley End, Essex 
 
 Lefroy, Rev. A. C. 
 
 •Legge, Rev. Henry, East Lavant, near 
 Chichester 
 
 Legge, Rev. W. Ashtead 
 Leigh, Stratford, Esq. 
 
 Leigh, Wm. Esq. Little Aston Hall, 
 Lichfield 
 
 •Leighton, Rev. F. K. All Souls Coll. 
 Le Mesurier, John, Esq. Ch. Ch. 
 •Leslie, Rev. Charles 
 Leslie, Air. Bookseller, London 
 Lewis, Rev. David, Jesus Coll. 
 
 Lewis, Rev. G. Dundee 
 Lewis, Rev. R. Farway, near Honiton 
 •Lewis, Rev. T. T. Aymestry, near 
 Leominster 
 
 Ley, Rev. Jacob S. Ashprington, Devon 
 Ley, W. H. Esq. Trinity Coll. 
 
 Library of Congress, Washington 
 •Library of Domus Scholarum, Wotton- 
 under-Edge 
 
 •Liddell, Rev. Henry G. Ch. Ch. 
 Liddell, Rev. Thos. Edinburgh 
 Lifford, Right Hon. Lord Viscount, 
 Astley Castle, near Coventry 
 
 IB 
 
 Light and Ridler, Bristol 
 Lindsell, J. Esq. St. Peter’s Coll. Cam¬ 
 bridge 
 
 •Lingard, Rev. Joshua, Curate of the 
 Chapelry of Hulme, near Alanchester 
 Linzee, Rev. E. H. 
 
 Litler,Rev. R. Poynton,nearAIacclesfield 
 •Liveing, Rev. Henry Thomas, Stoke by 
 Nayland, Suffolk 
 Liverpool Library 
 
 Lloyd, Rev. John F. Ballylany, Rich- 
 hill, Ireland 
 
 Lockwood, Rev. John, Rector of King- 
 ham, Oxon 
 
 Lockwood, Rev. Air. Coventry 
 •Lodge, Rev. B. Chigwell, Essex 
 Lomax, T. G. Esq. Lichfield 
 London Institution, The 
 Long, W. Esq. Bath 
 •Lonsdale, Rev. John, King’s College, 
 London 
 
 Lord, Arthur Owen, Esq. Trinity Coll. 
 Losh, Aliss, Woodside, Carlisle 
 Lott, Air. 
 
 •Lowe, John Wm. Esq. 
 
 Lowe, T. Esq. Oriel Coll. 
 
 Lowe, Rev. R. Alisterton, Somerset 
 Lowe, Rev. T. H. Dean of Exeter 
 Lowe, Rev. R. F. Madeira 
 Lowe, Air. Bookseller, Wimborne 
 Luke, Rev. W. Bradford, Wilts 
 Lumsden, Rev. H. 
 
 Lund, Air. St. John’s Coll. Cambridge 
 Lundie, Rev. W. Compton, Berwick-on- 
 Tweed 
 
 •Lush, Mr. Vicesimus, Corpus Christi 
 College, Cambridge 
 Lusk, John, Esq. Glasgow 
 Lutener, Rev. T. B. Shrewsbury 
 Luxmore, Rev. J. H. M. 
 
 Lyall, Rev. Alfred 
 
 Lyall, Ven. W. R. Archdeacon of 
 Colchester 
 
 Lyne, Rev. C. P. West Thorney, Sussex 
 Lysons, Rev. Samuel, Hempstead, Glou¬ 
 cestershire 
 
 Alaberly, Rev. T. A. 
 •APcall, Rev. E. Winchester 
 
14 
 
 SUBSCRIBERS. 
 
 Macauley, Rev. S. Herrick 
 Maclean, Rev. H. Coventry 
 Maclean, Rev. J. Sheffield 
 •Macfarlane, Rev.J. D.Frant,Tunbridge 
 Wells 
 
 Maclachan, A. N. C. Esq. Exeter Coll. 
 Machlachlan, Stewart, and Co. Edin¬ 
 burgh 
 
 Mackinson, Rev.T.C. Colonial Chaplain, 
 New South Wales 
 •Macmullen, R. G. Esq. C.C.C. 
 Macpherson, Rev. A. Rothwell, near 
 Kettering 
 
 Maddy, Rev. B. Shrewsbury 
 Madox, Wm. Esq. 
 
 Magdalene College Library 
 M'Arthy, Rev. F. Loders, Dorset 
 M'Clintoch, G. F. Esq. Bengal Civil 
 Service 
 
 •Major, Rev. Dr. King’s Coll. London 
 MTver, Rev. Wm. West Derby 
 Maitland, Rev. S. R. 
 
 Maitland, Rev. P. Blackburn, Lanca¬ 
 shire 
 
 •M'Laren, Major, Portobello, Greenock 
 Malcolm, Rev. Hen. Eckington, Ches¬ 
 terfield 
 
 •Mallock, Rev. Wm. Torquay 
 Mallory, Rev. G. 
 
 Manley, N. M. Esq. St. Jo.’s Coll. Camb. 
 Mann ; Rev. W.Moxon,Clare Hall,Camb. 
 Manning, Ven. Hen. Archdeacon of 
 Chichester, Lavington, Sussex 
 Manning, Mrs. Tillington, Sussex 
 Manning, Rev. G. W. Whittleson, 
 Cambridgeshire 
 
 Markland, J. II. Esq. The Priory, 
 Great Malvern 
 
 Markland, Thomas Esq. Manchester 
 •Marriott, Rev. J. Bradfield, Reading 
 •Marriott, Rev. C. Oriel Coll. 2 copies 
 Marriott., Rev. F. A. Bilton, Rugby 
 Marsden, Rev. A. Gargrave 
 Marshall, Edward, Esq. C.C.C. 
 Marshall, Rev. Edward Ruskington, 
 Sleaford, Lincoln 
 
 Marshall, Rev. T. W. Charlton, near 
 Shaftesbury 
 
 Marsham, Rev. G. F. J. Allington, 
 Maidstone 
 
 Martin, Rev. Richard, Menheniot 
 Martyn, Rev. J. Exeter 
 •Mason, Rev. W. Normanton 
 Massingberd, Rev.F.C. Ormsby,Spilsby 
 Masters, Rev. J. S. Greenwich 
 Matheson, G. F. Esq. 
 
 Maxwell, Henry C. Esq. York 
 May, Rev. George, Herne, Kent 
 Mayow, Rev. M. W. Market Lavington, 
 Devizes 
 
 Mayow, W. R. Esq. Magdalen Hall 
 •Meade, Rev. E. Stratford on Avon 
 Medley, Rev. J. Exeter 
 •Medwyn, Hon. Lord, Edinburgh 
 Mendham, Rev. J. Clophill, Beds. 
 Menzies, F. Esq. Brasenose Coll. 
 Merewether, Rev. Francis, Whitwick, 
 Leicestershire 
 
 Mesham, Rev. A. B. Wotton, Kent 
 •Metcalfe, Rev. W. Harleston, Norfolk 
 M‘Ewen, Rev. A. Semington, Wilts 
 M'Glashen, Mr. James, Dublin 
 Milliken, Rev. Rich. Compton, Sussex 
 •Mill, Rev. Dr. 
 
 Miller, Rev. C. Magdalen Coll. 
 
 Miller, Rev. John, Worcester Coll. 
 
 Benefield, Northamptonshire 
 Milles, Rev. T. Tenterden, Kent 
 Millner, Rev. W. Bristol 
 Mills, I. J. Esq. Lexden Park 
 Milward, Henry Esq. B.A. Clifton 
 Minster, Rev. T. Hunsingore, near 
 Witherby 
 
 •Moberly, Rev. Dr. Winchester 
 Money, Kyrle E. A. Esq. Corpus 
 Christi Coll. Cambridge 
 Monro, Rev. Edward, Oriel Coll. 
 Monsell, Wm. Esq. Tervoe, Limerick 
 •Moody, Rev. Henry R. Chartham, near 
 Canterbury 
 
 Moore, Rev. Arthur, Stratton, Glou¬ 
 cestershire 
 
 Moorsom, Captain, Lowndes Square 
 Mordaunt, Dowager Lady, Avenhurst, 
 Stratford on Avon 
 Mordaunt, Sir John, Bart. 
 
 More, Rev, R. H. G. Larden Hall, 
 Shropshire 
 
 Morgan, Rev. J. P. C. Llangwyryfor 
 Morgan, Rev. J. 
 
SUBSCRIBERS. 
 
 15 
 
 Morrice, J. Esq. Sidcliff, near Sidmouth 
 Morrell, Baker, Esq. St. Giles, Oxford 
 Morrell, F. Esq. St. Giles, Oxford 
 •Morrell, Rev. G. K. St. John’s 
 Morrison, Mr. Liverpool 
 ♦Morris, Rev. T. E. Ch. Ch. 
 
 Morton, M. C. Esq. Exeter Coll. 
 Mosse, Rev. Sam. T. Ashbourn, Derby¬ 
 shire 
 
 •Mozley, Rev. Thomas, Cholderton 
 Mozley, H. Esq. Derby 
 Mules, Rev. P. Exeter Coll. 
 
 Munby, Joseph, Esq. York 
 Murray, C. R. Scott, Esq. 11, Cavendish 
 Square, London 
 •Murray, Scott, Esq. 
 
 Murray, F. H. Esq. Ch. Ch. 
 
 Murray, G. E. Esq. Ch. Ch. 
 
 Mushet, Robert, Esq. 
 
 Muskett, Mr. C. Bookseller, Norwich 
 Musket, Robert, Esq. 
 
 Nash, Rev. R. A. Homerton 
 Neave, Rev. H. L. Epping 
 •Needham, Hon. Mr. Trinity Coll. 
 Cambridge 
 
 Neeve, Rev. F. K. Poole, Cakneys 
 •Nevile, Charles, Esq. Trinity Coll. 
 •New, Rev. F. T. Shepton Mallet 
 •New York Society Library 
 Newall, Rev. S. Dedsbury 
 Newcastle-on-Tyne Clerical Society 
 •Newman, W. J. Esq.OrielColl.2copies 
 Newton, Mi. Croydon 
 Nichol, J. Esq. Islington 
 Nicholl, Rev. J. R. Greenhill, near 
 Barnett 
 
 Nicholls, Rev. W. L. Bath 
 •Nicholson, Rev. P. C. Leeds 
 •Nicholson, Rev. VVm. 
 
 Nicholson, Miss F. Rochester 
 •Nind, Rev. W. Fellow of St. Peter’s, 
 Cambridge 
 
 Nixon, Rev. F. Russell, Ash Vicarage, 
 Wingham, Kent 
 
 Northcote, G. B. Esq. Exeter Coll. 
 •Northcote, J. S. Esq. C.C.C. 
 
 Nunns, Rev. Thomas, Birmingham 
 Nutcombe,Rev.Mr. Oxenham,Medbury, 
 Devon 
 
 Nutt, Rev. Charles, Tiverton, near Bath 
 
 Oakeley, Rev. Sir Herbert, Bart. Booking 
 •Oakeley, Rev. Frederick, Balliol Coll. 
 O’Brien, S. August. Esq. Blatherwycke 
 Park, Wansford 
 
 •O’Bryen, Rev. Hewitt, Heywood, Lan¬ 
 cashire 
 
 Oldham, Rev. J. R. Incumbent of St. 
 
 Paul’s, Huddersfield 
 •Oldknow', Rev. J. Uppingham 
 Ogilvie, Rev. C. A. Balliol Coll. 
 
 Ogle, J. A. M.D. Clinical Professor 
 of Medicine, Oxford 
 Ogle, Maurice, Esq. Glasgow 
 Ogle, Mr. Robt. Bookseller, Edinburgh 
 Olger, O. T. Esq. 
 
 fOldham, Joseph, Esq. Hatherleigh, 
 Devon 
 
 Ormandey and Son, Liverpool 
 fOrmerod, Geo. Esq. Sedbury Park, 
 Chepstow 
 
 fOrmerod, Rev. Thomas J. Bras. Coll. 
 Osborne, J. Esq. 
 
 Oswald, Alexander, Esq. 
 
 Oswell, Rev. Lloyd 
 Ouvry, Rev. P. T. 
 
 Overton, Rev. J. G. Corpus C. Coll. 
 Owen, Rev. E. Wendover 
 
 Packe, Mrs. J. Richmond Terrace, 
 Reading 
 
 Page, Rev. Dr. Gillingham, Kent 
 Page, Rev. Cyril 
 Page, Rev. F. L. Woolfit 
 Paget, Rev. F. Elford, Lichfield, Chap¬ 
 lain to the Bishop of Oxford 
 Palk, Rev. Wm. Ashcombe, Devon 
 Palmer, Rev. J. 
 
 Palmer, Rev. W. Worcester Coll. 
 •Palmer, Rev. W. Magd. Coll. 
 
10 
 
 SUBSCRIBERS. 
 
 Palmer, R. Esq. 
 
 Palmer, G. H. Esq. Lincoln’s Inn 
 Panting, Rev. R. Calcutta 
 •Papillon,Rev. John, Lexden,Colchester 
 Pardoe, Rev. J. 
 
 Parker, Rev. Charles 
 Parker, C. Esq. Upper Bedford Place 
 fParker, Rev. W. Appleton-le-Street 
 tParkes, Rev. W. 
 
 Parkinson, Rev. R. Manchester 
 Parlby, Rev. Hall 
 *Parsons, Rev. G. L. Benson 
 •Patteson, Hon. Mr. Justice 
 •Pattison, Rev. Mark, Lincoln Coll. 
 Paul, Rev. Charles, Bath 
 Payne, R. jun. Esq. Lavender Hill, 
 W andsworth 
 
 Peake, Rev. G. E. Taunton 
 tPearse, T. Esq. Magdalen Coll. 
 Pearson, the Very Rev. Hugh N. D.D. 
 Dean of Salisbury 
 
 Pearson, Rev. Charles, Knebworth, 
 Stevenage, Herts 
 Pearson, Rev. H. W. Guildford 
 Peck, J. Esq. Temple Combe 
 Peel, Rev. J. Prebendary of Canter¬ 
 bury 
 
 •Pelly, Rev. Theophilus, C.C.C. 
 Pennant, Lady Emma 
 •Penny, Rev. Edw. St. John’s Coll. 
 •Perceval, Hon. and Rev. A. P. 
 •Perkins, Rev. B. R. Wotton-under- 
 Edge 
 
 * Perry, Mr. 
 
 Peters, Rev. Henry, St. Johnlee, 
 Northumberland 
 
 Petley, Rev. Henry, Glynde Lewes, 
 Sussex 
 
 Phelps, Rev. H. D. Tarrington, Led¬ 
 bury, Herefordshire 
 Phillipps, S. M. Esq. 
 
 Phillips,Rev.G.Queen’s Coll.Cambridge 
 Phillott, Johnson, Esq. Bath 
 •Phillpotts, Rev. W. J. Hallow, Wor¬ 
 cester 
 
 Phippen, Robt. Esq. Badgworth Court, 
 Somerset 
 
 Phipps, Rev. E. J. Devizes 
 Piccope, Rev. I. Manchester 
 *Pickwood, Rev. J. Stepney 
 
 *Pigott, Rev. G. Bombay 
 
 Pigott, Rev. J. R. Hughenden 
 
 Pi nckard, Wm. Esq. H andley, Towcester 
 
 Finder, Rev. J. H. Diocesan Coll. Wells 
 
 Pirie, A. jun. Esq. Aberdeen 
 
 Pitts, Rev. J. Street, near Glastonbury 
 
 Platt, Rev. George 
 
 *Platt, T. P. Esq. Liphook, Hants 
 
 Plumer, Rev. J. J. 
 
 Plummer, Rev. Mat. Heworth, Durham 
 Pocock, Mr. Bookseller, Bath 
 •Pocock, Rev. C. Rouselench, near 
 Evesham 
 
 •Pocock, Rev. N. M.A. Queen’s Coll. 
 
 * Pocock, Rev. C. S. Inkberrow, Wor¬ 
 cestershire 
 
 Pole, Rev. R. Chandos, Radbourne, 
 Derby 
 
 •Pole, E. S. Chandos, Esq. Radbourne 
 Hall, Derby 
 
 Pollock, John, Esq. Edinburgh 
 •Ponsonby, Hon. Walter 
 •Poole, Rev. J. Enmore, near Bridge- 
 water 
 
 fPooley, Rev. M. Scotter 
 Pope, T. A. Esq. Jesus Coll. Cambridge 
 Popham,Rev. John, Chitton,Hungerford 
 Popham, Wrn. Esq. 
 
 Porcher, Charles, Esq. 
 
 Portal, Melville, Esq. Ch. Ch. 
 
 Porter, Rev. Chas. Stamford 
 Porter, H. Esq. Winslade 
 Porter, Henry, Esq. Winslade, Exeter 
 Portman, Rev. F. B. All Souls 
 Pountney, Rev. H. Wolverhampton 
 Povah, Rev. J. V. 
 
 Powell, Arthur, Esq. 
 
 •Powell, Chas. Esq. Speldhurst 
 Powell, Rev. H. T. Coventry 
 •Powell, Rev. Edw. Arnett, Ampthill 
 •Powell, Rev. J. C. 
 
 Powell, John, Esq. 
 
 Powell, Rob. Esq. Worcester Coll. 
 •Powles, R. Cowley, Esq. Exeter Coll. 
 Pownall, Rev. C. C. B. Milton Ernest 
 Pratt, Rev. J. B. Cruden, Aberdeenshire 
 Pressley, Rev. Mr. Fraserburgh, Aber¬ 
 deenshire 
 
 Prevost, Rev. Sir George, Bart. Oriel 
 Coll. 
 
SUBSCRIBERS. 
 
 17 
 
 Price, Rev. Wm. Colne St. Denis 
 Rectory, near Northleach 
 * Prichard, J. C. Esq. Oriel Coll. 
 Prickett, Rev. M.Trinity Coll. Cambridge 
 Pridden, Rev. W. Broxted, Essex 
 
 Prideaux,-Esq. 
 
 Pryce, John, Esq. Delvidere, Sussex 
 Puckle, Rev. John, Dover 
 
 Radcliffe, Rev. J. F. Hugglescote 
 Raikes, R.Esq. Exeter Coll. 
 
 Ramsay, Rev. E. B. St.John’s Chapel, 
 Edinburgh 
 
 Randall, Rev. H. G. Queen’s Coll. 
 •Randolph, E. Esq. Jesus Coll. Camb. 
 •Randolph, Francis,Esq. St.John’s Coll. 
 Cambridge 
 
 Randolph, Rev. G. Coulsdon, Croydon 
 •Randolph, Rev. Herbert 
 Randolph, Rev. S. Hadham 
 Randolph, Rev.Thomas 
 •Randolph, Rev. Wm. N ewington Hythe 
 Ranken, Rev. Mr. Old Deer 
 Rashdall, Rev. John, Exeter 
 •Raven, V. Esq. Magd. Coll. Camb. 
 •Rawle, Mr. Trinity Coll. Cambridge 
 Rawlins, Rev. C. Allerthorpe, Pock- 
 lington 
 
 Rayer, Rev. Wm. Tiverton 
 Rayleigh, Right Hon. Lord, Terling 
 Place, Essex 
 
 Reece, Rev. James, Tinsley 
 Reed, Rev. Christ. Tynemouth 
 Reeves, Rev. F. J. H. 
 
 Reid, Rev. C. B. Ripley, Surrey 
 •Relton, Rev. J. R. Tewkesbury 
 Rennett, Rev. Mr. 
 
 Rew, Rev. Chas. Maidstone 
 •Rice, H. Esq.' Highfield, near 
 Southampton 
 
 •Richards, Rev. J. L. D.D. Rector of 
 Exeter College 
 
 Richards, Rev. E. T. Farlington 
 Richards, Rev. George, Warrington 
 Richards, Rev. Henry, Horfield, near 
 Bristol 
 
 Richards, Rev. Upton 
 
 Richards, Rev. T. Watkyn, Puttenham, 
 Guildford, Surrey 
 
 Richmond, Rev. C. G. Six Hills, Lin¬ 
 colnshire 
 
 Rickards, Rev. J. Stowlingtoft 
 Ricketts, Rev. F. 
 
 Riddell, Rev. J. C. B. All Souls 
 Ridings, Mr. George, Bookseller, Cork 
 Ridley, Rev. W. H. Ch. Ch. 
 
 Ripon, Very Rev. the Dean of, Dawlish 
 Risdale, Rev. E. Troubridge 
 Riviere, Mr. Bookseller, Bath 
 Roberts, Mr. Liverpool 
 Robertson, J. Esq. D.C.L. Doctors’ 
 Commons 
 
 Robertson, John, Esq. 
 
 Robertson, Rev. J. C. Trinity Coll. 
 
 Cambridge, Boxley, Maidstone 
 Robertson, Rev. J. C. Univrsity Coll. 
 •Robson, J. U. Esq. Magdalen Hall 
 Robinson, Rev. C. Ruknewton, near 
 Wooler, Northumberland 
 Robinson, Rev. C. W. Hoton, Leices¬ 
 tershire 
 
 Robinson, Rev. T. Milford 
 Robins, Rev. S. Shaftesbury 
 Robin, Rev. Philip R. Bolton, Lanca¬ 
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 Rochester, Very Rev. the Dean of 
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 Rodd, Rev. C. North Hill 
 Rodwell, Rev. Mr. Tenbury 
 Rodwell, Mr. Bookseller, Bond Street 
 Roe, Mr. W. Bookseller, Newbury 
 Rogers, Edw. Esq. Ch. Ch. 
 
 Rogers, W. Esq. Balliol Coll. 
 
 Rogers, Rev. John, Canon of Exeter 
 Rogers, Rev. J. Foston, Leicestershire 
 Rogers, Mrs. St. John’s Villa, Fulham 
 Rohde, Mrs. Eleanor, Croydon 
 Rooke, C. H. Esq. Magdalen Coll. 
 Cambridge 
 
 Rooper, Rev. Wm. Abbots’ Ripton 
 •Rose, Rev. H. H. Birmingham 
 Ross, Rev. J. L. Oriel Coll. 
 
 Rothfield, Rev. John M. 
 
 Round, Rev. James F. Colchester 
 Routh, Rev.Martin Joseph, D.D. Presi¬ 
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 Rowe, W. Esq. Rockwell, Tipperary 
 
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 * Rowley, Rev. T. Ch. Ch. 
 
 Rump, James, Esq. Swanton Morley, 
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 Rusher and Johnson, Messrs. Booksellers, 
 Reading 
 
 Russell, J. Watts, Esq. Ilam Hall 
 Russell, Mrs. Aden, Aberdeenshire 
 tRussell, Mr. Bookseller, Aberdeen 
 Russell, Rev. J. F. Enfield 
 Russell, Rev. Samuel Henry 
 Ryder, Rev. G. D. Easton, Hants 
 
 * Ryder, T. D. Esq. Oriel 
 
 Salter, Rev. John, Iron Acton, Bristol 
 Sanders, Rev. John, Liverpool 
 Sanders, Rev. Lloyd, Exeter 
 *Sandford, Rev. G. B. Prestwich, 
 Manchester 
 
 Sandham, J. M. Esq. St. John’s Coll. 
 Sandilands.Hon. and Rev. J. Edinburgh 
 Sandilands, Rev. R. S. B. 
 
 Sankey, P. Esq. St. John’s College 
 Saunders, Rev. A. P. Charterhouse 
 Savage, Mrs. Henleaze, near Bristol 
 Schneider, Rev. H. 
 
 Scobell, Rev. John, Southover, Lewes 
 Scott, H. B. Esq. Honiton 
 Scott, Rev. John 
 *Scott, Rev. R. Balliol Coll. 
 
 Scott, Rev. W. 
 
 fScudamore, Rev. W. E. Ditchingham, 
 Bungay 
 
 Selwyn, Rev. Wm. Ely 
 *Sewell, Rev. J. E. New Coll. 
 Seymour, Rev. Sir J. H. Bart. North- 
 church, Herts 
 
 Seymour, Rev. Richard, Kinwarton, 
 Alcester 
 
 Shadwell, Rev. J. E. Southampton 
 Sharp, Rev. John, Horbury 
 Sharp, Rev. W. Addington, Cumberland 
 Sharpies, Rev. T. Blackburn 
 Shaw, Rev. E. B. Narborough, Leices¬ 
 tershire 
 
 Shearly, W. J. Esq. St. Peter’s Coll. 
 Cambridge 
 
 Shedden, S. Esq. Pembroke College 
 
 Shepherd, Rev. Samuel 
 tSheppard, W. Esq. Oriel Coll. 
 ^Sherlock, Rev. H. H. Ashton, in Win- 
 wick 
 
 Sherwood, Rev. Mr. 
 
 Shields, Rev. W. T. Durham 
 Shilleto, W. Esq. Univ. Coll. 
 *Shillibeer, Mr. John, Oundle 
 fShort, Rev. Augustus, Ravensthorpe, 
 Northamptonshire 
 Short, Rev. T. Trinity Coll. 
 
 *Sibthorpe, Rev. W. Magd. Coll. 
 Sidebottom, Rev. W. Buckden 
 Sidgwick, C. Esq. Skipton Castle, York¬ 
 shire 
 
 Simms and Dinham, Manchester 
 Sirnms and Son, Messrs. Bath 
 *Simms, Rev. E. Great Malvern 
 *Simpson, Rev. Joseph, Whitchurch, 
 Salop 
 
 Simpson, Rev. J. Pemberton, Wakefield 
 Simpson, Rev. T. W. Thurnscowe Hall 
 Sinclair, Rev. John, Chaplain to the 
 Bishop of London 
 Sittingbourne Reading Society 
 Skelton, Henry, jun. Esq. 
 
 Skene, W. F. Esq. Edinburgh 
 Skinner, F. Esq. 
 
 Skipsey, Rev. Mr. 
 
 Skrine, Harcourt, Esq. Wadham Coll. 
 Sladen, Rev. E. H. M. Bockleton, 
 Worcestershire 
 Slatter, Rev. Jas. Lindale 
 Small, Rev. N. P. Market Bosworth 
 Smart, Thomas, Esq. 
 
 Smirke, Sir Robert 
 fSmith, Rev. Dr. Leamington 
 Smith, Rev. Jeremiah, Long Buckby, 
 Northampton , 
 
 Smith, Rev. E. H. Jersey 
 Smith, Rev. Edward O. Hulcote, near 
 Woburn 
 
 Smith, Rev. H. R. Somers,Little Bentley, 
 Essex 
 
 *Smith, Rev. John, Bradford 
 
 * Smith, Rev. Bernard, Magdalen Coll. 
 Smith, Rev. Edward, Booking 
 
 Smith, R. P. Esq. Pembroke College 
 Smith, Rev. Mr. Greenock 
 
 * Smith, Rev. S. St. Mary’s, Ely 
 
SUBSCRIBERS. 
 
 Smith, Henry, Esq. 
 
 Smith, Rev. Joseph, Trinity Coll. 
 Smythe, Rev. P. M. Tamworth, War¬ 
 wickshire 
 
 Smyth, Rev. Mr. Fifield, near Andover 
 Soltau, Mr. 
 
 Somers, Right Hon. Countess 
 Southby, Rev. Dr. Bulford, Amesbury 
 *Sotheby, Rev. T. H. 
 
 Southouse, Rev. George, Oriel Coll. 
 ’Southwell, Rev. Geo. Bristol 
 Sparkes, Rev. Chas. Burrow, Bury St. 
 Edmund’s, Suffolk 
 
 Sparke, Rev. J. Clare Hall, Cambridge 
 ’Spencer, Rev. W. J. Starsten, Norfolk 
 Spreat, Mr. Bookseller, Exeter 
 *Spranger, Rev. R. J. Exeter Coll. 
 Spry, Rev. John Hume, D.D. Oriel 
 Coll. Rector of St. Mary-le-bone 
 ’Stackhouse’s Library, the Trustees of 
 Stacy, Rev. Thomas, Cardiff 
 ’Stafford, Rev. J. C. Magdalen Coll. 
 St. Andrew’s University 
 Stanfield, Mr. J. Bookseller, Wakefield 
 Stanley, Rev. E. Rugby 
 Staveley, J. Bookseller, Nottingham 
 Stead, Rev. A. Metfield, Suffolk 
 Stebbing, Rev. Dr. 
 
 Stephens, Ferdinand, Esq. Exeter Coll. 
 Stephens, Rev. C. L. Kencott 
 *Stevens, Rev. Henry, Bradfield, Berks 
 Stevens, Rev. M. F. T. Thornbury 
 gtevens, Rev. R. Culver 
 Stevens, Rev. R. Exeter 
 ’Stevenson, Mr. T. Bookseller. Camb. 
 Stewart, Mrs. Col. Bath 
 Stewart, Mr. Pembroke Coll. Cambridge 
 *St. John, Ambrose,Esq. Ch. Ch. Combe 
 St. Nicholas, Chard, Somersetshire 
 ’Stonard, Rev. Dr. Ulverstone 
 Stonhouse, Rev. W. B. Fery 
 ’Storer, Rev. John, Hawksworth, Nous 
 Story, A. B. Esq. St. Alban’s 
 Storks, T. F. Esq. Jesus College, Camo. 
 Straker, Mr. Bookseller, West Strand, 
 London 
 
 Strean, Rev. Henry, Killaken, Ireland 
 Street, Rev. A. W. Bishop’s College, 
 Calcutta 
 
 Strong, Mr. W. Bookseller, Bristol 
 
 11) 
 
 ’Sturrock, Rev. W. Calcutta 
 Sunter, Mr. Bookseller, York 
 Sutherland, Dr. A. J. Ch. Ch. 
 *Swainson, Rev. C. L.Crick,Northamp¬ 
 tonshire 
 
 Swainson, Rev. John,Northenden, Man¬ 
 chester 
 
 ’Swete, Rev. B. Cork 
 Swete, Rev. Wm. Downgate, Sandhurst 
 tSymons, Rev. B. P. D.D. Warden of 
 Wadham Coll. 
 
 ’Syms, Rev. Wm. Wadham Coll. 
 
 *Tait, Rev. A. C. Balliol Coll. 
 
 Talbot, Hon. and Rev. W. C. Ingestrie, 
 Lichfield 
 
 fTalboys and Co. Booksellers, Oxford 
 Talbot, Rev. G. Bristol 
 Tarbutt, Rev. Arthur, Dover 
 Tarlton, J. W. Esq. Birmingham 
 fTate, Frank, Esq. University Coll. 
 Tatham, Rev. Arthur 
 Taylor, Miss, London Road, Brighton, 
 ( Chrysostom ) 
 
 Taylor, Rev. Henry, Mile End, New 
 
 rfi 
 
 town 
 
 Taylor, Rev. M. J. Harold, Bedfordshire 
 Taylor, Rev. Joseph, Dukinfield, near 
 Manchester 
 
 Taylor, Rev. Robert, Leeds 
 Taylor and Walton, Booksellers 
 Taylor, Mr. Jas. Bookseller, Brighton 
 ’Tennant, Rev. Wm. 
 
 ’Terry, Michael, Esq. Queen’s Coll. 
 Thomas, Rev. C. A. Nevill, Exeter 
 Coll. 
 
 Thomas, Rev. C. N. St. Columb’s 
 ’Thomas, Rev. R. Bancroft’s Hospital, 
 Mile End 
 
 Thompson, Rev. E. H. St. Mary le 
 Bone, London 
 
 ’Thompson, Rev. Sir H. Bart. Fareham 
 ’Thompson, Rev, W. H, Trinity Coll, 
 Cambridge 
 
20 
 
 SUBSCRIBERS. 
 
 Thompson, Captain, R. N. Hayes’ Com- 
 • mon, Kent 
 
 Thompson, Mr. G. Bookseller, Bury St. 
 Edmunds 
 
 Thomson, Rev. George, Abbot’s Anne, 
 Andover 
 
 ^Thornton, H. S. Esq. Battersea Rise 
 Thornton, Rev. Wm. Dodford, Weedon, 
 Northampton 
 
 Thornton, Rev. W. J. Llanwarne, 
 Hereford 
 
 Thornton,Rev. Spencer, Winslow, Bucks 
 Thorold, Mr. W. Barnstaple 
 *Thorp, Rev. Henry, Topsham 
 *Thurlow, Rev. John, Durham 
 Thwaytes, Rev. J. Carlisle 
 tTickel 1, G. Esq. University Coll. 
 Tidswell, Rich. Esq. Upper Clapton 
 Timins, Rev. Henry 
 Tindale, J. Esq. Huddersfield 
 *Todd, Rev. J. H. Trinity College, 
 Dublin 
 
 Tomkins, Rev. John, Greenford 
 Tomlinson’s Library,Newcastle-on-Tyne 
 Topbam, Rev. I. Curate of St, Paul’s, 
 Huddersfield 
 
 ^Tottenham, Rev. E. Bath 
 Townsend, Rev. George, Prebendary of 
 Durham 
 
 *Townsend, Rev. G. F. Sydenham 
 Tripp, Rev. Dr. Sampford Brett, 
 Somerset 
 
 Trollope, Rev. Arthur 
 *Trowers, Rev. Walter 
 '■‘Truro Clerical Society 
 Tucker, Rev. M. jun. 
 
 Tuckwell, Mr. Bath 
 Tufnell, Rev. G. Wormingford, near 
 Colchester 
 
 *Turbitt, Rev. W. Halford 
 Turner, John, Esq. Balliol Coll. 
 
 Turner, Rev. Chas. Kidderminster 
 Turner, Rev. J. Stourbridge 
 Turner, Rev. J. F. Exeter 
 Turner, Sharon, Esq. 
 
 Turner, Rev. Thomas. Exeter Coll. 
 Turner, Rev. W. IT. Norwich 
 Tvvopeny, Rev. D. S. Sittingbourne 
 *Tyler, Rev. James Endell, Rector of 
 St. Giles in the Fields 
 
 ^Tyrrell, Rev. W. Beaulieu, near 
 Southampton 
 Tyrrell, T. Esq. 
 
 Tytler, Patrick Fraser, Esq. 
 
 Underhill, Mr. E. B. Oxford 
 Upton,Rev. J.S. Wentworth, Rotherham 
 fUtterton, Rev. J. S. Oriel Coll. 
 
 Vale, W. Esq. Worcester Coll. 
 
 Vaux, Rev. Bowyer,Collegiate Church, 
 Wolverhampton 
 
 Vaux, Rev. B. Hetherrett, Norfolk 
 *Vaux, Rev. Wm. Preb. of Winchester 
 *Veale, Rev. W. North Lew, Devon 
 Vernon-Ilarcourt, Rev. L. 
 
 Vicars, Rev. M. Exeter 
 Vickerman, C. R. Esq 
 Vickers, Ven. Archdeacon, Chetton, 
 Bridgenorth 
 Vickery, Mr. Bristol 
 Vigne, F. Esq. 
 
 Vincent, General 
 
 * Vincent, Rev. O. P. Devizes, Wilts 
 *Vizard, John, Esq. 
 
 Vogan, Rev. T. S. L. 
 
 ^Wackerbarth, Rev. F. D. Peldon 
 Wainwright, Rev. Dr. Boston, U. S. A 
 Walford, Rev. Wm. Hatfield, Essex 
 Walker, C. H. Esq. Exeter 
 Walker, Mr. Tinsley 
 Walker, Mrs. Tunbridge Wells 
 Walker, Rev. G. A. Alverthorpe, 
 Wakefield 
 
 Walker, Rev. R. Wadham Coll. 
 Walker, Rev. S. W. Bampton, Devon 
 Walker, Rev. T- Bickleigh, Plymouth 
 Walker, C. H. Esq. Exeter 
 Walker, Mr. Queen’s Coll. Cambridge 
 * Walker.Rev.Thos. Christ’s Coll. Camb. 
 Wall, Rev. Henry, Vice-Principal of 
 St. Alban Hall 
 
 Wallace, Rev. Geo. Canterbury 
 
SUBSCRIBERS. 
 
 Wallas, Rev. John, Queen’s Coll. ’West, Hon. R. W. Balliol Coll. 
 
 Wallinger, Rev. W. 
 
 Wallis, Mr. H. Bookseller, Cambridge 
 Walter, J. Esq. Exeter Coll. 
 
 Walter, Rev. Edw. Langton Rectory 
 Horncastle 
 
 Walter, Rev. Ernest, Tachbiook 
 Walter, Rev. Keats 
 * Walton, Rev. Dr. Birdhook 
 Ward, Right Hon. Lady, Himley Hall 
 Ward, Rev. R. Skipton 
 ’Ward, Rev.W. P. Compton Vallance, 
 Dorchester 
 
 Ward, Rev. W. G. Balliol Coll. 
 
 Ward, Mr. 
 
 Wardroper, Rev. Charles, Bawdrip 
 Rectory, Bridgewater 
 Ware, Rev. H. Ladock, near Truro 
 Ware Rural Deanery Book Club 
 Warren, Rev. John, Exeter 
 Warren, Rev. Z. S. Beverley 
 ’Warter, Rev. J. Wood, West Tarring, 
 Sussex 
 
 Wason, James, Esq. Stroud 
 Watkins, Rev. Fred. Emmanuel Coll. 
 Cambridge 
 
 Watkins, Rev. W. Chichester 
 Watkins, Rev. Henry, South Mailing, 
 Lewes 
 
 Watson, G. W. Esq. Merton Coll. 
 Watson, Joshua, Esq. 
 
 Watson, Rev. J. D. Guilsborough, 
 Northampton 
 
 Watson, Rev. Alex. Manchester 
 Watson, Rev. Geo. Etheiley, Durham 
 Watts, Rev. John, Tarrant Gunville, 
 Biandford 
 
 Watts, Richard, Esq. Clifton House, 
 Workington 
 
 * Watts, Rev. William 
 ’Wayett, Rev. W. Pinchbeck 
 •Wayner, A. Esq. Brighton 
 
 * Weare, Rev. T. W. Ch. Ch. 
 
 Webb, J. W. Esq. Clare Hall, Camb. 
 
 ’ Webster, Rev. William,Christ’s Hospital 
 t Webster, Rev. Mr. Drumlithie, Aberdeen 
 •Webster, Samuel K. Esq. Emmanuel 
 College, Cambridge 
 
 ’Wegueliu, Rev. W. Stoke, nr. Arundel 
 ’Wells, Rev. Mr. Lambeth Palace 
 
 Westmacott, Rev. H. Chastleton, Oxon 
 Whalley, Rev. D. C. 
 
 Whately, Rev. C. St. Mary Hall 
 ’Whatman, W. G. Esq. Ch. Ch. 
 Wheeler, Mr. Bookseller, Oxford 
 * Whitaker,Rev.S.Newchurch,Rochdale 
 White, Rev. James, Manchester 
 White, Rev, W. S. 
 
 White, Rev. R. M. Aveley, Essex 
 White, R. Esq. Idle, near Bradford 
 White, Mr. W. 89, Piccadilly 
 Whitford, Rev. R. W. 
 
 ’Whitfield, Rev. G. T. Bockleton 
 Whitley, Mr. Manchester 
 Whittaker and Son, Messrs. Booksellers, 
 Cambridge 
 
 Whyte, Rev. T. H. Glasgow 
 ’Wickham, Rev. R. Twyford, Hants 
 fWickens, Rev. H. 
 
 Wigan, Alfred, Esq. St. John’s Coll. 
 Wiggin, Wm. Esq. Exeter Coll. 
 
 Wight, Isle of, Clerical Library 
 * Wilberforce, Rev.H. Bransgore, Hants. 
 Wilberforee, Rev. R. J. Burton Agnes, 
 Driffield, Yorkshire 
 Wilberforce, Ven. Archdeacon, Bright- 
 stone. Isle of Wight 
 
 Wilde.Rev.S.D. Fletching, near Uckfield 
 Wilkin, Rev. Mr. Bole 
 ♦Wilkinson, Rev. J. Exeter 
 Williams, J. Esq. Queen’s Coll. 
 
 Williams, Rev. E. T. Exeter Coll. 
 ’Williams, Re v.G.King’sColl.Cambridge 
 ’Williams, Matthew D. Esq. 
 
 Williams, Sir John, Bart. Bodelwyddan 
 Williams, Rev. I. Trinity Coll. 
 
 Williams, Rev. F. D. Great Wishford, 
 Wilts 
 
 Williams, Rev. J. West Hackney 
 Williamson, Rev. R. H. Ilurworth, 
 Newcastle-on-Tyne 
 ’Williams, Robert, Esq. M.P. 
 
 ’Willis, Rev. A. Ludlow 
 W T illis, H. Esq. Catherine Hall, Cam¬ 
 bridge 
 
 Wilshere, E. S. E*q. Wore. Coll. 
 
 Wilson, Rev. John, Trinity Coll. 
 
 ’Wilson, Rev. R. F. Hursley, nr. Win¬ 
 chester 
 
2*2 
 
 SUBSCRIBERS. 
 
 Wilson, Thomas, Esq. Bath 
 Wilson, Charles T. Esq. Magd. Hall 
 Wilson, Walter, Esq. Bath 
 Winchester, The Dean and Chapter of 
 fWinchester, Rev. W. Ashelworth, 
 Gloucester 
 
 tWingfield, Rev. William 
 Winterbottom, J. Esq. 
 
 Wise, Rev. Henry, Offchurch 
 Wither, Rev. W. B. Otterbourne, Hants 
 Withers, Rev. Geo. Calcutta 
 Witts, Rev. Edw. F. Upper Slaughter, 
 Gloucestershire 
 
 Wix, Rev. E. Archdeacon of New¬ 
 foundland 
 
 Wodehouse, r Thos. Esq. Balliol Coll. 
 •Wood, — Esq. Ch. Ch. 
 
 Wood, C. Esq. Univ. Coll. Durham 
 Wood, Rev. G. Newcastle 
 Wood, Rev. H. Fenstanton, near St. Ives 
 Wood, Rev. H. O. 
 
 Wood, Rev. J. R. St. James’s Palace 
 * Wood, S. F. Esq. 
 
 Wood, Rev. R. Broughton, Manchester 
 Wood, Rev. Jas. Settrington, nr. Malton 
 Woodgate, Rev. H. A. St. John’s Coll. 
 Woods, Rev. G. H. West Dean, Chi¬ 
 chester 
 
 Woods, Rev. P. Dublin 
 •Woodward, Alex. Esq. Catherine Hall, 
 Cambridge 
 
 Woodward, Rev. J. H. Bristol 
 fWoolcombe, E. C. Esq. Oriel Coll. 
 •Woolcombe, Rev. Henry, Ch. Ch. 
 Woolcombe, Wm. W. Esq. Exeter Coll. 
 fWoollcombe, G. Esq. Ch. Ch. 
 t Wordsworth, Rev. Dr. Buxtad,Uckfield 
 
 •Wordsworth, Rev. Chas. SecondMaster 
 of Winchester School 
 
 Wrangham, Rev. G. W. Thorpe- 
 Bassett 
 
 Wray, Rev. Cecil, Liverpool 
 
 Wrench, Rev. Frederick, Stowting 
 Rectory, Ashford 
 
 Wrench, Rev. H. O. 
 
 Wright, John, Esq. Marple, Manchester 
 
 Wright, Rev. J. A. 
 
 Wright, Rev. T. B. Wrangle Vicarage, 
 near Boston 
 
 Wright, H. P. St. Peters College, 
 Cambridge 
 
 Wyatt, Rev. W. Snenton, Notts 
 
 Wyatt, Rev. W. Snenton, Notts. 
 
 Wylde, Rev. C. E. Sheerness 
 
 Wylde, Rev. T. Bellbroughton, 
 Worcestershire 
 
 • Wynter,Rev.Dr. President of St.John’s 
 Coll. 
 
 •Wynter, Rev. J. C. St. John’s Coll. 
 
 Yarde, G. B. Esq. 
 
 Yard, Rev. J. Havant 
 
 Yates, Dr. Brighton 
 
 Yates, Rev. E. T. Aylsham, Norfolk 
 
 Young, P.Esq. Exeter Coll. 
 
 Young, Rev. R. G. Millbrook, South¬ 
 ampton 
 
 Young, Rev. Walter, Lisbellaw 
 
 Zillwood, Rev. 1. O. Compton, Win 
 Chester 
 
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