YALE UNIVERSITY
LIBRARY

LIBRARY OF FATHERS

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST ANB WEST.

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.

YET SHALL NOT THY TEACHERS HE REMOVED INTO A CORNER ANY MORE, HUT
THINE EYES SHALL SEE THY TEACHERS. IsttUlh XXX. 20.

VOL. VII.

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

BAXTER, PRINTErTISxforT

TO THE
MOST REVEREND FATHER IN GOD
WILLIAM
IORD 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.

THE

HOMILIES

OF

S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,

EPISTLE OF ST. PAUL THE APOSTLE

ROMANS,

TRANSLATED,

WITH NOTES AND INDICES.

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

YALE

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 clearing 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. Hom. 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 his exhortation to Charity, Hom. 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 Hom. xxix.
p. 472. but he does the same in other Homilies, cer
tainly dehvered 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. Hom. 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, in 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 doctrine of Original Sin. He had spoken of
infants as not having sins, meaning of course actual sins, as

PREFACE. vii
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
Hom 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 Hom. 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 Hom. on the words of St. Paul, 2 Cor. iv. 13.
Ben. t. Ui. p. 264. ' 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 Hom. 58. in Gen.
he says, ' 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 apphcable 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.

It

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 Hom. 30.
and has been entirely collated after Hom. 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,xM.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, 'Efacyt-rht S Qi«,
i^oh leal a-ro rns yK(.

CONTENTS.

ARGUMENT. Page!.
HOMILY I.
Page 6.
Rom. i. 1, 2.
Paul, a servant qf Jesus Christ, called to be an Apostle,
separated unto the Gospel of Qod, (whieh He had pro
mised afore by His prophets in the Holy Scriptures.)
HOMILY II.
Page 16.
Rom. i. 8.
First, I thank my Qod through Jesus Christ for you all, that
your faith is spoken of throughout the whole world.
HOMILY III.
Page 33.
Rom. i. 18.
For the wrath of Qod is revealed from Heaven against all
ungodliness and unrighteousness qf 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 qf the woman, burned in their
lust one towards another.

x CONTENTS. HOMILY V.
Page 53.
Rom. i. 28.
Even as they did not like to retain God in their knowledge,
God gave thein 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 qf God, and knowest His will, and
approvest the things that are more excellent, being in
structed out qf 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 understandeth, there
is none that seeketh after God. They are all gone out of
ihe 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 lo shed
blood : destruction and misery are in their ways : and the
way of peace have they not known : there is no fear qf
Qod before their eyes. HOMILY VIII.
Page 112.
Rom. iv. 1, 2.
What shall we then say lhat Abraham, our father as per
taining to the flesh, hath found? For if Abraham were
justified by ivorks, he hath whereof to glory ; but not
before Qod.

CONTENTS. xi
HOMILY IX.
Page 135.
Rom. iv. 23.
Now it was not written for his sake alone, that it ivas
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 qf His resurrection.

HOMILY XII.
Page 183.
Rom. vi. 19.
/ speak after the manner of men because qf the infirmity
qf your flesh: for as ye have yielded your members
servants lo uncleanness and to iniquity unto iniquity;
even so now yield your members servants to righteousness
unto lioliness.

xii CONTENTS.
HOMILY XIII.
Page 207.
Rom. vii. 14.
For we 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.
I 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 heart's desire and prayer lo God for them is,
that they might be saved.

CONTENTS. xiii
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 of 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 Qod,
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 XXII.
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 lime 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.
/ know, and am persuaded by the Lord Jesus, that there is
nothing unclean qf itself: but to him that esteemeth any
thing to be unclean, to him it is unclean.

CONTENTS. xv
HOMILY XXVII.
Page -143.
Rom. xvi. 25—27.
Now to Him that is qf power to stablish you according to
my Gospel, and the preaching of Jesus Christ, according
to the Revelation qf the Mystery, which was kept secret
since the world began, but now is made manifest, and by
the Scriptures qf the Prophets, according to the command
ment qf the everlasting God, made known to all nations
for the obedience qf faith : to Qod only wise, be glory
through Jesus Christ for ever. Amen.

HOMILY XXVIII.
Page 453.
Rom. xv. 8.
Now L say that Jesus Christ was a Minister cf the circum
cision for the Truth of God, to confirm the promises made
unto the fathers.

HOMILY XXIX.
Page 461.
Rom. xv. 14.
And L myself a^so 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 L go unto Jerusalem to minister unto the saints.
For it hath pleased them qf 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 qf
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 CHRYSOSTOM,
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, 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 you all, Phil. l,
because I have you in my heart, in my bondx, 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 word of Christ is true which saith, Seek, and ye Mat. 7,
shall find; knock, and it shall be opened unto you. But since the 7-
more part of those who here gather themselves to us, have taken

2 Study of Holy Scripture needful to all.
Bom. upon themselves the bringing up of children, and the care of a
Argum. wjfej anlj 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
ofthe 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, as many ' think, before all
3 Mss. tjje 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
Eom. from what he wrote at the end of this, saying as follows : But
15, 25. nom j g0 uni0 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 al Jerusalem. But in writing to the
l Cor. Corinthians he says : If il be meet that I go also, they shall go with
16> 4- me; 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
I Thes. moved the question of alms to them, when he said, But as touching

Dates of Epistles, how proved, not useless. 3
brotherly love, ye need not that I write unto you : for ye yourselves
are taught qf God to love one another. And indeed ye do il 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 of9' 2-
Macedonia, that Achaia was ready a year ag&, 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 w^ry,
the city of the Romans where he wrote this Epistle, and this he
shews by saying, / long to see you, that I may imparl unto you some Rom. 1 ,
spiritual gift. But it was from Rome he wrote to the Philippians ; ' ' ¦
wherefore he says, All the saints salute you, chiefly they that are of TWA. 4,
Ccesar'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 ;
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 al hand. But that he ended ' '
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 nom a prisoner in Phil. 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, AU my stale 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 was 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 with himself in the Epistle to Philemon, when
he besought him for Onesimus, whom when writing to the
Colossians he stirreth up, saying, Say lo 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 ofthe Bible placed in succession.
Now Haggai and Zachariah (and others) prophesied after Ezekiel
and Daniel, and many ' after Jonah and Zephaniah and all the rest. ' most
Yet they are nevertheless joined with all those ifrom whom they 3 Mss-
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
Argnm- 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 whenJie says, Him that is weak in the faith receive,
I4, !• 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 write in this way, though about the same things,
Col. 2, but with greater boldness of speech : Wherefore if ye be dead with
?°- Christ, he says, from the rudiments ofthe 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 fiesh. 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. Thus 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, Touching those things 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 axe full of goodness,
' being filled with all knowledge, and able also to admonish others.
Rom. Why then does he write to them ? Because of the grace of God,
15, 15. he says, which is given unto me, that I should be the minister of
Rom. 1, 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 exhort others also — and the like, rather belongs to encomium
and encouragement : and the correction afforded by means of a
letter, was 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 bad begotten them all, or rather shewed for them all' a greater

No excuse for not imitating him in edifying others. 5
instinctive affection than any' father; for such is the graceof the iafaiher
Spirit, it exceedeth the pangs of the flesh, and displays a more 4 Mss-
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 3o\m%\,
Me ? feed My sheep ; and setting forth this as the greatest test of15-
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, ' 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 rudel Cor.
in speech, yet not in knowledge. Yet nevertheless this rude one, ' 6"
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.

Rom. i. 1, 2.
lioiiLii..paui} 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 of 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 ifb 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
every thing from me, but to take pains yourselves also and
enquire further, lest ye become more dull-witted.
Paul, a servant of Jesus Christ. Why did God change
his name, and call him Paul, who was Saul ? It was, that he
Mark 3, 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
¦ in every one of his Epistles prefixes b One Ms. Butthe Prophets, another,
(Savile). But if some Prophets.

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 ili_
servitude. One owing to the Creation, according to which
it says, for all are Thy servants; and according to which it IJs lis,
says, Nebuchadnezzar My servant, for the work is the j^ 25
servant pf Him which made it. Another kind is that from9'
the faith, of which it saith, But God be thanked that v/cRom.6,
were the servants of sin, but ye have obeyed from the heart11'
that form of doctrine which teas delivered unto you : being
then made free from sin, ye became the servants qf 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 qf Jesus Christ. And tbe
Names appertaining to the dispensation0 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
vvith oil ? Where it says, touch not Mine anointed, and do Ps. 10.5,
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', and that it was not1 iir,u-
of his own seeking that he found, but that when called '*¦""""'•"
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 of,
all the gifts.
And what more need one to say of it, than that whatsoever
¦ vxttDfiim, viz. the concealment of His glory in the Incarnation.

8 Apostles in Christ's stead. Tite Father revealed in the Gospel.
Homil. Christ was doing when present, this He committed to their
_ i_ 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 ChHst, as though God did
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, T sanctified thee,
J 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
Epistle 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 conies he to say, that
the Gospel of God is preached by himself? for he says,
separated, lo 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
shall come, and that the Father seeketh such lo worship
Him. But it was afterwards that He Himself with the
i un- Son was manifested1 to the whole world, which Christ also
Twss. sPake of beforehand, and said, that they might know Thee
John 17, the only true God, and Jesus Christ, Whom Thou hast sent.
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

Tite Gospel seen of old, but then in Types. 9
Gospel of God; countless treasures of abiding and un- Eom.
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 word lo them thai Ps. 67,
proclaim glad tidings with great power; and again, How™'^-
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. ,0' 15,
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 also1, He shews it to be older than the Greeks, i 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 b,
he saw it, and teas glad. How then conies He to say, Many'^'M 13
prophets and righteous men desired to see ihe things which W-
ye see2, and have not seen them. He means not so, as ye 2 and
see and hear, the Flesh itself, and the very miracles before >ie"
' i 2 M-s-
your eyes. But let me beg you to look and see what a very
long lime 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 led3 Isaac, and Moses when he lifted up the Serpent, 3 jed up
and when he spread out his hands'* against Amalek, and My
when he offered the Paschal Lamb.
Ver. 3. Concerning His Son which was made ofthe 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
<i Which the Fathers teach to be a Tert. Apol. K. 30. p. 70. Oxf. Tr.
type of Christ upon the Cross. See on

1 0 Christ, His twofold Generation, how proved the Son of God.
Homil. Gospel, and that too the Gospel of God, and bringing in
— h  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 mane, and giving
him Jesse's son for a father ? And wherein are these things
worthy of what thou hast just spoken of? Yea, they are
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 be the Son of God with power,
according to the Spirit of Holiness, by the resurrection [qf
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, Him 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 G eneration : 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, ' of what f So Matthsei after Mss. of St. Chry-
man are you speaking?' sostom at Moscow.

The Spirit His Gift, the Apostleship is of Grace. 1 1
which He gave to them that believe upon Him, and through r0m.
which He made them all holy, wherefore he saith, according to 1'6-
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 ' raised Himself : and this Himself too said to be ' 4 Mss.
above all a miracle sufficient to stop the mouths even of*°one e
them that behaved shamelessly. For Destroy this Temple, John 2,
he says, and in three days I will raise it up ; and, When ye v^n 8
have lifted Me up from the earth, then shall ye know that'll.
I am He; and again, This generation seeketh after a sign; Mat. 12,
and there shall no sign be given unto it, but 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, Z /We John 16,
many things to say unto you, but ye cannot bear thein 12-
now. Howbeit when He3, the Spirit of Truth, is come, .He* see 4
will guide you into all truth: and again, Separate me ^aM^ Acts 13
and Barnabas. And in the Epistle to the Corinthians, he 2.
says, that to one is given by the Spirit the word qf 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 ofthe Spirit, the28-
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
lo the faith. So it was not the Apostles that achieved it,
but grace that paved the way before them. For it was of

1 2- The whole Truth given, Name of Christ, Romans not flattered.
Homil. themselves to go about and preach, but to persuade was
I- of God, Who wrought in them. As also Luke 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 **t«- questioning and parade of argument, but, to obedience. For
rErnest we were not seut> ne means> to argue, but to give those
L.Tech- things which we had trusted to our hands. For when the
"Master declareth ought, they that hear should not be nice
Philo*. and curious handlers of what is told them, but receivers
A"s' 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.j'« the Name of Jesus Christ rise up and walk. And this
*xcyi<rfi$ too requireth faith, neither can one grasp ¦ 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 ; but 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
I 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
he did not wish to shew this, it were superfluous to say, Rom.
Among whom are ye also. And this he does to take down X' 6" "''
their high spirit, and to prostrate the swelling vanity of their *.»£„ Ts
minds, and to teach them to honour others alike to them- ?"0'"'"11
selves : and so he proceeds to speak upon this very point.
Ver. 6. Among whom are ye also [the] ' called of Jesus Christ, i Gr. as
That is, along with whom ye also are: and he does notrec-text
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 be in Rome, beloved of God, called to
be saints ; grace to you and peace from God our Father, and
the Lord Jesus Christ.
See" how continually he puts the word called, saying, calledi 3 ]\iSSi
tobe an Apostle; among whom ye also are called; to all that bein Seest
Rome, called, and this he does not out of superfluity of words,
but out of a wish to remind them ofthe benefit. For since among
them which believed, it was likely that there would be some of
the rulers and consuls3 as well as poor and common men, casting „ , ,
aside the inequality of ranks, he writes to them all under one Ben.
appellation. But if in things which are more needful andres but"
which are spiritual, all things are set forth as common both see Du-
frpsnp
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, conduct's 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

xeti *roev-
TeoetTov

1 4 Love the source of Grace and Peace, Adoption and Sanctification.
Homil. 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
> l*xz* to be saints, shewing1 that it is from this that the fount of all
4 Mss. blessings is. But saints he calls all the faithful. Grace
unto you and peace.
Oh address, that bringeth countless blessings to us ! This
Lukeio, also Christ bade the Apostles to use as their first word when
5- 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
<r«x/;.n 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 of8.' 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
2 Sav. in which were" enemies and disgraced, have all at once become
4 Mss. saints and sons. For when he calls Him Father, he shews
we that them to be sons ; and when he has said sons, he has un-
were 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
3(I mean) God, the gift of sanctification3 and adoption, is not broken
2 Mss. through even by death, but even here maketh men con
spicuous, and also departs with us upon our journey to the
s See St. Basil de Spiritu Sancto, u. 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 '] happy even than he that ',«**«</-
is arrayed with the diadem itself, and has the purple; and has 4*m».
the delight of abundant peace in the present life, and is s. p.*Xa-
nurtured up with goodly hopes, and hath no ground for «','*£'«"
worry and disturbance, but enjoys constant pleasure ; for as Rep. l.
for good spirits and joy, it is not greatness of power, not ' '
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 we 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/'t;ai. 5,
the Spirit is love, joy, peace. This fruit then let us 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 s Whom also 24 Mas.
be glory to the Father, and to the Holy Spirit, now and^\^e
always even unto all ages. Amen. Sp. s.
c. 7. 8.

HOMILY II.

Rom. i. 8.
Uomi..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 maketh 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
ttikoy'i* with all spii-itual blessing. And it is fitting that we render
text ' thanks not only when rich, but also when poor, not when in
health only, but also when sick, not when we thrive only,
but also when we have to bear the reverse. For when our
affairs are borne onward with a fair wind, 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 was 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 a
he gives thanks : for he saith not to God, but to my God,
' iiatinus, see Ernesti Lex. Technol. in v,

God His servants' own. Christ's power shewn to all inRomansjaith. 1 7
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 ofthe faith of the Romans ? Yes,
the whole1, according to him. And it is not a thing unlikely. ' «•««¦« IS
For the city was not one of no note, but as being upon a
sort of eminence it was every where 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
summitof all cities, and Syrians became theteachers 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 tchole 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 ofthe 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 ternipi-
that proclaimed it were poor and common men, of no family, '"* *e"
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 ' '
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 hve shewn by his prayers.
Homil. preaching came not any where to a stand, but went over the
 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, whom 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" 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, / 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
^5 Mss. any one of us1 be able to boast that he remembers, when
°ll°lrS praying at his house2, the entire body of the Church?
«'»'«. I 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 hisownhumble-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
» Three Mss. ><»««wxi„, a father's mode of teaching. S. «„»,,«.„'«,.

1
viae ¦ mit o -
, vevvrai

Kinds of Service; His implied care for all. True worship ofthe spirit. 1 9
addition of" the Gospel," shews the kind of ministry. For rom.
there are many and diverse modes of ministry1 and ofJzi!:
service0. For as under kings all are ranged under one that
beareth kingly power, and all have not to minister* about* J,
the same thing, but to one belongeth the ministry of ruling
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 serveth3 God and laboureth *\ari%6u
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 ofthe widows, others4 in the4"**"
teaching ofthe word, of whom also Paul was, serving in theaii js,'
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
therewith5 he wished to make another point out also, viz. that52 M,s*-
sftfir this
he could not but have this love and care for them. For that
they might not say, ' 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 cared,
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 error6, and the Jewish is tme indeed/ so 5
yet even this is fleshly. But that of the Church is the^sys;in
opposite of the Gentile, but more lofty than the Jewish by a error and
great deal. For the mode of our service is not with sheep es y
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 must worship Him in spirit and in truth.
o j.««.r« 4 Mss. have only the <• One Ms. adds, if Christ hath given
latter. him this care, and
c 2

20 What is God's is the Son's. St. Paul's love intense but submissive.
Homil. In the Gospel of His Son. Having said above that it was
n- 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 leamt from that blessed voice that the things of the
Father are the Son's, and the things of the Son are the
i John Father's. For all Mine are Thine, and Thine are Mine 1-
1?' 10' That without ceasing I make mention of you alwaijs 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 aske
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
* QatriKx against the Divine law. And if these things be grievous2
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 Mss. love as he ought3, and as was fitting, and though exceeding
bought a11 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. i,ip„.,.

He brooks delay ;longs to impart grace: to aid, not supersede, the will.2 1
exceeding love. But so ' loving, to continue yielding to the f0™-
will of God, shews intense reverence. In another place, i 5' Ms'3
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* the haughti-s jrt.
ness of an insolent spirit*. Do not thou then, because that Paul "f "J"'
hath called this a gift of grace, grow supine. For he knows piercing
how, in his great candour, to call even well doings, graces ; inflated,
because even in these we need much influence from above. n**W*«
But in saying, to the end that ye may be established, he

2'2 Points gently to their need, softening expressions.
Homil. covertly shews that they needed much correction : for what
IT- he would say is this ; Of a long time I have both x desired
i 5 Mss. ^^ prayed to see you, for no other reason than that I may
M Mss. stablish and strengthen and fix you thoroughly in the fear3
TnTMs of God> so that ye be not continually wavering. But he
fear does not express himself so, (for he would have shocked
"orf. 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 I 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 I wished to say ? Ye have undergone
¦> ai(mvr many tribulations, being drenched on every side3 by those who
*>?/*""• persecute you. I desired then to see you, that I may comfort
Steph. y0Uj or rather, not that I may comfort you only, but that I
3 Mss. niay myself receive comfort. See the wisdom of the teacher.
mpnji- jje said, 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 humblemindedness4 ! He
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 mc. 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 *' 12'
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 * one another, and are entwined ' with the ' ttS/ut
members of our own selves, great is the comfort we receive. 5*^.
You must not look to the present time, during which, by
God's grace, in village and city2, and in the desert itself, there 2.4 Mss.
be many hosts of believers, and all impiety hath been driven vilfage
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 au example. For if it should even happen and
come to pass (may it never do so) that we had been carried
away to the land of the Persians or Scythians or other
barbarians, and had been scattered s by twos 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-
1 -ri(ifKnKSfitt seems here to have a double sense from the context.

24 Their edification his comfort. Unquestioning obedience.
Homil. solation. But if any one here should say, the increase of
IL their faith was the comfort and gladness1?, aud 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 have you ignorant, brethren,
' 5 Mss- that oftentimes I desired ' to come unto you (but was let
and 7.7 \
MMhmhltliertO). *(«ift- Here is a compliance great as that of slaves, and a plain
our proof of his excellent temper! That he was let*, he says,
j6,*" . but why, he does not go on to say. For he does, not pry
fxmru-nm 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
insert « ..,,.,
overcome the governing city, could easily go on to the
subjects of 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 says,
* So that he was let4, but not for what cause ; for he means, even
Sav.' He I do not know; ask not then of me the counsel or mind of
Romm9 God' For neitner shal1 the thir'9 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
8 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 *' 13'
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
himself1, further shews his love to them by other things' 4 Mss.
also. For even when I was hindered, he means, I did notthern-
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, be 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 * *?«,»«-
journey to it; that they might not think any thing of the
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

26 Plato could not convert men, the Gospel suited to all.
Homil. and instruct, but what ? 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,
I 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 are the wise of the Greeks, they that wear long beards
1 «-i ta- and that are clad in open dress h, and puff ' forth great words ?
awZtnt All Greece 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
8 inxn- of those words of his, with his brilliant reputation a, did not
'*"" even get the better of a single king, but came off so
3 Life D. wretchedly3, as even to have lost his liberty. But this
caj^' tentmaker ran over not Sicily alone or Italy, but the
whole world; and while preaching too he desisted not
from his art, but even then sewed skins, and superintended
the workshop. And even this did not give offence to those
who were born of consuls, and with very good reason, for
it is not their trades and occupations, but falsehood and
forged 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 knows 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
•i Sav. in and saving, but that it is readily admissible and easy4, and
able0™ "comprehensible to all: which is a main object in the
Providence of God, who setteth forth His blessings to all
in common.
For what He did in respect of the sun and the moon and
the earth and the sea and other things, not giving the rich
h U-a/jKi'Sas, a short tunic leaving the terity. See jElian. Var. Hist. 1. ix.. c.
arms and shoulders bare, which had 34. Ed. Varior. note of Perizonius
with it a kind of mantle. It was used * Gr. kyipmt (4 Mss. iS»>i».s) *«i
by slaves, and adopted perhaps by ^np^tpms. &yifxtm may mean al.
these philosophers as a badge of aus- leged.

Soare God's chief Gifts. St.Paul's zeal to suffer. TheCrossGlory . 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 '
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 ' all the Gentiles, to shew them that he in no respect1 5 Mss-
, . . 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. / 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, j Cor.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 was in travail and was
ready-minded. Wherefore he says, So, as much as in me is,
I am ready lo preach, the Gospel lo you that are at Rome
also. Ver. 16. For I am not ashamed ofthe 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
I even glory, but that / 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.
Homil. kings, for these they reckoned to be equal to the gods,
II- 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 Judasa, 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",) 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 salvation. For
since there is a power of God to chastisement also, (for when
He chastised the Egyptians, He said, Tliis is my great
Mat. 10, power',) and a power to destruction, (for, fear Him, He
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, I Joel ii, 25. St. Ephrem considers
as Plato, Rep. 11. and Euthyph. and that passage to allude to the plagues of
Anstoph. Nub. ' ' Egypt ; and so others. ^

Salvation only for the faithful. The Jews' precedence but in time. 29
salvation. What then? Did not the Gospel tell of these Rom.
• 117
things also, namely, the account of hell, and that of the — - — -
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 Grecian1, aud even one that has run1 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 ihe Greek ? What
meaneth this difference ? and yet he has often said, Neither l Cor.
... .,. . . . , ., 2 7, 19.
circumcision is any thing, nor uncircumcision; now tnen^^g Gai_
doth he here discriminate, setting the Jew before the Greek ? jj>6-and
Now why is this? seeing that by being first he does not2%>5
therefore receive any more of the grace, (for the same gift is Mss.
bestowed both on this person and that,) but the ' 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 enlightened3, (you that are initiated 3 Pres.
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 qf God revealed
from faith to faith : *as it is written, Tlie just shall live %* ^ Mss.
faith. rest
He then5 who hath become just shall live, not for the 55 Mss.
But he
¦» See the Ceremonies of Baptism, He says they ' were led to the holy
S. Cyril Lect. xx. (ii. on Myst.) c. 4. pool.'

30 None, good or bad, saved but by faith in the Old Testament.
Homil. present life only, but for that which is to come. And he
IIL 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,
' 4 Mss. ' believing.' Then since the thing spoken of did1 not seem
does 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, which
* >V™s took plaee thus" in the Old Testament, which, when writing
5 Mss. . , XT , , , . . , . ' , ,
to the Hebrews, he explains with great wisdom, and shews
that both the just and the sinners were justified in that way
3 3 Mss. even then, wherefore also he made mention both of Rahab''
theharlot and of Abraham. But then here, after having just hinted at
them, (for he was running on to another and a pressing
subject,) he again confirms what he had said from the
' Amba- Prophets, bringing in Zephaniah4 before them, crying, and
4 Mss. saying; tnat ^ Is not in the nature of things5 for him who
jjGr.,,iS£is to live, to live otherwise save6 by faith; for the just,
Hab. l, he says, shall live by faith, speaking about the life to
6^,,, come. For since what God giveth transcends reasoning
5 Mss. entirely, it is but reason that we 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
'Ivr' ^6 reason stan(i uPon the rock, as7 having their very origin
in vanity. For being ashamed to allow of faith, and to seem

Danger of questionings. Rahab, Israelites. Abraham. 31
ignorant of heavenly things, they involve themselves in the Rom.
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, Heb. 11 31
and did not say to herself, ' 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 a1 5 Mss.
wall that of faith! For the one carried down endless thou-0
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,
n See Eccles. xi. 5. and Homer, by Eustathins on that passage.
Odys. 1. 216. also Menander as quoted

32 Farther Examples. Faith required for Mysteries.
HoMii.but owing to the dignity of the bidder, he merely received
^ — '— the injunction and obeyed1 And another too that was
22, 3. bidden of God to strike a prophet, when he raised nice
1 4 Mss. scrUpies about the injunction2 seeming amiss and did not
obeyed simply obey, he was punished to the extreme. But he that
TZy' struck, gained a good report. And Saul too, when he saved
4 Mss. men contrary to the decree of God, fell from the kingdom,
20 36.6. 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", 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
3hro1^h'tOWard man °f °Ur Ij0rd JeSUS Cnrist3' wlth Whom be unto
whom tne Father glory, and strength, and honour, and adoration4,
« 4dMss with the Holy Ghost> for ever and ever. Amen.
only ' 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
truth 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 be willing and will obey me, ye shall e«<is. 1,19.
the good of the land: but if ye be 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 way3, 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 ye
insolently scorn the gifts, then must ye await the penalties 1. 1 w,n
And see how he raises his language, For the wrath of God, awalt
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
a tix, *«**« '¦ 4 Mss. add toot* and omit fan, making it, ' not barely these.'
D

34 Judgment fitly introduced, and proved by men's toords and deeds.
Homil. declaration of Christ, but if the unbeliever and the Grecian,
¦  — 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 itself1, as bearing witness themselves by
selves the things which they do daily, or even say, to the doctrines
(here 0f the truth. But of this in the sequel : but for the present,
aft.) let us keep to what is set before us. For the wrath of God
is revealed 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. now2, that we should not be condemned with the world.
Aot f And now indeed to many such things usually seem to come
p. 10.) not of the wrath from above, but of the malice of man. But
il 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
darkness1', 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 God5 is coming with ten thousand
angels, and 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 qf men who
hold the truth in unrighteousness. Here he sheweth that the
b St. Basil speaks similarly of various Matt. xxii. 13. makes it a temporary
punishments, Regulas Br. Tr. ix. 267. punishment. St. Chrys. on Matt. xxii.
Ben. t. ii. p. 507. Theophylact 13. St. Aug. on Ps. vi. 6. St. Jerome
on Matt. vui. 12. seems to allude to on Matt. viii. 12. take it otherwise.
this passage. Both say that ' outer See also St. Bas. on Ps. 33 (4). 11.
darkness' implies an < 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.
Uu to be towards Heaven. Origen on on the difference of punishments.

3 Mss.

Unrighteousness toward men ;— toward the Truth. 35
ways of ungodliness are many, and that of truth, one. Rom.
For error is a thing various and multiform and compound, -1' 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, Tliat no man go beyond or defraud his brother
in, the1 matter. Others again injure not the wife or property, l Gr. et
but the reputation of their neighbour, and this too is unrighte- f j™^'
ousness. For a good name is better than qreat riches. But 4, 6
. . Prov 22
some say that this also is said of Paul about doctrines. Still j. lxx'
there is nothing to prevent its having been said of both. u\ no*-
m m CCtfilT&JTi-
But what it is to hold the truth in unrighteousness, learn ;I>
from the sequel.
Ver. 19. Because that which may be known of God is
manifest in them, for God hath shewed 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 kingdom2 the greatest wrong. Thus they2 5 Mss.
also who after having received the knowledge of God and of ki" * 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 Greeks3 invested stocks3 4 Mss.
and stones with, and so dealt unrighteously to the truth, wh°0einv.
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 qf Him is manifest
in them. This, however, is an assertion, not a proof. But
d 2

36 God mercifully made known to the Heathen by His Works.
HoMiL.do thou make it good, and shew me that the knowledge
m' of God was plain to them, and that they willingly turned
aside. Whence was it plain then? did He send them a
i 5 Mss. voice from above ' ? By no means. But what was able to
t,L,. 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*. Wherefore he says,
Ver. 20. For the invisible things of Him from the Creation
of the world are clearly seen, being understood by the things
which are made.
Ps.i9,i. Which also the prophet said, The heavens declare the
2 i.e. glory of God. For what will the Greeks" say in that
Heathen 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
-¦> tiym- is both sure and unmoved, the treatableness3 of the sea
|M°'r"1"', 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
of 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 recognized11 Him they deprived themselves
of every excuse, and then to shew how they are bereaved
of excuse, he says,
Ver. 21. Because that, when they knew God, they glorified
Him not as God, neither were thankful.
c Pascal. Pen. c. 20. thinks an in- in text aym/Mimx-tnt , having been
ward illumination implied here. obstinate.
d &.yvontra.*<ris 4 Mss. as in marg. ;

Sin qf 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 accusing1'22'23:
them said, This people hath committed two evils: they have Jer. 2,
forsaken me the fountain of living water, and have dug for 13; *"'
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 senselessness1.1 1 Ms.
And then to shew and give in outline, what a rueful surge
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 22Sav-
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. 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
1 So them the 1 blow, saying, The foolishness of God is wiser than
« blow 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
- 5 Mss. changeth, changeth as having somewhat else instead8. For
some- they wished to find out more, and did not bear with the
what limits given them, and so thev were banished from these
else inst. also. For they were lusters after new devices, for such
3 So is all that is3 Grecian. And this is why they stood against
all such one another, and Aristotle rose up against Plato, and the
are / Stoics blustered4 against him, and one became hostile to
4 Mss. ' oue5 another to another. So that one should not so much
fenced marvel at them for their wisdom, as turn away from them
selves indignant and hate them, because through this very thing
'Im tney nad Decome 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
^if8' His Glory, consider5. Some conceptions they ought to have
with &c. 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
"4 Mss. ascribe it? Not6 to men but to an image made like corruptible
add even -. . , n. . " r
omitcor-man- IN either did they stop here, but even dropped down
ruptible. 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 what was incomparably more worthless than all. Rom.
But what has this to do with the philosophers, a man may *' 24"
say. To them especially belongs all l I have said to do with ' 2 Mss.
them. For they have the Egyptians who were the inventors ^°sb'e°f
of these things to their masters. And Plato, who is thought longs
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 them2 sacrifice a cock to Esculapius1-- Here one2 his last
may see images of these beasts, and creeping things, and ph£cL
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 <i.
c Thus Tert. Ap. 46. Lact. iii. 20. authors he considers led by demons
Origen cont. Cels. vi. u. 4. quotes this to deceive men. So too Justin, Ap.
as shewing the Philosophers guilty of i. 46. allows Heathens a partaking of
St. Paul's charge, at the same time the Aiyis, and 20, a partial knowledge
speaking of Socrates' previous discourse of truth, and 20, 55, 58, 62, &c.
as ' what God had shewn them ;' the refers idol rites to the demons. St.
note of Spencer, Ed. Ben. i. 631. quotes Augustin. de Civ. Dei, viii. 10. and -^^
an allegorical explanation. Theodoret. elsewhere, gives a fair estimate of
Graee. Aff. Cur. Dis. vii. de Sacr. says Gentile Philosophy. The Apostolical
it was done to disprove the charge of Constitutions, 1. i. c. 6. forbid studying
Atheism. heathen hooks. Cotelerius in his note
1 Ms. gives the following words, quotes on the same side, 1. ii. c. 61.
Where the images of these brutes and recog. x. 15. 42. Isid. Sent. iii. 13. &c.
insects are, all these are found to and the blame cast on Origen by many.
resort; and one may see Apollo, &c. On the other side, Tert. de Idol. c. 10.
the text seems corrupt. who however only defends learning in
d Greek Philosophy is here treated heathen schools, rather than Christians
as attempting to rival the Gospel. The should conform to heathen customs as
Fathers who most value what is true in teachers. Origen. Philocal. c. 13. Greg.
it, as Clement of Alexandria and Jus- Naz. Or. 20. Hieron. ep. 84. ad Mag-
tin Martyr, speak of it as from partial num Oratorem. Greg. Papa, ad 1 Reg.
Divine Light, and use it against the xiii. 19, 20. Theod. H. E. iv. 26. as
false ; as CI. A. Str. 1. recommends checking excess in such studies, Greg.
the study of it for subordinate know- ad Desiderium, 1. ix. Ep. 48. Hier. adv.
ledge, and Cohort, ad Gr. quotes Hea- Luciferianos, c. 5. Ep.61. c. 1. Cassian.
thens against the mythology, whose Coll. xiv. c. 12. &c.

40 How God leaves men. St. PauFs choice of points to insist on.
Homil. 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
< 4 Mss. 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 3 Mss. » ]7or if any that was a king's son, dishonouring his father,
rois, and 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 matte" for utter scorn, he puts down

reason.

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 1'25,
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 ' blessed for ever. Here he shews, that ' 4 Mss.
it was not in self-defence that He left them alone, inasmuch £"" «
7 feav. (xiv
as He suffered nothing Himself. For even if they treated
Him insolently, yet He was not insolently treated, neither
was 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',
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? * How is it then that you can be vexed ? Tell2 3_ Mss.
me now, if your little child were to insult you, would you °g"^.~.
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 we are insulted let us bear it
nobly8. For this is the only secure honour. But why so ? 3 5 Mss-
Because this you are master of, but that, another person, nobly
e Grog. Nyss. p. 724. teu axtdis tI tnmaipi'ia.; a. r tax/nil? s rou.
Siiiv o h iri/Ju ut <rm ir$s to @i<«v

42 Evil men and passions to a Christian as lions to Daniel.
Homil. Do- you not see the adamant reverberating the blows it
m- 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.vm. vvjtn fearful teeth tearing asunder him that falleth among them.
1 ixnM Become then like that1 Daniel, and let not these affections
3 Mss. fasten 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
•'so 5 him2; 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.

' ru rm re. i. e. his fastings,&c. St. the grace of the doers thereof, in Nat.
.Hpnrem notes that it was not the Dom. ix. t. 2. p. 427. f.
miracles which were supernatural, but

God always ready to deliver him. 43
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 — '¦ — -
terrors ? Yes, but that was not of the nature of temptation,
but of their own remissness. But He that with the tempta- 1 Cor.
tion maketh also an escape, so that ye may be able to bear it, l0> 13-
may He stand by all of1 us, and reach forth His hand, that ' 4 Mss.
being gloriously proclaimed victorious we may attain to the y us
everlasting crowns, through the grace and love towards man22 5 Mss.
of our Lord Jesus Christ, through Whom, and with Whom,^,1 e
to the Father be glory, with the Holy Ghost, for ever and
ever. Amen.

HOMILY IV.

Rom. i. 26, 27.
Homil. For this cause God gave them up unto vile affections: for
IV" even their women did change the natural use into that
which is against nature: and likewise also the men,
leaving the natural use ofthe 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 say that it was
by being hindered of legitimate intercourse that they came
to this pass, or that it was from having no means to fulfil
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 of 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
gratification, and left that which they had, and went after
another, 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. PauVs careful language. 45
to nature. But when God hath left one, then all things are Rom.
turned upside down. And thus not only was their doctrine 1'26,27,
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*, by not willing to do so, they remained inexcusable. 1 2 Mss.
Here in tire place of the world he sets the pleasure according1"11 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% 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 the 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.
» 3 Mss. ™5t« Si (PwJw^wy) a/tipi- in these one cannot succeed merely by
•rija six iiiy {xaro^ivt). (Sav. IfH») but wishing it.

46 This perverseness wilful, it causes manifold confusion.
Homil.You see that the whole of desire comes of an exorbitancy
IV" 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 be lawful.
For as many oftentimes having left the desire of food get to
feed upon earth and small" 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 Godc : 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
overtaken11, 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 e 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
'4 Mss. this into four empty1 and lawless kinds. Since this war2
.j 3 Mss was not twofold or threefold, but even fourfold. Consider
Whence then. It was meet, that the twain should be one, I mean
Gen 2 the woman and the man. For the twain, it says, shall be
24. one flesh. 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 inx^as, Mss. the fern, 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 again.
dram to them, its taste is like magnesia d Gal. 6, 1. v^x^/peints , but 5 Mss.
with iron, which last would give it a trx^xX.
stimulant property. There are some " xuawt, perhaps ' as by name.'

Such pleasure a misery, sanctioned by heathen laws. 47
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" there is also another, for beside what1 1 Ms.
have been mentioned they also behaved lawlessly against7 ?
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 was 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 this2 punish- 2soPlato
ment was in the pleasure itself3. But if they perceive it J gg1"
not, but are still pleased, be not amazed. For even they3 4 Mss.
that are mad, and are afflicted with phrenzy, while doing thePu-
themselves much injury and making themselves such objects ment is
of compassion, that others weep over them, themselves smile Is
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 lawf,
and a certain lawgiver among them bade the domestic slaves
f See Miiller's Dorians, 1. iv. c, 4. like manner, but see Xen. de Rep.
§. 6. where it is shewn that this change Lac. ii. 13. jfelian. V. H. iii. I. 12. and
is more than exaggerated from con- other writers quoted by Muller. That
founding earlier times with later, there was however a fearful prevalence
Aristotle, Pol. ii. and Plato, Leg. i. of this vice among the heathen cannot
636. accuse the Lacedarnonians in be disputed.

48 Sin against nature a misery ivorse than death.
Homil. neither to use unguents when dry " nor to keep youths, giving
r — — the free this place of honour, or rather of shamefulness.
i.e. ex. r *
cept in Yet they, however, did not think the thing any disgrace, but
ln& 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 was made lawful, but that
they who received this law were pitiable, and objects for
many tears. For these are treated in the same way 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 were no
hell, and no punishment had been threatened, this were
worse than any punishment. Yet if you say ' they found
pleasure in it,' you tell me what adds to the vengeance.
For suppose I were to see a person running naked, with his
body all besmeared with mire, and yet not covering himself,
but exulting in it, I should not rejoice with him, but should
rather bewail that he did not even perceive that he was
doing shamefully. But that I may shew the atrocity in a
yet clearer light, bear with me in one more example. Now
2 to*, 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 were 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
lto^-S3'S!5byStrangerS: these I s&y3 are even worse than murderers:
sider 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 what sin you
4 so Wil1' none wiU J"011 mention equal to this lawlessness. And
4 Mss. lf they that suffer such things perceived them, they would
i^al^ aCC6pt ten tnousand deat«s so they might not suffer this
nal and a evil. For there is not, there surely is not, a more4 grievous

Its enormity shewn by comparisons. 49
evil than this insolent dealing. For if when discoursing Rom.
about fornication Paul said, that Every sin which a man1'26'27'
doeth is without the body, but he that committeth fornication e 11?
sinneth 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. How many hells
shall be enough for such ? But if thou scoffest at hearing of
hell and art unbelieving, remember that firee of Sodom.
For we have seen, surely we have seen, even in this present
life, a semblance of hell. For since many would utterly
8 See St. Jude 7. 5 Mss. and believest not that fire, remember Sodom.
£

50 Sodom a type of Hell. Fear of God safety against Satan.
Homil. disbelieve the things to come after the resurrection, hearing
IV- 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
' 4 Mss. indignities ' toward yourselves and one another. Whence
another then were these evils born ? Of luxury ; of not knowing
G od. 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,

Man's true business, folly of minding riches and display. 51
in that he would be labouring without profit. But should Rom.
he see us wandering abroad, and going about without a *'2y'
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 * to gape all your days, things which are no ' 3 Mss*
subject for. laughter, but for wondering and manifold praises. ^1?
As he that admires things ridiculous, will himself2 be such,2 often
and even worse than he that occasioneth the laughter. And ^ "jfg1
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 most1
the subject of their eager desire. Do not now, I pray, look

1 5 Mss.
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 himself2 enjoys all the delights of the soul, and doth
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-
3 5 Mss. mised blessings s through the grace and goodness towards
clause S 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 be hinting at them by delaying Rom.
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 qfl Thess.
concupiscence, even as the other Gentiles which know not '
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, ' and as they
knew not ;' but, 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", to which the sins of
wicked lust belonged, and that it was thence the fount of
the evils flowed. For since the mind is become undis-
tinguishing, all else is then dragged out of course and
overturned, when he is confounded that held the reins !
» 3 Mss. the evil mind and negli- b. 3. c. ] 6. b. 5. c. 18. b. 7. c. 4. Oxf. tr.
gence (or self-will, ftttofiMt) to which pp. 40. 78. 100. &c.
the sins belonged. See S. Aug. Conf.

54 Pride aggravates sin. Its cause the want of love.
Homil. Ver. 29. Being filled with all unrighteousness, wickedness,
 : — covetousness, maliciousness.
See how every thing here is intensitive. For he says,
being filled, and with all, and having named vice in general,
he also further 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 styles 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,
l Cor. 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
Mat,24, of wiokedness, saying, When iniquity shall abound, the love
of many shall wax cold. This too St. Paul here says, calling
them covenanUbreakers, without natural affection, impla^
cable, unmerciful, and shewing that they were traitors even
to the gift of nature. For we have a sort of family feeling
even by nature towards one another, which even beasts have
Ecclus- 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 tliese
witnesses, and clearly shews that the malady in either case

Men's approving sin shews that it is wilful. 55
came of the negligence of them that were disordered. He Rom.
shews besides, what he did in the case of the doctrines, l'32:-
that they were here also deprived of all excuse ; and so he
says, Ver. 32. Who knowing the judgment of God, that they
which commit such things are worthy of death, not only
do the same1, but have pleasure in them that do them. 1 so 4
Having assumed two objections, he then in the first place g. m'em_
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 worse 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, whoever thou mayest be ; for when thou
condemnest an adulterer, and thyself committest adultery,
and b no man condemneth thee, in thy judgment upon the
guilty person thou hast also passed sentence against thyself.
Ver. 2. For2 we are sure that the judgment of God is'*y*i
according to truth against them who 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
somemeasurehowmanyvarious 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
_J^_ here. For here one is punished, and another escapes while
Thest.e't doing the same thing. But hereafter it is not so. That he
Jhffi- 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, whosoever thou 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
2Gr. meetings2, and3 by the vote of their conscience. And no
7v\l\- one would venture to say, that the adulterer does not deserve
y«« punishment, but it is others, he says, they condemn, and not
-ir/uTt' themselves, and for this cause he stands forth vehemently
3 or and against them, and says,
4 4 Mss. Ver. 3. And thinkest thou this*, O man, that judgest those
om- th,s which do such 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
even1- contrary to nature ; he goes on next to shew, that they
who do such things are punished too. He did indeed at
once point out a punishment by mentioning their very
practice. For they receive, he says, in themselves that
recompence qf their error which 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, Tliat the judgment of God is
according to truth, he is speaking of no other than this.
' 4 Mss, xoitiu for xa) rif and eurm for iimi.

Much more will God judge what man condemns. 57
But he establishes the same again upon other further Rom.
grounds, saying thus, And thinkest thou this, 0 man, that ' '¦¦

judgest them which do such things, and doest the same, that
thou shalt 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*. But since the rigorousness of1 3 Mss.
the judgment-court was such, and thou wert not able to been ac-
spare even thyself, how should not God that cannot do1uitted-
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 i 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 unamendedd. And so he goes on
to say:
Ver. 4. Or despisest thou the riches of His goodness and

d Sav. oil yko [ut ro] i"» tunou ["iixnt, but that thou mayest suffer a worse if
iXX' eh ro ioutxi] %xXt<rean£xv el fcims thou abidest unreformed, that He de-
iiio'^aros oiv, xmfLxXXirxi. S /nitUrm layeth. which shall never befal thee.
to^nrirxi roi. Ben. only adopt Savile's [Ben. which may it never befal thee.]
conjecture ovpfrno-tirxt, as if from Mss. But the sense of the Mss. is better, and
8 Mss. read el fi'eviii xii'oflnros <J» ro /tn- their joint authority above that of
item hvmi o-upPno-irxl roi. One of them Savile's text, especially in a suspected
omits the words in brackets. Savile's passage. See Brit. Crit. Apr. 1841,
text would be, for it is not that thou p. 346.
shouldest not suffer any punishment,

5 8 Present forbearance, proves future judgment.
xiowih.forbearance and longsuffering ; not knowing that ihe 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 He is
good and longsuffering ! But in saying this, he would
answer, you do but mention what will make the vengeance
intenser. 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. rmi- are liable, yet still are not punished here, implies1 with it
VZir-*' necessarily the judgment, and that with increase. Wherefore
*yu- 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 by fear, what can be harder than such an
one. For since he had shewed the goodness of God toward
2 5Mss.man, he next shews that2 His vengeance is unbearable for
shews6 one wn0 is not to be turned to Him even by these means.
that And observe, with what' propriety He uses the words ! Thou
treasurest up unto thijself wrath, he says, so making it plain
what is certainly laid up, and shewing that it is not He 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 oicn 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 — !_^-
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 of1 the righteous judgment of1 so Mat.
God. For lest on hearing of wrath thou shouldest think of Tighte-
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 man according to his
deeds, to them who by patient continuance in well doing, $c.
Since he had become awestriking and harsh by discoursing
of the judgment and ofthe punishment that shall be, he does
not forthwith, as one might expect, enter upon the 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 be what men earnestly
strive after, yet are those things not these, but much better
than these, inasmuch as they are 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.

60 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 leam that
the fall was one of free choice, the crime not of necessity.
' M.and Ver. 9. 1 Tribulation and anguish, upon every soul of man
ja^Jhat doeth evil.
tion and That is, if a man be rich, if a consul, if the emperor
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 first,
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 oft' 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 ', such as was Job, such as were the Ninevites, • «' *ifJ
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 withou| 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, what he said would have
had a very suspicious look. But on relating the vice and
wickedness" which possessed the world, 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 also that the Jew had no advantage of such a Greek,
and so was not to be haughty-spirited, he advances farther,
and speaks' of them in order. But consider ! He had put
the hearer in fear, had sounded? over him the fearful day,
had told him what an evil it is to be living in wickedness,
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
• 5 Mss. the vice which, &c. and e tedx/n'", but S. in mar. and 6
how end the ways of wickedness. Mss. temixfrei fenced him in by, or
f rx\u xivpnTKi, see on v. 16. raised as a fort against him.

62 The Jews' pride in the Law quelled by its penalties.
HoMiL.next that the teaching of the Law was not a thing of great
T- importance. For it is upon works that * punishment and
both SS' 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 tlieir
haughtiness not deigning to be reckoned along with the
23S3 Gentiles, and2 secondly, thinking it ridiculous if the faith
ss" 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 troubles3, even
^'k 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
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. 1 1 . 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. 63
they sin, he needs no reasonings: but when he wants to Rom.
prove that the Gentile is honoured also, he then needs a 2' I2'
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 shews that it was not in actions
but in persons only that the Jew differed from the Gentile.
The consequence of this would 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 say so,
since it would have roused the anger of the Jew, but he sets
down something more, so bringing their haughty spirit yet
lower, 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 be judged by the law.
For here, as I said before, he shews not only the equality
ofthe Jew and the Gentile, but that the Jew was even much
burdened by the gift of the Law. For the Gentile is judged
without law. But this * without* law' here expresses not'Gr.law-
the worse plight but the easier, that is, he has not the Lawlessly
to accuse him. For ' without law,' (that is, without the

64 Some Gentiles doers ofthe Law without hearing.
Homil. condemnation arising from it,) is he condemned solely from
- v- 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
1 5 Mss. needed not grace, being justified by the Law alone1, he
atone shews that they need it more than the Gentiles, considering
they are more1 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 laio are just before
God. Well doth he add ' before God ;' for 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, teachest thou not
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 not3/ 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. 65
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' 16'
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 works, 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 l conscience also bearing witness, and ' ««•»»
their thoughts the meanwhile accusing or else excusing one sav.SS
another. a'uroTs
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 Law, 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 law
unto themselves ; which shew the work of the law written
in their hearts, their conscience also bearing witness. For I
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 s, 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 was 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 was given, the human race' fully
enjoyed the care of Providence. For that which may be
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"
3 Gr.thein the word accusing, but also of mankind2 universally. For
nature. , . •>
tnen our reasonings stand up, some accusing and some
excusing. And at that tribunal a man needeth 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
_ s xbriixm, writing before the Pela- to choose the right, but whether in the
gian controversy, he does not notice way of nature or of grace it is not
the distinction between a sufficiency defined. The grace given to Chris-
of knowledge, &o. and a ^supply of tians was always regarded as so dis
grace which must be presnppose"d. See tinct from and superior to every thing
Aug. ad Dardanum, Ep. 188. al. 143. granted to Jews or Heathens, that ft
°' }>¦» 12- r, ee als° De C' D- x' °' 29' was d;fficult to speak of the manner in
?2 t \x t,?0- AJauS' A-D' 529' caP- whioh they received Divine assistance.
1». i.abbe IV. 1670. B. declares grace But the gift spoken of by Justin Martyr,
needed even before the fall, much more Ap. i. 13. is clearly supernatural. See
alter. See Bp. Bull on the state of man also St. Basil, Const. Mon. 16. vol. 2
?/e *efc»H, Works, II. also Vine. Lir. p. 559. B. and Macarius, Hom. 56
c.24. The question is here whether men » 1 Ms. for ri xxr„yo,oi,ra, reads
had means to attain salvation. Itis taken ,S, xxro^omrooy, of those only who do
for granted they had power given them well. I.rmxxr^y. ... one »'fj, for film.

A proof of future judgment. God's wrath now to be dreaded. 67
adds, through Jesus Christ according to my Gospel, For Bom.
men sit in judgment upon overt acts alone. And above — '¦ — -

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 ' he raises the dignity of his preach- ' So
ing. For this preaching, he means, openly speaks out what g.'by5
nature shewed by anticipation. Do you see with whatTnem
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
ivrath 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 along2 A'**-'"™'-
brother doth not redeem: shall man redeem? Call then to <f lxx.
mind what is said in the Gospel, of the Angels running to
and fro, of the bridechamber being opened, of the lamps
which are3 extinguished, of the powers which drag to the3 So
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 DOt
Church only, what prayer 4 to perish, and to have the earth " * Mss-
gape for him, would he not offer, rather than have so many,,';*
witnesses of his wickedness ? How then shall we feel, when, s- h°w
would
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-condemnation5- For what, pray, is to become5 6 Mss.
of us then when bound6, and gnashing our teeth, we are led6 "ms!"
away to the outer darkness ? Or, rather, what shall we do nanQ
(and this is the most fearful thought of all) when we ' offend r *icr.
God. For if any one have sense and reason, he has already *e°'<"ra-
endured a hell when he is out of sight of God. But since
r 2

68 Offending God worse than hell. His pleading with us.
HoMiL.this doth not pain, he therefore threatened fire. For we
 — ought to smart not when we are punished, but when we
sin. Thus listen to Paul wailing and lamenting over sins,
1 Cor. for which he was not to be punished. For / am not meet,
15' 9' he says, to be called an Apostle, because I persecuted the
1 ym Church. Hear1 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' 17' 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 we love Him
not, we 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,
2s.^»Jbwhen2 He had not wronged us in aught, but had even
,jjj„^ho benefitted us with blessings countless and unspeakable.
had not 'Wg 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 we have shaken Him off and leaped
away to the Devil. And not even on this hath He 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 He spew us out of His
mouth, but like those slighted lovers that be very earnest,
He went round beseeching all, the heaven, the earth,
Jeremiah, Michaiah, and that not that He might weigh
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 — ' — -
disputation with Himself. For He saith, O my people, uhat Mic 6,
have I done unto thee, and wherein have I wearied thee ?
Answer me. After all this we killed the Prophets, we stoned
them, we did them other cruel wrongs ' without number. ' 5 Mss.
What then ? In their place He sent no longer Prophets, no s.'xxxx
longer Angels, no longer Patriarchs, but the Son Himself. in text-
The Son' too was killed when He had come, and yet not even 2 5 Mss.
then did He quench His love, but kindled it even more,Heto°
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 crieth aloud, saying, Now then we 2 Cor.
are ambassadors for Christ, as 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 piood. 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 ' 6 Mss.
us away from ! O what listlessness ! O what unfeelingness ! ™T*i %
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 we 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
reward, but for Him *. For this also was why He threatened 4 6 Mss.
hell aud promised the kingdom, that He might be loved of^"ar a'dd
us. Let us then so love Him as we ought to love Him. butfor
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 we 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
John 6, the question, Whither goest thou ? and before this : To
Mat. 8, whom shall we go? and again; I will follow Thee whither-
l9- 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
Ps. 73, Prophet says : Wliat 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
1 So 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. noiices the same. Ed. Ben. p. 913. D.

Claims of His love despised. Exhortation. 71
are and outcasts, who are treated with so exceeding great Rom.
love by One so great and wonderful, and yet wax wanton 2| I6'
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 what 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 • 5 Mss.
henceforward, not rushing headlong down precipices, and let" '"""
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.

HOMILY VI.

Rom. ii. 17, 18.
' 1 Ms. Behold1, thou art called a Jew, and restest in the Law, and
But'i?* makest thy boast of God, and knowest His will, and
approvest the things that are more excellent, being in
structed out of the Law.
Homil. Aftek saying that the Gentile wanteth nothing appertain-
V1, ing to salvation if 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
2 6 Mss. the Gentiles : and first the very name itself, which * was of
s. m. <w great majesty, as Christianity is now. For 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
3 ,'SJ does not say, Behold3, thou art a Jew, but art called so, and
makest thy boast in God ; that is, as being loved by Him,
and honoured 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.
Ver. 19. And art confident that thou thyself art a guide
of the blind.

5 Mss.

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 2' 21:
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,
wert altogether1 born in sin, and dost thou teach us ? And, «^a
they were haughty-minded towards all, to convince them of 4 Mss.
which, Paul keeps extolling them and lowering the others,
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, tliou 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 seore 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 themselves2, and saying, T/iou^Urti-
that teachest another, teachest thou not thyself. And here I "m
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 ofthe Jews the greater for their knowledge.
Homil.ho£ the hearers of the Law, he says, are just before God,)
Y1, 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
will 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 restest 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 this3, 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, Wliich 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-
•xw-- bidden them to touch any ofthe things1 in the idol temples2
2 6 Mss.
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 ' all wise, all understanding all
from Cad Hakkemach, ' Such is the skilled in the Law.' See also Smith's
power of Circumcision, that none who is Select Discourses, No. 7.

Isaiah accuses the Jews of causing blasphemy. 75
by reason of the defilement. But the tyranny of avarice, he Rom.
says, has persuaded you1 to trample this Law also under 2' 24'
foot. Then he goes on to bring a much more grievous and mar.
charge, saying, ns
Ver. 23. Thou that makest a boast in the Law through
breaking the Law, dishonourest thou God!1
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 lhat 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 ihe name of God is blasphemed among the Is. 52,5.
Gentiles through you. iq'is'
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? when3 it hath the inward eircum- a 6 Mss.
cision. And observe his judgment, in bringing in what he ,v'he^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 uvi rod fxu{oios. Perhaps ' the greater advantages.
more guilty as having offended with

76 Steps of argument, threefold Laic and Circumcision.
Homil. eminence, he introduces the discussion about circumcision,
VI- feeling sure that no one will any more abet it, and says,
Ver. 25. For circumcision verily profiteth, 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 iu 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
•M! pu«« very best life, it has not the least force. This is what he
4 Mss. next 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 *
S was reckoned to Abraham ? when he was in circumcision, or
his faith {n uncircumcision ? So long then as it is struggling against
the 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 profiteth 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, aud brings them before you.
For when the Gentiles, he says, which have not the

Tlie outward null without moral and inward circumcision. 77
Late. What Law, say ? The written one. Do by nature Rom.
the things of the Law. Of what Law ? Of that by works. 2' 2j'-
These having not the Law. What Law ? The written one.
Are a law unto themselves. How 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 ohe, and the other is in
actions. And one the writing proclaims ; and another,
nature; and another, action. Of this third there is needc,
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 1 6 Mss.
case ofthe natural he said, For wherein thou judgest another, j"*'^
thou condemnest thyself. But of the written Law, thus —
Tliou thai 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 Deut.
granted it in words, he in deed does away with it. For he ^J- „6-
does not say the circumcision is superfluous, the eircum
cision2 is of no profit, of no use. But what saith he ? That 2 5 Mss.
the circumcision verily profiteth if thou keepesl 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 say, 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 ofthe greatest misdemeanours, the judges deprive
them of the honours of their stations and then punish them ;
c See Butler, Anal. II. 1. v. fin.

78 St. Paul wisely assails the Jew not truly circumcised.
Homil. so has Paul also done. For after saying, if thou art a
VL 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 ofthe Law, shall not his uncircumcision be turned*
in to eircum cisio n .
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 uncircumcision, 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 his1 uncircumcision turned into circumcision. And he does
mar.Sav. n°t say ' reckoned,' but ' turned into,' which was more
in t. thy expressive. As also above he does not say, thy circumcision
is reckoned uncircumcision, but has been made so.
Ver. 27. And shall not the uncircumcision which is by
nature judge?
You 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 uncircumcision which
is by nature shall judge the circumcision, but where the
victory had been, he brings in the uncircumcision; 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, ' thee that hast
d irioirexvio-tTKi. All Mss. of the thinks it a slip of memory in St. C; it
Text but one have Xoyio-lfotrxi. (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

The true Circumcision is thus the more honoured. 79
the Law and the circumcision, but something yet more Rom.
subdued, thee who by the letter and circumcision dost "' 2 '
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 o/"Mat.i2,
Nineveh shall rise in judgment against this generation,
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 flesh.
Here he attacks them as doing all things for show.
Ver. 29. But he is a Jew which is one inwardly ; and
circumcision is that of the heart, in the spirit, and not in 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,
inasmuch8 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 ' of
e It might be observed, that all St. f woXiri'ix. 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.

80 Objection answered, that the Jew is thus made nothing.
Homil. the Church to come, and introduces the faith. For it in the
VL 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. Wltat 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 and to know His 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
Ps. 147, Prophet also says, upbraiding them ; He hath not done so
Deut. 4 t° anV nation, neither hath he shewed His judgments unto
32. 33. 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

Tlie 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, - '

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 ihe 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 Imo-Teufliio-av1? It means, that 'they
they had the Law put into their hands because He held^^j
them worthy 8 so far as to entrust the oracles to them, which
came down from above. I know indeed that some take the
Mno-reufoio-flw 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 inb? 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?
And what comes next makes the same 2 point clear. For 2 ™ «Jri
he again adds as follows; Shall their unbelief make the ss'
faith of God without effect ?
Ver. 4. God forbid. The word brumo^trav, then, proclaims
God's gift.
And I would have you here also note his judgment.
S See Gen. 18, 19. Deut. 4, 37. and h For this use of the word, see 1 Tim.
10, 15. 3, 16.
G

82 God' s kindness even greater as toward the unworthy.
Homil. For again, he does not bring in their accusation on his
VT- own part, but 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 which 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 were
unbelieving, so waving what really happened, to fall in
with 'the objector, that he might not seem overbearing or
xo.ro. rvvfyopriv, see above on v. 1. rovsSpufti.

Yet not in such sense but 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, — '—i~
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 Ps. 51,
Thou mightest be justified in Thy sayings, and clear wlien
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? 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 ' ' n ,l,
6 Mss
is it then he means ? God honoured the Jews : they did
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, / speak as a man. As if, he
means, any body were to argue in the way men reason. For
what 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 :
g2

84 Doing evil that good may come, a heathen notion.
Homil. Ver. 7. For if ihe truth of God hath more abounded
— Il— 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, yon 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-
' i. e. duces the Greeks ' as the fathers of these opinions, thinking
eat ensit enough to allege 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 be 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
Lt;!ISS' I said lt' he meaTls 2> of times which are past, not that we
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
l7Z' inveiSns3 witnout difficulty. For their life was exceeding
w"" abandoned. But of the Jews, even if their life seemed
"¦ 6 Mss omit fiXvnfvfuipit* xx) 1 *«} M. qui .,' duorum lect. dicit.
xxlois, and 2 of Matth. read <pt,r) for <p n<r< pratulerim.
tf*,i. Which may be rendered, If it be •» yoZ,. He ;s evidently aiming 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, Ps. 50,
saith God, what hast thou to do to declare my statutes ?
There was a time when the Jews were carried away captive,
and when the Persians were urgent with them, and thought
fit 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 be no Idolater.
Homil. said, How shall we sing the Lord's song in a strange land ?
 — Now if it were unlawful to sing the oracles of God in a
Ps 137
4. ' ' strange land, much less might an estranged soul do it. For
estranged0 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
1 3 Mss. a Christian to commit this same ' sin! For how are we to
om'samedraw others away from that idolatry if we draw not ourselves
away from thisp? 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
i Tim Church either, how shall he that doth not rule even over
3> 6- 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
0 B<*e0«{W. 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 xixirro, i »*, ixvrh xe«mn, rg
merciless. St. Chrysostom excels in futfifia, &c. Arist- Eth_ v- \ ^

Covetousness and lust are Idolatry. 87
it be your belly, or money, or the tyranny of lust. Why Eom.
this is just what the Gentiles are disgusting in, that they '

made gods of the1 passions; calling lust Venus, and anger1 6 Mss.
Mars, and drunkenness Bacchus. If then you do not grave marg.
images as did they, yet do you with great eagerness bowour
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 table2, and that in2 5 Ms-:.
every thing else : since the punishment we shall have to
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 Sav s '
not, shall be beaten with many stripes. With a view then The
to escaping from this punishment, and be useful both tOLukel2,
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.
Homil. 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 understandeth, 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.
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

The Prophets condemn the Jews, andprepare for the new Covenant. 89
curb for them, such that none of those who heard him could Rom.
. 3 19.
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
Law" when he says, We know that what things soever the
Law 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 harmony1 of the Old Testament | 6 Mss.
with the New, that even the accusations and reproofs were Hr;i
entirely with a view to this, that the door of faith might J?!allon"
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 ofthe righteousness of God, and^om.
going about to establish their own righteousness, they sub- '
milled 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- 0. T. as an evolved form of the Law.
ish writers: but to the Psalms not

90 The witness ofthe Law silences men's boasting.
Homil. down their high thoughts, and laid low tbeir 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. Now1 we know that what things soever the Laiv saith, it
saith to them who are under the Law, that every mouth may
be 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 mankind1. 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
aW 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 * tfiru, 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 ofthe Law contrasted with the Righteousness of God. 91
the assistance of another. Such was the plight of all of usf R°M-
1 20.21.
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,
(for 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, butc 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'1, 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, ' 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.
A iixftt, high or excellent things; thus

92 David and Abraham named as honoured by the Jews.
Homil. as being old, but concealed. And it is not this only, but the
¦ vn" 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 newe 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 with1 Abraham. And what is
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 any
thing better than the rest, and being numbered with the
2 5 Mss. whole world. Now that he may2 not feel this, he again
w? lowers him with fear by adding, For there is no difference,
for all have sinned. For tell me not lhat it is such and such
c T^ii xontoit 5 Mss. Sav. xoorxKieer, which will scarce bear a suitable sense.

rou

Proofs from God's Power, the Prophets, the Sacrifices. 93
a Greek'', such and such a Scythian, such and such a Bom.
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, ' 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
Lord1 toward man: and so he goes on ; ' 4l"''
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 faiths in His blood, to
declare His righteousness at this timeh.
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 Godj 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 XvTgwa-eai;,
but curoXvTgaio-Ews, entire redemption, to shew that this was so
brought about1, 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
f 3 Mss. read i"$e7vx'EXXiiv, &c. for through faith, so 2 of Matth. which
• hTvx o 'EXXrit, making the sense, do omit v. 26.
not say (in contempt) -'such an one is " v. 26. 3 P. Mss. i» rZ mt xaigS,
a Greek! such an one a Scythian!" which is necessary.
&e. ' 4 Mss. add, to shew that this was so
S 5 Paris Mss. and that in Bodl. om. brought about.

94 God's Righteousness, as His Life, shewn by imparting it.
Homil. novel thing or recent, He says, fore-ordained1 ; and by
-ZJ-L- saying God fore-ordained, and shewing that this is the good
Version deed of the Father, he sheweth it to be the Son's also. For
Mars- the 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 xxrx- putrefying sores2 of sin suddenly righteous. And it is to
"""'" explain this, viz. what is declaring, that he has added, Tliat
He might be just, and the justifier of him which believeth 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.
Arid 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 ofthe relaxing* 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 <rxftrit. 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 xfsris-

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 ' and love toward man. For after we had given ' so 5
all over, (he would say,) and it were time to sentence us, andSa*s'for_
the evils were waxed great, and the sins were in their full, bearance
then He displayed His own power, 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,
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 work 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 raore. For2 as when the2 6 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,

96 The Law of Faith leaves noplace for boasting of our own deeds.
Homil. that they may not say, as they would had He come at the
VIL 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
1 4 Mss. gainsay still1, they do the same as if a person who after
a stl 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' 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 maketh 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,
«»i8. since it is excluded2 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 Law 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', 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 ealm him
that hath not believed in such way as to draw him on. For

i 4 Mss

l

1 The term xxi^xrixi, 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 — — -
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 them.
Ver. 28. Therefore we conclude that a man is justified
by 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™. What does he say then? Therefore
we conclude, 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 using1 the name ' 6 Mss.
common to our race. And then having taken occasion ""J" so
° ' using
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 ' on account and two others (a less usual combina-
of Cornelius, and what was done in his tion) omit withoutthe works ofthe 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 Godof all, and Author ofthe revealed and natural laws.
Homil. they are rather offering an insult to God's glory, if, that is,
VI1- 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
1 4 Mss. as the gods ' of the Gentiles are, but One, and common to all.
mar. ' And this is why he goes on,
|af'bind Ver" 30" Seein9 il 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
2 4 Mss. you2 the dealings of Providence were shared by both, even
will'&c 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. 81. 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 ' establish' shews that it was not
'xxrx- then standing, but was worn3 out. And note also Paul's
xexvpe- excee(jmg p0Wer«5 and on wnat vantage ground he maintains
* 4 Mss. wnat 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 establisheth that, now that it is unnerved. And
how did it establish ? he would say. What was the object
ofthe 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 must strive after Charity. 99
to make man righteous0. But this it had no power to do. Rom.
For all, it says, have sinned : but faith by coming accom- — — '
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 of2 them, and a putting1 v^rtf-
forth of itself by works, as, for instance, by relieving poverty, V" x.
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 requireth for it the spirit of true
wisdom. And we might find many that perform the more
irksome3 part, and yet want vigour for this. For mxay mx,i-
weep with them that weep, but still do not rejoice with"M"sg
them that rejoice, but are in tears when others rejoice : pixe. the
now this comes of grudging and envy. The good deed ess
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
0 4 Mss. add, You will be sure to say.
h2

100 To rejoice with them that rejoice less easy than it seems.
Homil. were cut to the heart when they came into honour. So
 J» 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 glorified1'?
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, — — -
andq 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. Aud 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, andshall 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 were 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 subverteth and scornfully marreth
what is far more precious than either walls or Altar, the
Teachers' building, what 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.
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
1 4 Mss. for ' and' have ' 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 ?
-Z.-EL 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 wilt 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 wars with him
that hath not wronged him in any thing; he is even worse
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 what
asp ? to what canker-worm ? to what 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 curse1 into action, and suffered
not that wretch to call 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.

Folly ofthe envious, Spite of Satan gratified. 103
course', and thou shalt rule over him; he did not even then Rom.
• • 3 31
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. And 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 iirorr^ocpn ' turning away,' some sistent with Gen. 3, 16. and with
read teirrqoifn, as Cyr. Al. Glaph. ad St. Chrysostom's interpretation in Gen.
loe. who speais of the x*orr(o<ph or 4. Hom. xix. which illustrates several
turning away of God's face from Cain ; expressions here.
but to render it thus here is incon-

104 Cure of Envy, Thought of our debt to Christ's love.
Homil. mature and violent slaughter. See you what great service
 - envv hath done him ? how it hath filled the insatiate spirit

ofthe 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' 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-
Lukei7, self said, When ye have done all, say, We are unprofitable
servants, we have done that which was our duty to do. If
then we display charity, if we give our goods to them that
need, we are fulfilling a debt; and that' 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 ever1* do give.
Why then deprive thyself" of what He willeth thee to have

• o'irois 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. ixarh, which however does
oirmi. not change the sense, even omitting ei,
' 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.q 31
to another was that thou mightest have them thyself. For — '¦ — 1

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 His1 Blood that was His own : we will not ' 4 Mss-
DT6C10US
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, bids4 him hold it fast, or give it the 2 6,¥.8?-
servant to keep, that it may not be for 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 minds*
to lend to Him ? 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 themz ? what pretext lo put forward ? what defence ?
1 fxfi xiixopi-im, 3 Mss. omit the z Savile, ' about our own self- de-
negative, in which case it must be struction,' *¦¦£/ rvii xvuXtlas exvrm, but
rendered if we forbear, but the other 6 Mss. ahrm, 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

' ? I™1"" be reasonable? For He that giveth to one that hath not1
™5Mss. °
om. 7-? 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 anxiety. Or what uncleanness ?
Hell and the venomous worm ! For these are the debtors of
'5 Mss. them that be rich, who pay2 this interest upon the capital,
Qixxo*- evils at present, and dreadful things in expectation. Shall
T" we then lend to these, pray, with such punishment for
3 3 Mss. interest, and shall we not trust the same to Christ when3
' r* 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 He is true which saith, Seek the kingdom of heaven., and
all these things shall be added to you. Seest thou this

God's recompense the greater if it is delayed. 107
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 iu 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". 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 He 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 Xn^it, which may mean ' rest.' but tautology after iru^xxrov.
5 Mss. omit xtti &rxfx%», which seems

108 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
hisc 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 He
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 Him, 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" cast our care upon Him, He 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.
¦1 See Cypr. Of works and alms, u. 15. e 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. — ! — -
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 tlieir 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 with 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 thy
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, when 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

We cannot reap then but by sowing now. Ill
to the sower, and consider that he cannot in any other way ^0IJ-
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.

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 were
justified by works, he hath whereof to glory; but not before
God.
Homil. He had said ', that the world had become guilty before
VIn- God, and that all had sinned, and that boasting was ex-
«7<r«v SS eluded, and that it 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
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. However 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 we more than

Abraham's case why chosen to prove the value of faith. 113
others"? and again, where is boasting*? and here, what then, Rom.
shall we say that Abraham our father ? %c. Now since the 4'1-2-
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 upon1. For for a person who had no works, to be 'un
justified by faith, was nothing unlikely. But for a person T£
richly adorned with good deeds, not to be made just from *°xxvs
hence, but from faith, this is something2 to cause wonder,1' 6 Mss.
and to set the power of faith in a strong light. And thisthetbiDg
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 throw3 them out of the genuine relationship 4 ? 6 Mss.
to him, and to pave the Gentiles' way to kinsmanship " with "^"sav.
him. And then he says, For if Abraham were justified by1*?"*"' 4 avyyi-
works, he hath whereof to glory; but not before God. After ,,;„,
saying that God justifieth the circumcision by faith and the y""lxs
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. rt out Tfoxxri^o/iey for right of inheritance as next of kin.
m^itroi; as 2 Mss. of Matth. read at See verses 13, 14. 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, ' it is Rev. xiii. 8.) and so to the idea of
excluded.' 4 Mss. omit the words. ' Testament,' in the Ep. to the Gala-
0 i<y%imlat, which the orators use tians.
I

1 14 Faith more to be gloried in than works as glorifying God.
110-a.i-L.justified by works, he hath whereof to glory; but not before
VTIL- God; he points out that he might have whereof to glory
from faith also '', 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 truffn- viz. glorying or boldness of claim ', belonged much more
«<£?irf«truly. lo 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 Lord2 that he glorifieth
God and magnifieth. For those things which the nature of the
visible world 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 " 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
3pxoro- degree who thus followeth wisdom5 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
" rv lieth wholly in Him. For he glorieth at4 conceiving great
things concerning Him, which redound to His glory. And
this is why he speaks of haviug 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-
d 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 pXoroipoa ynii/ais, the word is used guide of life.

Graceof Righteousness more than reward, David's Testimony. 115
ment only, but even by making him righteous. Fie then Rom.
hath whereof to glory, as having been counted worthy of4' 3~fll
mighty love.
Ver. 3, 4. 'For what saith the Scripture? Abraham be-i6Mss.
lieved in God, and il was counted unto him for righteous- omit thls
r verse.
?tess. Now 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
believeth merely, but
Ver. 5. To him that believeth on Him that justifieth the
ungodly, his faith is counted for righteousness2. a g Mss.
For reflect how great a thing it is to be persuaded and?m'1'!"s
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 rewards. Therefore after proving this from
Abraham, he introduces David also as giving his suffrage in
favour of the statement made. What then doth David say ?
and whom doth he pronounce blessed ? is it him that hath
toiled g 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 goodc]eariy
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 B 7 Mss. xm/iitrx, Sav. KoftSum,
yif. adorned.
I 2

116 If the Forgiven are Blessed, much more the Justified.
Homil. 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 who
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 b. 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 whose iniquities are forgiven, and whose sins are
covered'. What, he means, is it that you say ? Is it that
' it is not of debt but of grace that he " 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 ?
Ver. 9. 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. ' thou receivest,'
wards. which scarcely makes sense.
1 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 con- 4> 1Ij
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 uncircumcised 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 uncircumcision1. And, For we say that faith was '6 Mss.
reckoned to Abraham for righteousness. °^ &"
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 ofthe 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' 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 parasites2, rather than those in uncircumcision, and2 i.e.
that these were added to the others "' ? For if he was j ustified gues s
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, ' the sign of circumcision, a the faithful already existing as uncir-
seal,' &c. All our copies, however, cumcised, and children of Abraham by
and those of Matth. agree. Thesenseis their faith. The reading of Savile's
so plain that we need not suppose a text, ^ xxi rovrovs raiis Iv xxgofivrrix
various reading. ixeUon orgotrtpfi/xpLvovs, means, ' in that
m So 5 Mss. and Sav. Mar. except these too, that were in uncircumcision,
that 1 (Bodl.) reads froortppvf&f&evovs, pro- were added to them,' which is incon-
bably from a mistake. The meaning sistent with the context, and is not
seems to be that the faithful Jews were noticed in the Ben. Edition. Possibly
brought in as it were to the house of the passage is still corrupt.
Abraham, and added to the number of

118 Abraham circumcised for the good of his descendants.
Homil. the circumcision. For he is a forefather of two lines. See
ZHLyou 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
'See instance, as the seal1 is to the soldiers. And why did he
on2 cor! want a seal then? He did not want it himself. For what
at the 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, fyc. 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.
Here again he lays low the lofty spirit of the Jews by
reminding them of the time of the justification. And he
well says, ' 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
circumcision might thrust away the those in circumcision.'

Their Carnal state required the visible tok«n. 119
also displayed his faith upon this point. And so if you Rom.
reject the uncircumcision, be informed for certain that the 4' 13,
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 too0. 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. ' And was it not possible,' one might say, ' 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 this1, no farther good will come to you. * i- e. the
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
° i. e. ' do not require him to be 12. 15. &c.
circumcised.' See Rom. 14, 3. Gal. 6,

120 Summary. — Faith next compared with ihe Law.
Homil. 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 thereafter
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 ofthe Law be heirs, faith
is made void, and the promise made of none effect.
He 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 evident1", it is more
mighty : if it has testimony borne to it by the Law, and
establisheth 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 be 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. c. as justifying. Rom. 3, 21.

The Promise can only be fulfilled by 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 — '- — '-
says, neither can what you are interested with, the promise
of the inheritance, come into effect apart from it : and this
was a thing to scare"1 them exceedingly. But what 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 ', 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 \
Ver. 16. Therefore it is of faith, he says, that it might be
by grace; to the end the promise1 of God" might be sure to
all the seed : not to that only which is qf ihe Law, but 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 why 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 wrath to arise at all : for where no Law
1 Sav. ex/popei mar. and 6 Mss. ttpo'&u. " 6 Mss. omit, ' not to that,' &c.
r So 6 Mss. Sav. drawn on by grace. x These words are very important,
* So 6 Mss. Sav. adds, which is by as they shew that the Law was not
faith. held empty in itself, but at this time,
<¦ 5 Mss. and M. omit, ' of God,' so i. e. since Christianity.
the text.

122 True Children of Abraham those who are so by faith.
Homil, is, he says, there is no transgression. Do you see how he
 mot 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' 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
#"*?"«» r'8hteous man more definite ', 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 you observe that this was ordered by Providence from
of old ? What then he means, does He say thisz 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 ?
5 or an- Before2 Him whom he believed, even God.
swenn^ " '
to xxri- 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- rmxiran.
jship, ' i. e. of Abraham to the Gentiles, ' 6 Mss. and Sav. mar. add, on account.

Malting those not so by nature his children a mighty act of God. 123
For since they thought nothing of this relationship, as cling- Bom.
ing to that grosser one, he shews that this is the truer— - — '-

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
were1 the father of all the dwellers upon earth, the expression ' even
6 Mss.
before', would be out of place, while the gift of God would be 2 or an'_
curtailed. For the before, is equivalent to " alike with." swering
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 ihough 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, ' And how is it possible for those who are not chil
dren to become children?' he passes on to speak ofthe
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

124 What Obstacles Abraham overcame in believing.
Homil. 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.
Ver. 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, ' 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 Paul9- For since the discourse was about them that
¦ 6 M«s. tpiXomxitxv, Sav. pXmf'ua, than the reading of Savile. See above
1 Ms. rofixt, 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— - — -
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" 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 Him, 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". And he does not use the word
' 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 d 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 '
h Xoyir/tois. It may be used for ima- i Sav. and 1 Ms. hxrxXtuoxi, 4 Mss.
ginations, as by Macarius. "iixXwxi, 1 tixXirxi. Savile's reading
c Tertull. de Res. Cam. 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. eBut lo ! this is
 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
'mtih- sunken drowsily1 into the senselessness of brutes. Therefore
ny/ann navulg ieft these, let us imitate the Patriarch, and glorify
God as he gave Him glory. He held in mind His righte-
2 6 Mss.0usness2, His boundless power. And having formed a just
neSS 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
Bom. 2, Him. For them that glorify me I will glorify, He says :
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 if 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, He 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 ' for.' grammatical.

How to resist Satan and glorify God. 127
about for our sakes, since He doth not need it Himself. Rom.
For what distance dost thou suppose to be between God — ? — :
and man? as great as that between men and worms8?
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 worms ? 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, why 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.
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 ' Gr. ty-
his might. And on this account He set him a distant abode, ranny
as a kind of robber and tyrant'. 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 ' upon us, we may cut off his head. Need we have
of continual prayer that he may be bruised under our feet,
for he is shameless and full of hardihood, and this though

£ 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
1 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.
1 See St. Chrys. on Mat. iv. 1. Hom. ' 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 ofthe Cross and our Lord's Name.
Homil. he fights from beneath. But yet even so he gets the
vnI- 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 mpre
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 ' : 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 Christ and the might of
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. For
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. S?Xof .

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 3'31'
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 * for ' So
5 Mss
the Maker's hand, but lettest it become unstrung, and makest and Sa'v.
it relaxed through luxury, and unfittest the whole harp formar-
His use, when thou oughtest to keep the members " of it in
full stretch, and well strung, and braced with spiritual salt".
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 joy2, and Archangels too,Ja-*,j-
and the Cherubim. Let us then become worthy of His™"'™"
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 usp, 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 ^ Mss. tenrrnrsTxi, Sav. v rest on'
» Or tunes, the word is ambiguous alluding to the fable of Eunomus,
in the original. Clem. Al. Ex. ad Genfilei, e. 1 . Records
0 The substance used was probably ofthe Church, No. 16. Ed. 2,

130 Charily the condition of Gods 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. 18, 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 ? Here 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

Want of Charity among Christians how grievous. 131
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 4'21,
those that are strictly on their guard. ' But these things we
do, (some one may say,) not to do wrong, but to escape
having it done us.' 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 Gentiles1 than in Chris- * Greeks
tians. And yet, how ashamed we ought to be of this ; how
we ought to weep and bewail at it ! ' 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 ? 2 Gr.
where are the laws of the Apostles, which bid us bear one ^phy"
another's burdens ? For if you have no notion of dealing v.p.114.
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. 9,1.
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, an4 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 for us, the victim that is placed ' Cor-
thereon ! Robbers that have once partaken of hospitality, i6'_ 18.
cease to be robbers in regard to those whose hospitality theyjleb,13>
have partaken ; that table changes their dispositions, and
men fiercer than wild beasts it makes gentler than lambs.
k2

132 How to treat a Brother who does us wrong.
Homil. But we, though partakers of such a Table, and sharers of
 - 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 issuer-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
¦this or- as thyself1, he has been .invited to the same Table. But he
6 Ms". only 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
iesifhouhim* T>° n0t th°U then give a furtner blow' nor* cast thyself
011 down together with him. For so long as thou standest,- thou
hast the means of saving him also. But if thou dash thyself
W-S'd°Wn5 by insultirig deeds in return, who is then to lift you
«»T both UP ? Wil1 he that is wounded ? Nay, for he cannot,
now that he is down. But wilt thou that art fallen along
" 6 Mss- om. and larger: this may be so; the word greater refers rather to
li-om thinking it tautology, but 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 support0 Kom.
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 (Jen. 4,
of thy brother Abel's blood crieth to me,) or he who while
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 ' Comp.
made away, and overcame : the other, though alive, was 45. " ' '
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 ' 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
 '- him, but hast made it the more ample. Yet before this
'so4Mss. I * had even made him subject to thee, whereas since thou
had' 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 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.
After saying many great things of Abraham, and his Rom.
faith, and righteousness, and honour before God, lest the — - — -

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 believes1, but not even to the Patriarch, 'i-e. as
but rather, if one must give utterance to the wondrous
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.
Homil. man, which he ever presents on all sides, bringing the Cross
I?" 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. Buta 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 Bis 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 usb
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,'

» If a fresh argument commences b So Sav. and all Mss. of St. Chry-
here, there is no vicious circle. For sostom, some good Mss. of the text,
there was independent proof of each and versions, and Fathers. Scholz
proposition, and so, when shewn to in- adopts the reading, Griesbach rejects
volve one another, they were mutually it. Most Mss. and Edd. read ' we
confirmed. have.'

How to sin no more. God,whohasgivensuchgrace,willhelpus. 137
saith one, ' to sin no more ?' How c was the former thing Bom.
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 a, 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 grace1. l 5 Mss.
If then He hath brought us near to Himself when we t0 &c.
were far off, much more will He keep us now that we are
near. And let me beg you to consider how he eveiy 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*. What 5 Ms3,
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 onlye, 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, rois xxrxXXxytTn, seems also
&c. tc bear the same sense.
d Or perhaps ' by the terms of re- e 4 Mss. for ' and freedom only' read
conciliation,' for so the text may be ' only that we were reconciled,' xxrnX-
understood. The reading in Savile's Xxynftif ftStov, one xocraXXxyn pom.

13S Present Grace a pledge ofthe things to come.
Homil. promised others, namely, those unutterable blessings that
IX- 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
1 **!<;£*- also. For this is why he says, And we rejoice' 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
* **»x*- 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, but we 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 r0m.
in it ! For in the case of external goods, the struggle 5' 4- 6-
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. How 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,

' 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 conseiences.
Homil. experienced. And it contributes in some degree too to the
IX' things to come «, 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 was 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 weaker 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
8 That such is the power of con- whether he has at all wronged any one.
science even in a heathen is plain from And then a man who finds a number of
Plato, Rep. 1. §. 5. Steph. p. 350. e. guilty actions in his life is often roused
' For you must know, Socrates,' said by alarm from his sleep, like children,
he, ' that when a man is near the and lives ever in expectation of misery.
time when he must expect to die, there But one who is conscious in himself of
comes into his mind a fear and anxiety no wrong has a pleasing hope ever with
about things that were never so thought him, as the kind nurse of his old age, as
of before. For the stories that are told Pindar too says. For beautifully in-
of things in Hades, how a man that deed, Socrates, has he expressed this,
has done wrong here must satisfy justice that whoever has passed his life in j us-
for it there, which have hitherto been tice and holiness,
laughed at, come then to perplex his SweetHope,besthelpmateoftheheart,
soul with alarms that they may be true. With cheerful tenderness,
And even of himself, whether from the Soothes his declining years.
infirmity of age, or in that he is in a She whom we mortals trust
manner already nearer to that state, he In many an anxious doubt
sees somewhat more of it. However it To sway life's wavering helm.
be, he becomes full of suspicion and Well said indeed ! one wonders to think
alarm ; and takes account and considers how 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' 6^10'
The Love which he hath shewn for us. In doing what ?
some may say. In giving the Holy Ghost. Wherefore
after saying hope maketh 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 * pleader for thee. For this is why ' 4 Mss.
he himself, by saying, hope maketh not ashamed, has£s|?'" ""
ascribed every thing not to our well-doings, but to God'sy«'^>
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 the 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, 1 0. Much more then, being now justified by His
Blood, we shall be saved from wrath through Him. For if,
when we were enemies, we were reconciled to God by the

142 Recapitulation of the proofs of Blessings to come.
Homil. death of His Son, much more, being reconciled, we 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 proof11 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 He who
hath so spared His enemies as not to spare His Son, fail
to defend them now they are become friends, when He
J1,5 Mss. a proof of very great. not only dy»Dg> but giving a gift,
5 Mss. xx) xxoivirxm xx) loj/tifiitof , &c.

To be made Friends of God the greatest gift. 143
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 perhaps1', 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 strengtltless 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 ' 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 He saved us. And so
the fact of His 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 * ' <pixe7-
by God, and finding a Friend2 in Him that loveth3 us. ?™Tf
This it is that maketh the angels glorious, and the princi- 3 im
parities and powers. This is greater than the Kingdom, <ra"TO
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 Ps. 103,
excel in strength, that fulfil His Word. And hence too
Isaiah extolleth the Seraphim, setting forth their great
* ottXXixis, Heind. ad Plat. Phaed. ' Same word as joy. See v. 2. &c.
p. 140. §. 12.

1 44 God threatens from love, since sin is the worst evil.
Homil. excellency from their standing near that glory, which is
IX' a sign of the greatest * love.
3 Mss. Let us then emulate the powers above, and be desirous
as above not on]y 0f 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
good, and sendeth rain on the just and on the unjust.
As then He loveth us, do thou love Him. For He is
2 <pixi: our Friend *. And how cometh it, some will say, that
yai 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 xreXoZt this is but a sign of thy unformed judgment3, drunkenness,
'"'"" and 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
« 3 Mss. be wicked 4 is worse than to be punished. For the one is
**""' 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

Sinful Pleasure a misery, punishment a benefit. 145
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 '
would 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
wrong, 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 what 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, were at once self-governed1, and gentle
* r teiuxiit

146 Troubles appointed us, their use depends on our own choice.
Homil. called continually upon God. But when they were in the
_L5l_ 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 drag 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 splinted1, (this is what affliction is,) much more will
he when the bandage is removed. If when braced up he is
2 xatmu- altered, much more when in a state of tumour2- And how
'*"" am I, 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 what 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 wert 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 ?
Jobi, Say, the Lord hath given, the Lord hath taken away. Do
you see your fortune exhausted ? Say, naked came I out of
my mother's womb, and naked shall I 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

22

The love of God overcomes every other feeling. 147
wilt search out the cause, reflect that He has fixed a day in Rom,
which He will judge the world, and so you throw aside all — '- — -
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 '
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 love, 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 sea1, but gazing only at the one Beauty of that glory. ' so 6
And neither the vexations of this life present will depress sav.' aea
him, nor the things which are goodly and attended withonlJ
pleasure elate him or puff him up. Let us then love with
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 wliich 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
l2

148 The Love of God known only by experience.
Homil. 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. v. 12.
Wherefore as by one man sin entered into the world, and Bom.
death by sin, and so death passed upon * all men, for that ,-V- — '
„ , . , ¦'l JfiyJ,,
all have sinned, 6 Mss.
eir. . .
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 lhat
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 Law 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

150 Proof that all were made mortal by Adams sin.
Homil. 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", 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 Adam's disobedience, which marred all
things. Now what is the proof of this ? The fact that even
before the Law all died.
Ver. 14. Now sin reigned, he says, from Adam to Moses,
even over them that had not sinned.
How did it reign ? After ihe similitude of Adam's trans
gression, who is the figure of Him that was 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 Flis Cross b
- o! tx hftire^x il^nxoris. The passage is very frequent in the Fathers ; see
is corrupt iu Savile. 4 Mss. read fxrit S. Cyr. Cat. xiii. §. 19. Tr. p. 152.
and Xiyotrx. Tert. adv. Judseos, §. 13.
b The comparison of the two Trees

Much more then may God save all through One. 151
He graciously bestowed on us all. For this reason, at every Rom.
turn he keeps to the ' one,' and is continually bringing it Ai—
before us, when he says, As by one man sin entered into the
world — and, If1 through the offence of one many be dead : * 2 Mss.
and, Not as it was by one that sinned, so is the gift; anda
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 many3 were made sinners. And3°r>tne
so he letteth not go of the one, that should the Jew say tomauy
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 ' 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 t
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 ? Pie 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. ™' the ffift °fl righteousness shall reign in life by one, Jesus
and of Christ.

The Gift of Righteousness more than Pardon. 153
What he says, amounts to this nearly. What armed death Rom.
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 mites1 into prison, and ' ipiXitis
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 Htnh but mar. and 4 Mss xmmet. (3 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,
x' shall reign in Ufe. 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 of life.
And he insists again upon it, saying,
Ver. 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 :
but 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 tbe 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", if we be
d i. e. since we have been redeemed. See on Rom. 9, 11.

Benefits of death, Purpose and Effects ofthe 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 — - — '-
sin ; secondly, because we get numberless grounds for being
religious1. For to be moderate, and to be temperate, and to ' ***«¦»¦
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 seven
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 were 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.
Ver. 20. Moreover the Law entered, that 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 ' 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, he says, we were kept
x • under the Law, shut up unto the faith which should after-
23a_ ' ' 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 clearly teach them their
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 if 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 Lawr 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 abuudance 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,
' i. e. sin and armed by it. If then the latter * armed death, it is plain
enough that the righteousness destructive hereof, which by
grace 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 ofthe 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. What 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, / 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 ofthe 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 '''
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
A hft'otparn Bij-aptfa, see the same * i. e. baptized, S. Cyr. Cat. Intr.
phrase, Hom. vii. p. 103. y. 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 sm 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, thens 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 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
f So Sav. and all Mss. but one of ing ; rums^imxi might also be rendered,
Matth. must correspond, but is hardly Greek in
6 Or 'still,' el xa) xXtiliis. 3 Mss.ytimir- either sense.
tnxfnwu, which must be the true read-

Misery of returning to the < old age' of sinful living. 159
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". 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, beeause 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 religiousness1 Paul1 ?'*««-
requires of us, and what listlessness we have yielded our
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, becomes1 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. 608.) See Tert. de Pcen. §. 6. 7. and the
B. WhatP have I not the cleansing beginning of the next Homily.
laver yet? A. You have, but' mind ! f Sav. mar. and 3 Mss. fanr/xx, en-
B. Mind what? A. Notfor your habits, lightening.
but for past transgressions. B. Nay, fc So Sav. but mar. and 3 Mss  //,'aoi-
but for habits ! What ? A. Only if 1 Mar. ipxmrxi, 4 Mss. fam/tutt.

160 Foul condition of Sinners. Return ofthe Prodigal.
Homil. ever ready for any fight or struggle. But those of sinners,
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, / 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, / 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 Father's 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 honour1 us if
3DMss. we De changed, no less than those that are unattainted, if we
Sav.Iove change, but even more, just as the .father shewed that son
m iixrft,ioj ap. Hipp. p. 503. 11. Scap. or to cut through, from iixrifcm.

God's ready mercy. The first step in returning hardest. 161
the greater honour. For he had greater pleasure himself at Bom.
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, not32'
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, / 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 j0hn2i,
He seeketh nothing so much as this from us. For this too He 17>
M

162 To make sacrifices for the love of God a great blessing.
Homil. bade Abraham offer his son to Him, that He might make
— ^_ it known to all that He was greatly beloved" by the patriarch.
Now this exceeding desire to be loved comes from loving
exceedingly. For this cause too He said to the Apostles,
Mat. 10, 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
¦ or life, in the most close connection with us, our soul1, as second to
John*^ tne i0ve 0l? Him, since He 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
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. 10, 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
" This passage i« one amongst many was that which the Fathers contem-
which shew how the ' fides formata' plated.

Use of open enemies. Danger of secret temptations. 163
bearest meekly his contumely; since he too, who calum- Kom.
niates, provides for us an abundant reward. For rejoice, it M' ' '
says, and be exceeding glad, when men say 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. AndLul<ei8,
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, R°«>- s,
who can be against us ? 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 way 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 serpent0 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 affectionateness, 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.
M 2

164 Duty of providing against Satan's plausible shew.
Homil. puts on the air of one concerned and watching over his
t; — y interests, and saith, that your eyes shall be opened in the day
5. that ye eat ofthe 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
1 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.

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 Bom.
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 are1 two mortifyings, and two deaths, and that1 3 Mss.
one is done by Christ in Baptism, and the other it is oura '"""
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 u. p. Hom. xii.

166 Fruits of being planted in the likeness of Christ's Death.
Homil. ot the likeness of His Death, we shall be also in the likeness
XL qf 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 ' 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 His 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 Death,
but in the likeness 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 b, we shall
1 Gr.be be in that1 of His Resurrection, speaking here of the Resur-
Eesur- rection which is to come. For since when he was upon
rection the 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 only 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
8 So 3 Baptism, but about that, after saying, ifs we were planted
«,4™SaV, together in the likeness of His Death, he does not say that
vh-i "' we shall be in the likeness of His Resurrection0, but we
shall belong to the Resurrection. For to prevent thy saying,
b The construction here is harsh, and pretation favours the reading ques-
seems to require ' in the likeness of.' tioned in the last note. Perhaps also
c The word likeness in our version S. Chrysostom may have taken the
is in italics as an addition, and unless words thus, ' If we have been in like-
it is understood, the construction is ness planted together with His Death,'
scarcely grammatical; but this inter- which would be a parallel construction.

How we die in Baptism, ichat is the Body of Sin. 167
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 '
together in ihe Death, but, in the likeness of His Death.
But when he mentioned the Resurrection, he did not say, ' 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 be 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 be 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, lhat 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 freed1 from sin. iGr.jus-
This he says of every man, that as he that is dead istlfied
henceforth freed from sinning, lying as a dead body, so must'1
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
¦' 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.

168 Christ died only for our sin, and once for all.
Homil. in Baptism, remain dead, for any one that dies can sin no
 1- more; but if thou sinnest, thou marrest God's gift. After
' Gr.phi- requiring of us then heroism1 of this degree, he presently
losophy , . . . i • , i
brings m the crown also, m these words.
Ver. 8. Now if we be 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 e, 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 affrighteth 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 liveth, He liveth 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
c fiXonixixv, his determination to take single point.
the highest ground, and give up no

Christ risen, our Strength against the power of Sin. 169
Hebrews also. But now once, he says, in the end of the Rom.
world hath He appeared to put away sin by the Sacrifice of^-r^ — '
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 qf 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. 1 1 . 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 '; 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 not but by our fault, the members instruments.
Homil. begging, and was clothed in rags. Next, since it was a
 '— 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,
it is slavery in the extreme, and the height of 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.
Ver. 13. Neither yield ye your members as instruments
qf 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

How we are bound to God's service. Christian warfare. 171
sinning a man deals unrighteously either by himself or by Eom.
his neighbour, or rather by himself more than by his neigh- ' 13'
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
arm6 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 stroug
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
% JrXa is most usually arms, secondarily any instruments.

1 72 The Spiritual Race made easier through Christ
Homil. arms, and battle, and wars, see how he encourages the
' . soldier again, and cherishes" his ready spirit.

•all but Ver. 14. For sin shall not1 have dominion over you ; for
2 Mss. ar£ nQi under the law, but under grace.
no more * . .
If then sin hath no more dominion over us, why does
he lay so great a charge upon them as he does in 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
* Plato morfify. But as some horsea that answereth not the rein,
Phaedr. it ran indeed, but made frequent slips, the Law meanwhile
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-
3 iui%otK fore we had a more distant goal3 set us, in that the
l"'a't''"asslsta,:]lce we na<i 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.
* i. e. For it promised them crowns after toils, but this 4 crowned
grace 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 xXtitpu, anoints. Hannibal, before per manipulos, ut mollirent artus,
his victory on the 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 qf returning to sin after Baptism. 173
believer, but instituting a comparison between the Baptism Eom.
and the Law. And this he says in another passage also ; — — : — :
The letter killeth, but the Spirit giveth life. For the Law 2 Cor.
convinceth of transgression, but grace undoes transgression. '
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. Wliat then ? shall we sin, because we are not
under the 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* punishment, but the shame it is in this world, wheni Ms.
ye become slaves, and slaves of your own accord too, andp°dl-
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 mar.
what is there that it may not do ? Do not then run into ??d 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

174 We are freed by Grace, yet our will must act.
Homil. 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
, c body rest, and separates it from the soul. For the last
15, 16. 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 be thanked, that ye were the servants
qf sin, but 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 caplive 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 was no human power that could
set us free from all those evils, but, thanks be to God,
who was willing and able to do such great things. And
be well says, Ye have obeyed from the heart. Ye were
neither forced nor pressed, but ye came over of 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 was 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

Tlie new Life. Death of the body , and of the soul. 175
form of doctrine1? It is living aright, and in conformity Eom.
with the best conversation. — - — -
Ver. 18. Being then made free from sin, ye became the
servants qf 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 as1 a kind father over him, and lS Mss.
bring him to very great dignity. And this has been done in °mj ™'
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 religion1, of' pxott-
which Paul saith, Mortify your members which are upon*""'
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

1 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
XI
 — these two, one doth David pronounce blessed, when he says,
Blessed are they whose iniquities are forgiven; and the
other, Paul holds in admiration, saying, and writing " to the
Gal. 5, Galatians, They that be Christ's have crucified the flesh.
But of the other couple, one Christ declares to be easy
Mat. 10, to hold in contempt, when He says, Fear not them which
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 ' 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 gift
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
Eom. 2, of scorn. For as many, it says, as sinned without Law,
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 1 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. Sav. and 3 Mss. omit
seems to be no force in the repetition. " not," but the sense requires it.

Sin makes us blind lo itself. Effects ofthe love of Money. 177
bred others? — for sins are worse than worms, since these Rom-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,
These kindle the hell which never extinguishes. To prevent 4"
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
man1, who has an accurate knowledge of such things, andi i. e.
tends the spiritual vine, and cultivates the whole world, j^g1
Now what does he say is the cause of all the evils? The 6— 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 robbers and murderers.
Homil. there also with great fury hath it revelled, since pirates beset
XI' 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
i .»«'«( being1 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

Follies for which Christ, in His Poor, is slighted. 179
that your horse's bridle may be spattered over with gold Bom.
enough, or the ceiling of your h(5use, or the capitals of your -i — -
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 which 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
n2

180 Unreasonableness of preferring trifles fo 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 fallest 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 adom a
horse, or wood-work, or skins, or walls, or a pavement.
And what is worse is, that it is not men only, but women too
are afflicted with 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 the creation. Vain-glory rebuked. 181
both the one and the other are done at once, says one. Eom.
What say you ? are you not afraid to utter such a thing, and — - — -
to set the same store by 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

1 S2 The soul's adornment best and most lasting.
Homil. do this, he was obliged to do this affront to his face. See
XI • .
 — how ridiculous a man is, who displays his taste in extenors,

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
! pxoro- religious life1; 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, while 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. abideth2 safe from spoiling, and maketh2 us equal to the
abide— Angels> an(^ wnl entertain us with unaltering good, which
win may we all attain by the grace and love toward man, &c.
make

HOMILY XII.

Rom. vi. 19.
/ speak after the manner qf men because of the infirmity
of your flesh: for as ye have yielded your1 members hoiMas.
servants to uncleanness and to iniquity unto iniquity ; m^fyour
even so now yield your members servants to righteousness fiesh.
unto holiness.
Since he had required great strictness of life, charging us eom.
to be dead to the world, and to have died unto wickedness, 6' 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 who enjoyed so great
a gift, but one quite moderate and light, he proves it from
contraries, and says, T 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 the2 moderateness * 4 Mss.
of it by the term applied, after the manner of men. For*";,."
elsewhere he uses the same word. There hath no temptation the
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 now
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.
Homil. less I make no greater 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 were 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.
Ver. 21. What fruit had ye then in those things whereof
ye are now ashamed ?
So great was the slavery, that even the recollection of
it novv makes you ashamed; but if the recollection makes
one ashamed, the reality would much more. And so you
gained now in two ways, in having been freed from the

Ssrvice of sin contrasted with that of God. 185
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 — '¦ — -

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 * confidence. But of those things ' Mar.
the end is death, and of these everlasting life. Do you see^ss4a]1
howr 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 saying2 every thing lies in hope, he points out2 i. e. as
that you have already reaped fruits, first the being freed ^e"t°0„
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 I 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 wages 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 rilit blessings, he has not kept to the same order ' : for he does
relation. not 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"
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
» Deut. 24 and 25. It is applied by Is. 50, 1. and Jer. 3, 8. to the then Church.

Tlie Law's dominion ends ivith 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 '2' '
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 freed1 from sin. The Law then is given for the ' Gr.
living, but to the dead it ceaseth to be ordained 2. Do yo\\J"^*d
observe how he sets forth a twofold freedom. Next, after give
hinting this at the commencement, he carries on what he,,,.,,,",),
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, ' and so,
my brethren, the law shall not5 rule over you, for it is dead.' 3 Mar.
But he does not say so, but only in the premiss hinted it, *nfl
and in the inference, afterwards, to prevent what he says doth not

188 Death ofthe believer stated, ofthe Law hinted.
Homil. being distasteful, he brings the woman in as dead, by
XII.
 saying, 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
1 3 Mss. Law. What is become now ' of those that speak evil of
the Law11? 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,
* 4 Mss. and leave it whiles it is alive. But if they* let go of it after
p u ' 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 qf 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 which cannot be construed with xhrm,
was given by an evil being. but 4 Mss. confirm this, and also
0 Savile reads xvrh xxgigerxi ry iri- read xbrot, which gives the sense
rru x. t. X. (see Acts 25, 11.) he gives as in the text. If so taken it refers
it up to the faith without doing any back, if as above it refers to the sequel.
harm. In mar. we have rm veian-i,

Chrisfs 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 ' 4"
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 was 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 ; !f'Jl0'
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 ofthe Law, but of sin.
Homil. then, he means, ye brought forth fruit unto death, but now
JEIi_ unto God.
Ver. 5. For when we were 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
iri 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 say, the motions
of sins which were produced by the Law, but which were
Rom. 2, through the Law, without adding any " produced," but
simply through the Law, 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
'orweregay wnich the members wrought, but which did work1 in
wrought J ,../.,
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.
' *<"™>e- Ver. 6. But now, he says, we are delivered* from the Law.
made of See how he again in this place spares the flesh aud the
no effect Tjaw# jror ne ^oes 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
<• Cf. Origen in Rom. 5, 8. p. 537. 26.) who pretended that those who
• Perhaps alluding to Menander, (J. received his baptism became immortal.
Mart. Ap. i. 26. Iren. i. 21. Eus. iii.

Grace given through Christ the ground of higher rules. 191
he sets forth in the words, that being dead ' wherein we were Bom.
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 qf 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" 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 of 'Mat. 5,
the Scribes and Pharisees, ye shall in no case enter into thew-
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

' Sav. and Mss. read xToixvivris, 5 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, shall be least
held. Many Mss. and "Versions read -tis. in the kingdom. See Cat. Aur. ad loe.

1 92 Death despised by Christians. 01 jection why adduced.
Homil. ye should serve in newness of spirit, not in the oldness qf ihe
 — 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 ihe 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 ihe motions of
sins, which were by the Law did work in our members:
u. 6, 14. and, sin shall have no dominion over you, for ye are not
c. 4, \b.under the Law, but under grace. And, that where no law
*. 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-
* See S. Athan. de Incarn. c. 27. t. i. p. 70.

How the Law, though good, increased sin. 193
self, but in the course of discussion, and from real eircum- Rom. 7 8
stances of the case. That the letter killeth, he means, no ' '-
one will deny, or that the Spirit giveth 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, but by 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, but by the Law. For I had not
known lust, except the Law had said, Tliou shalt 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 ; and so after saying, Nay, I had not known sin,
but by the Law; and, I had not known lust, except the Law
had said, Tliou shalt not covet ; he adds,
Ver. 8. But sin, taking occasion by 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, by 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 us1 in a way to keep us off from it:1 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 who applies the medicine
wrongly. For the reason of the Law being given was, 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.
Homil. us. Since if a person had a fever, and wanted to take cold
xir- 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. For 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'fthe
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
surprise. 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 say1 by itself, but put beside it the
savin PurP°se by which he is led on to speak of these things,
and reckon for the madness of the Jews, and their vigorous
spirit of contention, which he earnestly desires to do away
- oroxis with. And if he seems to bear violently2 against the Law,
*"" it is not to find fault with it, but to unnerve their vigour.
For 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
3 lust, as to covetousness3 only, but to all wickedness generally. For
He says, if I had not 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, Of how much swer punishment,
suppose ye, shall he be counted worthy, who hath trodden
k See the Analogy, 1. v. §. 4. p. 132.

Heathens and men before the Law knew sin, but less clearly- 195
under foot the Son of God? Has not then the worse Bom.
punishment its origin from hence, from the greater benefit ? ' '
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 shalt 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, aud 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
o 2

196 The better the Law the more would man's will rebel.
Homil. when / was alive without the Law, he means, I was not so
VTT
 - much condemned.
But when the commandment came, sin revived, and I
died. ThiB 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 supposition' For 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 ' 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
be referred to what man could have also be taken in the sense suggested
imagined beforehand ; as indeed one by Is. 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 * ' 4 Mss.
any question with those. And with much reason; for itnot.
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 ' 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 lhat the Law hath dominion over g^y.
a man as long as he liveth ? Wherefore ye are become dead xx^Ss
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,
/ 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 ^'"gg,
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 barbariaris, as well as
 '- 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 '.
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 this2, and the perverted judgment. For
ciauMs" tllis 1S ^e cause 0l? ai1 tne evils; but he amplifies it by point
ing out the exceeding grace of Christy 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. Do 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.
Neither 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 received 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
already existed. Yet, 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.
7,13.

doing, as it comes upon men and goes from them con
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 ' Arist.
. Eth.b.2,
also. c- ].
And so let us leave these contests, and again practise8s°
ourselves in exhortation. Or rather, this last part belongs Sav. I
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

» See Herbert's Poems, 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. u. 8. also St.

200 A life of sin miserable through fear.
Homil. knowledge of by what takes place before our eyes. 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,
drunken, luxurious, gormandizing,) and call them the most
miserable of 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. Yet 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 say 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 full liberty. Weigh then against the
little pleasure, the sundry fluctuations of these terrors,
and with the short labour of continency, the calm of an

Unlimited desire mars the pleasures of sin. 201
entire life ; and you will find the latter hath more of Homil.
pleasantness than the former. But as for the man that  -
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 qf despising little sins.
Eom. drunk as much as we wish ; but so long as we keep
7> 13- thirsty, 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,
if 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
'«•{»«- touched it, let us spring away from its first motions1. 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
not, neither go thou near to the door of her house : this
same thing I would say to you about the love of money.
For 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
after falling into this far worse abyss of covetousness, you
Acts 8, 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
a 5 Mss. doors; to the robber2, which has thrown down the walls
devil of cities, this saying at each sin, ' It is but this !'
Thus in the case of the body too, the greatest of
diseases grow up, when trifling ones are made light of.
•IlijiS Pierson ad Mcerin. p. 181 — 197.

Best to abstain from the occasions of Evil. 203
If Esau had not first been a traitor to his birthright, he Bom.
would not have become unworthy of the blessings. If he ' 13'
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 '
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 preliminaries1. Or rather we have ' *««i-
no need of a struggle at all, if we do not throw the gates'""'
open to the enemy, or take in the seeds of mischief2. And2 *«»««(

P See St. Chrys.on Eph. 1, 14. Hom. against swearing generally, de Pass, et
ii. Mor. (Tr. p. 119.) also Hom. x. ad Cruc. §. 4, 5, 6. t. 2. p. 82—4. and
Pop. Ant. and St. Gr. Naz. Jamb. xx. seems to allow it on Ps. lxii. 12. (Eng.
(Ben. xxiv.) The practice of swearing Ixiii. 11.) 1. 1. 1107. b. In Apol. ad Imp.
seems to have prevailed to such an Const, he wishes some one present,
extent, as to call for the utmost exer- ' that he might question him by the
tions to put it down. St. Jerome on Jer. very Truth.' (te' xvrnt rnt xXtihixt) ' for
4, 2. Ez. 17, 19. seems however to allow what we say as in the presence of God,
oaths. St. Athanasius speaks strongly 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
Jabour comes on after looking. Since then this trouble is
J 4 Mss. less ', or rather there is no labour at all, nor trouble, but the
thein- greater gain, why do we take pains to plunge into an ocean
conn- 0f 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', 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-
'' rfi, .1- ness of our own Christian spirit2. For what He says is not,
xoroipixs. V a man smite thee on thy right cheek, bear it nobly and
Mat. 5, hold thy peace ;' but 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 ' There is some little sensuality in ance, c. 5. sect. 6. §. 4. t. 8. p. 494.
being tempted.' Bp. Taylor on Eepent-

Present and future rewards of Forbearance. 205
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* to wrath against him. See you, 'So Sav.
how in all cases it is we that have it in our power notKaTfli9^_
to suffer ill, and not they that inflict it ? Or rather it is not «¦«* •
the not suffering ill alone, but even the having benefits" done2 Sav.
us that we have in our own power. And this is the truest ^^"o
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 will 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 ' 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, without 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 was 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
s 1 Ms. omits », otherwise the sense §. 448. a. obs. Kiihner, §. 747. 3. who
is ' even more than by others,' under- quotes Soph. Aj. 945. (966.) i/io) vixoas
standing fixXXov. see Matth. Gr. Gr. rUvnxiv Si xtltoic yXuxot.

206 Evil results qf anger and revenge.
Homil. himself of all suspicion with those who are present. Consider
then how many good things you cull together from the affair.
First, you rid yourself of all vexation and trouble. Secondly,
(rather this should come first,) even if you have sins, you will
put them off', as the Publican did by bearing the Pharisee's
accusation meekly. Besides, you will by this practice make
»Gr. your soul heroic1, and will enjoy endless praises from all
phic°S°" men> an<^ W1±1 dives* yourself of any suspicion arising from
what is said. But even if you are desirous of taking revenge"
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 quts
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
eyery 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
« former provoke God, and add to our own 2 sins. Taking then all
and Sav. tlllS into consideration, let us flee from the abyss of a little
marg. mind3, and take refuge in the port of patient endurance4,
•£>xutt tjia*' *lere we may a^ once jind rest unto our souls, as Christ
1 f*f*e»- also set forth, and may attain to the good things to come, by
Mat'ii.the grace and love toward man, &c.
29. • An instance of the rhetorical ar- by surprise.
rangementhe admires in the Apostle. u See on Rom. 12, 20. Hom. 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.

Rom. vii. 14.
For we know that the Law is spiritual : but I am carnal,
sold under sin.
After having said that great evils had taken place, and Eom.
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 ' ill suspicion. For lest upon hearing that it was » 5 Mss.
through the commandment that sin took that occasion,0"1''''"
and that it was when it came that sin revived, and through
it deceived and killed — lest, I 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 be 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-
 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 I 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 QiXoiro- deal of wisdom * 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 marriage1', 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.
"otaiiau Ver. 15. For that which I do, I know" not.
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
"_ The 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, contr. caused by the guilt of the first man, and
Julianum, 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 h So 4 Mss. Sav. lawful marriage.

How far men in sinning know not what they do. 209
in explaining the words, and keep looking to the object Eom.
of the Apostle, countless incongruities will follow? For if— '- — -
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 ; / 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 away0, 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 : but 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 ' not willingly, but by compulsion, i So
that we sinned, then the punishments that took place jj,^;
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 doned.
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, ' But
I do what I am compelled and enforced to.' For this is
c i/iXoSir/iis rxis (oouXweri. Arist. view of free-will. See Tenneman,
Ehet. ii. Plat. Philos. iv. p. 34. ouhit !*«»»
6 This seems to have been Plato's iron^i, &c.
P

XIII.
1 etouriu

210 The Conscience of a sinner justifies the Law and the Creation.
Homil. what is opposed to willing and power1. But now he does
-not say this, but in the place of it he has put the word,
/ hate, that you might learn how when he says, / 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.
Ver. 16. 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, but sin
that dweiieth in me. For I know that in me, that is, in my
flesh, dweiieth 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, but sin that dweiieth in me. But if he does say
that there dweiieth no good thing in it, still this is no charge
against the flesh. For the fact that no good thing dweiieth
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

The flesh not evil in itself, but unfit to rule. 211
the pilot or harper, is not finding fault with the instruments, Rom.
but pointing out the great difference between them6 and the ' ' ' :
artist; so Paul in saying, that in my flesh dweiieth 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; but 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, but sin tliat dweiieth
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 natural1, and is from God: but willing on this ' s>p«r«
wise is our own, and from our own mind.
e So 5 Mss. Sav. has rm ri%ws, the user of the instrument, that was
which seems to have been put in to meant.
shew that it was not the maker, but
p2

212 The Laiv aids us against sin only by approving right.
Homil. Ver. 21. I find then a lair, that, when I would do good,
 L evil is present with me.
What he says is not very clear. What then is it that is
said ? I praise 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 to my 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
our nature, and that the Law of Moses praises it, and getteth
praise from it ? For above he did not say so much as I get
taught by the Law, but I consent to the Law ; nor further*"
on, that I get instructed by it, but I 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 what is good. And so the
willing what is good and the not willing what is evil was made
a fundamental part of us from the first. But the Law, when
it came, was made at once a stronger e accuser in what was
bad, and a greater11 praiser in what wa.s good. Do you
observe that in every place he bears witness to its having a
kind of intensitiveness and additional advantage, yet nothing
further ? For though it praises and I delight in it, and wish
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 who 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' 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.
He means, for I knew even before this what was good,
but when I find it set down in writing, I praise it.

f So 5 Mss. (vreoiiov) Sav. v^ounv. sides with.' Which reading makes no
8 4 Mss. irXeim, Sav. trxnitm, of allusion to the opposing Law. 4 Mss.
more things. read /torn (another poioi) vo'pos irrit S
h 4 Mss. /xt'ifrv, Sav. ftngiyar, of Sopot. These and the two last various
greater things. readings (as is often the case) are not
1 Sav. Ipou l tiftus err), ' The Law noticed in Montfaucon's edition.

Sin no law of Nature, but obeyed as if it were a law. 213

M.

Ver. 23. But I see another law in my members, warring Ro
against the law of my mind. '
Here again he calls sin a law waning 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' to Mammon, and of god* to the belly,1 *"p«
not because of their intrinsically deserving it, but because of 24. '
the extreme obsequiousness of their subjects ; so here he Lukeie,
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 refers1 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 decided3 victory 3 xxrk
it had, says, I see another law warring against the law of**""1
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 law 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 are 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. x%txv and Mar. and 4 Mss. much the same sense ; his conj. and 2
good order. Mss. irrmtnn, ' sets in opposition.'
I Sav. Mar. hrihri, which makes

214 Heretics reason ill. Our helplessness shews Christ's power.
Homil. discredit to the house, inasmuch as the entire blame would
XI11- 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 usm? 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
grace has ! Yet 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

3 Mss. add, for it wars and fights, » 4 Mss. confirm Savile's conjecture,
according to them, with it,' (one of lw,'? for foepix. 5 Mss. have an
them ' with itself.') ,avTU, for _ \i,T„,

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 ? 7'25'
Ver. 25. / 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
mairing1 it has undergone. As if any one who was taken 'ten
captive by the savages were to be said to belong to the f"wai-t-
savages, not as being a savage, but as being detained bying
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", 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". 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 Mat- 5i
another, nor prohibited the having of twoq at once2! And

xxrx
rxvrov

" irxlnroi, which may also mean liable 1 The typical fitness of this per- t>
to passions. mission is illustrated by the case of e?°
P He is speaking of the actual pre- Sarah and Hagar; the coincidence of , -J
cepts. Men under the Law were en- typical with moral fitness is in many jVISS-
couraged to higher aims, but it was in cases above our understanding.
looking beyond the letter.

216 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 Mss. oniy demanded no account of our doings1, but even made
"^U>" us a°le to have a greater race set before us. And therefore
past sms 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, now no
condemnation to them which are in Christ Jesus, who 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
presented a difficulty2, he consequently hastened to meet
it, and says not merely to them that are in Christ Jesus,
but adds, who walk 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. Ver. 2. For the law of ihe Spirit of life in Christ Jesus3
omit in , ,7 _, /.
&c 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 thai 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

~ etvri-

Acts of Grace the work ofthe Whole Trinity. 217
what is the distinction between this and that ? The other Rom.
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' 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. Next1 as ¦Mar.
it is ever his wont to turn from the Spirit to the Son and jis!>.«7«
the Father, and to reckon all our estate to lean upon the
Trinity9, 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 ihe 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, ' 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 rnt s ry rgixo'i rxvrx rx wx£ iifxut Xoyi-
X,xm as forming part of the attribute £o/ie*os, or ' imputing all things (done)
of to/its 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.
Homil. of mind. In which way he acquits both the body and the
xrn- 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
1*™*' 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, wdien he was the
king's, and so to get her free from those who ill treated her.
s 3 Mss. And this He2 really did, in that He confessed that He was
oniy. the Son of Man, and stood by its, and condemned the sin.
Begot- However, He did not endure to smite it besides, or rather He
ten. . .
3 i.e. the smote it with the blow of death. And in this very act4
flesh, it was not the smitten flesh which was condemned and
4 5 Mss. .
roiroj perished, but the sin which had been smiting. And this
J^ro *s tne greatest possible marvel. For if it were not in the
flesh that the victory took place, it would not be so astonish
ing, since this the Law also wrought. But the wonder
Of*.,™ is, that it was with5 the flesh that His trophy was raised,
c-x^xos an(j tJaat 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 sin ful 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 ¦ '
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 justice. 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
greater1 sin, and then condemned it. So you see it is sin i Gr. ¦>
that getteth condemned every where, and not the flesh, forgreat
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'.
For sinful flesh it was not that Christ had, but like indeed to
our sinful flesh, yet sinless, and2 in nature the same with us. 2 even
And so even from this it is plain that by nature the flesh was jhSJgh'
not evil. For it was not by taking a different one instead of corr.
* The Fathers lay great stress upon arise from sin. Athanasius, writing
this phrase ofthe Apostle's. August, againstthe same heretics, observes, that
contr. Faust, xiv. 5. argues, that this Christ's sinlessness was like Adam's
likeness consisted in our Lord's flesh before the fall. In Apoll. ii. 6. or, as
being mortal ; death heing the penalty St. Cyril observes, greater than before
of sin. vid. also de Nuptiis et Concupisc. the fall, because He has a physical
1. 12. vid. also Basil, Ep. 261. where, inability to sin, arising from His per-
writing against the Apollinarians, he sonality being Divine, vid. Cyr. Alex.
interprets this text to mean, that where- in Esai. 1. i. Orat. 4. fin. at the same time
as Christ had all affections of human He took the flesh, not of Adam unfallen,
nature, which implied the reality of but fallen, such as ours. vid. Leont.
His assumption of it, He had not those apud Canis. vol. i. p. 568. Fulgent. Ep.
which infringe our nature, i. c. which ad Regin. Tertull. de Cam. Christi. xvi.

220 The Victory won for all by Clirist to be kept by each.
Homil. the former, nor by changing this same one in substance, that
¦?m- 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. Tliat the righteousness" of ihe Law might be
fulfilled in us, who 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
' xxrfy- good to us ' now through Christ. And the making a stand
i"Z" 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
'hxxi- the requisition2 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 us, he proceeds with the
very same thing ; or rather, not with it only, but even with
a much stronger thing. For after saying, that the righteous
ness ofthe 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
•> xopx* ourselves from evil deeds, but also to be adorned3 vvith
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 great a gift, but keep guarding this goodly treasure. For
in this passage he shews that the Font will not suffice to
_ u Aristotle defines hxxia/xx to be re more general meaning. Eth. b. v. c. 7.
ilzam orm r-gx^n' but rather in the §. 7. it may mean here what the Law
sense of correcting wrong than in the claims of right.

What is the Carnal Mind, what the Spiritual. 221
save us, unless, after coming from it, we display a life Rom.
worthy of the Gift. And so he again advocates the Law 8'

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 ihe
things of the flesh * ; but they that are after the Spirit the
things of the Spirit. For to be carnally minded is death ;
but to be 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 be.
Yet 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 its 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
be 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 be spiritually minded.
Here again he speaks of the spiritual mind1, in the same 'see
way as he says further on, But, He that searcheth the hearts 5 23.
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 which is to come. For as the evils which 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. omit 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
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
•or way reasoning1 that is earthly, gross, and eager-hearted after the
tag xl- ' things of this life and its wicked doings. It is of this he
Y"p» 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
1 Cor. among Christ's fold ? How could the Galatians who had fallen
2 Cor. 2 from grace have attained their former dignity again? What
6— II. 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
1 tt riot a^so ^ie wneat with them; that is, that which will spring2
4 Mss. from them. It is vice then he means by carnal mindedness,
"' " and 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 — Li
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
will 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 '3 Mss.
since it was no natural necessity which put the gift„""'°
into us, for the freedom" 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.

224 In what sense we may not be in the Flesh.
Homil. thyself grow soft and treacherous to so great a grace. Since
 - not 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 flesh 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 ofthe 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
' Sav. flesh, not that they change the essence of it1, but that they
airis so mar its noble birth. And this mode of speaking is to be met
5 Mss. vvjth in a]] parts of the Old Testament also, to signify by flesh
the gross and earthly life, which is entangled in pleasures
Gen. 6, that are not convenient. For to Noah He says, My Spirit
LXX shall not always make its abode in these men, because they
give it. 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 ;o 5 that he that liveth aright is not2 even in the body. For
Mss. .... ¦'
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

'Five 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 — — '-

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 Jo'hn 7
cannot hate you, but Me it hateth. And the soul too Paul 7.
must afterwards be calling estranged from God, since to
those that live in error, he gives the name of men of the
soul1. But this is not so, indeed it is not so. For we are1 1 Cor.
2 14
not to look to the bare words, but always to the sentiment ofJ,u'zs
the speaker, and so come to a perfectly distinct knowledge E- v-
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, but 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

226 What is implied in having, what in losing the Spirit.
Homil. that believe, and have the Spirit, the flesh henceforth goeth
XIII . .
 '- over into that manner of working, and becometh wholly spiri
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, and
prisons, and did not even feel pain in undergoing them. And
2 Cor. 4, it was to shew this that he said, For our light affliction, which
is but for a moment, 8$c. 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 be, not
to express any doubt, but even when he is quite persuaded
2 Thess. of the thing, and instead of since,' as when he says, If it is
' ' a righteous thing, for seeing it is a righteous thing with God
lo recompense tribulation to them that trouble you. Again,
Gal.3,4. Have ye suffered so many things in lain, if it be yet in vain?
Now if any man have not the Spirit of Christ. He does
not say, if ye have not, but he brings forwards tlie distressing
word, as applied to other persons. He is none of His, he says.
Ver. 10. And if Christ be 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 may be 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. xxXSs, Sav. xxXos, making he,' &c.
the sense ' such was his beauty, so had

Being dead to sin best proof of the Spirit's presence. 227
(for this is what mortifying the flesh is,) and living an Rom.
immortal life, holding henceforward the earnests of the Resur — ! — -

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 with respect to the working of sin x. But be not affrighted ' so 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 thethebod''-
Spirit. It yieldeth 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 ' liveth,' but, is Life,
to point out that He2 had the power of giving this to others2 the
also. Then again to brace up his hearer, he tells him the
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
dweiieth in you.
Again, he touches the point ofthe 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. Llave thou the Spirit, and it shall assuredly
rise again. What then, shall the bodies which have not the
» So mar. Sav. and most Mss. mag- b 3 or 4 Mss. AXeipv, v. p. 172. u.
nifying the ease of the race. Sav, i'lXwfst.
Q2

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 ment seat of Christ ? or how will the account of hell be
i4°,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-
Dan.i2,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 dweiieth 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 He will not endure then, if He see His 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, Bridechamber, even as He admitted not those virgins.
I2' 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
1 5 Mss. crucified and buried1 and rose again. This then let us too
16 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 miserable
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 dweiieth 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'1, 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 rules1, and at evening partake oP fixoro-
necessary food only ; or, to go further, let him pass two or
three days without food'1. Which then of these two think
we2 is most really alive ? Men in general will, I know, reckon 2 3 Mm.
the former so, the man that takes his pleasure3 and squanders 3 sav.
his goods. But we reckon the man that enjoys the moderate ""I™"'
fare. Now then since it is still a subject of contest andc^Sn-
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. wx^xyuyvi. d This was not uncommon in warmer
c The Plutus evidently in his mind, climates, Euseb. ii. 17.

280 Drunkenness how ridiculous and disgusting.
Homil. then shall we pronounce to be most alive, the man that lies
_?n1, 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 revelling1 of his, still even then it is not the clear
s ^T""' brightness of temperance which he enjoys, since the cloud
l Ms. from the storm of drunkenness still is hanging before his
"so 5 eyes. And even if we2 were to grant him the clearness
Mss.

Greediness qf money worse than that of ivine. 231
of sobriety, what were he the better? For this soberness Rom.8 11.
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 x, and results in in- y So
sensibility, and the drunkard's own ruin. But in this case
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 advantage3. Now what is this? Why that the other's 2 in a
affection is a natural one. For the wine is hot, and adds bad „
sense
to one's natural drought, and so makes drunkards thirsty.

2-32 Covetous man sick and bhnd through his ruling passion.
Homil. 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, but moving about at mere hap-hazard,
1 See and stumbling against such as fall in his way, and spewing,
2 16- ' 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. Aud 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 Rom.
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-

234 Money never satisfies. Final lot ofthe covetous.
Homil. 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 sore 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.

HOMILY 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; 8'12"13'
but if ye through the Spirit do mortify the deeds of the
body, ye shall live.
After 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, we 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 with a l Cor.
price, be not ye the servants of men; and when he writes, ' '
Ye are not your own ; and again in another passage he calls
these selfsame things to their mind, in these words, If One 2 Coi,
died for all, then were all dead. And He died for all, that5' 15m
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 owe 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 rest, 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, Let 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 laws of the Spirit
must it receive. Having then defined this point, and having
proved that we are debtors to the Spirit, to shew next for
what benefits it is that we are debtors, he does not speak of
those past, (a thing which serves as a most striking proof of
his judgment,) but those which were to come ; although
even the former were enough for the purpose. Yet 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
words ; For if ye live after the flesh, 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 ihe 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 preserves 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 — ' — -

all deeds that his language applied to, for seeing and hearing
and speaking and walking are deeds ofthe 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
usb. 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 He render-
eth us impregnable against future ones, and counts us worthy l Cor.
of the immortal life. Then, to state another reward also, he '
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 live0
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 d 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. vxt fiityxp xXXxt x-Koxrettxtrx, compare p. 178.
rixmh xteXelt irrh, which bears this c See Gal. 5, 25. where ' live' means
sense by omitting the comma. ' have life,' and is distinguished from
b xxre^xtlrrxrxi. The word used in ' walk.'
the last Homily for the conduct of the d Or the command of it, l^oorlat.
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
X 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 ihe 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, / have nourished and brought up children. And
Ex. 4, so, Israel is My first born ; and Paul too says, Whose is the
Rom 9 adoption. 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
i xxroo- comparison drawn both from the persons so advanced1, and
°""T°" from what 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, Ver. 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
l Cor. Rock, and the Manna. For they did all eat, he says, of tlie
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 qf that spiritual Rock which followed them.
Now it is because all the rites tlien 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. 23!)
sense were those letters, letters of bondage. Set before your- Rom.
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 He 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 "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 iire^xltut means to go beyond as nance from the AchEeans, 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.

240 The Lord's Prayer. Fruits ofthe Spirit.
Homil. out from our Father's table, and to be out of sight for certain
 - 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
«. n'. Tr! W1th 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. Tliou desertedst the God that begot thee? Wilt thou not
LXX.' ¦near Malachi reproaching them, and saying, that one God
Mai. 2, formed us, and there is one Father of us 2 all ? Still, if these
10 .
LXX. words and others besides are used, we do not find them
s4Mss. 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
3lxe7toi instances they3 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. c. the Syriac, which the Hebrew cases — it being then the language of
means in the N. T. probably in all the Hebrews.

Witnessing ofthe Spirit with our spirit. Heirship. 24 1
Father. After mentioning then the diversity resulting from Row.
their conversation, that resulting from the grace which had - — — '¦
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 beareth witness with our Spirit,
that we are the children qf God.
For it is not from the language merely, he says, that
I 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 Som into your hearts, crying, Abba Father. And
what is that, Spirit beareth witness ivith 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 words 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,) lie
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 Ma,t.2l,
those wicked 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 with11'
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 of God ; and so he adds, heirs of God.
XT"V .
 -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 iu 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 ;
Ver. 18. The sufferings of the present time are not worthy
i Gr. ,lf to be compared with, the glory which shall be revealed in ' us.

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 1, where he says, Ye are not debtors - '

Mar.
to live after the flesh, that such an one, for instance, and
should be above lust, anger, money, vainglory, grudging. p^?'„,
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 but 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 lime are not
worthy to be compared, and he does not say, with the
rest2 that is to come, but what is much greater, with the3 Journ
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 be 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.
E2

244 Tlie glory to come extends to the whole creation.
Homil. jng our present condition, that it is stored up there. And so
¦  Lhe does not say barely ihe 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 He 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 h, 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
waiteth, he says, for the revelation of the sons of God. For
1 Mod. the creature 1 was made subject to vanity, not willingly, but
creation ty reason of him who hath subjected the same in hope.
"ea" 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
2 'f',"' expectation2' implies expecting intensely. And so his dis-
looking course becomes more emphatic, and he personifies this whole
out. WOrld as the prophets also do, when 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 11. 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 the8'19'20,
mountains, and the boardings1 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 qf 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 xtfyr
words ; Tliou, O Lord, from the Beginning hast founded p^'^'
the earth, and the heavens are the work of Tliy hands.26-
They shall perish, but Thou shalt endure; and they all shall
wax old as doth a garment, and as a cloak shalt Tliou fold
them up, and they shall be changed. Isaiah too declares
this, when he says, Look to the heaven above, and upon thels.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, Tliou
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
1 pm4/t*rm, Heb. niTitf. Amos 8, k EnS- shatl van™h awaV uke *mok«-
3. LXX. Hesych. raniiifixrst. See LXX. render 117/03 ««ji«Wa as if
Schleusner, Lex. Gr. Vet. Test, for irjDDJ, they give the same for I1BJ.
conjectures to account for the trans- js_ 45 jg.
lation.

246 Creation corrupt for man's good, to be restored with him.
Homil. into an incorruptible1 state, and so therefore will the creature
j — — - be. And all this he shewed by the way, by his saying, in
16, 63. like manner, which Paul also says farther on. At present,
j3d 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 intreated for
thy sake, and became corruptible ; yet it has had no wrong
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 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.
a "» And to shew this he proceeds. iInto the glorwus liberty of
the children of God. That is, because of ' their liberty. For
1 "hix t»». 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 oue is put in a
shews. For 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 men1 also, when1 3 Mss.
a son is to appear at his coming to a dignity, clothe even the
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. 22. For we know that the whole creation groaneth
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 delay2 of our departure2 Sav.
hence. For if the creation doth this, much more oughtest 2 m>s.
thou to do so, honoured with reason as thou art. But as *"*¦*«»"
this was not yet enough to force their attention, he proceeds.
Ver. 23. And not only they, but 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 means3, what3 so 5
has been given already is enough to raise him up, 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 'Acts6>
shadow4 or garments5, consider how great the whole must be.'Actsio, 12.

248 Adoption incomplete without ihe Redemption ofthe body.
Homil. And if the creation, devoid as it is of mind and reason1", and
—. — 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 wit, the redemption" of our body.
That is, the perfect glory. Our lot indeed is at present
1 Mar. uncertainty to our last breath, since many1 that were sons
M* ^dd^ave b6001116 d°gs arjd 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
» or pas- shall be freed from death and its countless ailments*. For
s'iraAji- this is full redemption3, not a redemption0 only, but such,
r^oins 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
4(pr- before thee the change of thy body4, and along with it the
ing thy change of the whole creation. And this he has put in a
Phil 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,
15, 54. nten s/ian i]ie 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,
For the fashion of this world passeth away.

1 Cor.
7,31.

m So 5 Mss. xiyou. Sav. Xoyuv, predominates ; see Rom. 3, 24. p. 93.
words. o xir^mris, shewing that the com-
n xTToXir^uem. In the meaning of pleteness is implied in the preposition,
this word sometimes the manner, and whieh should be observed in the doc-
sometimes the completeness of redemption trinal use of the term.

Hope {implied in faith) a condition of salvation. 249
Ver. 24. For we are saved by hope, he says. Rom.
Now since he had dwelt upon the promise of the things to 8' 2i-
come, and this seemed to pain the weaker hearer, if the
blessings are all matter of hope ; after 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 are1 saved1 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 His 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
ruined, 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' thee in what ts to follow? Say not to me, hopes
again ! expectations again ! faith again ! For it is in this way
thou wert saved from the begmning, 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. ob and read srgiiwerxi
love, the Object of love being now (a phrase of St. Chrysostom), Sav. ov
known by faith, and appropriated by a^orinrxi, (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 ob.

250 Aid of the Spirit needed in every thing.
Homil. through which thou didst become bright, and this is why he
— .> — '- proceeds to say, But hope that is seen is not hope ; for what

a man seeth, why doth he yet hope for ?
Ver. 25. But if we hope for that we see not, then do we
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
wait 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 helpeth our infirmities.
For the one point is thy own, that of patience, but the
1 Gr. other comes of the Spirit's furnishing, Who also cherisheth *
*t]l " 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', it worketh
with thee, and on all occasions bears its part in the alliance,
he proceeds to say,
For we know not what 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
sostom does not mean that we do any on the freedom of our will.

How the Spirit aids prayer, and how it was formerly. 251
tageous to them, and ask this favour of God, by no means Rom.
(he says) suppose that what seem blessings to you really are — l — -
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". AndDeut'_
so was Moses, who in the Old Testament prays to see3'26-
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 be 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 ahke, 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.

252 Our prayers made acceptable by the Spirit.
Homil. here to the grace of this character, and the soul that receiveth
XIV
 -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
•5 Mss. before God, asked1 the things that were profitable for all.
?T" 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', the Spirit itself maketh inter
cession for us with groanings that cannot be uttered.
Ver. 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 knoweth what is the mind
of the Spirit, that is, of the spiritual man.
Because he maketh intercession for the saints according lo
the will of God.-.
Not (he means) that he informs God as if ignorant, but
this is done that we may learn 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 selfsame Spirit. And
12' 11- it is for our instruction that this takes place, and to shew the
love of the Spirit, It condescendeth even to this. And it
is from this that the person praying getteth heard, because
the prayer is made according to the will qf 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,
' 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 — — -
punisheth the devil for us, He hath seated us on the Right
Hand, He was reproached for us. For the reproaches o/"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>
/ 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. But this He did, not as
Himself standing in need of entreaty, but that we might" not,
from being saved without effort1, grow indifferent For1""*'*
this cause it is on account of David, and of this person
and that, He often says, that He is reconciled with them,
to estabhsh again this very thing, that the reconciliation may
be with all due formality". 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 mil Jer. n,
not hear thee, not as wishing to stop his praying, (for
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 ¦ them that He said this, hear what it
says. Seest thou not what these are doing. And when He Ex. 8,
says to the city, Though thou wash thee with nitre, and take j2' "g
thee much sope 2, yet thou art stained before Me. It is not ] -0.
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*6!/
of the Ninevites, by giving the sentence without hmitation,
and holding out no good hope, He scared them the more,
u The peculiar position of the nega- something good done on man's part.
tive resembles that in Eur. Hee. 1131. 1 hr^xt perhaps ' to urge Mm, to
(al. 1149.) <V aXXoi (tn ns iioiin rxSe. compassion ;' (there is no pronoun with
* 5 Mss. with glorying, i. c. 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
— < — l rouse them, and to render the prophet more venerated,
that in this 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 irrehgion 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 hberty 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
hving therein, and hasted to be among their calamities. And
Mss5 Daniel abode for twenty days following1 without food, pinch-
Sav. 26 ing himself with a very severe fast, that he might reconcile
Iian.'io, ^od t0 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, R°M-
as they were saved ; but since they considered that then was — — -
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 Josn- 7,
too wailed and lamented when he saw them cut down. AndEz.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 full of affectionateness is
the whole race of the saints. Wherefore also St. Paul saith,
Put on therefore, as the elect saints qf God, bowels of 'Col. 3,
mercies, kindness, humbleness of mind. You see the strict
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 hhn 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 Our prayers too much 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 l,

/xiat and friendship, and in fact any thing above My command
ments. And now thou makest 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
us 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. For
such a salvation is it that we ourselves require, one with
5 pxm- pardon, with kindness ", with much mercy along with it. For
it is not possible, 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 can1, 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 Hke treatment at God's hand. Let us not speak against
ourselves, but even if they come out of idleness or wilfulness",
let us bestow. For we also do many sins through wilfulness,
or rather we do them all through wilfulness, and yet God
z Mar. onxoiraroi, Sav. and Mss. pressive of that readiness to yield to
""001. temptations which this word implies.
a 5 Mss. read xosv h' xpyixt x\t hx See p. 53. n. but 1 Ms. reads ' rather
fxhftixt, which order agrees with the all through vice,' xxxixt, which tends
stronger sense here given to falo/om: 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 Kom.
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 areb 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 hving
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 jnMa
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 things 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 for the incor
ruption, it is as much better as a clear pearl is than a clod of
clay. Or rather, say as great a thing as one may, nothing
can put it before you. For were I even to compare the
b 4 Mss. pres. Savile's conjecture present tense is either rhetorical, or lika
can hardly be construed, the use of the Gen. 2, 17.

258 Men will make sacrifices for earthly rank and office.
Homil. beauty of our bodies than to the hght 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 souls0 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
1 xe%w may get an office ', as a place to pillage from, (for call a thing
of this sort gain, I cannot,) put all you have to hazard,
and after borrowing of others, will, if need be, pawn your wife
and children too without hesitation. But when the kingdom
a«f^»s of Heaven is set before you, that office2 which hath hone to
supersede you in it, and God bids you take not a part of
a corner of the earth, but the whole 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 dehghtful, 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 lung 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-hke
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. » XihxoXXnra, v. Jungerm. ad Polluc.
d See Augustine's Confessions, p. x. 146.
250. Trans. Clem. Recog. iii. 75.

Royalty as nothing, when we think of Christ'1 s coming. 259
cusliions', and the spangles that flutter about the chariot, Rom.
and the dragons shaped out in the silken hangings, and the -S'-2—
shields with their gold bosses, and the straps that reach up ,J,ToU.
from these to the rims of them through so many gems, andx,4L
the horses with the gilded trappings and the gold bits. But
when we see the king 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 be shaken. Mat. 24,
Then is the whole Heaven thrown open, and the gates of29-
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 l Thess.
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' 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.
s2

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 reahty, and puts phantoms before
us in dreams, (for such is the wealth of this world,)
that at day-break8 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 hfe 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 npoSolt bear hard1 upon us. Why then arm thy enemy, and make him
stronger ? Arm 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
" xnoupt, the neglect of our own selves, bestow" all our attention upon
wa«t those things, wliich when we are gone we can no longer
xotovpe* reach, aud 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
% 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. R^m.
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 wilt depart to be rich in the next world too. This was
the kind of treasure Tabitha had. Hence it was not her
house that proclaimed her wealth, nor the walls, nor the stones,
nor the pillars, but the bodies of widows furnished with dress,
and their tears that were 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-worker, and we ourselves shall be workers together
with 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 wert able to mend the
breaches even of Heaven if it were falling, wouldest 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 Heaven 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

262 The bodies ofthe Poor will rise again. Cure for our souls-
Homil. might move away along with our own selves. For the bodies
'•of the poor after dissolution must needs rise again; and1

l 4 Mss.
om. for God, Who hath given this change, will bring them forth, and
praise those who have taken care of them, and treat such
i0xvfu*.- with regard2, 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, wrhile 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 we 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 will confer all
that is His part. Let us then contribute our share, that in
this world we may enjoy a genuine health, and may attain to
the good things to come, by the grace and love towards
man, &c.

HOMILY XV.

Rom. viii. 28.
And we know that all things work together for good to them
that love God.
Heee he seems to me to have mooted this whole topic Rom.
with a view to those who were in danger; or, rather, not this ' ,
only, but also what was said a little before this. For the
words, the sufferings of this present time are not worthy to
be compared with the glory which shall be revealed in us;
and those, that the whole creation groaneth; and the saying,
that we are saved by 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', when once he heard Him say, My grace l Cor.
is sufficient for thee, for My Power is perfected in weakness, ' ' '
was afterwards delighted at being persecuted, and insulted,
a See p. 251. and on 2 Cor. 12, 7. Hom. 26.

264 God is to be trusted for turning all things to good.
Homil. and having irreparable ills done him. For I glory, he says,
XV.

in persecutions, in insults1, in necessities. And this was his
12 10. reason for saying, For we know not what we should pray for
' Ens- as we ought. And he 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 thiugs 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
of such grievances, or stopping them when they have come.
And this is what He did even with the furnace at Babylon.
3 5 Mss. por jje ^(j not either prevent its approach2, or extinguish
falling the flame after those saints were cast into it, but let it burn on,
into it. an(j ma(je 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 ° 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 xxi it roinron iixXx/tru r» xaXot, 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 Kom.
. , 8 29.
injured the Jews, as did the wisdom in His teaching; and for - '

the former they called Him a possessed person1, for the other1 J°hn
one that would be equal to God2: and because of fhe2jonn
miracles5 they even went about to kill Him. But the5'1**-
crucified thief, when nailed to the Cross, and reviled, n, 47.
and suffering ills unnumbered, not only was not hurt, but
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 them who are called according to [Hish~\ purpose.
Now consider, he means*, from the calling, for instance, what4 4 Mss.
I have just said. Why then did He not from the first call
all? or5 why not Paul himself as soon as the rest? This551188,
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 be 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
be the first-born. 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
* The word His, perhaps rightly insert- tpohrn. And so does St. Chrysostom
ed in our version, is not in the Greek, below. And QScumenius, see on Eph.
and Theodoret seems not to have taken it i. 11. Rom. ii. Tr. p. 112. and note.
so ; he says, " for he calleth not any St. Aug. rejects this exposition, and
as it may be, (xrXZs,) but those who adopts that of our version, Ad Bonif.
have a purpose," (a predisposition,) 1. ii. §. 22. De Corr. et Gr. §. 23.

266 God's gifts already given a counterpoise to appearances.
Homil. of setting the relationship * in a clear light. Now all these
 — things you are to take as said of the Incarnation11. 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 e 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,
•Mar. Ver. 30. Moreover whom He did predestinate1, them He
^^ 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 turneth their
c rtiyyi*iix*,Dut Mar. and 4 Mss. iby. ' Or ' marked out.' -r^orervcrSrixi.
nobility. ' See Sir Thomas Brown, Rei. Med.
¦! 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.
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 famines1, and poverty,1 Mar.
and ten thousand things were against them; and yet nothing {"ences
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 truly2 crucified, such as not even the Emperor with his2«*ji/3£»
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, youhave
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, who 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

266 God 's goodness in giving His Son a pledge of all things-
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.
\ t"? And here the words he uses are high-wrought' and exceed-
x%t( ° 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 tMm3?Ulso 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,
» i. e. in and will not believe the sudden change 2. And see how
«eep.29. swiftly 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. Wlio is He that condemneth ?
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 clone ; 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 8' 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 ?
It is Christ, he says, that died, yea rather, that is risen 'Others,
from the dead, who is at the right hand qf God, who also Jf^
maketh intercession for us.
For though seen now in His own dignity, He hath not
left caring for us, but 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 inferiority11, but of
love only. For being at once Life and a Well of goodPg369
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 ajonn6
suppliant in order to help us? He that of His own power19- 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 ourActs7
nature on the King's throne, require to be a suppliant to do the 6^-
easier things. You see how it is shewn by every argument, 12.
that there is no other reason for his having mentioned j»ev' '
8 Theodoret notices the same thing, the equal Divinity of the Holy Spirit,
ad loe. 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 :io ground for distrust.
Homil. intercession, save to shew the warmth and vigorousness of
 1- 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
us. Still, though God beseecheth, and men are ambassadors
! b«-\( in Christ's stead 2 to men, we do not understand on that
coni 5 account 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-
cedeth 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 qf 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

11 Shakespeare, Lear, act ii. sc. iv. being oppressed commands the mind to
We are not ourselves When nature suffer with the hodv," &c.

One may die in purpose daily though but 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' 39'-
Wherefore he brings them1 forward in the shape of questions, • so 4
as if it was incontrovertible that nothing could move agav.it
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,
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. When6e 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 n^tf-
he says, all the day. And for this reason the Apostle also '"*'
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' consciences, and is satisfied with the quo
tation alone. Fie shews too that their bodies become a

272 Tlie Apostles more than cdfiquerors in suffering.
Homil. 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
Acts 4, at a loss quite, and saying, What are we 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
Mss. whereby they expected to conquer. And neither kings nor
Sav.exe- people 1, nor ranks of demons, nor the devil himself, had power
ers to get the better of them, but were all overcome at a very

Love of Christ above any other love or fear. 273
gi'eat disadvantage, finding that all they planned against Rom.
them became for them. And therefore he says, we are more - — '¦ — '¦
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 abotit 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 exists
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 which 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
1 Intelligible is used in old Platonist writers for invisible, as in German,
T

274 Christ to be esteemed above His own best gifts.
Homil. wishing to shew quite to the utmost the love he had toward
XY" 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
1 r> Mss. this ; but with a Kingdom set before 1 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 to childish playthings. Not so Paul, but like a noble
spirited 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
2 5 Mss. not even feel above money for the sake of God2, or rather
Chnst sucn 0£ us ag (j0 not £eel aDOve it for our own sakes j<or jt
was Paul alone who suffered in good earnest all things for
Christ's sake, not for the sake of the kingdom, or his own

Christ pleads to be requited in His Poor. 275
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-^i^
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 miie. 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 given 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 veiy 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. I was then bound1 'so mar.
for thee, nay, still am so for thee, that whether 'moved by the ^m,,.
t 2

276 Christ asks charity of us for our own good.
Homil. former ground or the latter, thou mightest be minded to shew
x 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 was1 bound
for thee, and I shall have received favour enough, and for this
only will I give thee Heaven. And yet I dehvered 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 feehng of
confidence. And this is why, though I am able to support
¦'or, at Myself, I come about begging, and stand before2 thy door,
5J^rri- ajl^ stretch out Mine hand, since My wish is to be supported
/urns 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 glory3 in this. And when the whole world are spec-
15' 8- 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 heart, 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.
Q OQ OQ
the crown that you will make for me and for you, through the -! — : — '
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 XVI.

Rom. xi. 1.
/ say the truth in Christ, I lie not, my conscience also
bearing me witness in the Holy Ghost.
Homil. Did I not seem yesterday to you to have spoken some
— — - great and exorbitant things of Paul's love toward Christ ?
And great indeed they were, too great for any words to
express. Yet 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* as on the
and om Pomt °f entering upon greater things than those, and there-
& fore liable to be disbelieved by the generality, he first uses
a strong asseveration 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
rality, and about which they feel the utmost certainty in their
own minds. Hence he says, / say the truth in Christ, I
lie not, and my conscience beareth me witness,
Ver. 2, 3. That I have a great heaviness and continual
sorrow in my heart. For I could wish that myself were
accursed from Christ.
What sayest thou, O Paul ? from Christ, thy beloved One,
from 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 accursedfrom Christ was of love toHim.^79
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. ;N6w-j 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 1. That is, let him be set apart from all, removed 1 <=>««-
from all. For as in the case of a thing dedicated2, which isi cor.
set apart for God, no one would venture so much as to touch 16\22
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
name3 in a contrary sense", thus with much fear denouncing 3a»^v
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* are equally removed from the generality. Still, the4 4 Mss.
mode of separation is not the same, but in this case it is the
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, / could wish that
myself were accursed from Christ. And he does not say
merely that I could be willing, but using a stronger term, he
says, I could wish5- But if what he says trouble you hi sii>x>'f*w
your6 feebleness, consider the real state of the case, notan^
only that he wished to be separated, but also the cause for Mi
which he wished it, and then you will see the greatness ,£ls',~0,
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 AJt's 16
the cause of it, and hence we wonder at him the more. And 3-

a Thus saccr is used in both senses, what similarly.
and devoted in our own language some-

280 Acts not be judged without thinking ofthe reasons.
Homil, he not only circumcised a person, but he even shaved
 himself and sacrificed, and yet surely we do not therefore
18 ; ' assert him to be a Jew, but upon this very score to be per-
21> 24, fectly free from Judaizing, and clear of it, and a genuine wor
shipper of 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,
1 5 Mss. that he who does not keep to this law1, this rule, will be
law 1S suspecting sundry unbecoming things. Now to prevent this
happening in all cases of the kind, let us bring together both
a 4 Mss. the cause, and the intention, and the time, and all that 8
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/rowa Him for my brethren. And this comes
of his humbleness of mind. For he has no wish to make
himself conspicuous, as if he were saying something great,
and doing Christ a favour in this. And so he speaks of
<>T>.«»i*-his kinsmen, that he may conceal his high aim3. Since
™v"x 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 tlie giving qf the Law, and
the service of God, and the promises; whose are the
fathers, and of whom as concerning the flesh Christ came,
Who is over all, God blessed for ever. Amen.
b Aug. de Civ. Dei, i. 21. Butler, Anal. p. 262, ii. 3. v. fin.

totrie
root xvrtf

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. 9 6.
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 Him beyond all men, and enjoying such great
glory, and serving Him beyond the whole world, and receiving
the promises, and being from1 fathers who were His friends,1 <rxri.
and what was the greatest thing of all, having been forefathers J*J
of Christ Himself, (for this is the meaning of the words, qfipixm
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 a that the promise of2 4 Msst
God might not seem to fall to the ground, which said to**'
Abraham, / 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 courage3 to bear all these things for3 Mar<
the word of God, that is, the promise made to Abraham. For and1 Ms
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, Deut- 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 glory, not from Christ's love.
Homil. Because He was not able to save them, He led them forth
XVI.
 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
' 5 Mss. n0 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
2 Mar. sake only" that he desired this*. And for this cause he says,
6 Mss. To whom pertaineth the adoption, and the glory, and the
t*m* 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 then- 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
things may not be said of my Master, he means, even if they Rom.
are said unjustly, I would willingly lose even the kingdom 9'6'-
and that glory unutterable, and any sufferings would I imdergo,
as considering it the greatest consolation possible for my
trouble *, no longer to hear my Beloved so blasphemed. But ' 3 Mss.
if you be still agamst allowing this explanation, just reflect &c" '
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 this2, we cannot even form2 Bacon,
N. O.
an idea of what is here meant. For there be some that are s- 'vjj_'
so wholly unworthy even to hear the name of Paul, 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 us from the love of Christ ? shall Mss. set
tribulation, or distress, or famine, or persecution ? and still ^own
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
death4 of that sort would have joined him more closely with4 Phil, l,
the band about5 Christ, and made him enjoy that glory the s 4" mss.
more. Yet some there are who venture to say things dif- as Ma/-
ferent from these, even more ridiculous. It was not then, !' *'
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 St. Paul prepares to shew that God kept His promise.
Homil. what way was this^ likely to be in his kinsmen's behalf?
,XYI- 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 tliis 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.
/ could wish that I myself were accursed. What does
• 1 Cor. the i" myself mean ? I 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
»Phil. 3, burning for Him, and hold all things* 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 of this excellent love. And this he wishes for. But
since things were not to take this course, nor he to become
accursed", 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 untreatable temper thrust the benefit away from
them. And this is also the reason of his setting down such
d This passage makes, perhaps, a Whosoever will lose his life (rht ^«#ii>)<
comment on the words, Luke 9, 24. the same shall save it.

St. 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 -?>JL.
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' 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
heart's 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 drawing1 their mind to him also', and paves his1Ja-"T£-
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
' 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
thefirst words of this Homily shew, see p. of thinking, te'irrxrui, this gives a
280,)he quotes it as in our text, inHom. more common sense to iiitcm*.

286 Not all Israelites were children qf the promise.
Homil. own ? And does He need thy aid that His word may not fall
XYI- to the 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
7- to thy seed will I give the land. And, In thy seed shall all
the nations of the earth be 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
*or from all Israel that are of1 Israel.
Ver. 7. Neither, because tliey 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.2i,by saying as follows, In Isaac shall thy seed be called.
12- What 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.pt'omise, these* are counted for the seed.
adAthese ^nd 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 qf God: so blending the former things 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 learn that
they who are bom 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 ?
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

The new birth in Baptism promised of old. 287
Isaac, and begat him. For what if a womb was its instru- Eom. 9 9
ment and the belly of a woman ? Since it was not the power — — '—
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°nnl3>
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 2f^mesl
Holy Ghost that we are gendered. And this birth isis.
not of nature, but of the promise of God. For as21e' '
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 ' 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 apeopie.
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,
the whole. And as in that case it was when the age was i?.- „ «
past hope, so in this also it was when the old age of sins
had come over him, that man E suddenly sprang up in youth, is. 40,
and we all became the children of God, and the seed of31-
Abraham. 3 5 Mss. Isaac ; which makes no good sense.

288 Answer to objection from Gods foreseeing failure.
Homil. Ver. 10. And not only this; but when Rebecca also had
YVT *
 - 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
11 Didymus in Psalm 97, 3. and Hesych. ps. 52, 7. ap. Corderium, t. 2.

St. Paul meets an objection by a greater difficulty. 289
that of Israel, which was a sign of the virtue of that just Pom.
man, and of a gift from above, and of having seen God. -— — -
Yet, all, he says, have sinned, and come short qf 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 Flim, since for His part all were 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 which receive abundance of}'' . .
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 1, and
shews that it was more reasonable that He who died in their J or His.
behalf should have power over them at His will. For that
when 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 it2. So in this passage also, it is2 Mar.
by raising other difficulties that he meets the questions 1 Ms.
raised, inasmuch as it was against Jews that he was con- than
1 that.
tending. Hence he takes no pams 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 this 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. ' 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, 27. ' Neither tell I you by what
sidered as objections. Compare Matt, authority I do these things.'
U

290 God knew and chose Jacob above Esau before birth.
Homil. his father? Still I will not be captious. Let this son be set
 - 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 ivritten, 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 served, the other was
served? It was because one was wicked, and the other
good". 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 what 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
knoweth 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 '. 9' 15,
Ver. 15. For I will have mercy, Be says, on whom I will Ex. 33,
liave mercy, and I will shew compassion on whom I will
shew compassion.
This one may see also in the case of those who are
punished. For what would 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 be Is. 10,
(it says) as the sand of the sea, yet shall a remnant be
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 onee 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 J Mar.
up. For they being ignorant of God's righteousness, andyis. 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 shew2 by all that he said that God only2 so 6
knoweth who are worthy, and no man whatever knoweth, ^s'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.
u 2

292 Esau inferior to Jacob in character only.
Homil. even if he seem to know ever so well, but that in this
 -sentence of his there are sundry aberrations. For He 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, ' 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 be 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 h}^L
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 says01, 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 ', he means, might be dis- 1 Mar.
played, being one of purpose2 and foreknowledge. For?Jd6
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°™'epur"
thou hast read the Law (he means) and the Prophets,
and hast been a servant for such a long time. For He that
knoweth the soul knoweth also how to assay it, and which is
worthy of being saved. Yield then to the incomprehensible
ness ofthe 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 " 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
XYI" 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 stumbled0 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,
! yti/t,nt\)\it a nobleness of choice and an obedient temper x besides.
"»«"' 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 crime2, but even had
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 vioirrxrit implies surrounding and
of Esau. assault.
P Literally under some circumstance,

18, 11.

God judges by differences unseen to us. 295
Ver. 15. For he saith to Moses, I will have mercy on Rom.
whom I will have mercy, and I will have compassion on - — - — '¦
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, / will have mercy on Ex. 33,
whom I will have mercy, and I will have compassion ow1?",
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 % 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. Ttierefore He hath mercy on whom He will
have mercy, and whom He will He hardeneth. Thou wilt
1 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 (¦rxiSiot, by a common mistake and by a just judgment declared him
for *e Yiot) to do his father's bidding, deserving of the blessing.

296 Objector brought to the point of replying against God.
Homil. say then unto me, Why doth He yet find fault? For who
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 His foreknowledge is, and how
far above our reason, and 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 ;
1 5 Mss. but what ? But1 that it is presumptuous to raise them. For
our business is to obey what God has said, not to be curious
even if we do not know the reason of them. Wherefore he
says, Who art thou that repliest against God? You see
how very hght he makes of him, how he bears down his
swelling spirit ! Who art thou ? art thou a sharer of His
2 com- power2? nay, art thou sitting in judgment upon God ? Why
Par® in comparison 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
shewing 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 what
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 be explained. Tliat of the Potter. 297
Ver. 20, 21. Shall the thing formed say to Him that Rom.
9 20 21
formed it, Why hast thou made me thus? Hath not the '

potter l power over the clay, of the same lump to make one ' Read
vessel unto honour, and another unto dishonour ? l— 10.'
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 httle
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 who 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 2 ' 9'
other of the things belonging to a lion. And again, when He
says, / will meet them as a bereaved bear, let us take the Hos. 13,
vindictiveness. And when he says, our God is a consuming -rjeut 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' 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
r Or ' 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 bearthis. 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. always bestows chief honour upon free choice. There is
XVI
 '- 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, ofthe 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 allowest
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 shoidd not contravene
God, but yield to His incomprehensible Wisdom. For the
i so 5 examples seem1 to be greater than the subject, and than the
Sav." things on account of which they are brought forward, so as to
ought draw on 2 the hearer better. Since if they were not greater, and
6 Mss
etxyen ' 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 poiver 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 Jews 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 ' " -
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 self8. For neither had God
left out aught of the things hkely 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 uith 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 we should appear approved, he says, but that ye 2 c0r.
should do that which is honesty 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 anything from this
great long-suffering. As then by punishing this man, who
continued incorrigible, He shewed His 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 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
s The Greek word, xarn^rir/titot, makes this more obvious.

300 Salvation is of grace though with free-will.
Homil. Jews 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.
i Mar. For though the more part is of God, still we1 also have
5nMss contributed ourselves some little. Whence he does not
they> say either, vessels of well-doing, or vessels of boldness2,
iZlxs DUt 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's 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-
1 Cor. where. Yet not I, but the grace of God which was with me.
15, io. Ariel he well 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 ofthe 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
if 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
foreigner, so that he may not be forced to call them vessels
of wrath. But those that obtained mercy he draws from the
3 4 Mss. people of the Jews. And besides, he also speaks3 in a
h!oken sumcient way m God's behalf, because though He knew
very well that the nation was fitting itself as a vessel of

Witness of Prophets to the calling ofthe Gentiles. 301
destruction, still He contributed all on His part, His patience, Rom.
His long-suffering, and that not merely long-suffering, but 9j2±2_*
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 Hosea, 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 there they shall be called, he says, the
children, ofthe 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 Esaias, he says, crieth concerning Israel.

302 Prophets foretold that a remnant only should be saved.
Homil. 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 ofthe 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 ofthe salvation also. Observe the ac
curacy ofthe 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 ofthe benefit ?
Is. 10, Ver. 28. He will finish the work, and cut it short in
LXX. righteousness, he says, because a short work will tlie 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 thu mouth the Lord
10 9. .
Jesus, and believe in thine heart that God hath raised Him
from the dead, thou shalt be saved. Now you sec what this,
'LXX./fc Lord shall make a short wordK 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 Esaias .said before, Except ihe 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 thing, 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,
2 of So_ they would have had to undergo utter destruction, (for they 2

How the Gentiles came rather lo attain righteousness. 303
were also destroyed root and branch, and left not even the R°M-
9 30.31 .
slightest remnant of themselves,) and they too, he means, -1— : —
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. WJiat shall we say then ? Tliat the Gentiles,
which followed not after righteousness, have attained to
righteousness, even the righteousness which is by faith. But
Israel, which followed after the laic 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 qf 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 m.aking 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 Bom. 4,
2.

304 Righteousness not to be attained but by Faith.
Homil. by works, he hath whereof to glory, but not before God : 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 ofthe Law, that they wished
to be justified. And he does not say, by works, but, as it were
by the works ofthe Law, to shew that they had not even this
righteousness. For they stumbled at that stumblingstone ;
Ver. 33. As it is written, Behold, I 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 Pom.
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 learn what it was. 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.

HOMILY XVII.

Rom. X. 1.
Brethren, my heart's desire and prayer to God for them* is,
that they might be saved.
Homil. He is now going again to rebuke them more vehemently
xvn- 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
sphit 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 e'tiioxixt aversion to them. For by his heart's desire1 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 bear them record, says he, that they have
a zeal of God, but 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. 30?
Ought not tliis then to be a ground for pardoning and Rom.
not for accusing them ? For if it is not of x man b that -\ 3; 4|
they are separated, but through zeal, they deserved to be^,'"
pitied rather than punished. But observe how adroitly heforman,
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 power2 that they erred, rather than from2 Mat.
ignorance, and that not even this righteousness from thej0j,ni2
deeds of the Law did they estabhsh. For saying going 19, *2.
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, bat 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 ihe Law for righteousness
to every one that believeth.
b Referring to the expression ' a zeal of God.' see 1 Cor. 3, 3. Gr.
x2

308 Christ the end ofthe Law.
Homil. See the judgment of Paul. For as he had spoken of a
 1 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 cause1 to fear about as being still newly
was no come jqJ ajjfi \est jews should again expect2 to achieve
likely, it, and should say, Though we have not at present fulfilled
think*' 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 issue0 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 accomphshment of through
faith. Be not then afraid, he says, as if transgressing the
Law in having come over to the faith. For then dost thou
transgress it, when for it thou dost not beheve Christ. If thou
behevest 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, xtxxeipxXxioZrxi. the same purpose, and v. 29. of the
See Irenasus, 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. J"8. v. 1. much to same.

How it was that the Law could not justify. 309
Ver. 5. Moses, he says, describeth the righteousness which RoM-
. > J > y 10,6-9.
ts ofthe Law. 
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 ' that doeth these things, He Lev. 18,
says, shall live by2 them. And there is no other way of ir. x.
becoming righteous in the Law save by fulfilling the whole of ^ man
it. But this has not been possible for any one, and therefore
this righteousness has failed them3. But tell us, Paul, of35""""'-
TCUICIV
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 refuted11
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 shalt
confess wifh 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, How 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

<t He seems to consider the words e 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
 say ? The righteousness which is of faith saith on this wise ;
Say not in thine heart, who shall go up into heaven ? {that
is, to bring Christ down,) or, who shall descend into the deep ?
{that is, to bring up Christ again from the dead.) For as to
the virtue manifested in works there is opposed a listlessness,
iMs.om. and relaxedness ', wliich relaxeth our labours, and it requireth
ness" ' a. vei7 wakeful soul not to yield to it ; thus, when one is
required to beheve, 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 brings 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 he might become
the father of many nations. 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. He staggered not at the promise of God
through unbelief; but was 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. Tliis then he
does here also, and shews that it requires a wise mind, and a
a Gr. spirit heavenly 2 and great. And he does not say merely,
reach"" ^av no*"> Dut> ^W no^ *w in^ne 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 wliich 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 B what had taken place to another account,

¦rxrxt xxoXovtixt, i. e. the common 8 Sav. xbro, which Ms. omits twice,
order of cause and effect. the sense remaining the same.

Conditions ofthe gift of Justification easy. 311
that having shewn the thing to be so great, that even after it Rom.
had taken place it required faith, he might seem with good I0' " '
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 ofthe commandment11 itself, so shewing that they
had enjoyed at1 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, Tlie Word is nigh thee ? Rom. 1,
That is, It is easy. For in thy mind and in thy tongue is
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 saySj 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 be 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 hght and easy
to receive, is it not a sign of the utmost contentiousness to
leave what is hght 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 their defence, who
choose what, is burdensome 1 and impracticable, and pass by 'fotnxh
what is hght, and able to save them, and to give them those
things which the Law could not give? All this can come

i> St. Aug. Quaest. in Deut. 1. v. 9. spiritual meaning of the Law.
53. discusses this passage and its. appli- ' Sav. conj. Ben. fra. Msa, and BodL,
cation, and considers it to refer to the a-oji for <rt(i.

312 Belief 8$ Confession. God loves to put forth His Goodness.
Homil. only from a contentious sphit, which is in a state of rebelhon
—.  'against God. For the Law is galling1, but grace is easy.
ihe 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 believeth 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 Ms. pi. was arguing these a points, that he says here too about the
Ind Ms Son3" For as before ne said i11 asserting this, Is He the
Rom. 3, God ofthe Jews only ? Is He not ofthe Gentiles also ? Yes,
ofthe Gentiles also: seeing it is one God. So he says here
also, For the same Lord over all is rich unto all {and upon
Jf*™- all*) that call upon Him. You see how he sets Him forth as
Rom. 3, exceedingly desuing 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
fiSom3en'is riches> the fact of the gift being shed forth unto all. For5
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

Vain-glory of the Jews. Folly and mischief of Vanity. 313
were in the enjoyment of a prerogative over the whole world, Rom.
should now by the faith be degraded from these thrones, andi'^H^-3
be no whit better off than others, he 1 brings the Prophets in
constantly as foretelling, that they would have equal honour
with them. For whosoever, he says, believeth on Him shall *g 28'
not be ashamed ; and, Whosoever shall call upon the Name Joel 2,
of the Lord shall be 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, How can ye believe, which receive glory one o/"John 5,
another, and seek not the glory which cometh of God only ?
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 which1 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 kindleth 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.

oivixexois

314 Slavish state ofthe vain. What praise to seek.
Homil. wj]i waste all their substance, and take pains to lay out
 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
i Ms. be long " the slave of a thousand savages, than of vanity once.
For 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 if 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 Kom.
hast not had the courage to keep them to thyself, but hast 12^k^
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
labom-. And after ' this, consider another thing also, which ' Mar.
is, that most men's opinion is perverted, and not perverted
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 tb
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 ofthe 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 this22 Sav.
they were to be pitied, and the more so the more numerous^'
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,Lake6,
when all men speak well of you. And so indeed it should
seem. For if in every art you look to the workmen1' in it to be 3^««j-
judges of it, how come you to trust the proving of virtue to vm
the many, and not most of all to Him who knoweth it4 more4 Ms.
surely than any, and is best able to applaud and to crown it. '""""
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. t
But God doeth not so. But when He seeth thee coveting
the glory that cometh of Him, then He will praise thee most,
and respect5 thee, and proclaim thee conqueror. Not so5fe»,a«
man; for when He finds thee slavish instead of free, by
gratifying thee often by bare words with false praise, heMs
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

rerxiom. in

316 Most real praise gained by declining praise.
Homil. thou mayest gratify them, even without their command thou
XVII.
 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 uuiverse. 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™, 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
' Maf- need of their1 good word, and fancy that you have not enough
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 eveiy 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.

Vanity most hurtful in spiritual matters. 317
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 l0'11"13
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
eveiy 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 Ps. 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 hfe, 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

318 Illustration. Examples of St. John, and of St. Stephen,
Homil. angels into consideration, these will seem more vile than even
xvn- 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 lhat I should glory, save in the cross of ChHst. 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
• Ms.^ the art, but set forth* his painting publicly just to any body
¦r^ouri 11 t^at cnance(j to observe it", 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
l 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, aud 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 ofthe wilderness, John,
and learn how he was above regarding the multitude, and did not
tum 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
51. M " So Sav. in mar. ' to pass by.' Ms, ' to be there,' oexgoZrn.

and of Elijah. Thought of true Glory the cure of vanity. 319
Elias, when those armies were present, and the king, and Hom.
all the people, said, How long halt ye upon both your t ^.n 8"
hips ? But we flatter all, court all, with this servile obse- 18, 21.
LXX
qmousness buying their honour. Wherefore all things are,true
turned upside down, and we have fallen from" this grace, sense 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 hberty, 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 hke 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 off
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 ilersro/tet xx) added after XH'T'i m 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
.  "had said, / bear them record that they have a zeal of God,
but not according to knowledge, and that being ignorant of
God's righteousness, 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
how 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 veiy purpose. And whence does it appear

Prophecy of the preaching and rejection ofthe Gospel. 821
that these are those persons sent? Then he brings the prophet Rom.
in next, who says, How beautiful 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^.h3,\.
faith cometh by hearing, and hearing by the word of God.
Since they pressed him with another objection again to
this effect, that if these were the persons sent upon the
mission by God, all ought to have hearkened to them :
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
submit to the Gospel ? Why this veiy 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 be by Hearing.""
Homil. the complaint you make is, Why did not all believe ? But
 ' 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 beheve, 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
'««« what he says, So then faith cometh by hearing*. 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 hearing3, nor of
the need of hearing men's words and beheving 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
beheve and to obey God, whether speaking or working
miracles b. Since both works and miracles come of His
Ps. 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,
l,* VT ^1 ™arg»nal, reading, to - Ms. The believing and obeying
which Ms. adds xxxx, and so completes God equally when He speaks and when
the sense- He works wonders.

Universal preaching, and Call of the Gentiles foretold. 323
Ver. 18. But I say, Have they not heard ? RoM-
10181*)
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 ofthe world'.
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. For Esaias
had described their character in the words, How beautiful are Is. 52,7.
the feet of them that preach the Gospel of peace. And before
him, the lawgiver himself also. Hence he proceeds,
First Moses saith, I will provoke you to jealousy by them Deut.
that are no people, and by a foolish nation I will anger you. '
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 wisdom did these ' ItpiXori-
on a sudden embrace. And this was a mark of such intense <f°m
honour, as should gall them, and lead them to jealousy, and
to recollection of the prophecy of Moses, which said, / will
provoke you to jealousy by them that are no people. For it
c Ps. xix. 4. (V. and LXX. xviii.) Giant ! God and Man in one !
The mystical interpretation of this Glad His glorious race to run.
Psalm here indicated, is acknowledged From the Eternal Father sent
by the Church in using it on Christmas Back to Him His circuit bent,
day. An ancient Latin hymn has this Down to hell His path descends,
paraphrase on a part of it : At the throne of God it ends.
From Chastity, His Palace bright, Origen on this passage, (t. iv. p. 627,)
Forth came the Bridegroom decked and St. Aug. on the Psalm, enlarge
with light, upon its Christian interpretation.
Y2

324 Characters under which the Gentiles are mentioned.
Homil. was not the greatness of the honour alone that was enough
XVIII • -
.  "to 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 I anger you.
i Hea- For what more foolish than the Greeks ' ? or what of less
seepS84 account ? See how by eveiy means God had given from of
93- old indications and clear signs of these times, in order to
remove their blindness. For it was not any little corner 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 you
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
8 Origen eyes, and choosing rather to run" into dangers from being
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 of 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

Tlie Jews had ever been wanting in submission. 325
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 havels.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
this ? 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, / 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. 35. 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
themselves6. 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, but 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
e 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 — — —
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 above1, by introducing J •» «w
objections both in the case of the Law, and of the people, M*Sav.S"
which presented an accusation beyond the true one; and then£onJ-
in the answer, which was to overthrow this, yielding as much Rom. 7,
as he pleased, and as the case allowed, so as to make what Jg|" 3
he was saying not unwelcome. And this he doth here,
writing as follows :
Chap. xi. ver. 1. / 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 hands3 to a disobedient and gainsaying s so Ms.
people; and, I will provoke you to jealousy by them whichaniBen'
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 •
 .'faith. For three, four, even ten thousand were believers
on Hos.tr°m 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
1M*r. the whole people thyself and the very1 few that are with
2 Mar. thee, and didst2 thou inflate us with idle hopes, and say that
so BMS ^e Promise nas 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 he3 maketh intercession to God against Israel,
sav. who T
[saymg,] Lordfhey have killed Thy prophets,and digged down
Thine altars ; and Lam 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 lo
the image of Baal. Even so then at this present time also,
there is a remnant according to the election of graee.
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 gi'eat 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

Tlie Jews had persecuted Elijah and the Prophets. 329
proving what was before him, he covertly augments the Rom.
charge agamst them. For this is why he gave the whole ll' 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 i Kings
Thine altars. Then in order not to make his discourse '
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' 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 ; and L 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 'i.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
xvm- 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,
1 Thess. Ye also have suffered like things of your own countrymen,
2' 1 ' 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 7" have reserved to Myself seven thousand men, who have not
' ' 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
i Mss. promise be1 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 qf 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 chaw 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 '
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 this 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 the gift of God. But in giving thanks, let us not do this
prr  -in words only, but in works, and thanksgivings1, and actions.
thanks- For this is the genuine thanksgiving, when we do those things'
gmDgs' whereby 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
Ma! iT1 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 with
tlieir 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, doest
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 wondered 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 cite3 not the
Cite, heavens before them, but the men, whom though they were
in worse plight than brutes, He hath persuaded to be the
* Ms. let Angels' competitors. And we4 stop their mouths by speak
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. unt0 him. For he possessed a soul no less than the heaven,
on Irs. , . * J
19, 4. which was able to draw all men unto him. Our soul is not
10^15. a matcn even ior the earth : but his is equal to the heaven.
and io, It stood indeed keeping to its own boundary and rule ; but
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 n'6'-
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 ^cts 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. For <r™Ae«
/Air»f6-
the Sun who shone in him sent not forth such rays as to be/3j/«
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 kmgdom ? For s indeed all that hve so as to 2 Mar-
and Ms
blaspheme God are unworthy to see the sun. They who xx) y^f
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.1,19.
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 gone3 Is. 38,
away into the grave where no man shall confess8 ? Hitherto p8s' 6 5

334 Grace to be sought by alms. Testamentary the lowest kind.
Homil. the arena1 is not broken up for thee, but thou art standing
xvm- within the line, and thou art able even by a struggle at the
'""'"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
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
2Ms.om. of account is not here. Use * the time as need be, and make
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 words8, 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
Lukeie, 0f saying so. Thou art not yet come to the necessity of
calling in 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.
How, and in what way ? If thou leavest Him among thine
3 *"l 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
s Ms. om. ' 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-heir1 with thy Rom.
children, and if thou art dilatory over this, bethink thyself,

that His Father made thee joint-heir with Him, and break 108.
down thy inhuman sphit. 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, aud 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 thattheyhave 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
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
 'inimical and hostile disposition, as not even to give Flim
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 ? Buttheedoth 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 **}}*- gives one much boldness 1, is to remedy poverty in one's
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 God2 nor thy money having become
of death 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,
b tr^oeifixt, mar. xoore&et'ixt, near ' 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 r°m.
horrified at the words ? Is it not then more horrible when — *— -
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
alhance 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 sentence1. Weighing then all these things, to ' Ms.
Him who alone is Lord to blot out the bill against thee, and <,uarrei
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.

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, Ver. 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
Ehjah'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, theh 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
19. 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 RoM-
the nature of the thing, and not then 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 obtained1 it, but to shew the greatness ' as by
ofthe good things, and that the greater part was of grace, though GrUui-
not the whole b. For we too are in the habit of saying, ' so r»x'
and so chanced to get2,' ' so and so met with,' when the2 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 bhnding ? 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, an d 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 slumber31 »««•«-
is a name he here gives to the habit of soul inclinable lTtpier-
to the worse, when incurably and unchangeably so. For in 01DS
another passage David says, that my glory may sing unto Ps. 30,
thee, and I may not be put to slumber ; that is, I may not lxx.
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 ' 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. 2G. and
plying an approved character ; see xi. 22. p. 349.
z2

310 Tlie Jews ' bowed down' for ever as foretold.
Homil. change his side ; so too he that is slumbering in wickedness
XIXv would not change with facility. For to be hushed0 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 biings 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. anci 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 defile the temple, thou
didst go after every sort of vice, thou didst grow not to know
<• Accommodated to the E. V. Gr. to Ps. 30 (al, 29 } 13, the verb ig DD1
feel compunction: the word is used which signifies stillness (from horror
thus on Rom. 8, 26. p. 252. In Is. or anient). We speak of being
29, 10. it is for HOTin 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 xxrxtirro/xxi.

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 Hii!!:
sacrifices, thou didst slay1 the prophets, didst dig downJ the 'Sav.
altars, didst exhibit every excess of wickedness and irreligion. mS'"™
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 countiy, and thy old
form of pohty", 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" to the- mxi-
Grecian in the time of Antiochus the impious. But even'""'"'
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 are idolaters, nor do the other audacious acts ye did
before. What then is the cause ? The reahty 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 unbehef in what was to come to pass,
wished to see things to come by the hght of 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 °
d So Ms. Sav. overthrow, mar. pol- should be oroXireixs. 'oirn. , . would be
lute. ' Theocracy.' Polity may be manner
e So mar. Sav. Prophecy. Ms. tws of life, as below.
triruiu corrected iirrrcreixs, 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
XIX' 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 beheving, 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 say 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 qf 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 hnked 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
beheved 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 he had said. For in this

The Gospel sent first to the Jews, then to others. 343
way they too were more hkely to continue unshaken in the Rom.
faith, when they had learnt to be reasonable, as also those of11' n'
the Jews were, when quit of despair, more hkely 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 '
in the highways. And He who planted the Vineyard, when Mat. 21,
the husbandmen slew the Heir, let out His Vineyard to ' c'
others. And without any parable, He Himself said, / am Mat. 15,
not sent but unto the lost sheep of the House of Israel.
And to the Syrophcenician woman, when she persevered, He
said somewhat further besides. It is not well, He says, foMat.15,
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 judge 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
to 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 He 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 he 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
XIX-_ 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 of
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
beheve. 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 theworld,
and the diminishing of them the riches ofthe Gentiles, how
much more their fulness ?
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 returp. Now
he does not say 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 Eom.
am the Apostle ofthe Gentiles, I magnify mine office; if by-,13M
any means I may provoke to emulation them which are my
fiesh, 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.
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' so 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 jealousy 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. Hence 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 away of them be the reconciling

346 Proof that God will accept the Jews if they believe.
Homil. 0f the world, what shall the receiving of them be but life
 '- from the dead ?
Yet this again condemns them, since, while others gained
by their sins, they did not profit by other men's well-doings.
But 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 in what
respects it is that he gratifies them, solacing them in words
only. For if the casting away of them be the reconciling of
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, wliich
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 ?
Ver. 16. For if the first-fruits be holy, the lump also is
holy ; and if the root be holy, so are the branches ;
So calling in this passage by the names of 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 he
1 o*«Tyo- undermines ' them 2 again, and says,
seep'.2i. Ver. *7* And if some of tlie branches be broken off.
•-Sav.it. And yet above thou didst say that the more part perished,

St. PauVs words tend to make the Jew jealous. 347
and a few were saved only. How came it then that speaking B°J£
of those that perished, thou hast used a some, which is — ' —
indicative of fewness ? It is not, he rephes, 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 jiatt. 3;
he was desirous of saying was, that they had nothing hij,
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 nothmg
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 grafting 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 tlie 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.
XIX
— — : 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 graffed 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 wilt 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' fall that salva-
f So Ms. (and Sav. eonj.) Sav. t. by the same.

St. Paul warns ihe 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, HiEi"
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 ins 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 He spare thee, but take
heed lest He also spare not thee. So paring1 away the dis-1*"wv«-
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 Lord2 hath been good unto thee, do thou therefore *hr*i-rtis
8 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. standest.

euros.

350 Power of Free-will. Hope held out to the Jew if penitent.
Homil. fear. For the blessings do not abide by thee unmoveable if
 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 be cut off.
Ver. 23. And they also, if they abide not in unbelief, shall
be graffed in.
For it was not God that cut them off, but they have
1 s*v-;r broken themselves off and fallen ' ; and he did well to say
conj.Ms. i,i
corr. have 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' 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 lltxXxrhrxt. 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.

It is most natural for the Jew to be received again. 351
Then, he grounds this on what had already happened, not Rom.
upon what was to come only. And this was more likely to — - — -
persuade his hearer. And as he means to keep1 consecu-' Mar.
tiveness of reasonings, such as could not be spoken against, t° enter'
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 graffed* 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 ', 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
ohve,) 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
fc eZrot %xt xxrx (pint \yxetr^ir$eori, xxrx (pvaiv eyxitr^trHrotrat.
but there is no authority for this read- ' Ms. ' from those that were his by
ing, and Ms. Bodl. and those of Mat. nature by others.'
agree with the received text, oSru o!

352 St. Paul deals gently with the Jews : their blindness.
Homily's able to graff them in. And before this he says, that if
they abide not still in unbelief, they shall be 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
1 Mar. insists on that of kindlier sound, and in it he ends, putting J
b*o- great hopes before the Jews if they were minded not to
ipxituv. 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
l 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
' ' ffrief> l>e 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. furixx for ipirei. 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 ¦> Or, in part (that I may not be bur-
nurpose, such as that of St. Augustine, densome) all of you.
nullam esse naturam mali.' Seep. 199,

The Prophecies give reason to hope for the Jews. 353
pulled up, but many have already beheved, and more are rom.
likely to believe. Then as he had promised a great thing, n'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 beheve and be saved, he brings Isaiah
to witness, who crieth aloud and saith,
Ver. 26. Tliere shall come out of Sion the Deliverer, is. 59, 7.
and shall turn away ungodliness from Jacob.
Then to give the mark that fixes its sense * 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,
' I am standing, do not tell me of what would hatfe 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
° ro trx^xru/tot 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
 -is this ? for wherein they are enemies, punishment is theirs;
but wherein they are beloved, the virtue of then- 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 Jew's 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 whole 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. Yet ye have not been so saved as to be
put away again, as the Jews were, but so as to draw them
over through jealousy while ye abide.
Ver. 33. Oh, the depth of the riches, both ofthe 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 up to the present time, and having considered,
what special provision He 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 pass which He

Wisdom and power shewn in God's dispensations. 355
saith. For he would not have cried aloud and been awe- Rom.
struck, unless this was quite sure1 to come to pass. That it ' '
' Ms.
is a depth then, he saw: but how great, he saw not. Forwasallto
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 £dg ?$
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 His 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 together3. For He is rich,3 ruy-
and needeth not to receive from another. And wise, andjj|"j"
needeth no counsellor. Why speak I of a counsellor ? To '"yx^o-
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 ofthe 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 Wlwm be glory
for ever. Amen. Aa2

356 Those whose life glorifies God, His children.
Homil. For when he tells of any gieat and unutterable thing of
_XIXv 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
5' according to the fiesh, Who is over all, God blessed for ever.
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,
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-
1 Ms. ofdoings of our fathers1, but if you have a parent who is a
ot ers. marvei 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. om! nearly connected than the Jews ? Yet still by unbelief they
soon. were 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 M& worthy of honours, is that3 which does distinguish us from
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 giveth 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{ne own son . ^1- Qf njs 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 Bom.
of Lystra,) still became most nearly related. Let us then also ' ' ¦
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
prayer, and that not only to remind ourselves of the grace0,
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- 5>
them that hale 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 Himp, as this well-doing. Therefore Paul also, when he
says, Be ye followers of God, means them to be so in this respect. Eph.s,i .
For we have need of all good deeds, chiefly however of love to
man and gentleness, since we need so much of His 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 we 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" he has. Buthethathathbuta little is quit of either1 or Iust
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 up2 by his riches. Be not then out of2 f^y-
heart at thy poverty. For thy poverty makes thy traffick for Phot."in
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. Dom. Or.
loe. de Or. Bom. Or. 2. 5. init.

358 A merciful spirit better than large gifts.
Homil. heaven the easier to thee. And if thou have nothing, but
XIX .
 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 compassiouate 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
1 xXeiip- himself trained1 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. For 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 Ms- _ laid up with God2. That we then may attain to these, let us
' of 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.

HOMILY XX.

Rom. xii. 1.
/ beseech you therefore, brethren, by the mercies of God,
that ye present yonr bodies a living sacrifice, holy, acceptable
unto God, which is your reasonable service.
After discoursing at large upon the love of God toward Bom.
man, and pointing out His unspeakable concern for us, and — — -
unutterable goodness", 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 dechne 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 thern. 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 supphant. And what dost thou beseech, let me
hear. That ye would present 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
xx" he bade them kill themselves, he forthwith added1 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. l. 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. so, presented. Wherefore he saith, The sacrifice of praise, it
32 ' 69' glorifieth Me. And again, I will 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 the flesh of bulls, or drink
goats' blood? and proceeds with, Offer unto God a sacrifice of
praise, and pay thy vows 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". 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
< 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 thing sacrificed to be
living. For when we have mortified our members, then we
shall be able to hve. 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 Lat;in. see p. 364, Scriptures read, was called the ax^oxrn
c hlxis xx^oxrint. See Suicer in xx^t- or hearing ; here the act of hearing is
tU/uu. lit. ' divine hearings.' The place meant.

Purity required in things presented and sacrificed. 361
was the sacrifice that God sought of old. Wherefore the Bom.
T> 1 . -xl rni ¦„ „ ^ , ¦ , . . ., 1J,1.

Prophet saith, The sacrifice of God is a broken spirit. i
And the three Children offered this when they say, At this 19.-
time there is neither prince, or prophet, or leader, or ournt^^°5i
offering, or place to sacrifice before Tliee, 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, offer1 your1"-'"^
bodies as a sacrifice, but present* them, as if he had said, 29, 39.
never more have any interest in them. Ye have given them2
up to another. For even they that furnish3 the war-horses rfoxn
have no further interest4 in them. And thou too hast pre-low_
sented thy members for the war against the devil, and for that3 same
dread battle-array. Do not let them down to selfish appliances. 4 stew-
And he shews another thing also from this, that one must yb ad
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 King 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 presented5 and is a sacrifice, rid it of every spot, since 5i-e- as
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 Bev. 22,
22 23
permitted to offer an animal that hath any thing superfluous or <jr'eg,'
lacking, or is scurvy, or scabbed, much more must we, who offer Cur.
not senseless animals but ourselves, exhibit more strictness, and p. i. v.'
be pure in all respects, that we also may be able to say as did 11:
Paul, I am now ready to be offered, and the time of 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

362 Each one how a priest. ' Reasonable service' what.
Homil. members that are upon the earth, if we crucify the world unto
— — - ourselves. In tliis way we shall not need the knife any more,
nor altar, nor fire, 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, wood, 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
ls°™r,cany up1 the whole sacrifice. But what is reasonable* service?
Sav. It means spiritual ministry, conversation according to Christ.
pe ect. ^g tnen ne tnat ujinistereth in the house of God, and offi-
3«wrfa.-ciateth, of whatever sort he may be, then collects himself3,
Ezech. an(i becomes more dignified0; so we ought to be minded
44, 19. an our whole life as serving and ministering. And this
* Ms. wiU be so, if every day you bring Him sacrifices4, and
as asa- become the priest of thine own body, and of the virtue of
orifice. tny soui . ag^ £or exampie, when you offer soberness, when
almsgiving, when goodness and forbearance. For in doing
5orwor-this thou offerest a reasonable service5, that is, one without
xxlpixt aught that is bodily, gross, visible. Having then raised the
hearer by the names bestowed, and having shewn that each
6 Ms. ^ man is a priest of6 his own flesh by his conversation, he
mentions also the way whereby we may compass all tliis.
What then is the way?
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-
arTht verte(*- ^ t-'len t^10u W0lua,est walk upright7, figure not
'o,tx ' 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
[^fg fashion8; and so in another passage, for the fashion of this
31 ' c re/itori(os, which implies reverence it is difficult to separate them.
as well as dignity. The word before <i E. V . conformed to. The transla-
probably refers also to dress. See tion is altered to express the distinction
Ex. 28, 43. but in this case the outward noticed in the comment.
act so truly represents the inward, that

Tlie world' s fashion unreal. Transformation and renewal. 363
world passeth away. For it hath no durability or fixedness, Rom

12 2.
but all in it is but for a season; and so he calls it this age1, , ' ' ¦
' ° ' 1 Or
hereby to indicate its hableness to misfortune, and by theworld,
word fashion its unsubstantialness. For speak of riches, r-a'""
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 reahty, a show and a mask, not any abiding
substance2 But be not thou fashioned after this, but be* M.
transformed, he says, by the renewing of your mind. HeffT"™
says not change the fashion, but be transformed3, to shew that sca
the world's ways are a fasliion, but virtue's not a fashion, but|K°e?''"'
a kind of real form °, 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 hkely 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- * Hilary
fession, and by doing of good things. And never fail of™9
doing this. And how are we to do this ?
Tliat ye may prove {things more expedient5, and know) f 5 tixq i.
what is that good, and acceptable, and perfect will of God? ?<""r°i
Either he means by this, be renewed, that ye may leam what is
more expedient for you, and what the will of God. Or rather,
that ye can get so renewed if ye learn the things expedient, and
what God may will. For if thou see this, and know how to
distinguish the nature of things, thou art in possession of the
whole way of virtue. And who, it may be said, is ignorant of
what is expedient, and what is the will of God? They that
are flurried with the things of this world, they that deem
riches an enviable thing, they that make light of poverty, they
e fxo^m. See Phil. 2, 6. 7. 8. and St. place. His Mss. and Bodl. have and
Chrysostom on the passage, Hom. 6. know ; it seems a slip of memory ; see
f See the note of Matthise on the Rom. 2, 18.

" Ms.
rxurx.

364 A true estimate of things tends to amendment.
Homil. that follow after power, they that are gaping after outward
 — glory, they that think themselves great men when they raise
1 Ms. fine houses, and buy1 costly sepulchres, and keep herds of
build, 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 thing. 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 hve 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 omen8; so far are they from thinking
them2 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 vhtue may
be, but reverence vice in its place, and take in unto them11
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 foUow after virtue, to praise virtue, and
even if we do not avoid rice, to stigmatize vice, 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 then feebleness. But
that which is a perfect one, and well-pleasing, is the new
conversation. So too when he called it a reasonable service,
3 TA^)te it was to set it in contrast with that other3 that he save it
p. 360. °
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

8 olmi&trxi, v. Jung, ad J. Poll. v. meeting any thing counted unlucky.
163. Dem. adv. Aristog. 1. (794. 5.) it 1> auyxxrxxXtiotres , 1 Ms. ap. Ben.
means to make a sign of detestation on rvyxxrxxXitotru, taking to their bed.

St. Paul makes humility the groundwork of virtue. 365
highly than he ought to think, but to think soberly, accord- Rom.
ing as God hath dealt lo every man the measure of faith. 12' 3" ¦
After saying above, / beseech you by the mercies of God,
here he says again, by the grace. Observe the teacher's lowliness
of mind, observe a sphit 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 of 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 submissive1,
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 hkewise makes his language
inoffensive, setting the lessons he gives to aU, even to such as
do not come under them, that those who do come under
them may with more wilhngness 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, wliich 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
parts to those of a more practical kind, has taught us virtue in
general terms, by requiring of us the admirable " 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 God1,) but to think soberly. 'Ms.om.
for, &c.
1 Mar. to make them out to be more mirable by requiring of us sacrifice,' but
happy. this does not suit the context.
k Mar. ' taught us that virtue is ad-

366 Measure of God's gifts no ground for pride or despair.
Homil. But what he means is about this. We have received wisdom
"V"Y'
 1_ 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 renpzo- mind, but in order to sobriety, meaning by sobriety ' 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 '. To
V"-{i- shew then that he who is not thus modest2, 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 tbink 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 bim 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 Mar- boasters. For if that faith which is3 the cause ofthe gift, by
and Ms ' which faith miracles are wrought, be itself from G od, on what
ground dost thou think highly of thyself? If He had not come,
or been incarnate, then the tilings of faith would not have fared
weU 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 hke 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, hkely to neglect thee in regard to the measure ? For
had He wished 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 distiibuted such
great blessings,) why art thou confounded and disturbed, and
1 ru^ourxt rrit Ronton, 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 12' 3'
nature is no ground of complaint. But being foohsh 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
recldessness 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 throne, 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 foohsh than these words. And to each
instance of haughty language he directly apphes 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 yoiij)lB'3
out of my hand ? And the Egyptian too, / know not the Lord, 15-
neither will I let Israel go. And the foohsh body in the ^
Psalmist is of this character who hath said in his heart, TherePs.14,1.
is no God. And Cain, Am I my brother's keeper ? Can you Gen. 4,
now distmguish whether the words are those of the reckless
or those of the fool ? For recklessness going out of due
bounds, and being a departure from reason, (whence its
name recklessness1,) maketh men . both fools and vain- ' <su™i«
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 Him folly, and
not knowing come of haughtiness2, (for the beginning of2 in-e^-
haughtiness is the not knowing of the Lord,) then is haughti- <fmm
ness the extreme of folly. Such was Nabal, if not to God
ward, at least toward man, having become senseless from
his recklessness3- But he afterwards died of fear. For3^™- ouXo),
m This word has been sometimes thing more; usually the recklessness ^r. Eth.
translated haughtiness, but means some- of despair, but sometimes that of pride. ;;;.

368 Conceited persons, how ridiculous and worthless.
Homil. when any falleth from the measure of wisdom, he becomes at

once a coward and bold, his soul 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-
%%n 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 hke 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, bemg
ridiculous not owing to then 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 I 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 theh 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 hghted, and to lift itself up ; but
when it is submitted to a shght touch ofthe 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 Kom.
inflatedness of thehs 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 beheve, 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 stern 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.

Bb

HOMILY XXI.

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 qf another.
Homil. Again he uses the same ensample as he does to the
XXI- 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 one1. Therefore be not high-minded. For
free one i* was given thee 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

God's gifts proportioned to men's faith. 371
to the same office, still the body is the same. And beginning Rom.
with gifts, he ends with good deeds1; and so after mentioning 12' 6' ¦
prophecy, and ministry, and the like, he concludes with
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* * Mar-
that is given unto us, whether prophecy, let us prophesy 0f G0d '
according to the proportion of faith.
Since then he had sufficiently comforted them, he wishes
also to make them vie with each other", 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, according 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 1 Cor.
shews that they were themselves the cause of the differences '
in what was given. But when he says, Now all these things 1 Cor.
worketh 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,
Wliether 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-
1 Or feel they need an effort, hxym'iovt. See on Rom. xi. 21. p. 349.
Bb 2

372 Good works to be done with a ready mind.
Homil. ship even is called a ministiy, and every good1 work of the
xx1, Sphit is a ministry. This is indeed a name of a peculiar
good ' 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.
Ver. 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 fotrxh- He that giveth2, let him do it with simplicity. For it is
parteth" 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. defendeth3, with diligence; for it is not enough to under-
- Irgoirri- take the defence, unless he do it with diligence and zeal b.
f"" 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 soweth sparingly shall reap also sparingly, and
he which soweth 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-
il'g'^ness and pleasure. 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 Hom. 19. we have the sense here given. " Unless, &c."
xxt iiixov/xiiii regnixy or^orrirerxi, added from Ben. and Ms. Bodl.
which proves that he takes the word in

God values a gift by the spirit and means qf 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
coutinueth of dejected look ? Mind not then the expenditure
ofthe 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" 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 munificent1, and in riches to be niggardly. Hence in1 P'v-
giving he looks for simplicity, and in shewing mercy for "V"*"1
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", that which lies in teaching, namely, and 2 «re»;
that of exhorting, (for this is a more necessary kind, in 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 iret'ix here seems distinguished from *roj%iix, as in the Plutus.

374 To love as well as do good, and hate as well as shun evil.
Homil. neighbour. As then he doth not ask for giving only, but
x 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
aideth, aideth 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
'xrorru- these, by saying, Abhor' that which is evil. And he does
2 so Ms. not speak of refraining from it, but of abhorring" it, that is,
hating it, and hating it exceedingly. For this word kith is
often of intensive force with him, as where he speaks of
earnest expectation*, looking out for', (complete) redemption^ .
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 affectioned one to another ivith
brotherly love.
'I xtroxa^oxix, Rom. 8, 19. < U-noXirpuns, Rom. 8, 24. see ad
c i<rexiixifatM) Rom. 8, 23. loe. Hom. 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 — '. — :
another. And this Moses said to those who were quarrelhng
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 lieth, live peaceably with all men.
But when he is speaking of his own, he says, Be kindly
affectioned 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 with warmth ? Whence he says,
kindly affectioned 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
able. 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 zeals.
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 ?
% 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
 after higher degrees ; for he does not say give only, but with
largeness; nor rule, hut do it with diligence ; nor skew 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 aud the
love, while thou art made to glow from both sides. Dost
1 Han- thou not see the bulls' that carry a flame upon their back,
apaLiv. now nobody is able to withstand them ? So thou also wilt
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 ofthe 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 ofthe
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
Roem°5 ^a"* a Sreat good2 from tribulation, that of becoming hardy
4.p.i39!and 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 Bom.
for bearing every thing nobly, and thou hast along with — '- — -
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 necessity1 ofthe saints. ' xc'""'
He does not say, Bestow upon, but share with the neces-^™"
sitye ofthe 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 say2 Gr.
doing it, but given to it, so to instruct us not to wait for,-
those that shall ask it, and see when they will come to us,
but to run to them, and be given to finding11 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. 18,
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
servant3 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™
suppliant and a servant, though he did not know who he sing.
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,
S St. Chrysoscom (on 2 Tim. i. 16.) See Brit. Crit. No. LI. p. 80, 81.
adopts and argues on the reading, /mi- h xxrx&ieixeit. lit. hunt them down.
ait, 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. But if you
 - 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. Y~et how many rich persons were there not
then ? Still none did any thing of the kind. How many
widows were there in Israel ? Yet 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 thenk 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. Do 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 Master 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,

' Mar. and Ms. (with some varia- making the sense, ' 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. it, possibly it should be St,

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 deshed 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
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 scoraed 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^*®3*
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

380 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
returnest us for so great a benefit? But in what words?
' Judas ;' using 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
Teaeher 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 M.ar. what forbearance hast Thou given us ensamples 1 of ! And
and Ms.
plur. ' 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
2i»Tjur- the kind, but as expostulating2, addressed them in the words,
™£t26 Have ye come out as against a thief with swords and
55. staves? And having cast them down backwards, as they
6. ' continued 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 rtrxp. a very corpse 3 for distresses, yet leapest upon him now
Ut."'sai" that he is down, and tearest his body by thine insults, and
er, or, a gatherest storm after storm, and makest him as he is fleeing
to the 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 uhoill-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 tlien wilt thou receive the sacred Host1, when thou ' «¦««¦-
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 ' ? 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 '
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 P Thou dost not lift up him

HOMILY XXII.

E.OM. xii. 14.
Bless them which persecute you; bless, and curse not.
Homil. After teaching them how they ought to be minded
 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. Duty 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 '
joy not from having been evil spoken of only, but also atA°ts5,
having been scourged. For besides what 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 elevated1, from' orre^i-
suffering ill, he will see clearly from the actions that thou1""0"
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
who was persecuting thee will forbear, and God too will be
glorified : and to him that is in error2 thy endurance will be 2 Mar.
instruction in godliness. For this reason it was not those jj? 3
that insult us only, but even those that persecute us and deal *xxt*-
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 with 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 wishes 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 why 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
 ' hard-hearted as not to weep over him that is in calamity :
but the other requires a very 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 art
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 of 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
1 or per- calamity, lest thou shouldest say in many cases " that it is
*oxx£xi impossible : but he has enjoined the easier task, and that
which thou hast in thy power. For even if thou art not able
to remove the evil, yet contribute tears, and thou wilt take
the worst half away. And if thou be not able to increase a
man's prosperity, contribute joy, and thou wilt 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 Hgh-mindedness,
2 see p. both on account of then- city2, and from sundry other causes,
J jj' j. he therefore keeps drawing off3 the morbid matter, and lowers
{» Ms. the inflammation. For there is nothing that makes such
o«r°*i"- schisms in the Churches as vanity does. And what does he
mean by, Be qf the same mind one towards another ? 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' 16'
soirow, 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? WeU 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, but 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 with 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 is. 5,21.
own eyes, and prudent in their own sight. And by this
again, he secretly draws off recklessness, and reduces conceit
and turgidiry. 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 foohsh 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 errors1. ' 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

386 Forbearance toward all. Peace if possible.
Homil. with Moses and his father-in-law, and with Saul and his son,
XX.II.
 and with Isaac and Rebecca. Do not then suppose that
you are lowered by needing another man. For 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 hable 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.
Ver. 18. // it be possible, as much as lieth in you, live
peaceably ufith all men.
Matt, e, This is that : let your light shine before men, not that we
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 tlie Jews,
10 32. .
' ' nor to the Gentiles, nor to tlie 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,
.1 Cot. 7, But if the unbelieving depart, let him depart. And his
meaning is nearly as foUows : 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 rehgion 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 wiU not be at peace, do not
' fixos thou fiU thy soul with tempest, but in mind be friendly1,
Ms. p'- as ¦"¦ saia before, without giving up the truth on any oc-
xo'rofot casion.

St. Paul works gradually on those who cherish anger. 387
Ver. 19. Dearly beloved, avenge not yourselves, but rather Rom.
give place unto wrath. For it is written, Vengeance is12'1 "2-
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 foUow
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 way1, he demands more Christian heroism2 ' Sav.
of him, and says : Mss!™
Ver. 20, 21. Therefore if thine enemy hunger, feed him ; ™ir?
if he thirst, give him to drink ; for in so doing thou shalt heap p^""
coals of fire upon his head. Be not overcome of evil, but
overcome evil with good.
Why, he means, am I teUing 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 " 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 * 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
* xtriSoreus. It means a recompense used in the sense of 'malicious.' It
upon the other. sometimes means 'niggardly ,'both being
b fux^uxoi, 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

eivet

2

388 How 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
say 1, ' thou shalt take vengeance,' but, thou shalt heap coals
of fire upon his head. Then he further declares him victor,
by saying, be not overcome of evil, but 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
so Ms. d0 affronts in return, you have the worse, not as overcome"
Sav.' S' hy a man, but what is far more disgraceful, by the slavish
ximtiis passion of anger. But if you are silent, then you will con
quer, and erect a trophy of victory"1, and wiU 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 the admonition is meant for d Mar. and Ms. xtrotur), ' without a
those who want it. And there are fight,' for ' of victory.'
many people who justify themselves

Folly of reasoning against Christ's commands. 389
than very wild boars for seeking the hurt of their neigh- Rom.
bour, and look to this alone, and are more given to — '- — '-

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
wUl 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 x in return, but even give themselves up to it, * Ms.
we not only pity them, but even feel admiration for them. &,T„'t.
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,
aud 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 UI 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 hurt by wrongs.
Homil. disciples, and knowing well what it is that maketh little or
 great. If then He both careth and knoweth, why dost
thou quarrel with Him, and wish to go another road. For
conquering by doing ill. is one of the devU'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 contrary, the law
is for the person smitten, and not the person smiting, to
be crowned. For such is the character of His race, 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
' Mar. side are signs of a defeat, on this side are shewn ' to be
heshew- 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 wiU 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 aU, 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.^xx- sword against thee, and to stain his right hand in thy hfe-
xtiyotfx* blood 3, it is not thee that he hath done any harm to, but
xxiph, himself that he hath butchered. And he wUl witness what
asp.379-1. say who was first taken off thus by a brother's hand. For
he went away to the haven without a bUlow, 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
e The Fathers generally believed the See Tertullian de Spectac. St. Aug. de
devils were connected with idol-worship. CD. 1, 32, &c. CI. Al. Protr. c. 3.

Joseph's freedom in prison. 391
not foUow after this then, but that. For he that hath ill Rom.
done him, has not an evil that taketh up its constant abode — ' 21'
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 tbe harlot in it. For if you were to see the souls of
them both, you would find the one ' fuU of enlargement and s Ms.
boldness, but that of the Egyptian woman in straitness, "n.s°"
shame, dejection, confusion, and great despondency. And
yet she seemed to conquer; but this was no real victory.
Knowing aU 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.

E.OM. xiii. 1.
Let every soul be subject unto the higher powers.
Homil. Of this subject he makes much account in other epistles
— EL also, setting subjects under theh 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 weU-timed his entering upon this subject
is. For when he had demanded that great spirit of heroism,
and made men fit to deal either with 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 eveiy way made
theh 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
1 Ms. those reasonings1 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 foUows ; let every soul be subject Rom.
unto the higher powers, if thou be an Apostle even, or an -

Evangelist, or a Prophet, or any thing1 whatsoever, inasmuch1 Mss.
as this subjection is not subversive of rehgion. And he does0"""*
not say merely ' obey,' but ' be subject.' And the first claim
such an enactment has upon us, and that wliich suiteth with
the minds of the faithful, is, that aU this is of God's ap
pointment. For there is no power, he says, but 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 hke waves in this direction
and that ; this, I say, is the work of God's wisdom. Hence
he does not say, for there is no ruler but of God ; but it is
the thing he speaks of, and says, there is no power but of
God. And the powers that be, are ordained of God. Thus
when a certain wise man saith, It is by the Lord that a man Prov- 19 14.
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 not2 by the2Ms.om.
law of marriage, and this we should not ascribe to God. ButDy
as He said Himself, He which made them at the beginning, ^a*t>
made them male and female, and said, For this cause shall a Gen. 2,
man leave father and mother, and shall cleave to his wife, and24'
they twain shall be one fiesh. And this is what that wise
man meant to explain. For since equahty 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", that of ruler and ruled, that of master
and disciple. And why are you surprised if3 it be so among3 Ms. el

a See 1 Cor. 7, 21. Col. 3, 22. 1 Tim. necessarily imply the common opinion
6, 2. Slavery is clearly recognised as of the Greeks, (Ar. Pol. i. 1.) that
a lawful state of life, appointed by Pro- there is a natural distinction of men
vidence, and in Col. 4, 1. is shewn to into the free and the slavish. See
have a typical meaning; this does not 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 wfld 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 behevers 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 hsteneth 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 unbehevers
to religion, and the behevers to obedience. For there was
1 Tert. quite a common report in those days ', which maligned the
^"'o1' Apostles, as guUty 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 wiU at once stop
the mouths of those that mahgn us as revolutionists, and with
" Ms. great boldness wilt speak for2 the doctrines of truth. Be not
I™* "'""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 pimishment that He will

Rulers a terror to the evil. God's ministers. 395
exact of thee, if thou disobey, but the very greatest; and Rom.
nothing wiU exempt thee, that thou canst say to the contrary, ¦ ' 3' '
but both of men thou shalt undergo the most severe vengeance,
and there shall be no one to defend thee, and thou wUt also
provoke God the more. And aU this he intimates when he
says, And they that resist shall re ceive 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 apphes soothing medicines, and he comforts them, and
says, why be afraid ? why shudder1 ? He would not punish a i Ms.
person that was doing well. Surely there is no fear2, to a^J^
person who hves in the practice of virtue ! Wherefore also t. he is
he proceeds, Wilt thou then, not be afraid of the power? DoTiDie
that which is good, and thou shalt have praise of the same.
You see how he has made him friends3 with the ruler, by3«W»-
shewing that he even praises him from his throne. You see ""
how he has made wrath unmeaning.
Ver. 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 wiU of God. Whence too he has
even given him the name of ' Minister".' And consider : I
give you counsel to be soberminded, and he, by tlie 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 end11. Hence there
c Or Deacon, the Coronation Service see Palmer, Or. Lit. append, sect. iv.
illustrates the sacred view of the kingly <• Compare Butler, Analogy 1. 2. and
office ; as by the use of the Dalmatic, Arist. Eth. v. 1. ' The law commands
(sect, x.) which belongs also to Deacons, to do the acts of a brave man, such a*

396 Laws help beginners, and restrain the wicked.
xxin are b°th reasons for reverencing him, both because he was
 'commissioned by God, and because it was for such an
object. But if thou do that which is evil, be 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" like a
soldier, for a terror to those that commit sin. For he is the
minister of God lo 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 ,%rut know it Himself? yet it is God that hath so shaped things1.
Mroiret jf ^en, whether 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 afteiwards 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 rewards2 gives the soul of the majority a preparatory
punish- j.urn 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,
nor only because thou art procuring great evils for thyself,
3 Ms. hoth from God and man3, but also because he is a benefactor
from go- 10 thee in things ofthe greatest importance, as he procures
vernors ° ° . r «..,...
peace to thee, and the blessings ot 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. Werrnret xxhorXirx;, and om.
vices. . . .' Where he means that the l-rirrfoxs.

Men shew their esteem qf 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 pubhc
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 pubhc',
and on this they spend theh whole leisure, whereby our goods
also are kept safe. After saying then what the external
goods are, he again reverts' to the former line of argument, ' Ms.
(for in this way he was more likely to attract the believer to \"„^
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 theh hard
hfe, he proceeds,
Waiting continually upon this very thing.
For this is theh hfe, this theh 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 Prayer for Rulers. Honour due to them.
Homil. mayest enjoy peace. Wherefore in another Epistle, he bids
xxiii. xy,pm not onjy |je subject, but also pray in theh behalf. And
2 1™.' as shewing there too that the advantage was common to aU,
he adds, that we 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 teU me of some
one who makes an iU use of the thing, but look to the
good order that is in the institution itself, and you wiU
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,
iorye honour to whom honour. Owe1 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 aUuded to before. And it
3 or give is not ' give,' that he says, but, render2, and then adds to it,
irSi„, 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 wiU be punished as obstinate. Do not suppose that you
are lowering yourself, and detracting from the dignity of your
own phUosophy, 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 GentUes, much more ought
this to be done with them now they are behevers. But if
you mean to say, that you are entrusted with greater privi
leges, be informed that. this is not thy time. For thou ait
a stranger and a sojourner. A time wiU be when thou
Col.3,3. shalt appear brighter than aU. Now thy life is hid with
Christ in God. When Christ shall appear, then shall ye also
8 Mar. and Ms. add, in all things, likewise make use of this kind of peace,
St. Aug. de C. D. 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 Kom.
accidents thy change, but even if thou hast to be with fear in — '— '-
a ruler's presence, do not think that this is unworthy thy
noble birth. For so God wiUeth, that the ruler who has
his place marked b by Him, should have his own power.
And when he who is conscious of no evU in himself, stands
with fear in a ruler's presence, much more will he who doth
evU 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 wiU treat thee with greater respect, and
he will glorify thy Master owing to this, even if he be an
unbehever. Owe1 no man any thing, but 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 would
have it always rendered, yet never fuUy 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 loveth 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 shalt not commit adultery, Thou
shalt not kill, Thou shalt not steal, Thou shalt not bear
false witness, [Thou shalt not covet kf] and if there be any

h rvroihis, see p. 396. otroio ervjfoirtt. way.
The sense appears to be, ' whose pre- k St. Chrys. omits Thou shalt not
cise character in every form of govern- covet. Many Mss. of the New Testa
ment Himself determines.' ment omit Thou shalt not bear false wit-
1 Or 'ye owe,' it may seem that ness, but Ms. Bodl. and those of Mat-
this is his sense, from ' thou owest,' thiae have it, as well as the printed
but ' he would have it' looks the other 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 shalt love thy neighbour as thyself.
He does not say merely it is fulfilled, but it is briefly com
prehended e, that is, the whole work of the commandments is
concisely and in a few words completed. For the beginning
and the end of virtue is love. This it has for its root, this for
its groundwork, this for its summit. If then it be both
beginning and fulfilment, what is there equal to it ? But he
does not seek love merely, but intense love. For he does not
say merely love thy neighbour, but, as thyself. Hence also
Christ saidh 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';
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, He brings the love to us into
comparison with that toward Himself, 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 saith, 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 fulfilling of the Law.
Observe how it has both virtues, both abstinence from evUs,
(for it worketh no ill, he says,) and the working of good
lorfiiiing deeds. For it is, he says, the fulfilling1 ofthe Law; not
up 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

s itxxefxXxiourxi , see p. 308. n. present in His members.
b Matt. 22, 39. St. Hilary on the i So Ben. ieuri^a i* : Ms Bodl. huri-
place notices that the second could not $xt xa), which is harsh: Sav. cannot be
be called like unto it, were it not that construed, (the i in his text is a typo-
our Neighbour means Christ, i. e. as graphical error).

God's Love to Man. His will that we share it. 401
profitable to us was not all that he was careful for, (which Rom.
is the Law's care,) but also with a view to the doing of them -3JL
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", 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 grudging1: 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 wiU 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, Let us make man Gvn.i,
in Our Image: and again, Let usm make an help meet forw-
him. It is not good for him to be alone. And when he
had transgressed, He rebuked him, observe how gently";
and He does not say, Wretch ! thou veiy wretch ! after
receiving so great benefits, hast thou after all trusted to the
devU? 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- '
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 camestthou 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 the 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, Phaedr. p. 21 7. B. I ipl'otos H%» c. 2. Horn. xiv.
Biiov xH"" 'i'rarxi, Envy standeth " On the Pall, see Hom. xvii. in
without the Divine circle. Gen.
Dd

402 God's merciful expostulation with Cain.
Homil. saith nothing" to the serpent. For he was the designer of
 "the 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 buUding 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 ' in
word as , o , ¦ , ,„ . ,
insult, return, but entreats z him, and says, Why is thy countenance
f°™°m'fallen ? 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 He ?
Gen. 4, Hast thou sinned : keep peace ; ' do so no more.' To thee
LXX. shall his turning be, and thou shall rule over him?, meaning
his brother. ' For if thou art afraid, lest for this sacrifice,
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, stUl 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
children, in one day. Therefore also God upon that oc-
Gen. 4, casion said, Thou hast sinned: be at peace : unto thee shall
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 for
him to a close, but again answers the fratricide in gentle
° Nothing before or beside his sen- P See Hom. 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. But he 13' 10"
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 ' A""*"-
did when Saul was faUen. For he made an address to the
mountains which received him as he died, in the words, Ye2 San1,
mountains qf 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 singing2 some solitary dirge 3,LMs-
saith, The voice of thy brother's blood crieth unto Me; andxym.
now art thou cursed from the earth, which hath opened her\ff""~
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? doth4 He let the murderer go unpunished? 4 Ms.
Nay, he would but have grown worse. Will He punish him wl
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 MU 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 will indeed, but
led by theh love to do this : that at least in this way they
' Alluding to the rritat xxi r^e/toit, ofthe LXX, v. 12.
D d2

404 God's jealousy over us is of love.
Homil. may win over those that scorn them. Yet affection of this
XXIII .
—  ' sort is one of compulsion, and stiU this ' even solaces them,
conj. and 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
he (says he) that maketh me glad, but the same which is
made sorry by 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 J am
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 if we wUl 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. / will
16, 37— bring thy lovers against thee, and will deliver thee into their
42-- hands, and they shall stone thee, and shall slay thee, and My
jealousy shall be 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 are 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 wife2 does not
cvcrv
day perceive any of the vexations that come day by day, He
(witn that loveth with this divine and pure love, only consider what
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

The Love of God gives a heaven on earth. 405
the trial of it alone can give a knowledge of this goodly Rom.
thing. Wherefore also the Prophet saith, Indulge' thyself s;-^
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 hfe, 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 dweU in heaven ; and after our departing hence,
shall stand the brightest of beings by the judgment-seat of
Christ, and shaU 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.
• , Delight seems not near strong enough to express JDJ/Dn.

HOMILY XXIV.

Rom. xiii. 11.
And lhat knowing the time, lhat now it is high time to awake
out of sleep.
Homil. Since he had given them what commands were fitting, he
"Y"Y'T"U" .
 ' 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 ". And
to the Hebrews again, For yet a little while, 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 theh closely successive temptations, that he said those
thmgs: 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, Now 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 Hom. xix. on the He-

We should groio more zealous as the Day approaches. 407
done aU whatsoever he hath commanded, the day is one of Rom.
salvation to thee1: but if the contrary, not so. For the]Hd£-
present however, it is not upon alarming grounds that he,,^'*
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 unhkely, 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 theh 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
?X1 — : and abhorred task. But here it is desirable, and worth being
prayedfor. For it is of Light the arms are ! Hence they wUl
set thee forth brighter than the sunbeam, and giving out
a great ghstening, 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 toU.
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 walk becomingly' as in the day. For day it aheady
in this y 1S' 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
1 turi enjoying of wine, but doing it to excess2. As also the next
vxumuai tnjng Be 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. Noi 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'i-Ug' d1- C' D' J' I3~15- dis" good «iat comes of it, as to the Roman
cusses this motive, and the temporal state ; quoting Mat. 6, 2.

Putting on Christ. He is all things to us. 409
envying. And even here he does not pause, but after strip- Rom.
ping us of these evil garments, hear how he proceeds to — — '-
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 be 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 EPh- 3>
as a garment, that He may be unto us aU 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, / have<i fjor.
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 liveth in me. And Apostle, and High-
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 ihe likeness '
of His Death. And a Suppliant, For we are ambassadors ini Cor.
Christ's stead. And an Advocate to the Father. For it '
says, He maketh intercession for us. And House, and Rom. 8,
Inhabitant. For He says, He that abideth in Me and I in jonnl5
him. And a Friend. As in that, Ye are My friends. 5- , ,
, . . _, » i xt. JohnlS,
And a Foundation, and Corner-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 fit 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 of the flesh, for health, not pleasure.
Homil. on, and when thou hast done so, give thy flesh up to His
XXTV  " 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 thing disgraceful, or says the like in a dream c, 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. Greg. Mor. viii. §. 42 sq. Cassian
30. p. 205. de Gen. ad lit. x. 12. xii. 15. 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' 14,
away. Let us then shake off this evU 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 faihng
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 evU 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, teU 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

412 How Christians ought to enjoy themselves.
Homil. them. And would it were sleep ! For he that is asleep says
XXIV •
 ' 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 accounts, 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,
seep, not from wine only, but from worldly thoughts, and with
them that from wine also. And this adviced 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 reaUy
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 Ixxmn Gentiles l see that Christians know best how to indulge, and
Ps.2,11, 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 wiU 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-

Crimes to which self-indulgence leads. 413
thou prayest, when thou singest spiritual songs, when thou Rom.
invitest the poor to partake of what is set before thee, when — '- — -
thou settest much orderliness and temperance over the feast.
So thou wilt make the place a Church e, by hymning, in the
room of iU-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 whatsoever ye do, do all to the 10> 3
glory of God. For from banquets of that sort you have evil
deshes, 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 aU things
are turned upside down, and ye have left the pure 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
born, it at once disgraces thyself, and has itself had injustice
done it in being born 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
aU these ? Why sow where the ground makes it its care to
destroy the fruit, where it is but one ' 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 I have no
name to give it, since it does not take off the thing born,
but prevents its being bornf. Why then dost thou abuse the
' Ora et ibi templum est, D. Ber- ' See Aristot. Polit. vii. Tertull.
nard. Apol. i. 9. and the note.

414 Putting on Christ by imitating His life.
Homil. gift of God, and fight with His laws, and follow after what is
 ' 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
' P";1"'^ have wives too. Whence the mingle1 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 iteiutu- one is wrapped up s 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
His head. This do thou also aim after'. 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 irfi/^vji need of sleep, and He lay asleep upon a- pillow in the fore3

here irppt^xc

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 Kbm.
meat, and He bade them lie down upon the grass. And His- '

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
heart1 and imitate. And so wUt thou have put on Christ, if *"™-
thou make no provision for the flesh to fulfil the lusts thereof. p
For the thing has no real pleasure, since these lusts gender
again others more keen, and thou wUt never find satisfaction,
but wUt 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 aU those things wiU 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 wUt 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, but 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.
 1 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
1 rexeii- of the Law. Others again were farther advanced', and kept
*'s" 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, but chidden for their weakness. 417
continual rebuking setting them adrift from theh agreement Rom.
in1 Christ, and so they should remain not righted in either ,7-^7
respect : observe what great judgment he uses, and how he yixS tk
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" against the other in his address to
these. For the kind of correction most hkely 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 the 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 weak2, he points out that he is not* xch-
healthy3. Then he adds next, receive, and points out 3T,7"TH
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". You see how in appearance

* xitoT, i. e. so as not to have to say are independent of this question.
any thing against them directly. St. b He seems to mean, ' are at doubt
Chrysostom turns the passage in that whether they may acknowledge such.'
way more than Theodoret. See on So CEcumenius seems to take it, who
v. 4. which Theod. applies directly paraphrases this comment, and adds
against the Judaizers. His general xx) xuS'Z,l'0<"> ' an|i separate them-
remarks on the rhetoric of the passage selves.'
e e

418 The strong tempted to despise, the weak to judge.
Homil. he is conversing with these, but is rebuking others secretly
XXY- 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
' xxi(ixt was deadly ',he comforts him again in these words,
boUoll- Ver- 3- Let not him that eateth-> despise him that eateth
*y) not. He 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 His unspeakable grace about bim, and
hath freed him from all charges against him ; then again he
turns to the strong.
Ver. 4. Who art thou, that judgest another man's servant?
Whence it appears that they too judged, and did not
despise only. To his own Master he standeth or falleth.
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 man's sevvant ? 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 falleth. 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 veiy 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 iU-timed and out of all measure
exact, when you seize on ' him and annoy him. i &yxal,
Ver. 5. One man esteemeth one day above another, another throttle
esteemeth every day alike.
Here he seems to me to be giving a gentle hint about
fasting. For it is not unhkely 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 notc. 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 desirable2 task to be always2 or ur-
making a trouble about these things. Yet it was not a very gent ,
° " J -xe^trvou.
desirable task, not in its own nature, but on account of theW™
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 g
spoil you through philosophy and vain deceit, after theseev-4-
e exofxetovt , here opposed to xri%*{xivoui .
E e 2

420 St. Paul requires more of older converts.
Homil. traditions of men, after the elements of the world, and
'¦ not after Christ. And again, Let no man judge you in

16. ' ' meat or in drink, and, let no man beguile you of your
Col. 2, reward. 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, If any one preacheth unto you
any gospel other than that ye have received, let him be
2 Cor. accursed, even if it be an angel. And again, I fear lest by
' 3' any means, as the serpent beguiled Eve through his subtilty,
so your minds should be corrupted. And in writing to the
Phil. 3, Philippians, he says, Beware of dogs, beicare of evil workers,
beware ofthe 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 regardeth the day, regardeth it unto the
Lord; and he that regardeth not the day, to the Lord he
doth not regard it. And, he that eateth, eateth 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 is1, if both terminate
M^/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. 5, As many of you as are justified by the Law are fallen from
grace; so here he hints it only, but does not unfold it so

We are Gods 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 ' : but by what follows he gives it a 14' 7'9'
further opening. 'seep.4.
Ver. 7, 8. For none qf 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-
sidereth 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. However, this were
enough to convince us that He taketh care for us, in that
it is to Him we live and to Him we 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 ' ? He l or In-
then that hath shewn so much anxiety about our becoming tio™^*.
His, as to take the form of a servant, and to die, will He "A
despise us after we have become so ? This cannot be so,
assuredly it cannot ! Nor would He choose to waste so much

422 Christ values the souls of men as His Purchase.
Homil. pains. For lo this end (he says) He also died, as if any one
 - 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, for whether we live or die,
we 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 " aU
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 caU 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 thy 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 gi-eat. First then by the appellation of brother he does
away vvith disputatiousness, and then also by calling that
d X.o>£n '• the construction seems im- (irie)s, ' separating Himself from all
perfect, the Translator suggests xu~ others.'

Thought of Judgment a check to arrogance. 423
awful day to theh mind. For after saying, Why dost thou Rom.
set at nought thy brother? he proceeds, For we shall allU' 1A
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 caUing for his reverence to
the benefit that had been done him, but also making him
afraid ofthe 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 nulder form, and saying, For we shall all
stand before the judgment-seat of Christ. So then every one
qf us shall give account of himself to God. And he intro
duces the prophet in witness ofthe subjection of aUe to Him,
yea a subjection extended even to those in the Old Testa
ment, and of aU absolutely. For he does not barely say
every one shaU worship, but shall confess, that is, shall give
an account of what he has done. Be in anxiety then as
seeing the Master of aU 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,

« Mar. and Ms. with all attesting ofthe LXX, till it was corrected to
the subjection to Him. The passage is suit the Hebrew. See Parsons ad loe.
found Is. 45, 23. probably the reading

424 Exceeding guilt of causing sin in others.
Homil. Ver. 13. Let us not therefore judqe one another any more:
 '- but 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 wrould 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 wUl be an excuse ; as this
will prove an addition to our punishment. Since the serpent
ITim.2, too was punished more than the woman, as was the woman
l Kings likewise more than the man ; and Jezebel also was punished
21, 23. 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'
than those who have been subverted by thee. For sinning is
not so ruinous as leading others also into the same. Where-
Rom. i,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
1 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 r0m.
back from the pit of iniquity, that we may not have to be 14' 13'
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
Ihe fire prepared for the devil and his angels ? Will not he Mat.25,
that hath soUed garments be bound hand and foot and go to «' „„
ruin ? Was not he that demanded the hundred pence to be 13.
paid, given over to the tormentors ? Is not that said of the
adulterers '' true ? that their worm shall not die, nor their jjart 9
fire be quenched? Are these but mere threats then? Yea, 47.
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 He did. For if you will not believe by thesee
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
% The oil representing especially h Pee Mat. v. 28. and 2 Pet. ii. 14.
deeds of n.ercy. Hii. 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 theh own
chUdren, 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 aU 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 exphcitly. By parables, as when He says,
Lukel9, But 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 exphcitly, as when He
threatens that they shaU 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
M.at.24,fear. And there shall be tribulation, such as there never was
21 .
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 evUs ? Now then wUl it be reasonable for some to be
punished, and some not ? For if God be not unjust, (and
unjust He is not,) thou also wUt 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 beheve. And since things of old do not affright us so
much ; by things which happen in every generation, He cor-
1 Josephus, B. J. vi. [vii.] c. 8. Euseb. H. E. iii. 6.

Future retribution will complete justice. 427
recteth those that in every generation are growing listless. Rom.
And what is the reason, it may be said, why He doth not 14' 13'
punish aU 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 ' ? 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 hfe unpunished?
Where is the mercy of God then, and His just judgment ?
It is my tum 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? .?Lukel3,
tell you nay, but except ye repent, ye shall all likewise4' '
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 murder, are
condemned to constant punishment in the mines ? ' 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. StiU, it is said, he
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 v^oier/xixt. lit. a set time. He has this,' and i. 3. iii.
used the term before with especial view ° So mar. and Ms. Bodl. and ap.
to the length of the time. Ben. xirn. Sav. a.S£«, cessation, see
1 i. e. so as to spare all in this. p. 107.
»» See Butler's Anal. i. 2. ' But all

428 Mercy enough granted in Baptism and in penitence.
Homil. Hisown mouth, Tlieir worm will not die, nor their fire be
XXV. ' quenched. And these shall go into everlasting life, but these
44. ' into everlasting punishment. Now if the life be eternal, the
46a ' punishment is eternal. Seest thou not how severely He
threatened the Jews ? And have the things 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 be tribulation such as
hath not been. Has it come then ? Read 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 aU before
hand ? Hath He not threatened thee ? not made thee
afraid"? not done things even without number for thy salva
tion's sake ? Gave He thee not tlie 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: ' 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
that the widow have right, and come and let us converse

° Mar. come to thy aid; Ms. cried sum, t. i. p. 11. 12. Ben. where he
aloud. represents it as difficult, though not
P St. Chrysostom must not be under- so much so as it might seem to those
stood here as making light of the labour who did not try it, and know its con-
of an effectual repentance, nor as ex- solations : and Hom. i. de S. Pentec.
eluding the office of the Church in ac- fin. he says, ' It is possible by diligence,
cepting the Penitent. His object is to prayer, and exceeding watchfulness, to
shew that there is no such difficulty in wipe out all our sins that are written
repentance, as need be an objection to down. This then let us make our busi-
our belief in eternal punishment. He ness all our days, that when we depart
is speaking of repentance in the lowest thither, we may obtain some forgive-
degree, and he certainly held that dif- ness, and all escape irrevocable punish-
ferent degrees of it would obtain differ- ments.' Of confession he speaks strong-
ent degrees of benefit. As of almsgiving ly, de Cruce et Latrone, Hom. i. t. 2.
on Rom. 1 1 , 6. p. 334. &c. ' It is pos- 407. B. ad Pop. Ant. Hom. 3. p. 42. E.
sible to gain approval by thy last will, and of the power of the Priesthood to
not indeed in such way as in thy lifetime,' absolve, de Sac. c. 3. §. 5. t. i. p. 384.
and more generally ad Theodorum Lap- E. quoting Ja. 5, 14. 15.

Punishment as certain as Reward. 429
together, He saith, and if your sins be as purple, I itill make Rom.
them white as snow. What labour is tliere here ? Tell thy ^^
sins, that thou mayest be justified. What hardship is there job 33,'
in this ? Redeem thy sins with alms. What toilsomeness l2- see
. * Parsons
is there in this ? The Publican said, Be merciful to me Dan. 4,
a sinner, and went down home justified. What labour isL4u'kei8
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'M.a.t.vs,
and his angels. Now if there be no hell, then neither is he
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 wUl
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 ' Mar.
the wicked will attain to the same good things with the^J^'
righteous ! And who would say this ? Who even of men
that were quite crazed ? or rather, which 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,
to torment us before the time ? How then comest thou not '
9 Sav. that we also, [such as do his r poetxt xrxtint : the term asceticism
works, shall be punished,] Ms. omits is an insufficient translation of '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
 : thyself art denying ? Or how is it that thou dost not see
who is the teacher of these evil doctrines ? For he who
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 ", whose aim and
desire it is that we should not suspect any thing of the kind,
that through fearlessness we might become the more listiess,
and so fall with them into that fire? How then (it will
be said) came they to confess it? It was through theh
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 "Sixri- for detracting1 from those awful things, and undoing the awe'
E«»TSf Qf many wn0 are nhrided 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 hght 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

8 This sentence may be read so as to devils is introduced with tremendous
avoid the fault in reasoning ; he breaks power, as almost any one must have
off the supposition as too absurd,andafter felt in reading it.
a pause gives the true account of the ' So mar. Ms. Bodl. rit «'»«», ' the
case, which he in fact assumes in the vigour,' which is also given in mar.
first clause. The whole passage is and is the same in sense with Savile's
rhetorical, and the first mention of the text.

Denial of hell a device of the devil. 431
in very deed. And if now what thou art told seems a fable Rom.
to thee, it will not, however, seem so when the very 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 l,
He foresaw aU these things, He let him suffer all ofthe same, '
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 wUl 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 irrehgious, 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 by1 the Lord Jesus, that there is
XXVl- nothing unclean of itself : but to him that esteemeth any
thing to be unclean, to him it is unclean.
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 he
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, / know, and am persuaded. And then to
5 or ' be- prevent any of those who did not trust him* saying, And
xslli what is it to us if thou art persuaded? for thou art no
mrrut 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 qf 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

Tlie weak to be 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 -14' !

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 be 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- 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 aU,
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. l Ms.
And yet it was not aU that Christ was to gain, yet stiU He ^;ms or
died for aU ; 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
wUt 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.
* i.*e. ' better deprive the strong of his meats, than deeply grieve the weak.'
Ff

434 Charity above meats before God and man.
Homil. Ver. 16, 17. Let not then your good be evil spoken of.
—  'For the kingdom qf 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 fightest,
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,s,- at peace, living in gentleness1. He again, to put an end to
'"" 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, Neither if we eat are we the better, neither if we
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, Tf 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
ruins 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. S, 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 Rom.
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 other1 to the latter too, that he may not destroy his1 Ms.
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
eateth 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,
Ff2

436 Abstinence to avoid offence no hypocrisy.
Homil. n07- any thing whereby thy brother stumbleth, or is offended,
 ' or is made weak.
Again, he requires the greater alternative, that they should
not only not force him, but even condescend to him. For he
' Acts often did this himself also, as when he circumcised1, when he
2 lb. is was shorn2? when he sacrificed that Jewish sacrifice*. And
18- he does not say to the man ' do so,' but he states it in the
3 lb. 21 . .
26. see ' form of a sentiment to prevent again making the other, the
280279' wea^er 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 thee
4 Gal. 2, this were no loss, it not being a case of hypocrisy4, but of
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. Do not then
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 thou 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
Rom. former it says, With the mouth confession is made unto
10, 10. J

License intended only in things indifferent. 437
salvation ; and, Whosoever shall deny Me before men, him Rom.
will I also deny0. For the former by not being confessed, U' 23'
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 gives1 'so mar.
him2 a sufficient crown, in that of his conscience. Even if no™^
man see, that is, thou art able to be happy in thyself. Forstronger
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 hkewise tbe 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 eon-
Serm. xx. vol. iii. adv. Scrutatores. scientia majus. Cicero, Tusc. ii. 26.
Hilar, de Syn. fides fidei comparata, Virtue has 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
^h±  : offence. And again, For meal 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 aU sides, and
afford to no one ever so little handle. For this life present
1 Hi'aryis a race-course, and we ought to have thousands of eyes1 ou
119 x ' everv side, and not even to fancy that ignorance will be an
med. adequate excuse. For there is such a thing, there certainly
is, as being punished for ignorance, when 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 His 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 we are not willing to
do even what we are masters of, we shall not have the benefit
" Ms. as 0f His assistance in this2 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
sxtXx- formalist3 and a good man, though a Gentile. For in the
f ™/s first place no man can possibly know for certain 4 whether a
rxipz, person is no formalist6, but He only who formed^ the hearts
° tXx-
rxtn ' 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'. And then there is this to be said too, that perchance s Bom.
such an one was neither thoughtful nor earnest. And how, 4'23'
it may be said, could he, as being very uninformed*? Let' x-irxx-
me beg you to consider then this simple and single-hearted'7'"
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 easUy
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 ,
me from the least even to the greatest ? Do not you see the jj^ 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 why
is it, pray, that in matters of this world men know how to
answer when they are wronged, and to resist when they have
violence done them, and do and devise every thing to prevent.
their ever having their will thwarted even in the slightest
degree ; but in spiritual concerns they do not use this
same judgment? And when a man worships a stone, and
thinks it a god, he both keeps feasts to it, and spends money
on it, and shews 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 when that it was easiest to find religion24'2'
out ? now or then ? Clearly now. For now 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, 29.
f Or severally, Ps. 33, (32,) 15. B troXXxxii, ,-. p. 143. Judges
LXX. E. V. alike. 13, 18.

440 Patriarchs gained knowledge by 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
Gen. 23, . ' . , .
29. to instruct, nor prophets, nor miracles, nor doctrme, nor
i^fT 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 b. 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 rehgion from his fathers, because he1 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 aiid 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
iD Gen. <hd 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 born about those times, and
35, 36. was so bright as to be called even a priest of God ? For
»»»>«¦* it is impossible in the extreme, that the sober-minded2 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 Chaldsean wisdom. De §. 2.

A Christian life needful to convince Heathens. 441
over those things of which thou art to give a reckoning'. Bom.
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
shalt 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 heU, 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 hfe ? 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 httle money, then lay it to mind. For these are
the things, just these, that make the GentUes 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 aU quarters. Set this right
then. For the GentUe 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
wUl you tell him ? You wUl 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 wiU say dhectly, What need
have I to go to the mountains, and to hunt up the deserts ?
1 Marginal reading. The passage is difficult, and the readings vary much.

442 Strict life should not be left only to monks and hermits.
Homtl. For if there is no possibility for a person who is living in
 - tlie 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 dweU in cities,
because they have banished virtue from thence. Wherefore
I beseech you let us introduce the disciphne they have there
here also, that the cities may become cities indeed. This
will improve the GentUe. This whl free him from countless
offences. And so if thou wouldest set him free from scandal,
and thyself enjoy rewards without number, set thy own hfe
in order, and make it shine forth upon aU sides, according to
• so Ms. that which hath been said l, that men may see your good
alsoadds works, and glorify your Father which is in heaven. For so
ip-Zt we aiso snall 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, and1 by > Ms. *¦«
the Scriptures of the Prophets, according to the command- £hich
ment of the everlasting God, made known to all nations omits.
for the obedience of faith: to God only urise1, be glory *Ms.Mt.
through Jesus Christ for ever. Amen. a adifr"11'
Him.
It is always a custom with Paul to conclude his exhorta- Rom.
tion with prayers and doxologies. For he knows that the — — '—¦
thing is one of no shght 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
chUdren, 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 dhects 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 qf Christ, and ofthe Prophets.
Homil. what one would do to shew that as yet they were not firmly
xxvii. fixe(^ -j^f. 6t00(j) 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 was 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 we ought not with things of this nature to
act as busybodies, but to be weU pleased and content with
them. Wherefore that he might himself put a check upon
a sphit 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 e, Now to Him that is of power
b Sav. fch xrorrns, Ms. oli i>M, which Goel only wise, through Jesus Christ, to
seems to determine the construction. Him (or to Whom) lie glory, &-c.
0 v. 27. in the Greek reads thus; ' To

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 16 '

only, but the glory belonging1 to the Father also. And this ' or
too is why he said, to Whom be glory for ever, Amen. Gr.",-;,6,
And he uses a doxology again through awe at the incom- "'5
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 wise God. For if you will only reflect how He brought
the nations in, and blended them with those who in olden time
had wrought weU, 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 hfe into
that undying and unalterable life, and made those who were
trampled down by devUs 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
power2. Right then is it to admire His wisdom, and to2 Ms.
give Him glory ! But thou keepest dwelling over little things, ^
still sitting under tbe shadow. And this is not much hke&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
done3 by Christ, and without Him no single one, it is quite3 or
plain that He is equal in wisdom also. What then is the™gje0'hn
reason of his saying only? To set Him in contrast with 1, 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 ' we are so kind as to.' What is it we ought to
do ? — to bear the infirmities ofthe weak.

446 Compassion to the weak the way to edify.
Homil. See how he has roused their attention by his praises, not
— '¦  ' only by calling them powerful, but also by putting them along
side of himself. And not by this only, but by the advantage
ofthe thing he again allures them, andd 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 qf 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 hke failing, bear with him. And
how is this to be ? Listen to what comes next. For after
saying we ought to bear, 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 tilings of
the world soon flies away, but that from things of the spirit is
abiding, if thou do it to edification. Wherefore of aU 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,
11 Ms. and by its not being burdensome.

Christ's Example of Patient Endurance. 447
Ver. 3. For even Christ pleased not Himself. Kom.
And this he always does. For when he was upon the J' '¦
subject of alms, he brought Him forward and said, Ye know% Cor.
the grace of our Lord Jesus Christ1, that though He was i'so'ms.
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 Eph. 5,
advice about bearing shame and dangers, he took refuge in '
Him, and said, Who for ihe joy that was set before Him Heb.12,
endured ihe 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 Ps.69,9.
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, comeMat.27,
down from the Cross. And, He saved others, Himself He yf^ ^
cannot save. Hence he mentions a circumstance which was42.
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 supples2 them for"a2Gr-
, „ . , . anoints
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-

448 Patience a gift of God, and to His glory.
Homil. forted by the Scriptures, we might exhibit patience, that
 "by living 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 be 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 ofthe 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 qf God.
The example again is as before, and the gain unspeakable.
For this is a thing that doth God especial glory, the being
1 Sav. closely united. And so if even against thy wUl1, and for
with jjis sake2, thou be at variance with thy brother, consider
pain. 2 Ms.ai- that by putting an end to thy anger thou art glorifying thy
Master, and if not on thy brother's account, for this at all
events be reconcUed to him.. For Christ also insists upon
this upon all possible grounds6, and when addressing His
c atta xxi kxtoi rrptpei, see Ast. ad Platon. Phaedr. 127.

rou

God rewards the seeking unity with men who hate us. 449
Father he said, By this shall all men know that Tliou hast Kom.
sent Me, if they be one. 15'7'
Let us obey then, and knit ourselves to one another. For 8. '
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 right eye does not love
me, I tear it out.' For these are satanical sayings, and fit for
publicans, and the httle spirit 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 chiUed. But suppose he will not be wanned, ' what
then ?' is the reply. Continue to do thy own part. ' 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.

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.
 • 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 hght one, but one
without which not even he that is a martyr can please God
much, as Paul says'. 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
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 coldness8. For this dis-
^tpxtyixo- order comes either from excessive heat1, or from coldness;
flamma- Dut hoth of these is the might of love 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 stiU 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 devil2 and the demons hath, and not to
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

1 See St. Chrys. ad loe. Hom. 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 S Ms. *f,v£ft il-i/ixXes. Sav. ^i/giit
one's neighbour in quoting this passage, 1/xxXxlxi. soften any soul.

Unchristian sayings of defiance admired. 451
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' 7'
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'1.' 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'. 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 despise1 Him? how often 'lAvm-
shew aversion to Him ? Yet He ceaseth not to run unto ""
them. Say not then that ' I cannot bear to come near those
that hate me,' but say, that ' I cannot bear to despise2 those -ti«*rt-
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 ' '
often shewn aversion to him, but said, // 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 scorn33 xxrx-
thousands. But even if another use it, let us laugh him*"™
down, and stop his mouth for taking a dehght in what he
ought to feel ashamed of. What say you, pray, do you scorn

k So mar. and Ms. Sav. and Ben. /uu fiiri) fee, oVSi tieTt xbrit (ooixopxi,
' If my brother hates me, I do not even which seems more proverbial, (if the
wish to see him.' Perhap3 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,' Ixt S ofteX/th > So mar. and Ms. Sav. more cruel.
G g2

452 No member of Christ may be scorned.
Homil. a man that beheves, whom when unbelieving Christ scorned
xxv 'not ? Why do I say scorned not ? Why He had such love
towards him, when he was vUek 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 ? Dost thou not consider what thou art utter
ing, nor perceive what thou art venturing to de ? 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 feUow I despise ?' and not this
only, but thousands of others along with him ? Stay thee, 0
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 wiU I never stand aloof from him. In this way thou
wilt both gain thy brother, and wilt hve 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. xirxolt, Sav. ix^f't, 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, stUl hold- rom.
ing to the same topic, and shewing what great things He hath 15' 8'
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 / give the Gen. 12,
earth, and to thy seed, and in thy seed shall all the nations''
be 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
 ' 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 theh issue.
For having fulfilled the whole Law in which He also fulfiUed
the circumcision, and having by it, and by the Cross, freed
them from the curse of the transgression, He suffered not this
promise to faU 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 chcumcised, and bom
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 chcumcised, 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 hberty 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
a See on Rom. 8, 4. p. 220. ' struck against' a, person, same word as
11 ir^orxex^evx'emi. not ' stumbled,' but ' alienation' just before.

God glorified by Unity. Hope is through the Spirit. 455
better for the promises, unless Christ had come. But yet Kom.
that he might amalgamate' them, and not allow them to rise ~-3
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 isp*. is,
written, For this cause I will confess to Thee among thei9'
Gentiles, O Lord, and will sing unto Tliy Name.
Ver. 10—12. And, Rejoice, ye Gentiles, with His people. Deut.32,
And, Praise the Lord, all ye Gentiles ; and laud Him, allpg_ uy
ye people. And, There shall be a root of Jesse, and He 1-
that shall rise to reign over the Gentiles, in Him shall the)o.
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 heartlessness2 towards 2 if.JU;as
one another, and may never be cast down by temptations.
And this wUl 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 fiUed 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. hfe, and hfe ruleth the body*, so if we have good works, we
XXVIII. . .
 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 wUl 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 " 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
1 Ms. soul will be ashamed to be wishing1 the opposite of what this
evising sn-,geflj_ 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 shaU be changed, he will give
c So Ms. Sav. < 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. ixtiyet. 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 wUl say, The heavens shall wax old Rom.
as doth a garment, and as a vesture shalt thou fold them up, . U

Ps. 102
O God, and they shall be changed. And if thou wishest to 27.
hear of the form of them again, thou shalt hear, That spread- 1 %'"
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,
And even here he does not pause, but will hkewise discourse 2" 3'
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.11'
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 wiU 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 wUl free
thee from this difficulty also, by saying, Tliat looketh upon the Ps. 1042
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 refuge 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 of lb. 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 wUl know how far the use of wine is allow
able. Whence are the fowls and the wild beasts nourished ?
thou wUt hear from his words, All these wait upon Thee, to lb. 27.
give them their meat in due season. If thou sayest, For what
purpose are the cattle ? he wUl 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* of men. What2 or re-
weed thou hast of the moon ? hear him saying, He made the ibTig.
moon for seasons. And that all things' seen and those not

458 The Psalms contain instruction, relief, and help.
Homil. seen are made, is a thing that he has also clearly taught us
p 14„ by saying, Himself spake, and they were made, He com-
6. 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
]5- 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
remembereth that we are dust ; and again, whither goeth it
Ps. 104. away ? It shall return to its dust. Why was this universe made ?
Ps 8 6. ^"or *nee ' ^or thou crownest him with glory and honour, and
settest him over the works of Tliy 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.
1 so Ms- Of the love of God he saith1, Like 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.i9,i.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*. Not that they may shine and give us
rest only, but also that they may instruct us. For there are
'i.e. day no speeches nor nwrds, the sounds of which3 are not heard.
night How the sea lies round about the earth, this too thou wilt
learn 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 iU-treated, thou wilt hear him say, For thy sake
are we killed all the day long, we are counted as sheep for
Pgs- 44> the slaughter. All these things have come upon us, and yet
' Ps. 104, 6. Where Aquila and would be expected in speaking of the
Theodotion 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 wUt hear him say, Enter not into judgment lb]^
with thy servant, O Lord, for in thy sight shall no man 2.s' '
living be 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 HisVs. 95,
voice, harden not your hearts as in the provocation ; and '
thou wilt be stayed up speedily. And if thou have a crown
even on thy head, and art high-minded, thou wilt leam that
A king is not saved by a great host, neither shall a giant be Ps. 33,
saved by the greatness of his might; and thou wilt find
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 qf their riches. And, As for man, his days are as Ps. 103,
grass, and as a flower ofthe field, so shall his prime be 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, 0 my soul, and why dost Ps.42,6.
thou so disturb me? Trust in God, for Twill confess unto
Him. Or dost thou see men in honour who deserve it notg ?
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
soon fall away. Dost thou see both righteous 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'1, but, Many are the pg'_ 34
troubles qf the righteous, but the Lord delivereth them out qf20-
them all. And again, The death of the sinner is evil. And, Ps. 34,
Precious in the sight of the Lord is the death qf his saints. Ps' 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 real1 investi- 'so Ms.
J Sav. ac
curate
e Ms. adds ' Take this remedy.' flagella appellantur. ' Tribulation pro-
* 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.'

460 Use of the Psalms frees us from passions.
Homil. gation, you will see the 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.

16,4.

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 15' 14m
also to admonish one another '. 'so most
S.Chrys.
He had said, Inasmuch as I am the Apostle of the Gen-n0m.
tiles, I magnify mine office. He had said, Take heed lestlh 13#
He also spare not thee. He had said, Be not wise in yourw, 21.
own conceits ; and again, Why dost thou fudge thy brother ? ^""lk
And, Who art thou that judgest another man's servant ?^-°m-
. 14 10.
And several other like things besides. Since then he had Kom.
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, / thank my God for
you all, that your faith is spoken of throughout the whole
world. But here he says, Iam 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, / 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 suffer2, and not to destroy the work qf God. 2 Mar.
For I am aware that ye are full qf goodness. But he seems f^tta!'
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 qf, goodness. And the
"¥"V"T V" tj ol
 — 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
Heh. 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
l Cor. again in hke 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, / 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
lxvxfii- in mind1, but he uses a word2 which means putting you in
?*lll"l- mind in a quiet way. Observe the end falling in with the
,"«»•!- introduction. For as in that passage he said, that your faith
rxiat . 77 .
Rom. i,*« 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, tliat 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 Com.
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
stiU more lowly, he proceeds :
Because ofthe grace that is given me qf God. As he said
at the beginning, / am a debtor. As if he had said, I have Rom. 1,
not snatched at the honour myself, neither was I first to leap lim
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 qf His Son,
so also here, after saying, because of the grace given unto me
by God, he adds,
Ver. 16. Tliat I should be the minister of Jesus Christ to
the Gentiles, ministering1 the Gospel of God. i Uoci/e-
For after his abundant proof of his statements, he draws his vmT*
discourse to a more lofty tone, not speaking of mere service,
as in the beginning, but of service2 and priestly ministering. 2 xurov?-
For to me this is a priesthood, this preaching and declaring. V" ""'
This is the sacrifice I bring. Now no one will find faulty""
with a priest, for being anxious to offer the sacrifice without
blemish. And he says this at once to elevate3 theh thoughts, » »ig«
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* of4 Toonpo-
the Gentiles may be acceptable, being sanctified by the Holy s"
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 by the Spirit.
Homil. given once for aU. For it is not wood and fire; nor altar and
XXTX . .
 'knife, but the Sphit that is aU in us". 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 be fyc. but ofthe Gentiles. But when he says
of the Gentiles, he means the whole world, the land, and the
whole sea, to take down theh haughtiness, that they might
not disdain to have him for a teacher, who was putting him-
1 ruti/u- self forth ' to the very end of the world. As he said in the
Rom. 1, beginning, as among the other Gentiles also, I am a debtor
13- see to Greeks, and also to barbarians, to wise, and to foolish.
Ver. 17. / have therefore whereof I may glory, through
Jesus Christ, in those things which pertain to God.
Inasmuch as he had humbled himself exceedingly, he
2 mar. again raised his style, doing this also for their sakes, lest he2
should seem to become readily an object of contempt. And
* Ms. while he raises himself3, he remembers his own proper
temper, and says, / 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 tlie
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 ofthe appointment too, are many. Not
• miipit the long garment4 and the bells, as they of old, nor the mitre
5 xlixQit and the turban5, 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
" Ms. all is spiritual with us. (miv- intelligible, but might suggest conjec-
foxnxx.) The marginal reading is un- tures.

Extent of St. Paul's labours, number of converts. 465
God. For that I have accomplished the purpose for which I Rom.
was sent, and that my words are not mere boast, the miracles, ]5' 19'
and the obedience of the Gentiles shew. For I will not dare
to speak of any of those things wliich 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 ' relating to the King- ' pxoro-
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
marveUous acts, all whereof the Holy Spirit wrought in us.
Then the proof of these things, (since aU 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 Romans 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
b This is scarcely historical, except Jerome on Amos 5, 8. implies less.
with reference to Arabia. Even St.
H h

466 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 °.
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 man'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
mana, 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, Yen 21. As it is written, to whom He was not spoken of,
ifxx ^iey S^ia^ see' an^ ^*ey ^lat ^lave not heard *#«M under
stand. ° Ms. adds oSrre oiiipi fiXorifoixt ro priesthood.'
xxro^toijxx St. The QiXorifxix, ' zealous d xXXo'rgiot, which means either 'alien,'
striving,' is here opposed to mere ne- or ' another man's.'
cessity of duty, ' the compulsion of his

His ivish to go to Rome earnest and disinterested. 467
You see he runs to where the labour is more, the toil Rom.
greater. 1S» 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 hke texture
with the introduction. For while he was quite at the begin
ning ofthe 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 much1 'or often
hindered from coming to you. Now it is a thing which xl*"
proves a veiy 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, / 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 tliis,
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 lo stay. Shepherds should love the flock.
Homil. over more carefully, by saying, If I be 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 ' 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 befitted, imitating thus the language of parents. And
at the beginning he said, that I might have some fruit. But
here, that I may befitted. And both these are hke 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
i 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,
' ' 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 He 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
l Sam. the people, as to risk his life for them, when he killed that
19 5
l Sam. barbarian. But if he said, what shall be done lo the man
17, 26. thai 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
said nothing of these things. And Samuel too was very1

r<po<

Evil shepherds. David ready to die for his people. 469
affectionate; whence it was that he said, But God forbid that r0m.
I should sin in ceasing to pray unto the Lord for you. In 15> 24,
like way Paul also, or rather not in like way, but even in a J2Sa^'_
far greater degree, burned towards all his subjects1. Where- 1 Ts, &,¦
fore he made his disciples of such affection towards himself, X'p'*™"
that he said, if it were possible, ye would have pulled out q^ 4
your eyes and given them to me. On this ground too it15-
is, that God charges the teachers of the Jews above all
things with this, saying, Oh shepherds of Israel, do shep- Ezek.
herds feed themselves ? do they not feed the flock ? But 3i> 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 j0\m\o,
his life for his sheep. This David did also, both on11'
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, / the shepherd" have sin- 2 Sam.
ned, I the shepherd have done amiss, and these the flock 24> 1?-
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 bewaUs, 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 f. This 2 is the 2 so ji8-
concern and sympathy of a good Pastor. For his bowels Say-'*a
were writhed at their faihng, as when one's own children are

e So LXX, Cod. Alex. Theodoret version is, ' He that is first in his own
in ioc. makes David herein a type of cause seemeth just.' The text is much
Christ. quoted by the Fathers, as Hii. in Ps.
f Prov. 18, 17. LXX. and vulg, Our 135 (-6.)

470 David's care for Absalom. Abraham's for all men.
Homil. MUed. And on this ground he begged that the wrath might
A XI A.
 come upon himself. And in the beginning of the slaughter
1 so mar. he would have done this, unless he had seen x it advancing,
2 Ms ex- and hoped2 that it would come to himself. When therefore
pecte he saw 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 faU in preference to the
others. Such ought a ruler to be, and to grieve rather at
the calamities of others than his own «. Some such thing he
3 Ms- his suffered in his son's a case hkewise, that you might see that
salom's he did not love his son more than his subjects, and yet the
* ixr^x- youth was unchaste, and an iU-user of his father4, and stUl he
2 Sam. said, would that I might have died for thee! What sayest thou,
18, 33. thou blessed one, thou meekest of aU men ? Thy son was set
upon kiUing 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 theh 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 aU free : and yet he might
have departed after he had taken him, yet he did not choose
it. For he had the hke concern for all, and this he shewed
hkewise 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
gieat 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. All
a refuge1 in his nature by saying, I am dust and ashes; and Rom.
since he saw that they were traitors to themselves, he begs 15' 24'
that they may be saved for others. Wherefore also God excuse,
said, I will not hide from Abraham My servant that thing Gen. 18,
which I am about to do, that we might leam how loving to l7-
man the righteous is. And he would not have left off
beseechhig, unless God had left off first2. And he seems2 so he
indeed to be praying for the just, but is doing the whole for^es v'
them. For the souls ofthe Saints are very gentle and loving
unto man, both in regard to theh own, and to strangers.
And even to the unreasoning creatures they extend their
gentleness. Wherefore also a certain wise man said, Tlie
righteous pitieth the souls of his cattle n- 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 tliese,
ranging about for whole months through that wilderness,
dreary as it is, and filled with the direst wild beasts4. Now<<„{;»
if for unreasonable, things there be so much zeal, vvhat™^d
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 s ? 5 Ordin.
Was it not for this that thy Master took endless pains, and exhort.
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
X2E£2E: 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 aU compliance and obedience. Thus Paul also
Heb.i3 bade them, saying, Obey them which have the rule over you,
17. 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
Rom. 8, y^fh what the labour is, cooperate with them, with prayers,
271. 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 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 Paul 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.
' xopyQa'ia/. The 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 fhe 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 place1 in ^^it.
these parts, and, / have a great desire, these many years, to i Ms.
come unto you, but he still intended to delay; lest it should"""'*
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 J 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, / 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

474 Subject of alms introduced to incite them.
Homil. than if he had said it in the form of exhortation ; as then
XXX.
 -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
2 Cor. he does incite them in that place as follows, saying, More-
' ' over, brethren, we do you to wit ofthe grace of God bestowed
on the Churches in Macedonia. And again he incites the
2 Cor. Macedonians by these. For your zeal hath provoked very
many. And by the Galatians in like manner he does this,
i Cor. 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
l Cor. also in regard to the preaching, as when he says, Wliat ?
came the word of God out from you ? or came it unto you
only ? For there is nothing so powerful as emulation. And
l Cor. so he often employs it. For elsewhere too he says, And so
l'cor. ordain I in all the Churches ; and again, As I teach every
4> !7. where in every Church. And to the Colossians he says,
Col. 1,6. that the Gospel of God increaseth and bring eth 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.
'S/axowrFor he does not say I go to carry alms, but to minister1.
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.
¦^xoimtixt Again, he does not say alms, but contribution2 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
3 E. v. made partakers of their spiritual things, their debt3 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 ]^£5f?
all good things. In all these things then the world was 22. ° '
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 of Mat.22,
the Gospel, ye are debtors also to share your carnal things9'
with them, and to impart to them. But he does not say to
share, but to minister1, so ranking them with ministers2, and ' xeiro^-
those that pay the tribute" to kings. And he does not say in^IoW
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 ", not to those
who were its possessors only.
Ver. 28. Wlien 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. / will come by you into
Spain. He again mentions Spain to shew his forwardness3 ' ««'*v,»
and warmth towards them.
Ver. 29. And I am sure that, when I come unto you, I
shall come in the fulness qf the blessing qf fhe Gospel of
Christ. What is the force of, In the fulness of the blessing ?
Either he speaks of alms4, or generally of good deeds. For* Gr.
blessing is a name he very commonly gives to alms. Asmoney
when he says, As a blessing' and not as covetousness. And 2 Cor.
it was customary of old for the thing to be so called. But ' '
as he has here added ofthe 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
a Xeirouoyix, in Classical Greek, is Chrys. speaks at length of wealth on 1
performing a public service at one's Cor. 14, 19. Hom. 35. Tr. p. 499. He
own expense. thinks it lawful, but dangerous, and re-
l> 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. Paul praises the Romans. Why he asks their prayers.
Homil. with the honour and freshness of all good deeds about you,
xxx- 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
Christ's sake, and for the love qf 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 Sphit, 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,
Ver. 31. That L may be delivered from them that do not
believe in Judcea.
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*. 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
'or'of therefore there was absolute need of aid coming' from other
his go- °
ing' quarters to them. And that my service which I have for
Jerusalem may be accepted of ihe 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
* Ms. adds, So directing them to do this.

St. Paul's wish to see them. His recommendation ofPhebe. 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 ' ' '
accepted. For when any one gives it constrainedly, or out
of unjust gains, or for vanity, the fruit of it is gone.
Ver. 32. That I may come unto you with joy by the will
qf 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 dehvered 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 yete he was the very
man for striving and conflict. In what sense then does he
say that I may be refreshed with x you ? It is to gratify ' rmxtx-
them on this point too, and to make them the more cheerful ""¦'"'"-
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 addsf prayer after the exhortation, and says,
Ver. 33. Now the God of peace be with you all. Amen.
Chap. xvi. ver. 1. I commend unto you Phebe our sister,
which is a deaconess * qf the Church which is at Cenchrea. 2 E. V.
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 shght 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
saints3. 3Gr. the
That is, for the Lord's sake, that she may enjoy honour *ainta-
among you. For he that receives a person for the Lord's
sake, though it be no great one that he receives, yet receives
« xx) roiouros, Ben. from Mss. xxiroi account of the office of the widows,
* deaconesses, &c. also Cave, Prim. Christ.
'" ' Mss vooriSwh ' sets forth.' The part i. c. 8. Theodoret thinks it a sign
Ben editor suggests -yroorrihri, which of there being a considerable 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
XXXI- 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
> or ask assist her in whatsoever business she hath need ' of you.
xpiio Not jn 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 world ? 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 suffered so much, of him who is equal to assisting tens
2 ix»tfois of thousands2. Let us then imitate, both men and women,
***"" this holy woman, and her that followeth, with her husband
also. And who are they ?
Ver. 2. Greet, 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 ApoUos, and instructing
26- him in the way of the Lord. Now these are great things, but
what Paid 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,
11 rvXXurouoyois- Afterwards the of Alexander. Ep. Synod. \. fin.
oommon term by which Bishops spoke Theod. i. 9.
of each other. As the Nicene Fathers

Hospitality. Sharing qf danger with the Saints. 479
Ver. 4. Who for my life have laid down their own necks. Rom.
You see they are thoroughly furnished martyrs. For in 16' 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. 2.(Clau-diusl
Unto whom not only I give thanks, but also all the
Churches of the Gentiles.
Here he hints at their hospitality, and pecuniary assist-
auce, holding them in admiration because they had both
poured forth their blood, and had made their whole property
open to aU. You see these were noble women, hindered
no way by theh sex in the course of virtue. And this is
as might be expected. For in Christ Jesus there is neither Gen. 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.\Q,
house. And when writing about Onesimus he says, PaulF^ j
unto Philemon, and to the beloved Apphia, and to the1-
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 aU this, and made them more conspicuous
than the sun. And neither their trade nor their maniage
was any hurt to them, but the love which Christ required of
them, that they exhibited. For greater love hath no man Johni5,
than this, that a man lay down his life for his friends.

480 These were liberal though, living hy labour.
Homil. And that wliich is a proof of being a disciple, they achieve,
XXXI. suice tney t00k Up tne Cross and followed Him. For they
1 Mar. who did this for Paul, did1 much rather display their forti-
waouldIS'tude in Christ's behalf.
Let rich and poor both hear aU 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,
* so Ms. and many times sparest not2 thine own soul. But in regard to
negiect-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 eixixoi- of the Jews. But still they had such a clear 3 faith, as to
minister unto them also with all wilhngness. Such ought
l Tim. women to be, not adorning themselves with broidered hair,
2' 9' or gold, or costly 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 tentmaker4;
l^JsJ.' and 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 this 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
Hfiru not the sex5 that he minds, but the will is what he honours.

How we may entertain St. Paul, nay, Christ Himself. 481
What is equal to this ornament ? Where now is wealth over- R°M-
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
he 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 l they found in 1 fixroot
Christ. Compare with this thiue own estate, thy anxiety about
money, thy vying with harlots s, thy emulating of the grass ', and 3 ' ¦ <=• 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 x'x«*i
dressing is,) take thou the dress from heaven, and learn
whence PriscUla became such as she was. How then did
they become so ? For two years they entertained Paul as a, Proba-
guest ; and what is there that these two years may not have lyy jiq 3
done for theh 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 shaft 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
wUt, thou mayest have Paul's Master Himself. For through
Paul's tongue even He will discourse with thee. And in
another way again thou wUt 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
* rnt rpos rot xoQTot QiXoteixi&t. See (Pott.) p. 232.
Mat. 6, 30. Luke 12, 28. Clem. Al. k xxrxti\xi, see p. 340. and p. 252.
I i

482 Local Memorials of Saints. Sarah's humility.
Homil. chamber where Elisha abode, and saw the table, the couch
 - on which the. holy man slept ; and what religiousness must
she have felt come from it1? For had this not been so,
she would not have cast the child there when dead, nor even
1 s0 Ms- have gone in l, if she had not reaped great benefit from
thence. For if so long time after upon entering in where
Paul abode, where he was bound, where he sat and dis
coursed™, we are elevated, and find ourselves starting off from
of&'c°m tne Places t0 tne recollection of that day2; when the circum
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
Is.4i,8.her seed and in the promises, she had the friend qf God
^ames ,£or jier nusban(j, (j0(j 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 tlie 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
have done it to the least of these, ye have done it unto Me.
18, 10. And, Despise not one of these little ones, because their angels
3 Ms^jm do always behold the face of my ' Father which is in heaven.
1 See the uso made of such recol- Antioch iu his mind, but we do not
lections at the close of the 32d Ho- know that St. Paul was ever bound
mily. there.
"¦ He seems to have some place at

Simple habits of holy women of old. 483
Receive them then with readiness of mind, bringing as they Kom.
do ten thousand blessings to thee, through the greetings of — '— '-
peace. And after Sarah, reflect upon Rebecca also, who Mat.io,
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 G od 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, and41-?an-
that though he was a foreigner, gained for a relation him who Ex. 3,1.
with so great power commanded the sea. For his daughters ^f1' '
too drew into his net this honourable prey. Setting then thy
thoughts upon these things, and reflecting upon the manly
and heroic ° 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" 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" than necklaces9, 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

" pXoroflxt, he means their simple p. 45.
habits; as in keeping sheep, and the ° The remaining leaves of the Bodl.
character perhaps implied in Moses' Ms. are lost.
choice. p ote^ioiffxiiut thus spelt. Jul. Poll. 5,
0 xxrxxXxt, Phryn, ap. Bek. Anec. 56.
I i2

484 Adornment qf the soul a lasting glory.
Homil. wherein Christ dweiieth. Let this then be the dress for us
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 Rom.
of being extremely good men, hasten over this part of the 16>5,
Epistle" 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
ments0; whUe these pass over even such great cakes of gold.
That this then may not befal them, what I have aheady said
were enough to lead them off from theh 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
» So Mss. Ben. Sav. hroXrit. Reflections, where this is beautifully
b Stallbaum ad Plat. Phileb. 74. applied to the improvement of all
0 See the Introduction to Boyle's fragments of time by meditation.

486 Names. No part of the Holy Scriptures useless.
Homil. slothful, does not gain even from the most evident things.
x 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'" oughtest, 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", 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
1 Cor. even the old laws have much to profit us. For it says, All
f e/y these things are types1, and are written for our instruction.
ensam- Wherefore to Timothy too he says, Give heed to reading, to
l Tim. exhortation, so urging him to the reading of all the" books,
4> l3- though he was a man with so great a spirit in him, as to be
able to drive out devils c, and to raise the dead. Let us now
d Such as the Manichees, see note as St. Peter clearly speaks of New
on Tr. of St. Aug. Conf. p. 340. and Testament Scriptures, and Timothy
Marcion. Tert. adv. M. lib. 4. must have needed them from his age
* So mar. Sav. of the ancient; it is and country.
possible St. Paul may have meant to ' This was done by his relics. S.
include a Gospel, and some Epistles, Chrys. Hom. 1. ad Pop. Ant §, 2.

Praise of early conversion. labour 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 16'6'
to each the different praises. For this praise is no slight one,
but even very great, and a proof of great exceUence 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, Wlio 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 hkely that they were of low extraction, he speaks ofthe
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
speedUy 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 carrying414,
on the race Apostles and Evangelists ran. Iu what sense

488 Women may not leach in public, yet may do much.
Homil. then does he say, I suffer not a woman to teach? He
XXXI -— ; — 'means to hinder her from publicly coming forward, and
2, 12. from the seat on the bemag, not from the word of teaching11.
14 36 Since if this were the case, how would he have said to the
l Cor. woman that had an unbelieving husband, How knowest
7' 16- thou, O woman, if thou shall save thy husband? Or how
came he to suffer her to admonish children, when he says,
l Tim. hut 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 T«Jx«-with teaching1, 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

8 A raised place in which the Clergy saving influence in it : yet not in such
were. v. Suicer, and Bingham, b. viii. wise saving, that the bearing of the
c. 6. <f. 1. and 9 — 12. great pain and peril of childbearing
h On ' Teaching of the word.' rou will atone for the neglect of the after
Xiyou ins 'h.'oxrxxXixs , but we have roi labours of education. SeeMarlorate and
Xoyov rws x-aoKxl.rfriais , Heb. 13, 22. Corn, a Lapide. in loe. The whole in-
The word of Exhortation. terpretation is questionable. Theoph.
* St. C. does not seem to be here mentions some who take the words ' the
alluding to the former, but to the latter childbearing' of the birth of our Lord,
part of this very difficult passage. The which he rejects as not agreeing with
most comprehensive view of it, on this what follows. But Estius justly observes,
interpretation, seems to be, that Christ that the ' abiding,' &c. may be better
has so hallowed all pain, that it has a applied to the man and wife.

St. Paul's fellow-prisoners. His modesty. 489
call them my fellow-prisoners, a prisoner indeed he hadk not Rom.
been, but he had suffered things far worse than prisoners, in 16'
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 l0-
qf note among the Apostles. And indeed to be apostles1 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 theh works, to their achievements. Oh 1 ! ' fa/ix)
how great is the devotion2 of this woman m, that she should 2 fixm-
be even counted worthy of the appeUation 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 on Phil. 2, 25. takes it to mean
literal sense of a captive in war. If so ' Bishop,' as on 1 Tim. 2, 8. he says,
meant it might be figurative, but it most 'they then called the same persons
likely refers either to an imprisonment, Bishops and Elders, but those who are
or to what he speaks of 2 Cor. 11, 26. now called Bishops they named Apo-
as perils from robbers. sties.' St. Chrys. Hom. in S. Ignat.
1 St. Chrys. on 2 Cor. 8, 23. and calls him an Apostle.
Phil. 2, 25. takes this word to mean m Hammond reads the name Junias,
messengers ofthe Churches. Theodoret, and supposes a man to be intended.

490 Various praises given to different persons.
Homil. surprised at his not being ashamed of this, when he shunneth
not even to parade before men his former life, calling himself
i 3, ' 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. Greet 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
toTSi vice and transgressions he is accustomed1 not only to
abstain from loving them, but even to anathematize them.
16° 24 ^s wnen ne says' V any man l°ve not ^ Lord Jesus, let
Gal. 1,8. him be accursed; and, Jf 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 hst 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
2 Tl^; than those. For those are meet titles of rank2, 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 16-1114
are of Aristobulus' household,
Ver. 1 1 . Salute Herodion my kinsman ; greet them which
be of the houshold of Narcissus.
Who, it is hkely, 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 this 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 The general salutation to preven t jealousy.
Homtl. those the least worthy of all, unworthy of being addressed by
XXXL irjm. 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, and 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 Mss,
saying, Ver. 16. Salute one another with an holy kiss.
To cast out of them, by this salutation, all arguing that
confused them, and aU grounds for httle pride; that
neither the great might despise the httle, nor the little grudge
at the greater, but that haughtiness and envy might be both
driven away, when this kiss soothed down and leveUed 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 smaU 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 wTith 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". 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 Ius never having seen the
Romans yet, that he does this. And yet one may say,
' 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", 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 would not have said, who
hath been a succourer of many, and of myself also. And v. 2.
again, / could wish that myself were accursed from Christ 3_ ' '
for my brethren . And to PhUemon he wrote and said, as phil- 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
unto you. And again, These things I have in a figure trans-i Cor.4,
ferred to myself and to ApoUos, that ye might learn in us
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
theh praise to the best advantage he might. For one he
caUed beloved, another kinsman, another both, another fellow
prisoner, another fellow-worker, another approved, another
elect. And of the women, one he addresses by her title, for
he does not caU 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 " roXXrii irfiiXuxt 'lou xiro. esteemed.
Xntieit 'xirZt," but the sequel allows no 1 xbrou l/tou even of myself.
other. -*L" '-'

494 Different rewards of Apostles and other Saints.
Homil. 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 themfirst-fruits, and some by their precedence in time,
' toiis but more than all, PriscUla and Aquila1. For even if all
J. a. *' 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, manyq
become more listless. On this ground even in the kingdom,
the honours are not equal, nor among the disciples were all
alike, but the three1 were preeminent above the rest. And
among these three again there was a gi'eat difference. For
there is a very exact method observed by God even to the
1 Cor. 1, last. Hence, one star differ eth from, another star in glory,
it says. And yet all were Apostles, and all were to sit on
twelve thrones", and all left their goods, and all companied
with Him ; still it was the three He took. And again, to
2 hx» these very three, He said it was possible2 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,
Joti-nii, Lovest thou Me more than these? And John too was loved
17. 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 was 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 wiU 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

1 oeoXXo) would bear to be rendered beginning of judgment was manifested.
' they often.' For then a new world was made mani-
' i. e. Peter, James, and John. fest. For then was power given them
3 See Macarius, Hom. vi. v. fin. ' So to sit and judge in this world. How-
then many that were taught by Peter, ever, they will sit and give judgment
came to repentance, and formed a new at the coming of the Lord, in the resur-
world, elect of God. You see how a rection ofthe dead.

Known rewards and punishments indicate the future. 495
another star in glory,) how are sinners to be in the same lot Bom.
with the righteous ? Such a confusion as this even man — '¦ — '•
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'. 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 theh 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, HeMat.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 wUl be some reason
in saying that there is no punishment. But since He is so
exceedingly urgent about our not shining, and adopts so
• 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 » Mar. adds ' more severely.1

496 None deny hell but those who fear the thought.
Homil. many means to keep us in the right, it is very plain that
YYYT ii
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 vaUey of Josaphat,
thus drawing that which was said about a certain by-gone
war, to apply to hell1. 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 wUl 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 / 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
¦so mar. to you than these words. But to me nothing is of higher value l.
plea- •^no- woul(i i* were possible at our dinner, and our supper,
santer 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
* Joel 3, 2. which is however a type t Tr. conj. and Ben. from Mss. /3««-
of the last judgment. Xelut.

If Hell is for unbelievers, much more for bad Christians. 497
those who are tormented with famine all their life long ; or R°m.
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-2Tness-
lasting punishment from the face ofthe 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?s.
says, already worketh. What then? Is Nero to suffer '
nothing? Is Antichrist to suffer nothing? or the Devil
nothing ? WiU Antichrist then always exist, and the Devil ?
For from mischief they will not leave off, unless they be
punished. ' Yea,' you say, ' 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 ^om- 2,
without law : but as many as have sinned in the law shall
be judged by the law. And, Tlie servant that knew Aj's^"ke,2»
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 ? How cometh Paul to say, Know ye not that i Cor.
we shall judge Angels ? how much more things qf this life ? '
How came Christ to say, The men of Nineveh shall rise in Mat. 12,
judgment ivith this generation, and shall condemn it; and,
It shall be more tolerable for the land of Sodom in the day Mat.n,

24.

a This whole argument is nearly minds to the subject, as well as to con-
that of the close of Hom. 25. The vince gainsayers.
object of it is clearly to keep their
Kk

498 Exactness of 'retribution ¦» Consent of mankind.
Homil. of judgment. Why then make merry with things that are
 '-no subjects for merriment? Why deceive thyself, 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 heU, 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 off 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.12, the way of good deeds, and we shall be punished for un
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 way 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 hghtly ? Do not, I beseech you, do not with these vain
hopes destroy thyself and those that are persuaded by thee !
For if thou disbelievest our words, make enquiry of Jews and
Gentiles", 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,Serm. onSirG. Dalston; and Bp. Butler, Anal. 1.2. nota n.,

Benefit of keeping Judgment in mind. 499
together persuade thy soul not to trifle idly, lest by ex- Rom.
perience thou come to know there is a hell, but from this — - — -
thou mayest be sobered, and so able to escape those torturesj
and attain to the good things to come, by the grace and love
toward man, &c.

Kk2

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.
Homil. Again an exhortation, and prayer after the exhortation.
xxx11- For after telhng them to mark them which cause divisions,
and not to hsten to them, he proceeds, And the God of peace
shall bruise Satan under your feet shortly ; and, The grace
of our Lord be with 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 caUs
them brethren, and supplicates them likewise. For / 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 devU'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 qf 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 belly.
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. Aud 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 wittingly1, spring away1 Mar.
from them. And in another place too he says this. For he}!1 mg~
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.2Tim-
Then also to lash2 those who dare to do such things, he*'**^.
mentions also the reason of their devising this division. For'"'
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 '
uses particularly to find fault with as gluttonous. For in
writing to Titus he said of them, Evil beasts, slow bellies. Tit. 1,
And Christ also blames them on this head: Ye devour T. io.
widows' houses, He says. And the Prophets accuse them of Mat.23,
things of the kind. For, my beloved, He says, hath waxenDeut.
fat and gross, and hath kicked. Wherefore also Moses 32' 15-
exhorted them, and said, When thou hast eaten and drunken j)ent. 6,
and art full, remember the Lord thy God. And in the11-
Gospels, they who say to Christ, What sign shewest thou unto Jonn 6)
MS ? 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 beUy for thy teachers, when thou art a brother
of Christ? Now the ground of the error is this, but the

502 Tite simple warned. Victory over Satan. promised.
Homil. mode of attack is again a different disorder, viz. flattery. For
 ¦ 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 qf the simple.
And even with this he was not satisfied, but with a view
to making his statement less grating, he says,
Ver. 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 theh attention. For neither
is it I alone that am the witness, but the whole world. And
he does not say for your understanding, but your obedience :
that is, their comphance, which was evidence of much meek
ness in them. / 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,
I would have you wise unto lhat which is good, and simple
concerning evil.
You see then how he attacks them again, and that without
theh suspecting it. For this looks like intimating that some
of them were apt to be led astray.
Ver. 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. e. evUs. For He that rejoiceth in this J will put an end to that
peace 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
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

15

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 — — —
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 work-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-*-0*31?! 5
manliness also, when he says, that they drew him to the
rulers of the city, crying, 8fc. And it is likely that the
others too were men of note. For he does not mention
relations barely, unless they were also hke him in religious?-
ness. Ver. 22. / 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 theh part,
for this ministration.
Ver. 23. Gaius mine host', and ofthe whole Church, ig{»„j ¦
saluteth you.
See what a crown he has framed for him, by bearing
witness to such great hospitahty in him, and gathering the
entire Church into this man's house ! For by the word
£stw, 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 bis strictness of life. For
except he were worthy of Paul's excellency, he would never
have lodged them, since he, who took pains to go beyond *
many of Christ's commands, would never have trespassed
against that law, which bids us be very particular about who
' vitetfox'iten, see p. 239, and note.

504 Intercessory Prayer. Of seeing St. Paul in Heaven.
Homil. receive us, and about lodging with worthy persons. Erastus,
XXXU-the chamberlain of the city, salutes you, and Quartus a
n*" 'brother. There is a purpose in his adding the chamberlain
Phil. 4, of ihe city, for as he wrote to the Philippians, They of Ceesar's
22, 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 putteth on the roof, at once praying for the mother of all
good things for them, and calling the whole of His 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
hkewise by prayer, for which cause also one said, But we
will give ourselves continually to prayer, and to the ministry
ofthe word.
Who is there then to pray over us, since Paid hath de
parted ? These" are the imitators of Paul. Only let us yield
1 rvttiyo- ourselves worthy to join in such intercession1, 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 Christ0. 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" and leader of the choir of the Saints, and shall enjoy

11 He seems to mean, ' this is the is a subject on which the Fathers speak
way to imitate Paul, only it implies with caution.
high attainments to be worthy of doing ' xo^vifxTot, not of the Apostles, but
so.' of the Saints in general. The manner
c The foUowing passage strongly il- in which St. Paul is coupled with St.
lustrates what St. Chrysostom says, in Peter, is remarkable, af in the Roman
the first page of the Introduction, of his Breviary, Vesp. et Laud. Commem.
affectionate intimacy with the Apostle, Com. de Apost. ' Peter the Apostle,
through meditation on his writings. and Paul the Teacher of the Gentiles,
d The Martyrs were thought to be these taught us Thy Law, O Lord.
admitted to the Beatific Vision at once. R. Thou shalt make them princes over
See Tertullian de Anima, 55. but this all the earth.' In the York Breviary,

Rome happy in possessing St. Peter and St. Paul. 505
his generous love. For if when here he loved men so, that Bom.
when he had the choice of departing and being with Christ, \0l^L
he chose to be here, much more wiU 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 hfetime he wrote to them,
and loved them so, and talked with them whUes 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' at the thought of what' Pe'i*™
a sight Rome will see, when Paul ariseth suddenly from that
deposit, together with Peter, and is lifted up to meet the l Thess.
Lord. What a rose will Rome send up to Christ ! what two xs.m 1.
1 Cor.'
15, 38.
F. SS. App. Petr. et Paul, ad Tesp. may receive into rest ; that whose
Hymn. St. 2. ' These are the two olive hearts Paul hath opened by the teach-
trees before the Lord, (Zech. 4, 3.) and ing of his words, to their souls Peter
the candlesticks beaming with light, may open the Kingdom of Heaven.
the two bright luminaries of Heaven.' For Paul too did also in a manner re-
And again, ' non impar Paulus huic' ceive the key of knowledge from Christ.'
St. Augustine observes, ad Bonif. cont. And St. Gregory, 1. 1. Dial. c. 12.
du. Ep. Pelag. 1. 3. c. 3. Ben. t. 10. ' The Apostle Paul is brother in Apo-
'When one says, 'The Apostle, 'without stolical preeminence (principatu) to
saying what Apostle, no one under- Peter, the first of the Apostles.' See
stands any but Paul, because he is best also St. Chrys. on Gal. 1, 18. Tr. p. 25.
known from the number of his Epistles, where he says, ' equal in dignity with
and because he laboured most.' St. him, for at present I will say no more.'
Maximus. Hom. 5. de "Nat. Petr. et and Gal. 2, 8. p. 34. Tertullian, adv.
Paul. ' Therefore the blessed Peter and Marcion. 1. 5. and others, consider him
Paul are eminent among all, and have especially intended in Jacob's blessing
a kind of peculiar precedency, but be- of Benjamin. St. Cyr. Hier. Cat. vi.
tween themselves, which is to be pre- Tr. p. 68. speaks of ' That goodly pair,
ferred to the other, is uncertain. For I Peter and Paul, the Rulers of the
think tf.ey are equal in merits because Church.' Many more passages might
they are equal in suffering.' He also be cited, but these may suffice to shew
says in the same Homily, ' To Peter, in what esteem St. Paul was held
as to a good Steward, He gave the key among the Fathers, and at the same
of the Kingdom of Heaven. On Paul, time that this did not interfere with
as on an able Teacher, He enjoined their view of the prerogatives of St.
the mastership in the teaching of the Peter.
Church ; that is, that whom the one c Mar. adds ' and they still possess
has instructed unto salvation, the other his sacred body.'

506 He longs to visit the Relics of St. Paul.
Homil. crowns will the city have about it ! what golden chains will
XXXII • •
 : — ' 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 piUars of the
Church. Would that it were now given me to throw
-reiixo- myself round the body of Paul, and be rivetted to the tomb,
gaf 1 an(l to see the dust of that body that filled up that which was
24- lacking after Christ, that bore the marks, that sowed the
\7.rrly- Gospel every where, yea, the dust of that body through which
'""" He ran to and fro every where ? 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, / could wish that myself were ac^
Ps. 119, cursed, for my brethren, through which he spake before
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
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? 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
' Ez. 10, to have ! what1 eyes ! It was owing to this that he said, for
2 Cor. 2 we are noi' ignorant 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, Hom. 1. and 7. also la Denudata, t. 1. p. 507. Where this
Schaare 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'1,)

through which the Spirit gave those wondrous oracles to the
world ! For what good thing did not that mouth effect ?
DevUs 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 loe 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,2Cor.
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 heart,2Cor.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 affliction1 and-2Cor.fi,
anguish ? of heart L wrote unto you this. I were desirous to see 1 '^x<_
that heart even after its dissolution, which burned at each -i**"
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 J^ 5
a Sacrifice, {for a sacrifice to God is a contrite heart,) 8.
which was loftier than the heavens, which was wider than19' '
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 of ours,

h Alluding to John 14, 12 ; 16, 12. Index, art. visio.
i St. Aug. de Gen. ad. Lit. xii. 35. * 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. Paul. His hands and feet.
Homil. (for / live, he says, yet not I, but Christ liveth in me,
 ^so Paul's heart was His heart, and a tablet of the Holy
Gal. 2
20. ' Spirit, and a book of grace ;) which trembled for the sins
Gal. 4 °f others, (for 1 fear, he says, lest by any means / have
u- bestowed labour upon you in vain; lest as the serpent
11,3.' beguiled Eve; lest when I come I should find you not
2q' 12, such as I would;) which feared also for itself, and was
l Cor.9, confiding too, (for I fear, he says, lest by any means after
having preached to others I myself should be a cast-away.
And, / am persuaded that neither angels nor powers shall
alluding be able to separate us ;) which was counted worthy to love
9 3. ' Christ as no other man loved Him ; which despised death
and hell, yet was broken down by brother's tears, (for he
Acts2i, says, what mean ye to weep, and break mine heart ?) which
was most enduring, and yet could not bear to be absent from
l Thess. the Thessalonians by the space of an hour ! Fain would I
lb. ' 'see the dust of hands that were in a chain, through the
imposition of which the Sphit 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,)
Ifi 91
Acts 28, °f tnose 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 bhnded gloriously, which recovered their sight again
for the salvation of the world ; 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 hfe were made dead ; and in
I So mar. Sav. rit otpfxX/witroit, and which must be the meaning if it is the
so Ben. translating it ' as the envious,' true reading.

St. Paul, whfin on earth, a terror to Satan. 509
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, bound in the Acts 20>
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
aU towers, and than thousands of battlements. And with it
is that of Peter. For he honoured him while alive, For heGai- 1;
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 1 ' G£
forth fire upon the herds of foxes, so rushed he upon the <rS{ z<pf-
clan of demons and phUosophers, and as the burst of some £,5ant 2
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, l Co*- 5,
. 3.
though at a distance, and again snatched him out of his2°Cor.2.
hands; and so others also, that they might be taught not toiTim.i,
blaspheme. And consider how he sent forth his own hege- '
men against him, rousing them, suppling them. And at one
time he says to the Ephesians, We wrestle not against flesh awe? Eph. 6,
blood, but against principalities and powers. Then too he puts 12,
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 l Cor. 6,
fudge Angels ? how much more the things of this life ? Let
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 qf me, as I am qf Christ. Let us not then l Cor.
admire him only, or be struck with him only, but imitate ' 1-
him, that we toe may, when we depart hence, be counted
worthy to see him, and to share the glory unutterable, which

510 Prayer and Doxology.
Homil. God grant that we may all attain to by the grace and love
 '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.

INDEX.

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 I've 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, 1 10.
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, 176,
186, 194, 202, 268, 293, 317, 326,

333. from other of God's dealings thd
answer to difficulties against any of1
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, 496.
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.
Beggars, their impostures like our
prayers, 256.
Bishops, called Apostles atfirst, 489, n.
Body, not evil in itselfj 170, 171. liable
to sin before Christ came, 172. why
called ofdeath,215. made spiritual by
grace, 224, 225, 235. duties towards,
236. to be received again, 257. itd
analogy to the body politic, 394.

512

INDEX.

Bible, whole books of, slighted by some,
486.

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 ofthe 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. the 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 ,2 14. 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, 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-will,
(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, 1 19. 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.
Coegualiiy of the Son and Holy Ghost,
hinted, 476.
Communion with others, sweetness of,
23. of Saints, belief in it the basis of
duties towards our neighbour, 101,
110, 130, 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. intheLaw'sstead,65. invigo
rates hope, 140. heathen testimony to,
ib. note g. its cheeringpower, 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, will 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 Bebecca herein,
ib.
Drunkenness, its disgustingness, 30.

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
ener, ib. number of, people ignorant
of, ib. dates of discussed with a view
to that of the Epistle to Bomans, 2,
3. their order compared with the L

order of the twelve Prophets, 3. later
ones prove the advance of theChurch,
4, 420. characters ofthe 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.

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
mats, 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, (/xo^vi) 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 of 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,
367, 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 sirr,
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 rhe 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,41h. 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.
Jews, 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.
' 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,u$e ofthe 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 thie 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.)

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 ofthe 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 with 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 auxiliar to good determina
tions, 212. its demands moderate,
215, 216. of the Spirit why called law
of life, 217. condemned sin in tbe
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.

l1 2

516

INDEX.

Lending to God, more advantageous the
longer the loan, 107, 110.
Life, why made laborious, 145. a stage,
438. strict, 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. nole 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
wrought 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 bv,
413,414.

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.
Olympic 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.

M.
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

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 ofGod'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, 413. 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 relies, 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.
Plmraoh, 291, 298.

Phinees, 280.
PhUosophers, 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, 1 40, 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 6undry 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.
Rebecca, 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, 163.
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.
ofthe body, 360, &c. for God, bless-
* ing of, 162.
Saints suffer for others, 254. are full of
affectionaleness, 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, 65.
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 ofthe 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 ofthe 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 P«rsen
is, 226.
Troubles, may be made blessings if men
choose, 146. rules for bearing, ib.
Truth, clear to the earnest, 439.
Types, a sort of prophecy, 9.
Typical fitness hard to reconcile with
moral, 215, note q.

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 Cireumcision, 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.

Zeal, 375, 376.

INDEX OF TEXTS.

GENESIS

i. 26.

401

ii. 24.

46, 393

iii. 5.

164

11.

401

15.

502

28.

479

iv. 6.

402

7.

102, 402

9.

367

10.

133

vi. 3.

224

xii. 7.

286, 453

xviii. 3.

377

17.

471

xxi. 12.

286

xxii. 3.

32

xxiii. 29.

440

xxvii. 45.

402

xxxii. 28.

289

29.

439

EXODUS.

ii. 13.

375

iii. 1.

483

iv. 22.

238

v. 2.

367

viii. 12.

253

xvi. 37 — 42.

404

xx. 5.

404

xxix. 39.

361

xxxii. 10.

253

32.

451

xxxiii. 19. 291

,295

LEVITICUS.

xviii. 5.

309

xxii. 22, 23.

361

NUMBERS.

viii. 29.

483

xxiv. 9.

297

DEUTERONOMY.

iii. 26.

251
iv. 24.
297
32,
33.
80
v. 29.
331
vi. 11.
501
ix. 28.
281
x. 16.
77
:xxii. 15.
240,501
21.
323
43.
JOSHUA
445
i. 2.
7
vii. 6.
255
xxiv. 2.
JUDGES.
439,440
xiii. 18.
439, 440
1 SAMUEL.
xii. 23.
469
xv. 35.
254
xvii. 26.
468
xix. 5.
468
10.
101
2 SAMUEL.
i. 21.
403
xviii. S3.
470
xxiv. 17.
68,469
1 KINGS.
xviii. 21.
319
xix. 14.
329
522

INDEX OF TEXTS.

18.
xx. 35.
xxi. 23.
xxv. 29.

i. 21.
xxxi. 1.
xxxiii. 32.
xxxviii. 7.

JOB.

PSALMS.

i

4.

ii

11.

vi

5.

viii

.6.

xiv

.1.

xviii

49.

xix

1.

4.

xxiv

2.

xxvii

2.

xxx

12.

xxxii

. 10.

xxxii

.6— S.

9.

16.

xxxiv

20.

22.
xxxvi
9.
xxxvii
1,2.
4.
xiii
6.
xliv.
19.
23.
xiv.
23.
xlix.
7.
8.
15.
18.
1.
13.
16.
23.
li.
4.
19.
19.
lxvii.
12.
lxix.
9.
22,23
32.
lxxiii.
22.
24.
lxxxii.
6.
xcv.
8.
cii.
27.
ciii.
11.
13.
14.
15.
330
6, 32
424424
146
203
429
333
160
412333458
367 445
36, 458
332 457 132
339 459
322405459459
469
269
459
405 459
458 458
271 459 67
458 459360 85
360 83
507361 9
253, 447
340360 146 70
238 459
467
457
458458
459
20.
civ. 12—18.
20. 27.
23.
29.
32.
cv. 15.
cvii. 26.
cxvi. 7. 15.
cxvii. 1.
cxix. 46.
91.
cxxiii. 2.
cxxxvii. 4.
cxliii. 2.
cxlvii. 20.
cxlviii. 5.
PROVERBS.
v.8.
xix. 14.
xxii, 1.
143
457457457458457 7
245458459445506 7
317 86
459 80
458
202393 35
ECCLESIASTES.
xii. 14. 498
CANTICLES.
ii. 15. 509
ISAIAH.
i. 3.
238
9.
33,302
12.
360
19.
333, 429
v. 21.
385
x. 22.
291,302
23.
302
xi. 1—10.
445
xiv. 14.
367
xxii. 4.
255
xxviii. 16.
313
xxix. 10.
338
13.
332
xxxii. 6.
367
xxxv. 1.
505
xxxvi. 18.
333
xl. 31.
287
xii. 8.
482
li. 6.
245
Iii. 5.
75
7.
9,321, 323
16.
466
liii. 1.
321
lix. 7.
353
lxv. 1.
324
2.
325
INDEX OF TEXTS.

523

JEREMIAH.

i. 5.

8

ii. 10.

253

13.

37
22.
253
iv. 19.
131
ix. 1.
131
xi. 44.
253
XV. 1.
251
xviii. 1 —
10.
297
xxv. 9.
7
xxxi. 34.
439
xl. 5.
254
xliv. 8.
254
EZEKIEL.
ix. 4.
498
5.
255
x. 12.
506
xviii. 22.
496
xxviii. 2.
367
xxxiv. 2, 3.
469
xxxvi. 20. 23.
75
xliv. 19.
362
DANIEL.
iii. 15.
367
iv. 24.
429
27.
483
x. 2.
254
xii. 2.
228
HOSEA.
ii. 1, &c.
287
23.
301
ix. 4.
360
xiii. 8.
297
ii. 32.
vi. 3.
JOEL.
MICAH.
313
69
HABAKKUK.
ii. 16.
232
MALACHI.
10.
18
240
WISDOM.
xxi. 2.
127
ECCLESIASTICUS.
xiii. 15. 54
SONG OF THE THREE
CHILDREN.
15, 16.
16.
361
255
ST. MATTHEW.
iii. 7.
318
9.
347
v. 3.
365
8.
607
11.
383
13.
163
16.
126,386
20.
172,191
31.
215
38.
215
39.
204
45.
144, 162, 357
46.
450
48.
357
vi. 14.
428
24.
213
33.
106
vii. 7.
1
18.
222
viii. 11.
241
19.
70
29.
429, 498
ix. 18.
449
*. 6.
344
11.
604
12, 13.
483
16.
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
524

INDEX OF TEXTS.

xxi. 38, &c. 307, 343

41.

241

xxii. 9.

343, 475

13.

425

25.

175

xxiii. 14.

501

29.

222

xxiv. 12.

64

21.

426, 428

29.

259

xxv. 12.

228

27.

486

40.

482

41.

381,429

46.

425, 428

xxvi. 41.

476

55.

380

xxvii. 40.

447

42.

447

ST

MARK.

iii. 16.

6

iv. 38.

414

ix. 44.

177, 428

47.

425

ST.

LUKE.

vi. 26.

315

vii. 10.

104

viii. 3.

488

ix. 58.

414

x. 6.

14

xi. 19.

338

41.

483

xii. 47.

87, 497

xiii. 32.

509

45.

427

xvi. 6.

334

13.

213

26.

334

28.

334

xviii. 11.

163, 294

13, 14.

429

xix. 27.

426

xxi. 6.

4-28

24.

426

xxii. 48.

379

xxiii. 24.

379

ST.

IOHN.

i. 3.

445

, 13.

287

ii. 19.

11

iv. 22.

47.1

23.

s

24.

19

». 14.

427

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.
22.
xvi. 12.
33.
xvii. 3.
8.
10.
xviii. 6.
xxi. 15. 16. 17.
26.

xvii
xviii.

265
269
425 9
133
313501 70
225
507172 11
347
265 73
469
265
307
307 162162
287
104
449
409
276
479
409
225 194 11
42

ACTS.

i. 19.
iii. 6.
iv. 16,
v. 15.40,41.
41.
vii. 51.
55.
viii. 20.
ix. 16.
xiii. 1.
2.
46.
xvi. 3.
14. 5.
2.
13.

449 20
380 5
468
161, 494
269

431 12
272
247 383 147
318
269
202
333, 480372 11
343, 344
279, 436 12
503
479
478

INDEX OF TEXTS.

525

xviii. 18.

280

26.

478

xix. 10.

481

12.

247, 506

XX. 22.

509

xxi. 13.

508

24.

280

28.

11

Kviii. 5.

508

ROMANS.

i. 8.

462

11.

3

13.

464, 467

14.

463

",

15. 4

16.

343

32.

424

ii. 12.

176, 497

21.

64

27.

190

iii. 1.

112

3.

331

22.

312

23.

288

29.

312

iv. 2.

303

17.

112

18.

310

». 4.

376

17.

289

vi. 17.

7

vii. 7.

327

viii. 10.

409

31.

163

32.

161

34.

409

35.

283

36.

472

ix. 1.

508

3.

493

4.

238

5.

366

20.

24

27.

330

A. 3.

89

9.

302

10.

436

15.

9

xi. 13.

461

21.

461

xii. 16.

461

xiv. 1.

4

4.

461

10.

228, 461

15.

4

xv. 4.

460

15.

4

24.

352

25.

2

1 CORINTHIANS.

i. 41.

494

ii. 14.

225

21.

164
iii. 6—9.
177
iv. 6.
493
17.
474
18.
493
v. 2.
54
3.4.
507
3.
50; I
5.
222
vi. 3.
318, 497
, 509
11.
49
19, 20.
189
31.
362
vii. 1.
4
15.
386
16.
488
17.
474
19.
29
23.
189
,235
31.
248
ix. 16.
27
27.
284
,508
x. 4.
238
11.
486
13.
43, 183, 237
16—18.
131
31.
413
32.
386
xi. 1.
509
2.
462
32.
34
xii. 8.
11
8,9.
263
11.
252, 371
31.
371
xiv. 32.
251
36. *
474, 488
xv. 9.
68
10.
300
16.
174
38.
505
51.
352
53.
246
54.
248
xvi. 1.
474
4.
2
6.
468
19.
479
21.
508
22.
279
24.
490
2 CORINTHIANS.
ii. 2. 404
4. 507
5. 352
6—8. 509
526

INDEX OF TEXTS.

6—11.

222

11.

506

iii. 6.

173

iv. 17.

226, 243

v. 16.

139, 235

20.

8, 270, 409

50.

69

vi. 11.

607

viii. 1.

474

9.

447

ix. 2.

3,474

5.

475

6.

372

x.15.

332

xi.

226

2.

409

3.

420, 508

6.

5

xii. 8.

251

.9.

333

10.

264

29.

468

xiiij 7.

299

10.

507

GALATIANS.

i. 8.

490

9.

420

18.

509

24.

506

ii. 13.

436

20.

409,508

iii. 4.

226

23.

156

iv. 6.

241

11.

508

15.

469

19.

507

21.

89

v.2.

493

4.

420

6.

29

10.

462

22.

13

24.

176

vi. 1.

446

2.

131

4.

409

11.

508

14.

27, 318

15.

29

17.

506

EPHESIANS.

i.3

16

23.

409

iii. 16, 17.

409

. 1.
25.26.
.12.

PHILIPPIANS.

357
447 287509

i.l.

479

7.

1

23.

283

iii. 2.

420
8.
284
15.
438
19.
213,
iv. 22.
3,504
COLOSSIANS.
i. 6.
474
ii.8.
419
16.
420
18.
420
20.
4
iii. 3, 4.
398
12.
255
iv. 7.
3
10.
489
17.
3
1 THESSALONIANS.
i. 9.
ii. 14, 17.
iii. 10.
iv. 5.
6. 7.
9. 13.17.
v. 23.
29.
17
330
508 508 53 35
259 2
53
505 221221
2 THESSALONIANS.
i. 6.
226
9.
497
ii.7.
497
iii. 6.
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

5.

86

13.

486

10.

177

2 TIMOTHY.

6.

3,361

15.

501

TITUS.

12. 5.

501
287

PHILEMON.

3,493

HEBREWS.

.9..11.
;. 12.
29.
34.

462 439
269
176, 194162

xi. 31.
xii. 2.
29.
xiii. 3. 10. 17.
24.

i. 18.
ii. 23.

JAMES.

31
447
297 385 131
472 3

287482

1 PETER.
iii. 21. 287
2 PETER.
iii. 13. 246
JUDE.
7. 50
REVELATIONS.
vii. 17. 269

INDEX OF GREEK WORDS.

-*®*»-

a.y9tufitov^ffK9ris 36.
ay%iffrtiu 113.
ut^ZTUlTiOOV 35.
uxoXouSia, 310.
clxoa, 91.
a.x£oa.ffl$ 360.
aWiiqia 172.
a.va&'/)[/.ct 279.
a,vu.H[A<x. 280.
a>a!»6^)(sXfls;a0Ta/ 308, 400.
£SHfl» Xffii Xfi'riil CTTgilpilV 448.
cLtXclittos 439.
aa-oXi/T^ffiff 248.
airafl-T^^ 103.
a<ro@ai77v li%t<r0ett 157.
aurapxus 6G.

$a,p\%apo<; 86.

huha-is 16.
'hia.xovia, 19.
^/arfiico 160.
"Sixmaifta 220.

X«T«/3*XX!/V 106,
xaraxXgiv 483,
x«ravu|eB/ 481.
xccrtvyvayfAtw 126.
xart%ctviffTurai 237.
xuv^KtrSat 96.
xev« 417-
tctSugts 464.
xagy^awoj 472, 504.
xa)f/.to2ioz 230.

XE.'Tff«jy/a 475.
X«|/? 245.
\t4axo\Xv\nx. 258.
koyiiffio) 125.
Aoyoff 39.
Xurg/y^vs 248.

M.
puffXftfiljix tmtfopa 333,
(MX(tO*\>W!(iQt 387.
fAopjpn 363.

a

oiK.oviy.ia, 7, 421.
otojvi^ovrai 364.

ivrfiivmxais 380.
ivr^f^ca 253.
\%afAtht$ 26.
tuyv&ifitotruw 7, 24, 36, 294.

0.

dctXaptuofAivTiv 48.

n.

\Tupxyeay\\ 229,
<jra.(}fiiThft,4v 353.
xa-pifft? 94.
vrxptettT'kovfAWQt 22.
•7rtpihihpex,iaiv 483.
ww'yiiv 456.
<ro3w£«f 464.
RI m

530

croXin'ut 79.
crokXuxts 143, 384, 439,
^^aitrrdfiivos 372.
•x^dfaffis 265.
•xpoSifffAux, 427.
vraoo-Tatrix 99.
zrgofffpoguv 381.
^o<p^r»is 271.
irra/%iia 373.

INDEX OF GREEK WORDS. T.

LV*'"*" 13.
v-Tip$a,huv 239, 508.
u'ToXn-^is 26.
vtrertjiCiiofttvos 21, 346, 349.

lufofAias 53.

S.

ffSjLtvdrtgof 362.
ffwyyfiv6*«i» 266.
ffwXXsiTo t/^ ay; 478.

ffuvdgoftnVy xetTCt

82.

<pt}.a.v0pajvia 256.
(piXovuxia, 168.
<PiXoeo<pia, 159, 175, 185, 204, 465, 483,
489.
(ptXorotpov yv&p9ic 114.
(PiXoTifAa, 466.
<pyfl-/? 90.

rwxvQiis 399.

-tyvxtxbt 225.

THE END.

BAXTF.R, PRINTER, OXFORD.

ERRATA.
Page 23. 1. 18. for two and threes read twos 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 xxiroi read nxiroi
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 ' 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, rajrfhath Christ,
493. note o. for xiitms read xuroTs

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LIST OF AUTHORS.

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L'Estrange's Alliance.

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Sail, Dr.
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Scrivener, Matt.
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Bishop Taylor, Jer.
Thorndike.
Walker, Wilham, on Baptism.
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•Chermside, R. Seymour, Esq. Exeter
CoUege, Oxford.
Cheshyre, Rev. W. T. Worcester
• Chester, Rev. A. Chichely HaU
•Chester, Harry, Esq. Highgate
ChevaUier, Rev. Temple, Durham
Chichester, Very Rev. the Pean of
•Chichester Theol. Book Society
Christie, Rev. J. F. Oriel CoU. Oxford
•Church, Rev. R. W. Oriel Coll. Oxford
Churton, Rev. E. Crayke, Durham
Clare, Rev. G. T. Bainton, Beverley
•Clark, Rev. Fran. F. Grammar School,
Newcastle
•Clark, Rev. John, Grove ViUa,
Hunslet, Leeds
•Clarke, L. S. Esq. New CoU., Oxford
Clarke, Samuel, Esq. St. John's CoU.
Oxford
•Clay, Rev. S. G.
* Cleather, Rev. G. P. Chirton, Devizes,
WUts
Clements, J. Esq. Oriel CoU. Oxford
Clerical Society, Newcastle-on-Tyne
?Clerke, Venerable C. C, Archdeacon
of Oxford
* Coates, Rev. R. P. Rochester
•Cobham, Rev. I. B. Walton, Somerset
•Cockin, M. Esq. Minchinhampton,
Gloucestershire.
Cocks, Somers, Esq.
•Codd, Rev. E. T. Minchin-Hampton
fCole, Rev. M. S. Wotton-under-Edge
* Coleridge, Hon. Mr. Justice
•Coleridge, Rev. E. Eton CoUege

Coleridge, Rev. George
Coles, Rev. G. Croydon
•Coley, Rev. J.
•Collier, C. I. Esq. Magd. HaU, Oxford
•CoUings, Mr. E. Bath
Collings, Rev. William
•Collins, Rev. R. Hampstead
Collinson, Rev. R. Holme Cultram
CoUs, Rev. I. F. Hampstead
•CoUyns, C. H. Esq. Ch. Ch. Oxford
Colson, Chas. Esq. St. John's CoUege,
Cambridge
Connop, NeweU, Esq. Whitehall
•Constable, Rev. H. KlonakUty, County
Cork, Ireland
* Constable, J. C. Esq. Jesus CoUege,
Cambridge
Coope, Rev. H. G. Clunn, Shropshire
•Cooper, Rev. E. P. Burford, Oxon.
Copeland,Rev.W.J. Trinity Coll. Oxford
Corfe, Rev. T. Priest Vicar, Exeter
Cork, The Venerable the Archdeacon of
Cork Tract Society, The
•Cornish, Rev. C.L.Exeter CoU,Oxford
•Cornish, Rev. S. W. D.D. Ottery
St Mary, Devon
* Cornthwaite, Rev. T. Hornsey
Cosens, Rev. R. Dorchester
Cotes, Rev. Digby, Sparsholt, Wantage
•Cotes, Charles, Esq.
* Cotton, Rev. W. C.
•Cotton, Alexander, Esq. Hildersham
Hall, Cambridgeshire
Courtenay, Lord, Powderham Castle
Courtenay, F. Esq. Exeter CoU. Oxford
•Cox, Rev. I. Edm. Alderby, near
Beccles, Suffolk
fCox, Rev. J. Walgrave, Northampton
Crawley, Rev. C. Stowe, near Weedon
•Crawley, C. Esq. Highgate
•Crawley, G. A. Esq. Highgate
P Crawley, Rev. R. Steeple Ashton,
Trowbridge
•Creek, Rev. E. B. Paignton, Devon
Crompton, Rev. B. Unsworth, near
Bury, Lancashire
Crossley, James, Esq. Manchester
•Crossley, Mr. John S. Leicester
•Currie, Rev. James
•Currie, Miss
Currie & Bowman, Newcastle-on-Tyne

SUBSCRIBERS.

Curry, jun. and Co. DubUn
Cust, Hon. and Rev. H. C. Cockayne,
Hatley

••St. David's,The Lord Bishop of
•Dalton, Rev. C. B. Lincoln's Inn
•Dalton, Rev. W. Kelvedon, Essex
Dand, Rev. Thos. Queen's CoUege,
Oxford
•Daniel, George Fred. Esq. Magdalen
CoUege, Cambridge
•Darby, Rev.J.Curateof Acton,Ireland
•Darling, Mr. Little Queen Street,
London
•Darnell, Rev. W. N. Stanhope,
Durham
Darnell, W. Esq.
•Davenport, Arthur, Esq., Christ's Coll.
Cambridge.
Davie, Rev. George John, Hartwell,
near Aylesbury
Davies, Rev. J. Abbenhall, Gloucester
Davies, Rev. Richard, Stanton
•Dawson, J. Esq. Exeter College,
Oxford
•Dawson, Charles, Esq. Baymont
Lodge, Torquay
•Dayman, Alfred J. Esq. Exeter Coll.
Oxford
Dayman, Rev. Charles, Great Tew,
Oxon
•Deacon, Rev. G. E. Rawmarsh,
Rotheram, Yorkshire
Deane, J. W. Esq. St John's College,
Oxford
Dearden, Mr. W. Nottingham
Deedes, Rev. Gordon
•Deighton, Messrs. J. & J.J. Cambridge
Demerara Clerical Library
*Denton,Rev.R. A. King's Coll. Camb.
•De Tessier, G. F. Esq. C. C. C. Oxford
De Tessier, P. A. Esq. C. C. C. Oxford
••Dickinson, F. H. Esq. Upper Harley-
street, London
* Disney, Rev. E. O. Armagh, Ireland
* Disney, Rev. James, Armagh, Ireland
Distin, Rev. H. L. Westmoreland
House, High Harrogate
•Dixon, Rev. James, Liverpool

•Dobson, B. Esq. Bolton
•Dodsworth, Rev. W. Ch. Ch. St Pan
cras, London
•Donaldson, Rev. J. W. Bury St.
Edmund's
*Donne, J.
Dornford, Rev. J. Plymptree, Devon
Douglas, E. Esq. Bursledon, South
ampton
Douglas, Rev. H. College, Durham
•Doune, Rev. S. Oswestry School,
Shropshire
•Dover Clerical-Book- Society
•Doweling, Rev.W. Grimley, Worcester
•Downe, Rev. G. E. Rushden Rectory,
Higham Ferrers, Northamptonshire
•Drake, Rev. Richard
Duesbury, E. W. T. Esq. Beverley,
Yorkshire
• Duflield, 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 CoUege
•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 CoUege,
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 CoUege,
Oxford
Egerton, Rev. T. Dunnington, Yorkshire
*E. H. T.
Elder, Rev. E. Master ofthe Grammar
School, Durham
EUicott, Rev. C. Whitwell, Rutland
shire
•Elliot, J. E. Esq. Catherine HaU,
Cambridge
Ellis, Conyngham, Esq. 4, Fitzwilliam
Place, Dublin
•Ellison, H. Esq. University CoUege,
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.MarketBosworth
Evans, Rev. E. C. Ingham
•Evans, Herbert N. Esq. Hampstead
Evans, Lewis, Esq. Wadham CoUege,
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 CoU. Oxford
Farehrother, Rev. T. Market Har
borough
Farley, Rev. T. Ducklington
•Fearnley, Rev. I. King's CoUege,
London
•Fearon, Rev. W. C. Grimston, Lynn,
Norfolk
Fenwicke, Rev. G. O. Aston, Birming
ham
•Fenwicke, Rev. M. G. BaUyshannon
•Ferguson, Dr. May Fair
•Few, Robert, Esq. 2, Henrietta Street,
Covent Garden, London
Field, Rev. P. Finchingfield, Brain-
tree, Essex
•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.
FoTd, Rev. J. Chard, Somersetshire
• Ford, W. Esq. Highgate
•Formby, Rev. H. Brasenose
•Forster, Rev. H.B.Stratton,Cirencester
•Foster, Rev. J. S. Dchester
•Foster, John, Esq. St. Mary HaU,
Oxford
*Foulkes, Rev. H. B. Buckby Moun
tain, Flintshire
•Fowler, Rev. C. A.
Fox, Rev. Charles, Napperton
Foxe, Rev. O. Worcester
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-
hiU 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, AUesley, near
Coventry '
•Gidley, J. Esq. Exeter
GUbertson, Rev. Lewis, Llangorwen,
near Aberystwith
Gilks, Rev. W. Little Hampton
f GiUet, Rev. G. E. Waltham, Melton
Mowbray
Gillett, E. Esq. Emmanuel CoUege,
Cambridge
Gladstone, Rev. John, Liverpool
•Gladstone, W. E. Esq. M. P.
GlanviUe, Rev. E. F. Wheatfield
*Glencross, Rev. James, Balliol CoU
Oxford
•Glenie, Rev. J. M. Salisbury
•Godley, John R. Esq.
•Goff, 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. O. 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 Buck
ingham Street, DubUn
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 Longparlsh,
Winchester
•Greene, R. Esq. Lichfield
•Gregory, R. Esq. C. C. C. Oxford
Gresley, Richard, Esq.
Gresley, Rev. Wuliam, Lichfield
••Greswell, Rev. R. Worcester Coll.
Oxford
**GresweU, 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 CoU.
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, HamUton
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
•HaUen, Rev. William, Wribbenhall,
Worcestershire
Halton, Rev. T. 98, IsUngton,
Liverpool
HamUton, Rev. J. Great Baddow, Essex
•Hanham, Rev. Phehps, Wimborne,
Dorset
Harcourt, Rev. L. V. Midhurst
••Hare, Venerable Archdeacon
Harington, Rev. Rd.01d, Northampton
•Harison, W. H. Esq. New York
•Harper, T. N. Esq. Queen's CoUege
Oxford

SUBSCRIBERS.

•Harpur, Rev. E. St. Peter's, Stock
port.
* Harris, Hon. and Rev. C. Wilton,
SaUsbury
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
•Hartshorne, Rev. Joseph
•Harvey, Rev. H. Preb. of Bristol,
Bradford, WUts
•Hatchard and Son, PiccadUly, London
*HathereU,Rev.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 CoU.
Oxford
•Hawtrey, Rev. Dr. Eton College
Hayden, Rev. F. W. Beverley, York
shire
Hayes, Rev. I. Warren, Arherfield
Rectory, Berks,
Hearn, Mr. John, Sarum Library,
SaUsbury
• Heath, W. M. Esq. Exeter CoU.
Oxford
•Hecker, Rev. H. T. Sevenoaks, Kent
*Hedley, Rev. T. A. Gloucester
• Henderson, W. G. Esq. Magd. CoU.
Oxford
•Henderson, Peter, Esq. Macclesfield
•Henn, Rev. W. Coleraine
•Herbert, Hon. Algernon, Ickleton,
Saffron Walden
Heslop, Anchem, Esq. Trinity CoUege,
Cambridge
Hessey, Rev. F. St. John's Coll. Oxford
•Hessey, Rev. J. A. St. John's College,
Oxford
Hewetson, Rev. J. S. Curate of KiUeary,
Ireland
*Hewitt, T. S. Esq. Worcester College,
Oxford
•Heygate, 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. Calne, WUts
•Hildyard, Rev. J. Christ's College,
Cambridge
•HiU, Rev. E. Ch. Ch. Oxford
•HiU, Rev. ErroU, New CoU. Oxford
Hill, Rev. W. Derby
HiUyard, Rev. Temple, Worm-Leighton
Hinde, Rev. T. Liverpool
* Hingiston, James Ansley, Esq.
48, Finsbury Circus, London
••Hippesley, H. Esq. Lambourne
Place, Berks
•Hippisley, R. W. Esq. Stow Lodge,
Gloucestershire.
•Hobhouse, Edm. Esq. Balliol CoUege,
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. BeadneU, 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 CoUege,
Cambridge
•Hopwood, Rev. F. G. Knowsley,
Prescot, Lancashire
• Horner, Rev. Josh. Everton, Biggles
wade, Bedfordshire
Horsfall, Rev. A. Litchurch
•HorsfaU, 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
*Howorth, 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
Godalming
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 CoU. Oxford
* Jeffray,Rev. L.W. Preston, Lancashire
Jelf, Rev. Dr. Canon of Ch. Ch. Oxford
Jelf, Rev. W. E. Ch. Ch. Oxford
*Jersey,The Very Rev. theDean of
Jew, Mr. Thomas, Gloucester
••Inge, Rev. I. R. St. Mary's,
Portsmouth
•Johnson, C. W. Esq. BalUol College,
Oxford
Johnson, G. H. S. Esq. RadcUffe
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 Tetsworfh
KUdare, Ven. 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
•Kingsmfll, 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 CoU. 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,
Hadleigh, 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.

Lakin, J. M. Esq. Worcester CoUege,
Oxford
Langbridge, Mr. Birmingham
Langdon, A. Esq. Hampstead
Langley, Rev. T. Landogo, Monmouth
fLaprimaudaye, Rev. C. G. St John's
College, Oxford
•Larken, Arthur, Esq. 20, Henrietta
Street, Cavendish Square, London
Lawrence, F. J. R. Esq. Exeter CoU.
Oxford
*Lawson, Rev. R. Stoke by Clare,
Halstead
•Lawson, Rev. W. D, Magd. CoUege,
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. Aynho, Banbury
LesUe, Rev. C. Elphin, Ireland
Leslie, Mr. Great Queen Street, London
•Lethbridge, Ambrose, Esq. AU Souls,
Oxford
•Lewis, Rev. D. Jesus CoUege, Oxford
•Lewthwaite, Rev. W. H. Adel, Leeds
••Ley, Rev. Jacob, Ch. Ch. Oxford
•Ley, Rev. John, Exeter CoUege,
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 KUmore,
Dioc. Armagh
Lloyd, Rev. John F. ^Ballyling,
Rich HiU, Ireland
Lodge, Rev. Barton, Theydon Bois
•Lbhr, C. W. Esq. Gwaenynog, Den
bigh
London Library, Pall Mall
Lonsdale, Rev. J. Principal of King's
College, London

•Lowder, C. F. Esq. Exeter CoUege,
Oxford
•Lowe, Rev. J. M. Cheadle, Staffordshire
Lowe, Rev. R. F. Madeira
*Lowe, Rev. R. H. Abascragh, co.
Galway
Lukes, Rev. W. C. Bradford, WUts
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'CaU, 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
MacmuUen, 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.
Cutbbert, WeUs
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 CoU.
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. CoU. 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 CoU. Oxford
•Mayor, C. Esq. St. John's CoU. Camb.
•Mease, Rev. J. Fresford
Medley, Rev. John, Exeter
Mence, Rev. J. W. Ilkley, Otley, York
shire
•Metcalf, Rev. W. L. Huddersfield
•Metcalfe, Rev. WaUace, Reddenhall,
Harlestone, Norfolk
•Middleton, Rev. J. E. Wroxton,
Banbury
•Middleton, Henry O. Esq.' Exeter
CoUege, Oxford
•Mill, Rev. Dr. Christian Advocate,
Cambridge
Miller, Rev. I. R. Walkeringham,
Bawtry, Yorkshire
MiUer, Rev. John, Benefield, Oundle
MUler, Rev. T. E. Benefield, Oundle
•MiUs, R. T. Esq. Magd. Coll. Oxford.
Minster, Rev. I. Farmley Tyas
Moberly, C. E. Esq. BaUiol CoU. Oxford
Moberly, Rev. Dr. Winchester
Money Kyrie, E. A. Esq. C. C. C.
Cambridge
•Monro, Rev. E. Oriel CoU. Oxford
•Monsell, Rev. C. H. Worcester CoU.
Oxford
Monsell, Rev. J. S. Coleraine, Ireland
*Monsell, W. Esq. Limerick, Ireland
Moodie, C. Esq. Magdalen Hall
•Moore, Rev. J. W. Hordley, EUesmere

•Moore, Rev. Edward, Rector of Killan,
Ireland
Moorsom, Rev. Richard, Pett, Sussex
•Moriarty, Rev. T. Ventry, Dingle,
Ireland
•Morrell, F.J. Esq. St. Giles's, Oxford.
•Morrice, Rev. W. D. Leeds
Morris, Rev. J. B. Exeter CoU. Oxford
•Mon-is, 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 CoU. 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 op
••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
NichoU, Rev. J. R. Greenhill Grove,
near Barnet, Hertfordshire
Nicholls, Rev. W. L. Bath
•Nicholson, Rev. W. Wickham House,
Welford, Berks
•NicoU, 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 CoUege,
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. KiUegar, Ireland
*0'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
•OHverson, R. Esq. 14 Portland Place,
London
Ormsby, R.L. Esq. Lincoln CoU. 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 CoU.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 BedfordPlace,
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
f Patteson, Hon. Mr. Justice
Pattison, Rev. Mark, Lincoln College,
Oxford
•Paul, G. W. Esq. Wadham Coll. Oxford
Payne, R. jun. Esq. Lavender HU1
•Pedder, W. Esq. Theological CoUege,
WeUs
Pelly, Rev. T. C. C. C. Oxford
•Pennefather, Rev. E.
t Penney, Rev. E. St. Andrew's, Canter
bury
•Penny, C. B. Esq. Theol. CoU. 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
PhiUips, Rev. E. 5, Nelson Terrace,
Clapham
•PhiUott, 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
• Piatt, 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.JesusCoU.,Cambridge
Poole, Rev. G. A. Leeds
•Potts, R. Esq. Trinity CoU. Cambridge
Pountney, Rev. H. St. John's, Wolver
hampton
••PoweU, A. Esq. Carey Street, London
••PoweU, Rev. E. A. AmpthiU
Powell, Rev. H. T. Stretton
•PoweU, 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
•PownaU, W. L. Esq. St. John's CoU.
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-
comhe, Dursley
•Prichard, Rev. Richard, Hunley
Pridden, Rev. W. Broxted, Dunmow
•Pritchard, Rev. R. Jesus College,
Oxford
PuUing, 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. Triug
•Randolph, W. C. Esq.YateHouse,Bath
Rashdall, Rev. John, Exeter
• Rawle, Rev. R. Cheadle, Staffordshire
•Reed, Rev. J. Harold's Cross, DuhUn

•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.Boxley, Maidstone
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
RodweU, Rev. J. M. St. Peter's, Saffron
HiU, 7, ParkTerrace,Barnsbury Park
•Rogers, Edward, Esq. Eliot Place,
Blackheath, Kent
Rose, Rev. H. H. Erdington
•Ross, Rev. I. L. Fy field, near Burford
••Ross and Argyll, Diocesan Library of
Routh.Rev.Dr. President of Magd.CoU.
• Oxford
Rowe, Mr.
Rowland, Miss, Hereford
** Russell, D. Watts, Esq. Biggin HaU,
Oundle
** Russell, I. Watts, Esq. Ham Hall,
Ashbourn, Derbyshire
Ryder, Rev. George Dudley, Easton,
Winchester
Ryder, T. D. Esq. Oriel CoU. Oxford

Samler, Rev. J. H. Bampton, Oxon.
Sandford, Rev. G. B. Prestwich
Sandford, Rev. John

SUBSCRIBERS.

•Sandford, Frederick, Esq.
•Sandham, James, Esq. St. John's Coll.
Oxford
SandUands, 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, CornwaU.
• 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
CoUege, Cambridge
•Shaw, Rev. G. Witcham, Ely
•Shaw, Rev. John, Corrington, St Ives,
Huntingdonshire
•Shea, Robert Francis Jones, Esq.
•Shelley, 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
•ShiUeto, Rev. Richard, M.A. King's
College, Cambridge
•ShiUeto, Rev. W. York
ShilUbeer, Rev. J. Oundle
*Shipton, Rev. J. N. Othery, near
Bridgwater
•Shortland, Rev. H. Rector of Twin-
stead
*Short, Rev. A. Ravensthorpe
Shrine, Rev. Harcourt, Cirencester

Shuttleworth, Rev. E.
•Simes, G. F. Esq.
*Simms and Dinham, Manchester
*Simms, Rev. E. Plaiston
Simms and Son, Bath
Simpson, Rev. H. BexhiU
•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 WiUiam'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 ColLOxford
Smith, Rev. J. Trinity College, Oxford
* Smith, Rev. W. Puddelhinton
•Smyth, Rev. H. Fenner, Glebe, Johns
town
Snare, Mr. John, Reading
•Southampton Theological Library
Southwell, Rev. G. Compton Martin
Sparke,Rev.John,ClareHall,Cambridge •Spence, Rev. J. Northampton
•Spencer, Rev. W. Pakenham, Starston,
Norfolk
Spranger, Rev. R. J. Exeter CoUege,
Oxford.
Spreat, Mr. W. Exeter
•Spry, Rev.J. H. D.D. StMary-le-bone
Spurgin, J. Esq. C. C. C. Cambridge
•Stanley, Rev. E. Rugby
•Starey.B.H.Esq. 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. BiUeston,,
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
CoUege, Cambridge
Sweet, Rev. C. Cornworthy, Totnes,
Devon
*Sweet, Rev. J. Hales, St John's
College, Cambridge
*Swinney, Rev. H. H. Magd. CoUege,
Cambridge
Symons, E. W. Esq. St. John's CoUege,
Cambridge

•Talbot, Rev. G. Evercreech, Somerset
*Tarbutt, Rev. Arthur C. Dover
Tarletofl, J. W. Esq. Birmingham
•Tarleton, Rev. John
•Tate, Frank, Esq. Univ. CoU. 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, Ven. Archdeacon, Durham
**Thorp,VenerableArchdeacon, Trinity
CoUege, 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
•Tyrwliitt, Rev. R.E. Ryme, Sherborne

Utterton, Rev. I. S. Dorking

SUBSCRIBERS.

•Vale, W. S. Esq. Worcester CoUege,
Oxford
•Vaux, W. S. W. Esq. BalUol College,
Oxford
•Vaux, Rev. W. Winchester
•Venn, E. S. Esq. Wadham CoUege,
Oxford
Vigne, Rev. Henry, Nuthurst
•Vincent, Rev. O. P. Devizes, WUts
•Vizard, J. Esq. Dursley, Gloucester
Voules, Rev. F. Eton
Wackerbarth, Rev. F. D. Queen's CoU.
Cambridge
•Wade, Benjamin, Esq.
Wade, Rev. N. St. Paul's, Bunhill Row
•Wagner, A. Esq. Cambridge
•Waites, Rev. T. Bentley, South Stain-
ley, near Harrogate
••Walford, Rev. W. Hatfield, Witham,
Essex
Wallace, Rev. G. Canterbury
•Wallace, Rev. I. L. Sevenoaks
•Wallas, Rev. John Preston Patrick,
Kendal
Waller, Rev. E. A. Warwick
•Waller, Rev. W. Gornal, 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
* Warter, Rev. I. Wood, West Tarring,
Sussex
Wason, James, Esq. Rowcroft, Stroud,
Gloucestershire
Watson, Rev. Alexander, St. John's,
Cheltenham
t Watson, Rev. John, Guilsborough
•Watson, Joshua, Esq. Park- Street
•Watts, Rev. John, Tarrant- Gun viUe,
Dorset
•Webb, Benj. Esq. Trmity CoU. Camb.
Webb, Mr. Wareing, Liverpool
•Webster, S. K. Esq. Emmanuel CoU,
Cambridge
•Weguelin, Rev. W. A. South Stoke,
near Arundel

WeUs, Rev. F. Lambeth Palace
•Wenliam, J. G. Esq. St John's
College, Oxford
Weston,FrancisM.Esq. Charleston, U.S.
Weston, Plowden, Esq. Charleston, U,S.
•WhaU, Rev. W. Tbieming Rectory,
Oundle
•Whitaker, Rev. S. New Church, Roch
dale
Whitby, R. Vemon, Esq. Osbaston
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. HaUfax
¦(•Whitfield, 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 CoU.
Cambridge
•WUberforce, Rev. H. W. Bransgore
Wuberforce,Rev.S.Archdeaconof Surrey
Wiley and Putnam,New York,12 copies
WUkins, Venerable George, D. D,
Archdeacon of Nottingham
W'lkins, Rev. Mr.
AVUkinson, Rev. J. Exeter
•WUkinson, Rev. M. 27 Kensington
Square
•WiUiams, Rev. C. Jesus Coll. Oxford
Williams, Rev. E. T. Exeter CoUege,
Oxford
Williams, Rev.I. Trinity College, Oxford
Williams, Rev. George, Wicherford,-
Worcester
•Williams, Rev. J. Jesus CoU. Oxford
WiUiams, M. D. Esq. CwmcynfeUn,
Aberystwith
WUUams, Rev. W. St Bartholomew's,
Hyde, Winchester
•WUliams, Rev. T. E., D.D., Buckle,
bury, Berks

SUBSCRIBERS.

•Willis, Rev. T. Rayne, near Braintree
•WiUis, Rev. W. D. Green Park, Bath
•Willock, Rev. W. W. Ware
•Willott, Rev. John
WUson, Rev. Charles, Shaftesbury
•Wilson, Rev. Daniel, Islington
WUson, Rev. Francis, Rugeley
*Wilson, Rev. J. Corpus Christi Coll.
Oxford
•Wilson, Rev. J. P. Magdalen CoUege,
Oxford
•Wilson, L. Esq. Norwood Hill
•WUson, 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
WooUey, 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
Wragge, G. Esq. Cheadle, Staffordshire
•Wray, Rev. C. Liverpool
•Wrench, Rev. J. G. D.C.L. Salehiirst,
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
Wakefield
Young, Rev. R. G. Oriel Coll. Oxford
•Young, Rev. R. Riseley, Beds

Dickinson, F. H. Esq. £10. 10s. donation.
Evans, H. N. Esq. £5. 5s. donation.
J. H. £1. Is. donation.
L. M. £1. Is. donation.
Lurgan, Lord, £10. 10s. donation.

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

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

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

EDITED BY
The Rev. E. B. PUSEY, D.D.
Kegius Professor of Hebrew, Canon of Christ Church, late Fellow of Oriel College.
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 qf Oriel CoUege.

A Publication, answering to the above title, appeared to the Editors
calculated to answer many and important ends, and to supply considerable
wants, some peculiar to our own Church and times, others more general.
Their chief grounds for thinking it very desirable were such as the fol
lowing: —
1. The great intrinsic value of many of the Works of the Fathers, which
are, at present, inaccessible, except to such as have large libraries, arid 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

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

RIV1NGTONS, LONDON : J. H. PARKER, OXFORD.

Works already published.
AUGUSTINE. S  Confessions, with the Latin > „.. 7i„„_„, ,, .„, . ..,,„__
' original ^OldlranslationandText.revisedhyE.B.Pmey.D.B-
CYR1L.S.OFJERUSALEM Catechetical Discourses  Rev. R. W. Church, B.A. Fellow of Oriel.
CYF1UAN. S  Treatises,  late Rev. C. Thornton, M.J. ChHst (Vmrch.
CHaYSOSTOM, S  First Epistle lo the Corinthians? **u. J. Medley M.A. Wadlurm
Galatians, and Ephesians, (™v- R- K- 'orn"h'M:A- late FHUv of Exeter.
\ ' ' } Rev.W. J. Copeland, M.A. Felhr- ot Trinity.
On the Epistle lo the Romans Rev. J. B. Morris, M.A. Fellow qf Exeter.
In the Press.
ATHANASIUS, S  Four Orations against Ihe)
Arians j Ret'- •>• B. Newman, B.D. Fellow qf Oriel.
CHRYSOSTOM, S  Homilies on St. Mallhew  Rei: Sir G. Prevost, M.A. Oriel.
C GUGS?0 FN AH ANZUM } S<M"m°"S  *»¦ R' F' WU*m' M'A- °'iel-
\ Rev. C. Dodgson, M.A. late Student ofCh. Ch.

TERTULLIAN  Apologetic and Practical
Treatises

Preparing for Publication.

AMBROSE, S  Doctrinal Treatises 
Epistles.
ATHANASIUS, S  Trac^on^the Incarnation and 1 Ra & ^^ ^ Fellow qf Oriel.
Historical Documents  Rev. M. Atkinson, M.A. Fellow of Lincoln.
AUGUSTINE, S  Anti-Pelagian Tracts  Rev. F. Oakeley, M.A. Fellow of Balliol.
Anti-Donatist Tracts ....... Rev. F. W. Faber, M.A. Fellow of L/niverity.
n„..,;i;. ...„„«. Tnhn'aRoEnel 5 Rev. V. A. Heurttey, M.A. Fellow of C. C. C.
HomiliesonSt.John sGospel ^Jolm Q sheppardfB/l _ Seholar ofJWadham.
 First?
Epistle . . )
- the Psalms

Practical Treatises  Rev. C. L,. Cornish, M.A. Fellow of Ficeter.
Homilies on the New ( Rev R G Macmull M A FMmD of <j. c c,
Testament  1
Epistles  Bev. H. W. Wilberforce, M.A. Oriel.
City of God  Old Translation revised.
BASIL, S. THE GREAT . . Utter* Treatises, and Ho- j Rm /s mHiams> MJm mbm 0f Trinity.
CHRYSOSTOM, S  HomiliesonSt.John  Rev. J. Nelson, M.A. St. John's.
CRev. T. Keble, M.A late Fellow ofC.C. C.
ut pa,.i J Rev. C. Miller, M.A. late Demy of Magdalen.
 °u rm  )Rev. W. C. Cotton, M.A. Student of Ch. Ch.
Clicv. J. A. Ashworlh,M.A. Fellow of Brasen.nose.
Homilies on theStatues and others Rev. C. B. Pearson, Oriel.
On the Priesthood  The lute Hp. Jebb, finished by Rev. J. Jebb, M.A.
Epistles  Rev. E. Churton, M.A. Christ Church.
CYPRIAN, S  Epistles  Rev. H. Carey, M.A. Worcester College.
CYRIL, S. OF ALEXAN- J A insl Ne„lorta,  Rev. j. H, Newman, B.D.
DRIA  I 6
EPHRAEM SYRUS, S. Homilies  Rev. J. B. Morris, M.A. Fellow qf Exeter.
EUSEBIUS  Ecclesiastical History. Rev.G.B. S.Johnson, M.A. Queen's.
GItEGORY, S. OF NYSSA . . Sermons and Commentaries. . Rev. C. Seager, M.J. late Scholar of Worcester.
GREGORY, S. THE OREAT^^-; • • • •
HILARY, S  On the Trinity  Rev. A. Slurrt, M.A. late Student of Christ Church.
IRENJEUS, S  Against Heresy  Rev. J. Keble, M.A.
JEROME, S  Episiles  Rev. J. Mozley, M.A- Fellow of Magdalen.
JUSTIN, M  Works  Rev. H. E Manning, M.A. late Fellow of Merton.
LEO, S. THE GREAT  Sermons and Epistles  Rev. J. H. Newman, B D.
MACARIUS, S.  Sermons  Old Translation revised.
OPTATtTS, S  On the Donatist Schism  Rev. F. W. Faber, M.A. Fellow of University.
ORIGEN  Against Celsus  Rev. T. Motley, M A. late Fellow of Oriel.
TERTULLIAN  Works  Rev. C. Dodgson, M.J. late Student of Ch. Ch.
THEODORET, &c  Ecclesiastical History  Rev. C. Marriott, M.A. Fellow of Oriel.
CoZm^(.. .": }«»¦ *• *•«. «¦*¦ ™°<" 'f ^inoi.
MISCELLANIES  St. Clement of Alex. "Quis
d'ves tjalvetur 7" Ep. ad
Diognetuni; 1'rar.ts of Hlp-
nolvMi*
•„* This list was never meant to be final, and it has been, from time to time, enlarged. It might
then save waste of labour, if persons contemplating the translation of works, not set down, would
enquire of the Editors, whether they are included in the plan.

SUBSCRIBERS.

Those marked with an * are subscribers to both the Texts and the Translations.
Those marked t to the Texts only.
Those not marked, to the Translations only.

*His Grace The Lord Archbishop of Canterbury.
His Grace 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,
*Right 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. Acland, Henry, Esq. Ch. Ch.
•Aberdeen Diocesan Library Acland, P. Leopold, Esq. Ch. Ch.
A. B. for the Theological College, Acland.Arth.H. Dyke, Esq. Dorchester
Illinois, N. A. Adams, Rev- H. G.
tAckland.T.S.Esq. St.John'sColl.Camb. Adams, Rev. D. one of the Vicars of
Acklom, J. Esq. Downing Coll. Camb. Bampton
Acland, Sir Thomas Dyke, Bart. M.P. *Adaros, John, jun. Esq.
•Acland, T. D. Esq. M.P. All Souls Adams, W. Esq. Merton Coll.
fj0]]# Adare, Viscount

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Adcock, Rev. Halford H. Humberstone,
Leicester
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Aitken, Rev. R. Walcot Terrace,
Kensington Road
•Ainger, W. D.D. St. Bees, near
Whitehaven
Aitchison, Rev. D. Glasgow
Alexander, John, Esq. Edinburgh
Allen, A. Esq. Clifton
Allen, Rev. Jas. Castle Martin, Pem
brokeshire
Allen, Rev. John, King's Coll. London
Allen, Rev. P. VVeslboum, Sussex
Allen, R. B. Esq. Walthamstow
•Allies, Rev. T. W.
•All Soul's College Library, Oxford
Ambrey, Mr. C. Bookseller, Manchester
Anderson, G. W. Esq. Bombay
•Anderdon, John L. Esq.
•Anderdon, W. H. Esq. University Coll.
Anderson, Rev. D. Liverpool
Anderson, George, Esq. Inverness
Anderson, Rev. John, Merton Coll.
Anderson, Rev. Philip, Gateshead
Anderson, Rev. Robert, Brighton
Anderson, Rev. Sir C. Bart. Lea
Andrew, Rev. John, St. John's Coll.
Andrewes, Rev.W. Sudbury
Andrews, Mr. Geo. Bookseller, Durham
Andrews, Mr. W. Bookseller, Bristol
Andrews', St. University
•Anstey, Rev. Arthur, Worcester Coll.
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U.S.
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•Appleton and Co. New York
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Yorkshire
Armstrong, Rev. J. Binder, Somerset
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•Arnold, Rev. T. K. Lyndon, Rutland
Ashby-de-la-Zouch Theological Library
Ashington, Miss, Little Saxham
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Hants

•Ashworth, Rev. J. A. Bras. Coll.
tAtkinson, Rev. M. Lincoln Coll.
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•Bacon, R. W. Esq. King's Coll. Camb.
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Baker, C. F. Esq. Exeter Coll
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tBalston, H. Esq. Magd. Coll.
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pool
•Beadon, Rev. II. W. Latton, near
Cricklade
Beadon, Rev. Rich, a Court, Cheddar,
Somerset
•Beaufort, Rev. D. A.
Beckwith, Rev. S. B. Tilehurst, Sussex
Begbie, Esq. Pemb. Coll. Camb.
Beitch, Rev. W. D.
Bell, Rev. Henry, Ruddington
Bell, Rev. John, Oullon
Bellairs, Rev. W. Bedworth
Bellairs, Rev. H. W. Buckley, Flintshire
•Bellamy, Rev. J.W. Merchant Taylors'
School
Bellasis, Edward, Esq.
Belli, Rev. C. A. Southweald, Essex
•Bellingham, Rev. J. G. Farmington,
Gloucestershire
Bennett, Rev. E.Leigh, Lechlade, Glou
cestershire
Bennett, Rev. W. B. Sandnell
Berkeley .Rev.G.C. South Minster.Essex
Bernard, T. D. Esq. Exeter College
Berry, Rev. P. Cork
Bethune, Rev. G.
Bevan, R. Esq. Rougham
Bickersteth, Rev. E. Watton, Herts
Biggor, D. Esq.
Birch, Rev. E. Weston
Bird, Rev. Godfrey, Great Wigborough,
Essex
Biron, Rev. Edwin, Hythe, Kent
•Bishops' College, Calcutta
Blackburn, Rev. P. Poulshot, Devizes
Blackburn, Rev. J. Royston
Blackwell, Rev. Wm. Morden, Surrey
Blackwood and Sons, Edinburgh
Blakiston, Rev. R. Chichester
Blandy, Rev. Francis J. Netheravon,
Amesbury, Wilts
Bleakley, Mr. Bookseller, Dublin

•Blew, Rev. W. J. Nuthurst, Sussex
•Bliss, Rev. James, Bradford
Bliss, Rev. W. Bath
Blower, Esq. Wolverhampton
Bloxam, Rev. J. R. Magd. Coll.
Blunt, Rev. W. Swaffham
Boissier, Rev. P. E. Malvern Wells
Boissier, Rev. G. R. Penshurst
Bolster, Mr. L. H. Bookseller, Cork
Bolton, Lord
Bond, Rev. N. Holme House, Dorset
•Bonney, Rev. Thos. Rugeley
Bonney, Ven. Archdeacon, King's Cliff,
Oundle
Boodle, Rev. R. G. Compton Dando,
near Bath
tBorrodaile, Rev. A. Ch. Ch.
Bosanquet, Rev. Edwin, Brightwell
Baldwin, Watlington, (Chrysostom)
•Bosanquet, Rev. R. W.
Bosanquet, James, Esq.
Bosanquet, S. Esq. East Woodhay,
Newbury
Bosanquet, W. H. Esq.
Bosanquet, S. Esq. Montagu Place
Bourke, Rev. S. G.
Bourne, Geo. Esq. Bath
•Bowden, J. W. Esq.
Bowdler, Rev. T. Sydenham
Bowles, H. A. Esq. St. John's Coll.
Bowles, Rev. F. A. Graffham, Sussex
tBowstead, Rev. J. Greetham near
Horncastle
•Bowyer, Rev. W. A.
Boyle, Rev. John, Btighouse, Yorkshire
Bradford, Rev. C. Vicar of Arlington,
Sussex
Bradshaw, J. Esq. Nottingham
Bradshaw, Rev. John, Prebendary of
Duneford, Diocese of Down
Bray, late Rev. Dr. Associates of, 5 copies
Bray, Rev. E. A.
Brereton, Chas. Esq. New Coll.
Brereton, Rev. John, New Coll.
Brett, Mr. Stoke Newington
•Brewer, Rev. J. S. Queen's Coll.
Brewster, Rev. W. Buckland Newton,
n§ar Cerne Abbas, Dorset
Brickwood, W. Esq. St. Mary HaU
•Bridges, B. C. Esq. Oriel Coll.

SUBSCRIBERS.

Bridges, Brook Edw. Esq. Mert. Coll.
tBridges, Rev.A. H. Beddington House,
near Croydon
Bridges, Rev. C. Old Newton, Stow-
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,
Minchinhampton
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.
Brown, Messrs. Booksellers, Leicester
Brown, Rev. E. Leeds
tBrown, 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. HarKngton, Edge-
ware
Browne, Rev. E. H. Emmanuel Coll.
Camb.
Bruce, Lewis, Esq. Balliol Coll.
Bruce, Rev. W. Duffryn, near Cardiff
Bryant, Mr. L. Bookseller, Gloucester
Brymer, Ven. 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, Hillsley
Buckley, W. E. Esq. Brasenose Coll.

Buckley, W. H. G. Esq. Bradford,
Yorkshire
Bukett, T. Esq. Malton
Bull, Rev. John, D.D. Canon of
Ch. Ch.
"Buller, Rev. A. Mary Tavy, Tavistock
Buller, John Edw. Esq.
Bulley, Rev. F. Magdalen Coll.
Bunting, Rev. E. S. ,
Bunyon, Robert J. Esq.
Burlton, Rev. J. F.
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
shire
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. NicholPs, near
Cardiff
Canterbury Clerical Book Society
Capes, Rev. J. M. Shipton-le-Moine,
Tetbury
tCampion, H. Esq. Brighton
Capper.Rev.D. Huntley, Gloucestershire
Capper, Rev. George, Wherstead
*Capper, S. J. Esq. Leyton
Carey, E, L. Esq. Philadelphia

SUBSCRIBERS.

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.
Cheetham 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. F. Badgeworth, near
Cheltenham
*Church, R. W. Esq. Oriel Coll.
Church, W. Esq. Univ. CoU. Durham

•Churton, Rev. Edw. Crayke, near
Easingwold
Cirdeaux, Rev. J. Whiston
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 CoU.
*Cleoburey,Rev.C. SteepleAston.Oxon.
Clerk, W. Esq. Trinity CoU.
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
tCocks, Rev. Charles
tCodd, Rev. E. T. Minchin-Hamptou,
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.
tColeridge, Rev. Derwent, Chelsea

G

SUBSCRIBERS.

•Coles, Rev. G. Croydon
tCollege of Doctors of Law, Doctors'
Commons
Collett, W. L. Esq. Queen's Coll.
Colley, Rev. James, Shrewsbury
Collings, Mr. E. Bookseller, Bath
tCollins, C. M. Esq. Exeter CoU.
*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.
Compigoe, D. Esq. Gosport
Compton, Rev. B. Unsworth near Bury,
Lancashire
Connell, Rev. A. O. Dublin
Constable, Esq. Jesus College.Cambridge
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
¦tCopleston, 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 CoU.
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 CoU.
Coventry Religious and Useful Know
ledge Society

•Coventry Theological Book Society
Cowie, Mr. St. John's CoU. Cambridge
•Cox, Rev. W. H. St. Mary HaU
•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.Highgale
Crewe, Lord, Trustees of,
•Crichlow, Rev. H. M. Pcundstock,
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.
tCureton, Rev. W. British Museum
Currer, Miss, Eshton Hall, Yorkshire
•Currey, Mr. St.John's CoU. 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 Esi|. Exeter CoU.
•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.
Danby, 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.

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, Duuton 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.Nutficld, Surrey
•Dickinson, T. II. 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
tDonkin, 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 CoU.
Dry, Rev. Thos. Forest, Walthamstead
Duffield, Rev. R. Fratiug, 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 HaU
•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,SirArchibald,Bart.Colzium Edmonstone, Sir Charles, Bart.
Edmonstone, Rev. C.
•Edwards, Rev. A. Magd. Coll.
•Edwards, Bev. J. Newington
Eedle, Rev. Edward Brested, Bognor
Eland, Rev. H. G. Bedminster, Bristol
Elder, Rev. Edward, Balliol Coll.
Eley, Rev. H. Aldham, Essex
Elleiton, Rev. E. D.D. Magdalen Coll.
tElliott, C. J. Esq. St. John's Coll.
Ellis, Mr. Kitson
Ellison, Rev. Noel T. Huntspill, Bridge-
water
Ellon Episcopal Chapel Library
•Ellon, Rev. Mr. G. N. B.
Elwes, C. C. Esq. Bath
Elwes, J. M. Esq.
•Elmhirst, Rev. Geo. Leeds
Elphin, Ven. 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
Estcourt, T. G. Bucknall, Esq. M.P.
Estcourt, Gloucestershire
Estcourt, Rev. E. W. Long Newuton,
Wilts
tEstcourt, 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.
•Farehrother, 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 HiU 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. Callow
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
Forester, Hon. and Rev. Orlando,
Dunton Rectory, Winslow, Bucks.
•Formby, Rev. R. Brasenose Coll.
Forster, Rev. H. B. Straiton, 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.

9

•Froude, Wm. Esq. Bristol
Fulford, Rev. F. Croydon, Arrington,
Camb.
•Furlong, Rev. C. J. Warfield, Berks
Fursdon,Mrs.FursdonHouse,near Exeter

•Gace, Rev.FrederickAubert,Magdalen
HaU
•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. Trin. 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.
Ch. Ch. 2 copies
Gladwin, Rev. C. Liverpool
Glanville, Rev. Edward F. Wheatfield
Rectory, Tetsworth
•Glencross, Rev. J. Balliol CoUege
•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 CoU.
Cambridge
•Goodlake, Rev. T. W. Pembroke Coll.

Good win, 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. H. Exeter
•Grey, Hon. 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
tGrub,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
•HaU, Rev. J. C. Isle of Man
HaU, Rev. S.C.
*Hall, Rev. W. Manchester
•Hallen, 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
tHannah, J. Esq. C.C. C.
Hannaford, Mr. Bookseller, Exeter
Harcourt, Rev. Vernon, West Dean
House, Midhurst
•Harding, Rev. I. St.Ann's, Blackfriars
Hardwick, Rev. Charles, Gloucester
Harington, Rev. E. C. Exeter
Harington, Rev. Rich. 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
Chaplain to the Abp. of Canterbury
Harrison, Rev. H. Goudhurst, Kent
Harrison, Rev. J. W. Fillingham Castle,
Lincolnshire
Harrison, W. Esq.
Harter, Rev. G. Manchester

Harvey, Rev. Mr. Bath
Hasting, Rev. J. Arclay Kings, Worces
tershire
•Hatherell, Rev. J. W. Charmouth
Rectory, Dorset
Hawker, Rev. R. S. Moorwinston, Corn
wall
•Hawker, J. Esq. Balliol Coll.
Hawks, Rev. F.S.D.D.New York.U.S.
•Hawkins.Rev. Edward, Pembroke Coll.
•Hawkins, Rev. E. Coleford, Glou
cester
Hawkins, Rev. Ernest, Exeter Coll.
•Hawkins, Rev. H. C. H. Lydney,
Gloucester
Hawks, Rev. W. Gateshead, Durham
Hayden, Mrs. Thomas, Guildford
•Hayward, W. W. Esq.
Hazlehurst, R. K. Esq. Trinity Coll.
Cambridge
Head, — Esq. Exeter
Heath, Christopher, Esq.
Heathcote, Sir Wm. Bart. Hursley Park,
near Winchester
•Heathcote, Rev. C. J. Clapton
Heathcote, Rev. G. North Tamerton
tHeathcote, Rev. George, Connington
Rectory, Stilton, 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,
]ck worth
•Hessey, Rev. J. A. St. John's Coll.
Hewett, Bev. P.Binstead, Isle of Wight
Hewitt, Hon. John J. Balliol Coll.
Hewitt, T. S. Esq. Worcester CoU.
Heycock, Rev. Owston, Leicestershire
Heydon, Mr. J. Bookseller, Devonport
•Hibbert, Miss E. S.
Higgs, Bev. R. W. Swansea
Hildyard, Rev. James, Christ's Coll.
Cambridge
Hill, John, Esq. Glasgow
•Hill, Rev. E. Ch. Ch.
Hill, Rev. R. Balliol Col).

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 CoU.
Hogan, Rev. J. Tetbury, Gloucestershire
Hogben, Mr. Geo. Sheerness
Hogg, Rev. J. B. Brixham
Holden, Rev. Geo. Liverpool
•Holden, Rev. W. R. Worcester
Holder, the Misses, Torquay
Holdsworth, Miss M. Dartmouth
•Hole, Rev. George, Chumleigh, near
Exeter
Hollis, Rev. G. P. Duddington, Somerset
Holmes, Hon. Mrs. A'Court
Holthouse, Rev. C. S.
•Hope, A. B. Esq. Trin. Coll. Camb.
Hook, Rev. Dr. W. F. Leeds
Hope, James R. Esq. Merton Coll.
Hopkins, Rev. A. Clent. Worcestershire
•Hopkins, Rev. Thomas, Honington
•Horncastle Clerical Society
Hornby, Rev. James, Winwick, War
rington
Hornby, Rev. Wm. St. Michael's Gar-
stang, Lancashire
Horner, Chas. Esq. Mill Park, Somerset
Horner, Bev. John, Mells, Somerset
•Horsfall, Bev. A. Grange, Derby
Horsfall, J. Esq. Standard Hill, Notts
•Horsley, Bev. 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. H.
Hulton, Rev. Campbell Grey, Man
chester
Hulton, Bev. 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
tJackson, Rev. J. Islington
Jackson, Rev. Dr. Lowther, nr. Penrith
tJacobson, Rev. W. Magd. Hall
Jaffray, Mr. Jas. Bookseller, Berwick
James, Rev. 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.RichardWilliam.D.D. Canon
of Ch. Ch.
Jelf, Rev. W. E. Ch. Ch.
Jennett, Mr.

12

SUBSCRIBERS.

Jennett, Mr.
Jennings, Rev. M. J.
Jennings, Rev. J. Preb. of Westminster
Jeremie, Rev. F. J. Guernsey
Jeremie, Rev. T. T. Trinity College,
Cambridge
Illingworth, Rev. E. A.
Ince, Rev. Edward, Wigtopft
Inge, Rev. T. R. Southsea
Inglis, SirR. 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, Ven. H. C. Archdeacon of Essex
Jones, Bev. D. Stamford
Jones, Rev. E. Wigan
Jones, Rev. Edward, Fatherwell, near
West Mailing, Kent
Jones, Rev. J. Hereford
Jones, Bev. H. J. Edinburgh
Jones, Rev. H. Llanfaes, Beaumaris
•Jones, Rev. R. J. Newcastle-on-Tyne
•Jones, William, Esq. M.A. Ball. Coll.
Jones, Mr. James, Manchester
Jones, W. B. Esq. Magdalen Hall
Irby, Hon. and Rev. F. Hythe
•Irons, Bev. W. J. Brompton
•Irvine, Rev. A. Leicester
Irvine, Bev. J. Knowle, 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
Molton, Devon

Keith, John, Bookseller, Glasgow
Keble, Miss
Keble, Rev. T. Bisley, Gloucestershire
Keigwin, Bev. James P. Wadham Coll.
Kekewich, S. T. Esq.
Kenney, Rev. F. Ch. Ch.
Kenrick, 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, Bev. N. Hertford
•Kidd, Dr. Oxford
KiDdersley, B. T. Esq.
King, Ven. Archdeacon
King, R. J. Esq. Exeter Coll.
King, R. P. Esq. Bristol
King's College Library, London
•Kitson, E. P. E:q. Balliol Coll.
Kitson, John F. Esq. Exeter Coll.
KnatchbulI.Rev.H.E. Elmham, Norfolk
Knight, Rev. T. Ford, Northumberland
Knight, W. Esq. Worcester Coll.
Knollys, Rev. Erskine
•Knowles, E. H. Esq. Queen's Coll.
K nowles, — Esq. Stratford G rove , Essex
Knox, Rev. H. B. Monk's Eleigh,
Hadleigh
Kyle, Rev. T. Cork
•Kynnersley, E. S. Esq. Trinity Coll.

Lace, F. John Esq. Ingthorpe 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. Uminster
•Landon, Rev. C. W. Over-Whitacre,
Warwickshire

SUBSCRIBERS.

13

Lane, Mrs. F.
Lane, Rev. C. Deal
Lane, Rev. C. Kennington
Lane, Rev. Samuel, Frome
Langbridge, Mr. Birmingham
Langdon, Rev. G. H. Oving
•Langdon, Augustus, Esq.
Langmore, W. Esq. M.D.
•Laprimaudaye, Rev. C. J. Leyton
Latham, Rev. Henry, Selmeston, 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*
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, Mr. Sidmouth
tLeefe, 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 CoU.
Le Mesurier, John, Esq. Ch. Ch.
•Leslie, Rev. Charles
Leslie, Mr. Bookseller, London
Lewis, Rev. David, Jesus Coll.
Lewis, Rev. G. Dundee
Lewis, Rev. R. Farway, near Honiton
•Lewis, Rev. T. T. Aymestry, near
Leominster
Ley, Rev. Jacob S. Ashprington, Devon
Ley, W. H. Esq. Trinity Coll.
Library of Congress, Washington
•Library of Domus Scholarum, Wotton-
under-Edge
•Liddell, Rev. Henry G. Ch. Ch.
Liddell, Rev. Thos. Edinburgh
Lifford, Right Hon. Lord Viscount,
Astley Castle, near Coventry

Light and Ridler, Bristol
Lindsell, J. Esq. St. Peter's Coll. Cam
bridge
•Lingard, Rev. Joshua, Curate of the
Chapelry of Hulme, near Manchester
Linzee, Rev. E. H.
Litler,Bev. R. Poynton,nearMacclesfield
•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. Mr. 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, Miss, Woodside, Carlisle
Lott, Mr.
•Lowe, John Wm. Esq.
Lowe, T. Esq. Oriel CoU.
Lowe, Rev. R. Misterton, Somerset
Lowe, Rev. T. H. Dean of Exeter
Lowe, Rev. B. F. Madeira
Lowe, Mr. Bookseller, Wimborne
Luke, Bev. W. Bradford, Wilts
Lumsden, Rev. H.
Lund, Mr. St. John's Coll. Cambridge
Lundie, Rev. W. Compton, Berwick-on-
Tweed
•Lush, Mr. Vicesimus, Corpus Christi
CoUege, Cambridge
Lusk, John, Esq. Glasgow
Lutener, Bev. T. B. Shrewsbury
Luxmore, Bev. J. H. M.
LyaU, Bev. Alfred
Lyall, Ven. W. B. Archdeacon of
Colchester
Lyne, Rev. C. P. West Thorney, Sussex
Lysons, Bev. Samuel, Hempstead, Glou
cestershire

Maberly, Rev. T. A.
•M'call, Bev. E. Winchester

14

SUBSCRIBERS.

Macauley, Rev. S. Herrick
Maclean, Bev. H. Coventry
Maclean, Bev. 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, Bev. A. Rothwell, near
Kettering
Maddy, Rev. B. Shrewsbury
Madox, Wm. Esq.
Magdalene College Library
M'Arthy, Rev. F. Loders, Dorset
M'CIintoch, G. F. Esq. Bengal Civil
Service
•Major, Bev. Dr. King's Coll. London
M'lver, Rev. Wm. West Derby
Maitland, Rev. S. R.
Maitland, Bev. P. Blackburn, Lanca
shire
•M'Laren, Major, Portobello, Greenock
Malcolm, Rev. Hen. Eckington, Ches
terfield
•Mallock, Rev. Wm. Torquay
Mallory, Bev. G.
Manley, N. M. Esq. St. Jo.'s Coll. Camb.
Mann Rev.W.Moxon.ClareHall.Camb.
Manning, Ven. Hen. Archdeacon of
Chichester, Lavington, Sussex
Manning, Mrs. Tillington, Sussex
Manning, Bev. G. W. Whittleson,
Cambridgeshire
Markland, J. H. Esq. The Priory,
Great Malvern
Markland, Thomas Esq. Manchester
•Marriott, Bev. J. Bradfield, Reading
•Marriott, Bev. C. Oriel Coll. 2 copies
Marriott, Bev. F. A. Bilton, Bugby
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. AUington,
Maidstone

Martin, Rev. Richard, Menheniot
Martyn, Bev. 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, Heme, 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, Bev. J. Clophill, Beds.
Menzies, F. Esq. Brasenose Coll.
Merewether, Bev. Francis, Whitwick,
Leicestershire
Mesham, Bev. A. B. Wotton, Kent
•Metcalfe, Bev. W. Harleston, Norfolk
M'Ewen, Bev. A. Semington, Wilts
M'Glashen, Mr. James, Dublin
Milliken, Bev. Bich. Compton, Sussex
•Mill, Rev. Dr.
Miller, Bev. C. Magdalen CoU.
Miller, Bev. John, Worcester Coll.
Benefield, Northamptonshire
Milles, Bev. T. Tenterden, Kent
Millner, Rev. W. Bristol
Mills, I. J. Esq. Lexden Park
Milward, Henry Esq. B.A. Clifton
Minster, Bev. T. Hunsingore, near
Witherby
•Moberly, Bev. Dr. Winchester
Money, Kyrie E. A. Esq. Corpus
Christi Coll. Cambridge
Monro, Bev. 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. 1 1 , Cavendish
Square, London
•Murray, Scott, Esq.
Murray, F. H. Esq. Ch. Ch.
Murray, G. E. Esq. Ch. Ch.
Mushet, Robert, Esq.
Muskelt, 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. E. 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.2 copies
Newton, Mi. Croydon
Nichol, J. Esq. Islington
NichoU, Rev. J. R. Greenhill, near
Barnett
Nicholls, Rev. W. L. Bath
•Nicholson, Rev. P. C. Leeds
•Nicholson, Rev. Wm.
Nicholson, Miss F. Rochester
•Nind, Rev. W. Fellow of St. Peter's,
Cambridge
Nixon, Rev. F. Russell, Ash Vicarage,
Wingham, -Kent
Northcote, G. B. Esq. Exeter Coll.
•Northcote, J. S. Esq. C.C.C. 11

Nunns, Rev. Thomas, Birmingham
Nutcombe.Bev.Mr. Oxenham,Medbury,
Devon
Nutt, Rev. Charles, Tiverton, near Bath

Oakeley, Rev. SirHerbert, Bart.Bocking
•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. Bobt. Bookseller, Edinburgh
Olger, O. T. Esq.
tOldhana, Joseph, Esq. Hatherleigh,
Devon
Ormandey and Son, Liverpool
tOrmerod, Geo. Esq. Sedbury Park,
Chepstow
tOrmerod, Rev. Thomas J. Bras. Coll.
Osborne, J. Esq.
Oswald, Alexander, Esq.
Oswell, Rev. Lloyd
Ouvry, Rev. P. T.
Overton, Rev. J. G. Corpus C. Coll.
Owen, Rev. E. Wendover

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. CoU.
2

10

SUBSCRIBERS.

Palmer, R. Esq.
Palmer, G. H. Esq. Lincoln's Inn
Panting, Rev. R. Calcutta
•PapiUon, Rev. John, Lexden, Colchester
Pardee, Rev. J.
Parker, Rev. Charles
Parker, C. Esq. Upper Bedford Place
tParker, 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 HiU,
Wandsworth
Peake, Rev. G. E. Taunton.
tPearse, T. Esq. Magdalen Coll.
Pearson, the Very Rev. Hugh N. D.D.
Dean of Salisbury
Pearson, Rev. Charles, Knebworth,
Stevenage, Herts
Pearson, Rev. H. W. Guildford
Peck, J. Esq. Temple Combe
Peel, Rev. J. Prebendary of Canter
bury
•Pelly, Rev. Theophilus, C.C.C.
Pennant, Lady Emma
•Penny, Rev. Edw. St. John's CoU.
•Perceval, Hon. and Rev. A. P.
•Perkins, Rev. B. R. Wotton-under-
Edge
•Perry, Mr.
Peters, Eev. 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
Pinckard, Wm. Esq. Handley, Towcester
Pinder, Rev.J. H. Diocesan Coll. Wells
Pirie, A. jun. Esq. Aberdeen
Pitts, Rev. J. Street, near Glastonbury
Piatt, Rev. George
•Piatt, T. P. Esq. Liphook, Hants
Plumer, Rev. J. J.
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
tPooley, Eev. M. Scotter
Pope, T. A. Esq. Jesus CoU. Cambridge
Popham , Rev. John , Chitton, Hungerford
Popham, Wm. 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 CoU.
Pownall, Rev. C. C. B. Milton Ernest
Pratt, Rev. J. B. Cruden, Aberdeenshire
JPressley, Rev. Mr. Fraserburgh, Aber
deenshire
Prevost, Rev. Sir George, Bart. Oriel
Coll.

SUBSCRIBERS.

17

Price, Eev. Wm. Colne St. Denis
Rectory, near Northleach
•Prichard, J. C. Esq. Oriel Coll.
Prickett, Rev.M.TrinityColl. 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.
Cafnbridge
Randolph, Rev. G. Coulsdon, Croydon
"Randolph, Rev. Herbert
Randolph, Rev. S. Hadham
Randolph, Rev. Thomas
•Randolph, Rev. Wm. Newington Hythe
Ranken, Eev. Mr. Old Deer
Eashdall, Eev. John, Exeter
•Eaven, V. Esq. Magd. Coll. Camb.
•Eawle, Mr. Trinity Coll. Cambridge
Rawlins, Rev. C. AUerthorpe, Pock
lington
Rayer, Rev. Wm. Tiverton
Bayleigh, Bight Hon. Lord, Terling
Place, Essex
Reece, Rev. James, Tinsley
Beed, Eev. Christ. Tynemouth
Reeves, Rev. F. J. H.
Reid, Rev. C. B. Ripley, Surrey
•Relton, Rev. J. R. Tewkesbury
Rennett, Bev. Mr.
Rew, Rev. Cbas. 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, Eev. Henry, Horfield, near
Bristol
Richards, Eev. Upton

Eichards, Eev. 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, Veiy 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
shire
Rochester, Very Rev. the Dean of
•Rodmell, Rev. John, Burford, Salop
Rodd, Rev. C. North Hill
Rodwell, Rev. Mr. Tenbury
Rodwell, Mr. Bookseller, Bond Street
Roe, Mr. W. Bookseller, Newbury
Rogers, Edw. Esq. 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
dent of Magdalen Coll.
Rowe, W. Esq. Rockwell, Tipperary

18

SUBSCRIBERS.

•Rowley, Rev. T. Ch. Ch.
Bump, James, Esq. Swanton Morley,
Norfolk
Busher and Johnson, Messrs. Booksellers,
Beading
Eussell, J. Watts, Esq. Ham Hall
Russell, Mrs. Aden, Aberdeenshire
tBussell, 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 CoU.
Sandilands.Hon. and Rev. J. Edinburgh
Sandilands, Rev. R. S. B.
Sankey, P. Esq. St. John's College
Saunders, Eev. A. P. Charterhouse
Savage, Mrs. Henleaze, near Bristol
Schneider, Bev. H.
Scobell, Bev. John, Southover, Lewes
Scott, H. B. Esq. Honiton
Scott, Eev. John
•Scott, Eev. E. Balliol Coll.
Scott, Eev. W.
tScudamore, Eev. W. E. Ditchingham,
Bungay
Selwyn, Eev. Wm. Ely
•Sewell, Eev. J. E. New CoU.
Seymour, Eev. Sir J. H. Bart. North-
church, Herts
Seymour, Rev. Richard, Kinwartou,
Alcester
Shadwell, Rev. J. E. Southampton
Sharp, Rev. John, Horbury
Sharp, Rev. W. Addington, Cumberland
Sharpies, Rev. T. Blackburn
Shaw, Rev. E. B. Narborough, Leices
tershire
Shearly, W. J. Esq. St. Peter's CoU.
Cambridge
Shedden, S. Esq. Pembroke College

Shepherd, Rev. Samuel
tSheppard, W. Esq. Oriel CoU.
•Sherlock, Rev. H. H. Ashton, in Win
wick
Sherwood, Rev. Mr.
Shields, Rev. W. T. Durham
ShiUeto, 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
Slalter, Rev. Jas. Lindale
Small, Rev.N. P. Market Bosworth
Smart, Thomas, Esq.
Smirke, Sir Robeit
tSmith, Rev. Dr. Leamington
Smith, Rev. Jeremiah, Long Buckby,
Northampton
Smith, Bev. E. H. Jersey
Smith, Bev. Edward 0. Hulcote, near
Woburn
Smith, Eev. 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.

10

Smith, Henry, Esq.
Smith, Rev. Joseph, Trinity Coll.
Smythe, Rev. P. M. Tamworth, War
wickshire
Smyth, Rev. Mr. Fifield, near Andover
Soltau, Mr.
Somers, Eight 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. Eector of St. Mary-le-bone
•Stackhouse's Library, the Trustees of
Stacy, Eev. Thomas, Cardiff
•Stafford, Bev. J. C. Magdalen Coll.
St. Andrew's University
Stanfield, Mr. J. Bookseller, Wakefield
Stanley, Eev. E. Bugby
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. Cambrioge
•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, Bev. Henry, Killaken, Ireland
Street, Eev. A. W. Bishop's CoUege,
Calcutta
Strong, Mr. W. Bookseller, Bristol

"Sturrock, Rev. W. Calcutta
Sunter, Mr. Bookseller, York
Sutherland, Dr. A. J. Ch. Ch.
•Swainson, Rev. C. L.Crick, Northamp
tonshire
Swainson, Rev. John, Northenden, Man
chester
*Swete, Eev. B. Cork
Swete, Rev. Wm. Downgate, Sandhurst
t Symons, 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. Inuestrre,
Lichfield
tTalboys and Co. Booksellers, Oxford
Talbot, Bev. G. Bristol
Tarbutt, Rev. Arthur, Dover
Tarlton, J. W. Esq. Birmingham
tTate, Frank, Esq. University Coll.
Tatham, Rev. Arthur
Taylor, Miss, London Road, Brighton,
(Chrysostom)
Taylor, Rev. Henry, Mile End, New
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, Kev. 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 CoU,
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, Eev. John, Durham
Thwaytes, Rev. J. Carlisle
tTickell, 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'sLibrary,Newcastle-on-TyneTopham, Rev. I. Curate of St. Paul's,
Huddersfield
•Tottenham, Rev. E. Bath
Townsend, Rev. George, Prebendary of
Durham
•Townsend, Rev. G. F. Sydenham
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 CoU.
Turner, Rev. W. H. Norwich
Twopeny, Rev. D. S. Sittingbourne
•Tyler, Rev. James Endell, Rector of
St. Giles in the Fields

•Tyrrell, Rev. W. Beaulieu, near
Southampton
Tyrrell, T. Esq.
Tytler, Patrick Fraser, Esq.

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

Vale, W. Esq. Worcester Coll.
Vaux, Eev. Bowyer.Collegiate Church,
Wolverhampton
Vaux, Rev. B. Hethenett, Norfolk
•Vaux, Rev. Wm. Preb. of Winchester
•Veale, Eev. W. North Lew, Devon
Vernon-Harcourt, Rev. L.
Vicars, Rev. M. Exeter
Vickerman, C. R. Esq
Vickers, Ven. Archdeacon, Chetton,
Bridgenorth
Vickery, Mr. Bristol
Vigne, 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 CoU.
Walker, Rev. S. W. Bampton, Devon
Walker, Rev. T. Bickleigh, Plymouth
Walker, C. H. Esq. Exeter
Walker, Mr. Queen's CoU. Cambridge
•Walker.Rev.Thos. Christ's Coll. Camb.
Wall, Rev. Henry, Vice-Principal of
St. Alban Hall
Wallace, Rev. Geo. Canterbury

SUBSCRIBERS.

21

Wallas, Rev. John, Queen's Coll.
Walliuger, Rev. W.
Wallis, Mr. H. Bookseller, Cambridge
Walter, J. Esq. Exeter Coll.
Walter, Rev. Edw. Langton Rectory
Horncastle
Walter, Rev. Ernest, Tachbrook
Walter, Rev. Keats
•Walton, Rev. Dr. Birdhook
Ward, Right Hon. Lady, Himley Hall
Ward, Rev. R. Skipton
•Ward, Rev.W. P. Compton Vallance,
Dorchester
Ward, Rev. W. G. Balliol CoU.
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 CoU.
Cambridge
Watkins, Rev. W. Chichester
Watkins, Rev. Henry, South Mailing,
Lewes
Watson, G. W. Esq. Merton CoU.
Watson, Joshua, Esq.
Watson, Rev. J. D. Guilsborough,
Northampton
Watson, Rev. Alex. Manchester
Watson, Rev. Geo. Etheiley, Durham
Watts, Rev. John, Tarrant GunviUe,
Blandford
Watts, Richard, Esq. Clifton House,
Workington
•Watts, Rev. William
•Wayett, Rev. W. Pinchbeck
•Wayner, A. Esq. Brighton
•Weare, Rev. T. W. Ch. Ch.
Webb, J. W.Esq. Clare Hall, Camb.
•Webs ter, Rev. William, Christ's Hospital
t Webster, Rev.Mr.Drumlithie.Aberdeen
•Webster, Samuel K. Esq. Emmanuel
College, Cambridge
•Weguelin, Rev. W. Stoke, nr. Arundel
•Wells, Rev. Mr. Lambeth Palace

•West, Hon. R. W. Balliol Coll.
Westraacott, 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, Revs 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
tWickens, Rev. H.
Wigan, Alfred, Esq. St. John's Coll.
Wiggin, Wm. Esq. Exeter Coll.
Wight, Isle of, Clerical Library
•Wilberforce, Rev.H. Bransgore, Hants.
Wilberforce, Rev. R. J. Burton Agnes,
Driffield, Yorkshire
Wilberforce, Ven. Archdeacon, Bright-
stone. Isle of Wight
Wilde,Rev.S.D.Fletching,nearUckfield
Wilkin, Rev. Mr. Bole
•Wilkinson, Rev. J. Exeter
Williams, J. Esq. Queen's Coll.
Williams, Rev. E. T. Exeter Coll.
* Williams, Rev.G.King'sColl. Cambridge
•Williams, Matthew D. Esq.
WiUiams, Sir John, Bart. Bodelwyddan
Williams, Rev. I. Trinity Coll.
Williams, Rev. F. D. Great Wishford,
Wilts
Williams, Rev. J. West Hackney
Williamson, Rev. R. H. Hurworth,
Newcastle-on-Tyne
•Williams, Robert, Esq. M.P.
•Willis, Rev. A. Ludlow
Willis, H. Esq. Catherine Hall, Cam
bridge
Wilshere, E. S. Esq. Wore. Coll.
Wilson, Rev. John, Trinity Coll.
s'Wilion, Rev. R. F. Hursley, nr. Win
chester

22

SUBSCRIBERS.

Wilson, Thomas, Esq. Bath
Wilson, Charles T. Esq, Magd. Hall
Wilson, Walter, Esq. Bath
Winchester, The Dean and Cliapter of
tWinchester, 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, 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 HaU,
Cambridge
Woodward, Rev. J. H. Bristol
tWoolcombe, E. C. Esq. Oriel Coll.
•Woolcombe, Rev. Henry, Ch. Chi
Woolcombe, Wm. W. Esq. Exeter Coll.
tWoollcombe, G. Esq. Ch. Ch.
t Wordsworth, Rev. Dr. Ruxtad,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. 0.
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. Ayisham, 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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