(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.


ST. JOHN CHRYSOSTOM

HOMILIES 1-10 ON THE EPISTLE TO THE HEBREWS

PUBLISHED AFTER HIS FALLING ASLEEP, FROM NOTES BY CONSTANTINE, PRESBYTER OF
ANTIOCH.

[The Oxford Translation Revised by Rev. Frederic Gardiner, D.D.
Late Professor in the Berkeley Divinity School, Middletown, Conn.]


ARGUMENT, AND SUMMARY OF THE EPISTLE.

   [1.] The blessed Paul, writing to the Romans, says, "Inasmuch then as I
am the Apostle of the Gentiles, I magnify mine office: if by any means I
may provoke to emulation them that are my flesh":(1) and again, in another
place, "For He that wrought effectually in Peter to the apostleship of the
circumcision, the same was mighty in me toward the Gentiles."(2) If
therefore he were the Apostle of the Gentiles, (for also in the Acts, God
said to him, "Depart; for I will send thee far hence unto the
Gentiles,"(3)) what had he to do with the Hebrews? and why did he also
write an Epistle to them?

   And especially as besides, they were ill-disposed towards him, and this
is to be seen from many places. For hear what James says to him, "Thou
seest, brother, how many thousands of Jews there are which believe ... and
these all have been informed of thee that thou teachest men to forsake the
law."(4) And oftentimes he had many disputings concerning this.

   Why therefore, one might ask, as he was so learned in the law (for he
was instructed in the law at the feet of Gamaliel,(5) and had great zeal in
the matter, and was especially able to confound them in this respect)--why
did not God send him to the Jews? Because on this very account they were
more vehement in their enmity against him. "For they will not endure
thee,"(6) God says unto him; "But depart far hence to the Gentiles, for
they will not receive thy testimony concerning me."(7) Whereupon he says,
"Yea, Lord, they know that I imprisoned and beat in every synagogue them
that believed on thee; and when the blood of thy martyr Stephen was shed, I
also was standing by and consenting unto his death, and kept the raiment of
them that slew him."(8) And this he says(9) is a sign and proof of their
not believing him. For thus it is: when a man goes away from any
people,(10) if he be one of the least and of those who are nothing worth,
he does not much vex those from whom he went; but if he be among the
distinguished and earnest partisans and those who care for these things, he
exceedingly grieves and vexes them beyond measure, in that(11) he
especially overthrows their system with the multitude.

   And besides this, there was something else.(12) What now might this be?
That they who were about Peter were also with Christ, and saw signs and
wonders; but he [Paul] having had the benefit of none of these, but being
with Jews, suddenly deserted and became one of them. This especially
promoted our cause. For while they indeed, seemed to testify even from
gratitude, and one might have said that they bore witness to those things
in love for their Master; he, on the other hand, who testifies to the
resurrection, this man was rather one who heard a voice only. For this
cause thou seest them waging war passionately with him, and doing all
things for this purpose, that they might slay him, and raising seditions(1)

   The unbelievers, then, were hostile to him for this reason; but why
were the believers? Because in preaching to the Gentiles he was constrained
to preach Christianity purely; and if haply even in Judaea he were found
[doing so], he cared not. For Peter and they that were with him, because
they preached in Jerusalem, when there was great fierceness, of necessity
enjoined the observance of the law; but this man was quite at liberty. The
[converts] too from the Gentiles were more than the Jews because they were
without.(2) And this(3) enfeebled the law, and they had no such great
reverence for it, although(4) he preached all things purely. Doubtless in
this matter they think to shame him by numbers, saying, "Thou seest,
brother, how many ten thousands of Jews there are which(5) are come
together."(6) On this account they hated him and turned away from him,
because "They are informed of thee, he says, that thou teachest men to
forsake the law."(7)

   [2.] Why, then, not being a teacher of the Jews, does he send an
Epistle to them? And where were those to whom he sent it? It seems to me in
Jerusalem and Palestine. How then does he send them an Epistle? Just as he
baptized, though he was not commanded to baptize. For, he says, "I was not
sent to baptize":(8) not, however, that he was forbidden, but he does it as
a subordinate matter. And how could he fail to write to those, for whom he
was willing even to become accursed?(9) Accordingly he said,(10) "Know ye
that our brother Timothy is set at liberty; with whom, if he come shortly,
I will see you."(11)

   For as yet he was not arrested. Two years then he passed bound, in
Rome; then he was set free; then, having gone into Spain, he saw Jews(12)
also in like manner; and then he returned to Rome, where also he was slain
by Nero. The Epistle to Timothy then was later(13) than this Epistle. For
there he says, "For I am now ready to be offered"(14); there also he says,
"In my first answer no man stood with me."(15) In many places they [the
Hebrew Christians] had to contend(16) with persecution, as also he says,
writing to the Thessalonians, "Ye became followers of the churches of
Judaea":(17) and writing to these very persons he says, "Ye took joyfully
the spoiling of your goods."(18) Dost thou see them contending? And if men
had thus treated the Apostles, not only in Judaea, but also wherever they
were among the Gentiles, what would they not have done to the believers? On
this account, thou seest, he was very careful for them. For when he says,
"I go unto Jerusalem to minister unto the saints";(19) and again, when he
exhorts the Corinthians to beneficence, and says that the Macedonians had
already made their contribution,(20) and says, "If it be meet that I go
also,"(21)--he means this. And when he says, "Only that we should remember
the poor; the same which I also was forward to do,"(22)--he declares this.
And when he says, "They gave to me and Barnabas the right hands of
fellowship; that we should go unto the heathen, and they unto the
circumcision,"(23)--he declares this.

   But this was(24) not for the sake of the poor who were there, but that
by this we might be partakers in the beneficence. For not as the preaching
did we apportion the care for the poor to each other (we indeed to the
Gentiles, but they to the circumcision). And everywhere thou seest him
using great care for them: as was reasonable.

   Among the other nations indeed, when there were both Jews and Greeks,
such was not the case; but then, while they still seemed to have authority
and independence and to order many things by their own laws, the government
not being yet established nor brought perfectly under the Romans, they
naturally exercised great tyranny. For if in other cities, as in Corinth,
they beat the Ruler of the synagogue before the Deputy's judgment seat, and
Gallio "cared for none of these things,"(25) but it was not so in
Judaea.(1) Thou seest indeed, that while in other cities they bring them to
the magistrates, and need help from them. and from the Gentiles, here they
took no thought of this, but assemble a Sanhedrim themselves and slay whom
they please. Thus in fact they put Stephen to death, thus they beat the
Apostles, not taking them before rulers. Thus also they were about to put
Paul to death, had not the chief captain thrown himself(2) [upon them]. For
this took place while the priests, while the temple, while the ritual, the
sacrifices were vet standing. Look indeed at Paul himself being tried
before the High Priest, and saying," I wist not that he was the High
Priest,"(3) and this in the presence of the Ruler.(4) For they had then
great power. Consider then what things they were likely to suffer who dwelt
in Jerusalem and Judaea.

   [3.] He then who prays to become accursed for those who were not yet
believers, and who so ministers to the faithful, as to journey himself, if
need be, and who everywhere took great care of them;--let us not wonder if
he encourage and comfort them by letters also, and if he set them upright
when tottering and fallen. For in a word, they were worn down(5) and
despairing on account of their manifold afflictions. And this he shows near
the end, saying, "Wherefore lift up the hands that hang down, and the
feeble knees";(6) and again, "Yet a little while, he that shall come will
come, and will not tarry";(7) and again, "If ye be without chastisement,
.. then are ye bastards and not sons."(8)

   For since they were Jews and learned from the fathers that they must
expect both their good and their evil immediately and must live
accordingly, but then [when the Gospel came] the opposite was [taught]--
their good things being in hope and after death, their evils in hand,
though they had patiently endured much, it was likely that many would be
fainthearted;--hereon he discourses.

   But we will unfold these things at a fit opportunity. At present: he of
necessity wrote to those for whom he cared so greatly. For while the reason
why he was not sent to them is plain, yet he was not forbidden to write.
And that they were becoming fainthearted he shows when he says, "Lift up
the hands which hang down, and the feeble knees, and make straight
paths"(9) and again, "God is not unrighteous to forget your work and
love."(10) For the soul overtaken by many trials, was turned aside even
from the faith.(11) Therefore he exhorts them to "Give heed to the things
which they have heard, and that there should not be an evil heart of
unbelief."(12) On this account also, in this Epistle, especially, he argues
at length concerning faith, and after much [reasoning] shows at the end
that to them [of old] also He promised good things in hand, and yet gave
nothing.

   And besides these things, he establishes two points that they might not
think themselves forsaken: the one, that they should bear nobly whatever
befalls them; the other, that they should look assuredly for their
recompense. For truly He will not overlook those with Abel and the line of
unrewarded righteous following him.

   And he draws comfort in three ways: first, from the things which Christ
suffered: as He Himself says, "The servant is not greater than his
Lord."(13) Next, from the good things laid up for the believers. Thirdly,
from the evils; and this point he enforces not only from the things to come
(which would be less persuasive), but also from the past and from what had
befallen their fathers. Christ also does the same, at one time saying, "The
servant is not greater than his Lord";(14) and again, "There are many
mansions with the Father";(15) and He denounces innumerable woes on the
unbelievers.

   But he speaks much of both the New and the Old Covenant; for this was
useful to him for the proof of the Resurrection. Lest they should
disbelieve that [Christ] rose on account of the things which He suffered,
he confirms it from the Prophets, and shows that not the Jewish, but ours
are the sacred [institutions]. For the temple yet stood and the sacrificial
rites; therefore he says, "Let us go forth therefore without, bearing His
reproach."(16) But this also was made an argument against him: "If these
things are a shadow, if these things are an image, how is it that they have
not passed away or given place when the truth was manifested, but these
things still flourish?" This also he quietly intimates shall happen, and
that at a time close at hand.

   Moreover, he makes it plain that they had been a long time in the faith
and in afflictions, saying, "When for the time ye ought to be
teachers,"(17) and, "Lest there be in any of you an evil heart of
unbelief,"(18) and ye became "Followers of them who through patience
inherit the promises."(19)


HOMILY I: HEBREWS i. 1, 2.

"God who at sundry times and in divers manners spake in time past unto the
fathers by the Prophets, hath at the end of the days(1) spoken unto us by
His Son whom He hath appointed heir of all things, by whom also He made the
worlds."

   [1.] Truly, "where sin abounded, grace did much more abound." (Rom. v.
20.) This at least the blessed Paul intimates here also, in the very
beginning of his Epistle to the Hebrews. For since as it was likely that
afflicted, worn out by evils, and judging of things thereby, they would
think themselves worse off than all other men,--he shows that herein they
had rather been made partakers of greater, even very exceeding, grace;
arousing the hearer at the very opening of his discourse. Wherefore he
says, "God who at sundry times and in divers manners spake in times past
unto the fathers by the Prophets, hath at the end of the days spoken unto
us by His Son."

   Why did he [Paul] not oppose "himself" to "the prophets"? Certainly, he
was much greater than they, inasmuch as a greater trust was committed to
him. Yet he doth not so. Why? First, to avoid speaking great things
concerning himself. Secondly, because his hearers were not yet perfect. And
thirdly, because he rather wished to exalt them, and to show that their
superiority was great. As if he had said, What so great matter is it that
He sent prophets to our fathers? For to us [He has sent] His own only-
begotten Son Himself.

   And well did he begin thus, "At sundry times and in divers manners,"
for he points out that not even the prophets themselves saw God;
nevertheless, the Son saw Him. For the expressions, "at sundry times and in
divers manners" are the same as "in different ways." "For I "(saith He)
"have multiplied visions, and used similitudes by the ministry of the
Prophets." (Hos. xii. 10.) Wherefore the excellency consists not in this
alone, that to them indeed prophets were sent, but to us the Son; but that
none of them saw God, but the Only-begotten Son saw Him. He doth not indeed
at once assert this, but by what he says afterwards he establishes it, when
he speaks concerning His human nature; "For to which of the Angels said He,
Thou art My Son," (ver. 5), and, "Sit thou on My right hand"? (Ver. 13.)

   And look on his great wisdom. First he shows the superiority from the
prophets. Then having established this as acknowledged, he declares that to
them indeed He spake by the prophets, but to us by the Only-begotten. Then
[He spake] to them by Angels, and this again he establishes, with good
reason (for angels also held converse with the Jews): yet even herein we
have the superiority, inasmuch as the Master [spake] to us, but to them
servants, and prophets, fellow- servants.

   [2.] Well also said he, "at the end of the days," for by this he both
stirs them up and encourages them desponding of the future. For as he says
also in another place, "The Lord is at hand, be careful for nothing" (Phil.
iv. 5, 6), and again, "For now is our salvation nearer than when we
believed" (Rom. xiii. 11): so also here. What then is it which he says?
That whoever is spent in the conflict, when he hears of the end thereof,
recovers his breath a little, knowing that it is the end indeed of his
labors, but the beginning of his rest.

   "Hath in the end of the days spoken unto us in [His] Son." Behold again
he uses the saying, "in [His] Son,"(2) for "through the Son,"(3) against
those who assert that this phrase is proper to the Spirit.(4) Dost thou see
that the [word] "in" is "through"?(5)

   And the expression, "In times past," and this, "In the end of the
days," shadows forth some other meaning:--that when a long time had
intervened, when we were on the edge of punishment, when the Gifts had
failed, when there was no expectation of deliverance, when we were
expecting to have less than all--then we have had more.

   And see how considerately he hath spoken it. For he' said not, "Christ
spake" (albeit it was He who did speak), but inasmuch as their souls were
weak, and they were not yet able to hear the things concerning Christ, he
says, "God hath spoken by Him." What meanest thou?

did God speak through the Son? Yes. What then? Is it thus thou showest the
superiority? for here thou hast but pointed out that both the New and the
Old [Covenants] are of One and the same: and that this superiority is not
great. Wherefore he henceforth follows on upon this argument, saying, "He
spake unto us by [His] Son."

   (Note, how Paul makes common cause, and puts himself on a level with
the disciples, saying, He spake "to us": and yet He did not speak to him,
but to the Apostles, and through them to the many. But he lifts them [the
Hebrews] up, and declares that He spake also to them. And as yet he doth
not at all reflect on the Jews. For almost all to whom the prophets spake,
were a kind of evil and polluted persons. But as yet the discourse is not
of these: but, hitherto of the gifts derived from God.)

   "Whom He appointed," saith he, "heir of all." What is "whom He
appointed heir of all"? He speaks here of the flesh [the human nature]. As
He also says in the second Psalm, "Ask of Me, and I will give Thee the
heathen for Thine inheritance." (Ps. ii. 8.) For no longer is "Jacob the
portion of the Lord" nor "Israel His inheritance" (Deut. xxxii. 9), but all
men: that is to say, He hath made Him Lord of all: which Peter also said in
the Acts, "God hath made Him both Lord and Christ." (Acts ii. 36.) But he
has used the name "Heir," declaring two things: His proper sonship(1) and
His indefeasible sovereignty. "Heir of all," that is, of all the world.

   [3.] Then again he brings back his discourse to its former point. "By
whom also He made the worlds [the ages]."(2) Where are those who say, There
was [a time] when He was not?

   Then, using degrees of ascent, he uttered that which is far greater
than all this, saying,

   Ver. 3, 4. "Who, (being the brightness of His glory, and the express
image of His person, and upholding all things by the word of His power,)
when He had by Himself purged our sins, sat down on the right hand of the
Majesty on high; being made(3) so much better than the Angels as He hath by
inheritance obtained a more excellent name than they."

   O! the wisdom of the Apostle! or rather, not the wisdom of Paul, but
the grace of the Spirit is the thing to wonder at. For surely he uttered
not these things of his own mind, nor in that way did he find his wisdom.
(For whence could it be? From the knife, and the skins, or the workshop?)
But it was from the working of God. For his own understanding did not give
birth to these thoughts, which was then so mean and slender as in nowise to
surpass the baser sort; (for how could it, seeing it spent itself wholly on
bargains and skins?) but the grace of the Spirit shows forth its strength
by whomsoever it will.

   For just as one, wishing to lead up a little child to some lofty place,
reaching up even to the top of Heaven, does this gently and by degrees,
leading him upwards by the steps from below,--then when he has set him on
high, and bidden him to gaze downwards, and sees him turning giddy and
confused, and dizzy, taking hold of him, he leads him down to the lower
stand, allowing him to take breath; then when he hath recovered it, leads
him up again, and again brings him down;--just so did the blessed Paul
likewise, both with the Hebrews and everywhere, having learnt it from his
Master. For even He also did so; sometimes He led His hearers up on high,
and sometimes He brought them down, not allowing them to remain very long.

   See him, then, even here--by how many steps he led them up, and placed
them near the very summit of religion, and then or ever they grow giddy,
and are seized with dizziness, how he leads them again lower down, and
allowing them to take breath, says, "He spake unto us by [His] Son," "whom
He appointed Heir of all things."(4) For the name of Son is so far common.
For where a true(5) [Son] it is understood of, He is above all: but however
that may be, for the present he proves that He is from above.

   And see how he says it: "Whom He appointed," saith he, "heir of all
things." The phrase, "He appointed Heir," is humble. Then he placed them on
the higher step, adding, "by whom also He made the worlds." Then on a
higher still, and after which there is no other, "who being the brightness
of His glory, and the express image of His person." Truly he has led them
to unapproachable light, to the very brightness itself. And before they are
blinded see how he gently leads them down again, saying, "and upholding all
things by the word of His power, when He had by Himself purged our sins,
sat down on the right hand of he Majesty." He does not simply say, "He sat
down," but "after the purifying, He sat town," for he hath touched on the
Incarnation, and his utterance is again lowly.

   Then again having said a little by the way (for he says, "on the right
hand of the Majesty on high"), [he turns] again to what is lowly; "being
made so much better than the angels, as He hath by inheritance obtained a
more excellent name than they." Henceforward then he treats here of that
which is according to the flesh, since the phrase "being made better" doth
not express His essence according to the Spirit,(1) (for that was not
"made" but "begotten,") but according to the flesh: for this was "made."
Nevertheless the discourse here is not about being called into(2)
existence. But just as John says, "He that cometh after me, is preferred
before me" (John i. 15, 30), that is, higher in honor and esteem; so also
here, "being made so much better than the angels"-- that is, higher in
esteem and better and more glorious, "by how much He hath obtained by
inheritance a more excellent name than they." Seest thou that he is
speaking of that which is according to the flesh? For this Name,(3) God the
Word ever had; He did not afterwards "obtain it by inheritance"; nor did He
afterwards become "better than the Angels, when He had purged our sins";
but He was always "better," and better without all comparison.(4) For this
is spoken of Him according to the flesh.

   So truly it is our way also, when we talk of man, to speak things both
high and low. Thus, when we say, "Man is nothing," "Man is earth," "Man is
ashes," we call the whole by the worse part. But when we say, "Man is an
immortal animal," and "Man is rational, and of kin to those on high," we
call again the whole by the better part. So also, in the case of Christ,
sometimes Paul discourseth from the less and sometimes from the better;
wishing both to establish the economy, and also to teach about the
incorruptible nature.

   [4.] Since then "He hath purged our sins," let us continue pure; and
let us receive no stain, but preserve the beauty which He hath implanted in
us, and His comeliness undefiled and pure, "not having spot or wrinkle or
any such thing." (Eph. v. 27.) Even little sins are "a spot and a wrinkle,"
such a thing, I mean, as Reproach, Insult, Falsehood.

   Nay, rather not even are these small, but on the contrary very great:
yea so great as to deprive a man even of the kingdom of Heaven. How, and in
what manner? "He that calleth his brother fool, is in danger" (He saith)
"of hellfire." (Matt. V. 22.) But if it be so with him who calls a man
"fool," which seems to be the slightest of all things, and rather mere
children's talk; what sentence of punishment will not he incur, who calleth
him malignant and crafty and envious, and casteth at him ten thousand other
reproaches? What more fearful than this?

   Now suffer, I beseech you, the word [of exhortation].(5) For if he that
"doeth" [aught] to "one of the least, doeth it to Him" (Matt. xxv. 40), and
he that "doeth it not to one of the least doeth it not to Him" (Matt. xxv.
45), how is it not the same also in the matter of good or evil speaking? He
that reviles his brother, reviles God: and he that honors his brother,
honors God. Let us train therefore our tongue to speak good words. For
"refrain," it is said, "thy tongue from evil." (Ps. xxxiv. 13.) For God
gave it not that we should speak evil, that we should revile, that we
should calumniate one another; but to sing hymns to God withal, to speak
those things which "give grace to the hearers" (Eph. iv. 29), things for
edification, things for profit.

   Hast thou spoken evil of a man? What is thy gain, entangling thyself in
mischief together with him? For thou hast obtained the reputation of a
slanderer. For there is not any, no not any evil, which stops at him that
suffers it, but it includes the doer also. As for instance, the envious
person seems indeed to plot against another, but himself first reaps the
fruit of his sin, wasting and wearing himself away, and being hated of all
men. The cheat deprives another of his money; yea and himself too of men's
good will: and causes himself to be evil spoken of by all men. Now
reputation is much better than money, for the one it is not easy to wash
out, whereas it is easy to gain possession of the other. Or rather, the
absence of the one doth no hurt to him that wanteth it; but the absence of
the other makes you reproached and ridiculed, and an object of enmity and
warfare to all.

   The passionate man again first punishes and tears himself in pieces,
and then him with whom he is angry.

   Just so the evil speaker disgraces first himself and then him who is
evil-spoken of: or, it may be, even this hath proved beyond his power, and
while he departs with the credit of a foul and detestable kind of person,
he causes the other to be loved the more. For when a man hearing a bad name
given him, doth not requite the giver in the same kind, but praises and
admires, he doth not praise the other, but himself. For I before observed
that, as calumnies against our neighbors first touch those who devise the
mischief, so also good works done towards our neighbors, gladden first
those who do them. The parent either of good, or evil, justly reaps the
fruit of it first himself. And just as water, whether it be brackish or
sweet, fills the vessels of those who resort to it, but lessens not the
fountain which sends it forth; so surely also, both wickedness and virtue,
from whatever person they proceed, prove either his joy or his ruin.

   So far as to the things of this world; but what speech may recount the
things of that world, either the goods or the evils? There is none. For as
to the blessings, they surpass all thought, not speech only; for their
opposites are expressed indeed in terms familiar to us. For fire, it is
said, is there, and darkness, and bonds, and a worm that never dieth. But
this represents not only the things which are spoken of, but others more
intolerable. And to convince thee, consider at once this first: if it be
fire, how is it also darkness? Seest thou how that fire is more intolerable
than this? For it hath no light. If it be fire, how is it forever burning?
Seest thou how something more intolerable than this happens? For it is not
quenched. Yea, therefore it is called unquenchable. Let us then consider
how great a misery it must be, to be forever burning, and to be in
darkness, and to utter unnumbered groanings, and to gnash the teeth, and
not even to be heard. For if here any one of those ingeniously brought up,
should he be cast into prison, speaks of the mere ill savor, and the being
laid in darkness, and the being bound with murderers, as more intolerable
than any death: think what it is when we are burning with the murderers of
the whole world, neither seeing nor being seen, but in so vast a multitude
thinking that we are alone. For the darkness and gloom doth not allow our
distinguishing those who are near to us, but each will burn as if he were
thus suffering alone. Moreover, if darkness of itself afflicteth and
terrifieth our souls, how then will it be when together with the darkness
there are likewise so great pains and burnings?

   Wherefore I entreat you to be ever revolving these things with
yourselves, and to submit to the pain of the words, that we may not undergo
the punishment of the things. For assuredly, all these things shall be, and
those whose doings have deserved those chambers of torture no man shall
rescue, not father, nor mother, nor brother.

"For a brother redeemeth not," He saith; "shall a man redeem?" (Ps. xlix.
7, LXX.), though he have much confidence, though he have great power with
God. For it is He Himself who rewards every one according to his works, and
upon these depends our salvation or punishment.

   Let us make then to ourselves "friends of the mammon of
unrighteousness" (Luke xvi. 9), that is: Let us give alms; let us exhaust
our possessions upon them, that so we may exhaust that fire: that we may
quench it, that we may have boldness there. For there also it is not they
who receive us, but our own work: for that it is not simply their being our
friends which can save us, learn from what is added. For why did He not
say, "Make to yourselves friends, that they may receive you into their
everlasting habitations," but added also the manner? For saying, "of the
mammon of unrighteonsness," He points out that we must make friends of them
by means of our possessions, showing that mere friendship will not protect
us, unless we have good works, unless we spend righteously the wealth
unrighteously gathered.

   Moreover, this our discourse, of Almsgiving I mean, fits not only the
rich, but also the needy. Yea even if there be any person who supporteth
himself by begging, even for him is this word. For there is no one, so
poverty-stricken, however exceeding poor he may be, as not to be able to
provide "two mites." (Luke xxi. 2.) It is therefore possible that a person
giving a small sum from small means, should surpass those who have large
possessions and give more; as that widow did. For not by the measure of
what is given, but by the means and willingness of the givers is the extent
of the alms-deed estimated. In all cases the will is needed, in all, a
right disposition; in all, love towards God. If with this we do all things,
though having little we give little, God will not turn away His face, but
will receive it as great and admirable: for He regards the will, not the
gifts: and if He see that to be great, He assigneth His decrees and judges
accordingly, and maketh them partakers of His everlasting benefits.

   Which may God grant us all to obtain, by the grace and love of our Lord
Jesus Christ, with whom to the Father together with the Holy Ghost, be
glory, power, honor, now and for ever, and world without end. Amen.


HOMILY II: HEBREWS i. 3.

"Who being the brightness of His Glory and the express Image of His person,
and upholding all things by the word of His power, when He had by Himself
purged our sins."

   [1.] EVERYWHERE indeed a reverential mind is requisite, but especially
when we say or hear anything of God: Since neither can tongue speak nor
thought(1) hear anything suitable to our God. And why speak I of tongue or
thought?(1) For not even the understanding(2) which far excels these, will
be able to comprehend anything accurately, when we desire to utter aught
concerning God. For if "the peace of God surpasseth all understanding"
(Phil. iv. 7), and "the things which are prepared for them that love Him
have not entered into the heart of man" (1 Cor. ii. 9); much more He
Himself, the God of peace, the Creator of all things, doth by a wide
measure exceed our reasoning. We ought therefore to receive all things with
faith and reverence, and when our discourse(3) fails through weakness, and
is not able to set forth accurately the things which are spoken, then
especially to glorify God, for that we have such a God, surpassing both our
thought and our conception.(4) For many of our conceptions(5) about God, we
are unable to express, as also many things we express, but have not
strength to conceive of them. As for instance:--That God is everywhere, we
know; but how, we no longer understand.(6) That there is a certain
incorporeal power the cause of all our good things, we know: but how it is,
or what it is, we know not. Lo! we speak, and do not understand. I said,
That He is everywhere, but I do not understand it. I said, That He is
without beginning, but I do not understand it. I said, That He begat from
Himself, and again I know not how I shall understand it. And some things
there are which we may not even speak--as for instance, thought
conceives(7) but cannot utter.

   And to show thee that even Paul is weak and doth not put out his
illustrations with exactness; and to make thee tremble and refrain from
searching too far, hear what he says, having called Him Son and named Him
Creator, "Who being the brightness of His Glory, and the express image of
His person."

   This we must receive with reverence and clear of all incongruities.
"The brightness of His glory," saith he. But observe in what reference he
understands this, and so do thou receive it:--that He is of Him:(8) without
passion: that He is neither greater, nor less; since there are some, who
derive certain strange things from the illustration. For, say they, "the
brightness" is not substantial,(9) but hath its being in another. Now do
not thou, O man, so receive it, neither be thou sick of the disease of
Marcellus(10) and Photinus.(11) For he hath a remedy for thee close at
hand, that thou fall not into that imagination, nor doth he leave thee to
be hurried down into that fatal malady. And what saith he? "And the express
image of His person" [or "subsistence"(12)]: that is, just as He [the
Father] is personally subsisting, being in need of nothing,(13) so also the
Son. For he saith this here, showing the undeviating similitude(14) and the
peculiar image of the Prototype, that He [the Son] is in subsistence by
Himself.

   For he who said above, that "by Him He made all things" here assigns to
Him absolute authority. For what doth he add? "And upholding all things by
the word of His power"; that we might hence infer not merely His being the
express image of His Person, but also His governing all things with
absolute authority.

   See then, how he applies to the Son that which is proper to the Father.
For on this account he did not say simply, "and upholding all things," nor
did he say, "by His power," but, "by the word of His power." For much as
just now we saw him gradually ascend and descend; so also now, as by steps,
he goes up on high, then again descends, and saith, "by whom also He made
the worlds."

   Behold how here also he goes on two paths, by the one leading us away
from Sabellius, by the other from Arius, yea and on another, that He
[Christ] should not be accounted unoriginated,(1) which he does also
throughout, nor yet alien from God. For if, even after so much, there are
some who assert that He is alien, and assign to Him another father, and say
that He is at variance with Him;--had [Paul] not declared these things,
what would they not have uttered?

   How then does he this? When he is compelled to heal, then is he
compelled also to utter lowly things: as for instance, "He appointed Him"
(saith he) "heir of all things," and "by Him He made the worlds." (Supra,
ver. 2.) But that He might not be in another way dishonored, he brings Him
up again to absolute authority and declares Him to be of equal honor with
the Father, yea, so equal, that many thought Him to be the Father.

   And observe thou his great wisdom. First he lays down the former point
and makes it sure accurately. And when this is shown, that He is the Son of
God, and not alien from Him, he thereafter speaks out safely all the high
sayings, as many as he will. Since any high speech concerning Him, led many
into the notion just mentioned, he first sets down what is humiliating and
then safely mounts up as high as he pleases. And having said, "whom He
appointed heir of all things," and that "by Him He made the worlds," he
then adds, "and upholding all things by the word of His power." For He that
by a word only governs all things, could not be in need of any one, for the
producing all things.

   [2.] And to prove this, mark how again going forward, and laying aside
the "by whom," he assigns to Him absolute power. For after he had effected
what he wished by the use of it, thenceforward leaving it, what saith he?
"Thou Lord in the beginning hast laid the foundation of the earth, and the
heavens are the works of Thine hands." (Infra, ver. 10.) Nowhere is there
the saying "by whom," or that "by Him He made the worlds." What then? Were
they not made by Him? Yes, but not, as thou sayest or imaginest, "as by an
instrument": nor as though He would not have made them unless the Father
had reached out a hand to Him. For as He "judgeth no man" (John v. 22), and
is said to judge by the Son, in that He begat Him a judge; so also, to
create by Him, in that He begat Him a Creator. And if the Father be the
original cause of Him, in that He is Father, much more of the things which
have been made by Him. When therefore he would show that He is of Him, he
speaks of necessity lowly things. But when he would utter high things,
Marcellus takes a handle, and Sabellius; avoiding however the excess of
both, he holds a middle [way]. For neither does he dwell on the
humiliation, lest Paul of Samosata should obtain a standing place, nor yet
does he for ever abide in the high sayings; but shows on the contrary His
abundant nearness, lest Sabellius rush in upon him. He names Him "Son," and
immediately Paul of Samosata comes on him, saying that He is a son, as the
many are. But he gives him a fatal wound, calling Him "Heir." But yet, with
Arius, he is shameless. For the saying, "He appointed Him heir," they both
hold: the former one saying, it comes of weakness; the other still presses
objections, endeavoring to support himself by the clause which follows. For
by saying, "by whom also He made the worlds," he strikes backwards the
impudent Samosatene: while Arius still seems to be strong. Nevertheless see
how he smites him likewise, saying again, "who being the brightness of His
glory." But behold! Sabellius again springs on us, with Marcellus, and
Photinus: but on all these also he inflicts one blow, saying, "and the
express image of His person and upholding all things by the word of His
power." Here again he wounds Marcion too;(2) not very severely, but however
he doth wound him. For through the whole of this Epistle he is fighting
against them.

   But the very thing which he said, "the brightness of the glory," hear
also Christ Himself saying, "I am the Light of the world." (John viii. 12.)
Therefore he [the Apostle] uses the word "brightness," showing that this
was said in the sense of "Light of Light." Nor is it this alone which he
shows, but also that He hath enlightened our souls; and He hath Himself
manifested the Father, and by "the brightness" he has indicated the
nearness of the Being [of the Father and the Son(3)]. Observe the subtlety
of his expressions. He hath taken one essence and subsistence to indicate
two subsistences. Which he also doth in regard to the knowledge of the
Spirit(4); for as he saith that the knowledge of the Father is one with
that of the Spirit, as being indeed one, and in nought varying from itself
(1 Cor. ii. 10--12): so also here he hath taken hold of one certain [thing]
whereby to express the subsistence of the Two.(5)

   And he adds that He is "the express Image." For the "express Image "is
something other(1) than its Prototype: yet not Another in all respects, but
as to having real subsistence. Since here also the term, "express image,"
indicates there is no variation from that whereof it is the "express
image": its similarity in all respects. When therefore he calls Him both
Form,(2) and express Image, what can they say? "Yea," saith he, "man is
also called an Image of God."(3) What then! is he so [an image of Him] as
the Son is? No (saith he) but because the term, image, doth not show
resemblance. And yet, in that man is called an Image, it showeth
resemblance, as in man. For what God is in Heaven, that man is on earth, I
mean as to dominion. And as he hath power over all things on earth, so also
hath God power over, all things which are in heaven and which are on earth.
But otherwise, man is not called "Express image," he is not called Form:
which phrase declares the substance, or rather both substance and
similarity in substance. Therefore just as "the form of a slave" (Phil. ii.
6, 7) expresses no other thing than a man without variation(4) [from human
nature], so also "the form of God" expresses no other thing than God.

   "Who being" (saith he) "the brightness of His glory." See what Paul is
doing. Having said, "Who being the brightness of His glory," he added
again, "He sat down on the right hand of the Majesty": what names he hath
used, nowhere finding a name for the Substance. For neither "the Majesty,"
nor "the Glory" setteth forth the Name, which he wishes to say, but is not
able to find a name. For this is what I said at the beginning, that
oftentimes we think something, and are not able to express [it]: since not
even the word God is a name of substance, nor is it at all possible to find
a name of that Substance.

   And what marvel, if it be so in respect of God, since not even in
respect of an Angel, could one find a name expressive of his substance?
Perhaps too, neither in respect of the soul. For this name [soul] doth not
seem to me to be significative of the substance thereof, but of breathing.
For one may see that the same [thing] is called both Soul and Heart and
Mind: for, saith he, "Create in me a clean heart, O God" (Ps. li. 10), and
one may often see that it [the soul] is called spirit.

   "And upholding all things by the word of His power." Tell me, "God
said" (it is written), "Let there be light" (Gen. i. 3): "the Father, saith
one,(5) commanded, and the Son obeyed"? But behold here He also [the Son]
acts by word.

For (saith he), "And upholding all things"--that is, governing; He holds
together what would fall to pieces; For, to hold the world together, is no
less than to make it, but even greater (if one must say a strange thing).
For the one is to bring forward something out of things which are not: but
the other, when things which have been made are about to fill back into
non-existence, to hold and fasten them together, utterly at variance as
they are with each other: this is indeed great and wonderful, and a certain
proof of exceeding power.

   Then showing the easiness, he said, "upholding": (he did not say,
governing,(6) from the figure of those who simply with their finger move
anything, and cause it to go round.) Here he shows both the mass of the
creation to be great, and that this greatness is nothing to Him. Then again
he shows the freedom from the labor, saying, "By the word of His power."
Well said he, "By the word." For since, with us, a word is accounted to be
a bare thing, he shows that it is not bare with God. But, how "He upholdeth
by the word," he hath not further added: for neither is it possible to
know. Then he added concerning His majesty: for thus John also did: having
said that "He is God" (John i. 1), he brought in the handiwork of the
Creation. For the same thing which the one indirectly expressed, saying,
"In the beginning was the Word," and "All things were made by Him" (John i.
3), this did the other also openly declare by "the Word," and by saying "by
whom also. He made the worlds." For thus he shows Him to be both a Creator,
and before all ages, What then? when the prophet saith, concerning the
Father, "Thou art from everlasting and to everlasting" (Ps. xc. 2), and
concerning the Son, that He is before all ages, and the maker of all
things--what can they say? Nay rather, when the very thing which was spoken
of the Father,--"He which was before the worlds,"--this one may see spoken
of the Son also? And that which one saith, "He was life" (John i. 4),
pointing out the preservation of the creation, that Himself is the Life of
all things,--so also saith this other, "and upholding all things by the
word of His power": not as the Greeks who defraud Him, as much as in them
lies, both of Creation itself, and of Providence, shutting up His power, to
reach only as far as to the Moon.

   "By Himself" (saith he) "having purged our sins." Having spoken
concerning those marvelous and great matters, which are most above us, he
proceeds to speak also afterwards concerning His care for men. For indeed
the former expression, "and upholding all things," also was universal:
nevertheless this is far greater, for it also is universal: for, for His
part, "all" men believed.(1) As John also, having said, "He was life," and
so pointed out His providence, saith again, and "He was light."

   "By Himself," saith he, "having purged our sins, He sat down on the
right hand of the Majesty on high." He here setteth down two very great
proofs of His care: first the "purifying us from our sins," then the doing
it "by Himself." And in many places, thou seest him making very much of
this,--not only of our reconciliation with God, but also of this being
accomplished through the Son. For the gift being truly great, was made even
greater by the fact that it was through the Son.

   For(2) in saying, "He sat on the right hand," and, "having by Himself
purged our sins,"--though he had put us in mind of the Cross, he quickly
added the mention of the resurrection and ascension. And see his
unspeakable wisdom: he said not, "He was commanded to sit down," but "He
sat down." Then again, lest thou shouldest think that He standeth, he
subjoins, "For to which of the angels said He at any time, Sit thou on My
right hand."

   "He sat" (saith he) "on the right hand of the Majesty on high." What is
this "on high"? Doth he enclose God in place? Away with such a thought! but
just as, when he saith, "on the right hand," he did not describe Him as
having figure, but showed His equal dignity with the Father; so, in saying
"on high," he did not enclose Him there, but expressed the being higher
than all things, and having ascended up above all things. That is, He
attained even unto the very throne of the Father: as therefore the Father
is on high, so also is He. For the "sitting together" implies nothing else
than equal dignity. But if they say, that He said, "Sit Thou," we may ask
them, What then? did He speak to Him standing? Moreover, he said not that
He commanded, not that He enjoined, but that "He said": for no other
reason, than that thou mightest not think Him without origin and without
cause. For that this is why he said it, is evident from the place of His
sitting. For had he intended to signify inferiority, he would not have
said, "on the right hand," but on the left hand.

   Ver. 4. "Being made," saith he, "so much better than the angels, as He
hath by inheritance obtained a more excellent name than they." The "being
made," here, is instead of "being shown forth," as one may say. Then also
from whir does he reason confidently? From the Name. Seest thou that the
name Son is wont to declare true relationship? And indeed if He were not a
true Son (and "true" is nothing else than "of Him"), how does he reason
confidently from this? For if He be Son only by grace, He not only is not
"more excellent than the angels," but is even less than they. How? Because
righteous men too were called sons; and the name son, if it be not a
genuine son, doth not avail to show the "excellency." When too he would
point out that there is a certain difference between creatures and their
maker, hear what he saith:

   Ver. 5. "For to which of the Angels said He at any time, Thou art My
Son, this day have I begotten Thee. And again, I will be to Him a Father,
and He shall be to Me a Son"? For these things indeed are spoken with
reference also to the flesh: "I will be to Him a Father, and He shall be to
Me a Son"--while this,(3) "Thou art My Son, this day have I begotten Thee,"
expresses nothing else than "from [the time] that God is." For as He is
said to be,(4) from the time present (for this befits Him more than any
other), so also the [word] "To-day" seems to me to be spoken here with
reference to the flesh. For when He hath taken hold of it, thenceforth he
speaks out all boldly. For indeed the flesh partakes of the high things,
just as the Godhead of the lowly. For He who disdained not to become man,
and did not decline the reality, how should He have declined the
expressions?

   Seeing then that we know these things, let us be ashamed of nothing,
nor have any high thoughts. For if He Himself being God and Lord and Son of
God, did not decline to take the form of a slave, much more ought we to do
all things, though they be lowly. For tell me, O man, whence hast thou high
thoughts? from things of this life? but these or ever they appear, run by.
Or, from things spiritual? nay, this is itself one spiritual excellency,--
to have no high thoughts.

   Wherefore then dost thou cherish high thoughts? because thou goest on
aright? hear Christ saying, "When ye have done all things, say, we are
unprofitable servants, for we have done that which was our duty to do."
(Luke xvii. 10.)

   Or because of thy wealth hast thou high thoughts? Dost thou not see
those before thee, how they departed naked and desolate? did we not come
naked into life, and naked also shall depart? who hath high thoughts on
having what is another's? for they who will use it to their own enjoyment
alone, are deprived of it however unwillingly, often before death, and at
death certainly. But (saith one) while we live we use them as we will.
First of all, one doth not lightly see any man using what he hath as he
will. Next, if a man do even use things as he will, neither is this a great
matter: for the present time is short compared with the ages without end.
Art thou high-minded, O man, because thou art rich? on what account? for
what cause? for this befalleth also, robbers, and thieves, and man-slayers,
and effeminate, and whoremongers, and all sorts of wicked men. Wherefore
then art thou high-minded? Since if thou hast made meet use of it, thou
must not be high-minded, lest thou profane the commandment: but if unmeet,
by this indeed [it has come to pass that] thou art become a slave of money,
and goods, and art overcome by them. For tell me, if any man sick of a
fever should drink much water, which for a short space indeed quencheth his
thirst, but afterwards kindleth the flame, ought he to be high-minded? And
what, if any man have many cares without cause, ought he therefore to be
high-minded? tell me, wherefore? because thou hast many masters? because
thou hast ten thousand cares? because many will flatter thee? [Surely not.]
For thou art even their slave. And to prove that to thee, hear plainly. The
other affections which are within us, are in some cases useful. For
instance, Anger is often useful. For (saith he) "unjust wrath shall not be
innocent" (Ecclus. i. 22): wherefore it is possible for one to be justly in
wrath. And again, "He that is angry with his brother without cause,(1)
shall be in danger of hell." (Matt. v. 22.) Again for instance, emulation,
desire, [are useful]: the one when it hath reference to the procreation of
children, the other when he directs his emulation to excellent things. As
Paul also saith, "It is good to be zealously affected always in a good
thing" (Gal. iv. 18) and, "Covet earnestly the best gifts." (1 Cor. xii.
31.) Both therefore are useful: but an insolent spirit is in no case good,
but is always unprofitable and hurtful.

   However, if a man must be proud, [let it be] for poverty, not for
wealth. Wherefore? Because he who can live upon a little, is far greater
and better than he who cannot. For tell me, supposing certain persons
called to the Imperial City, if some of them should need neither beasts,
nor slaves, nor umbrellas, nor lodging-places, nor sandals, nor vessels,
but it should suffice them to have bread, and to take water from the
wells,-- while others of them should say, "unless ye give us conveyances,
and a soft bed, we cannot come; unless also we have many followers, unless
we may be allowed continually to rest ourselves, we cannot come, nor unless
we have the use of beasts, unless too we may travel but a small portion of
the day--and we have need of many other things also": whom should we
admire? those or these? plainly, these who require nothing. So also here:
some need many things for the journey through this life; others, nothing.
So that it would be more fitting to be proud, for poverty if it were
fitting at all.

   "But the poor man," they say, "is contemptible." Not he, but those who
despise him. For why do not I despise those who know not how to admire what
they ought? Why, if a person be a painter, he will laugh to scorn all who
jeer at him, so long as they are uninstructed; nor cloth he regard the
things which they say, but is content with his own testimony. And shall we
depend on the opinion of the many? Therefore, we are worthy of contempt
when men despise us for our poverty, and we do not despise them nor call
them miserable.

   And I say not how many sins are produced by wealth, and how many good
things by poverty. But rather, neither wealth nor poverty is excellent in
itself, but through those who use it. The Christian shines out in poverty
rather than in riches. How? He will be less arrogant, more sober-minded,
graver, more equitable, more considerate: but he that is in wealth, hath
many impediments to these things. Let us see then what the rich man does,
or rather, he who useth his wealth amiss. Such an one practiceth rapine,
fraud, violence. Men's unseemly loves, unholy unions, witchcrafts,
poisonings, all their other horrors,--wilt thou not find them produced by
wealth? Seest thou, that in poverty rather than in wealth the pursuit of
virtue is less laborious? For do not, I beseech thee, think that because
rich men do not suffer punishment here, neither do they sin. Since if it
were easy for a rich man to suffer punishment, thou wouldest surely have
found the prisons filled with them. But among its other evils, wealth hath
this also, that he who possesseth it, transgressing in evil with impunity,
will never be staved from doing so, but will receive wounds without
remedies, and no man will put a bridle on him.

   And if a man choose, he will find that poverty affords us more
resources even for pleasure. How? Because it is freed from cares, hatred,
fighting, contention, strife, from evils out of number.

   Therefore let us not follow after wealth, nor be forever envying those
who possess much. But let those of us who have wealth, use it aright; and
those who have not, let us not grieve for this, but give thanks for all
things unto God, because He enableth us to receive with little labor the
same reward with the rich, or even (if we will) a greater: and froth small
means we shall have great gains. For so he that brought the two talents,
was admired and honored equally with him who brought the five. Now why?
Because he was entrusted with [but] two talents, yet he accomplished all
that in him lay, and brought in what was entrusted to him, doubled. Why
then are we eager to have much entrusted to us, when we may by a little
reap the same fruits, or even greater? when the labor indeed is less, but
the reward much more? For more easily will a poor man part with his own,
than a rich man who hath many and great possessions. What, know ye not,
that the more things a man hath, the more he setteth his love upon?
Therefore, lest this befall us, let us not seek after wealth, nor let us be
impatient of poverty, nor make haste to be rich: and let those of us who
have [riches] so use them as Paul commanded. ("They that have," saith he,
"as though they had not, and they that use this world as not abusing it"--1
Cor. vii. 29, 31): that we may obtain the good things promised. And may it
be granted to us all to obtain them, by the grace and love of our Lord
Jesus Christ, with whom to the Father together with the Holy Ghost, be
glory, power, honor, now, and for ever, and world without end. Amen.


HOMILY III: HEBREWS i. 6-8.

"And again when He bringeth in the First-Begotten into the world, He saith,
And let all the angels of God worship Him. And of the Angels He saith, Who
maketh His angels spirits, and His ministers a flame of fire. But unto the
Son He saith, Thy throne, O God, is for ever and ever."

   [1.] OUR Lord Jesus Christ calls His coming in the flesh an exodus [or
going out]: as when He saith, "The sower went out to sow." (Matt. xiii. 3.)
And again, "I went out from the Father, and am come." (John xvi. 28.) And
in many places one may see this. But Paul calls it an [eisodus or] coming
in, saying, "And when again He bringeth in the First-Begotten into the
world," meaning by this Bringing in, His taking on Him flesh.

   Now why has he so used the expression? The things signified [thereby]
are manifest, and in what respect it is [thus] said. For Christ indeed
calls it a Going out, justly; for we were out from God. For as in royal
palaces, prisoners and those who have offended the king, stand without, and
he who desires to reconcile them, does not bring them in, but himself going
out discourses with them, until having made them meet for the king's
presence, he may bring them in, so also Christ hath done. Having gone out
to us, that is, having taken flesh, and having discoursed to us of the
King's matters, so He brought us in, having purged the sins, and made
reconciliation. Therefore he calls it a Going out.

   But Paul names it a Coming in, from the metaphor of those who come to
an inheritance and receive any portion or possession. For the saying, "and
when again He bringeth in the First-Begotten into the world," means this,
"when he putteth the world into His hand." For when He was made known, then
also He obtained possession of the whole thereof, He saith not these things
concerning God The Word, but concerning that which is according to the
flesh. For if according to John, "He was in the world, and the world was
made by Him" (John i. 10): how is He "brought in," otherwise than in the
flesh?

   "And," saith he, "Let all the angels of God worship Him." Whereas he is
about to say something great and lofty, he prepares it beforehand, and
makes it acceptable, in that he represents the Father as "bringing in" the
Son. He had said above, that "He spake to us not by prophets but by His
Son"; that the Son is superior to angels; yea and he establishes this from
the name [SON]. And here, in what follows, from another fact also. What
then may this be? From worship. And he shows how much greater He is, as
much as a Master is than a slave; just as any one introducing another into
a house straightway commands those having the care thereof to do him
reverence; [so] saying in regard to the Flesh, "And let all the Angels of
God worship Him."

   Is it then Angels only? No; for hear what follows: "And of His Angels
He saith, Which maketh His Angels spirits, and His ministers a flame of
fire: but unto the Son, Thy Throne, O God, is for ever and ever." Behold,
the greatest difference! that they are created, but He uncreated. While of
His angels He saith, who "maketh"; wherefore of the Son did He not say "Who
maketh"? Although he might have expressed the difference as follows: "Of
His Angels He saith, Who maketh His Angels spirits, but of the Son, 'The
Lord created Me': 'God hath made Him Lord and Christ.'" (Prov. viii. 22;
Acts ii. 36.) But neither was the one spoken concerning the Son, nor the
other concerning God The Word, but concerning the flesh. For when he
desired to express the true difference, he no longer included angels only,
but the whole ministering power above. Seest thou how he distinguishes, and
with how great clearness, between creatures and Creator, ministers and
Lord, the Heir and true Son, and slaves?

   [2.] "But unto the Son he saith, Thy throne, O God, is for ever and
ever." Behold a symbol of Kingly Office. "A scepter of righteousness is the
scepter of Thy kingdom." Behold again another symbol of Royalty.

   Then again with respect to the flesh (ver. 9) "Thou hast loved
righteousness and hated iniquity, therefore God, even Thy God, hath
anointed Thee."

   What is, "Thy God"? Why, after that he hath uttered a great word, he
again qualifieth it. Here he hits both Jews, and the followers of Paul of
Samosata, and the Arians, and Marcellus, and Sabellius, and Marcion. How?
The Jews, by his indicating two Persons, both God and Man;(1) the other
Jews,(2) I mean the followers of Paul of Samosata, by thus discoursing
concerning His eternal existence, and uncreated essence: for by way of
distinction, against the word, "He made," he put, "Thy throne, O God, is
for ever and ever." Against the Arians there is both this same again, and
also that He is not a slave; but if a creature, He is a slave. And against
Marcellus and the others, that these are two Persons, distinguished in
reference to their subsistence.(3) And against the Marcionites, that the
Godhead is not anointed, but the Manhood.

   Next he saith, "Above Thy fellows." But who are these His "fellows"
other than men? that is Christ received "not the Spirit by measure." (John
iii. 34.) Seest thou how with the doctrine concerning His uncreated nature
he always joins also that of the "Economy"? what can be clearer than this?
Didst thou see how what is created and what is begotten are not the same?
For otherwise he would not have made the distinction, nor in contrast to
the word, "He made" [&c.], have added, "But unto the Son He said, Thy
throne, O God, is for ever and ever." Nor would he have called the name,
"Son, a more excellent Name," if it is a sign of the same thing. For what
is the excellence? For if that which is created, and that which is begotten
be the same, and they [the Angels] were made, what is there [in Him] "more
excellent"? Lo! again ho Theo`s, "God," with the Article.(4)

   [3.] And again he saith (ver. 10--12): "Thou Lord in the beginning hast
laid the foundation of the earth, and the heavens are the works of Thine
hands. They shall perish, but Thou remainest, and they shall all wax old as
a garment, and as a vesture shalt Thou fold them up, and they shall be
changed: but Thou art the same and Thy years shall not fail."

   Lest hearing the words, "and when He bringeth in the First-Begotten
into the world"; thou shouldest think it as it were a Gift afterwards
super-added to Him; above, he both corrected this beforehand, and again
further corrects, saying, "in the beginning": not now, but from the first.
See again he strikes both Paul of Samosata and also Arius a mortal blow,
applying to the Son the things which relate to the Father. And withal he
has also intimated another thing by the way, greater even than this. For
surely he hath incidentally pointed out also the transfiguration of the
world, saying, "they shall wax old as a garment, and as a vesture Thou
shall fold them up, and they shall be changed." Which also he saith in the
Epistle to the Romans, that he shall transfigure the world. (See Rom. viii.
21.) And showing the facility thereof, he adds, as if a man should fold up
a garment so shall He both fold up and change it. But if He with so much
ease works the transfiguration and the creation to what is better and more
perfect, needed He another for the inferior creation? How far doth your
shamelessness go? At the same time too this is a very great consolation, to
know that things will not be as they are, but they all shall receive
change, and all shall be altered, but He Himself remaineth ever existing,
and living without end: "and Thy years," he saith, "shall not fail."

   [4.] Ver. 13. "But to which of the Angels said He at any time, Sit thou
on My right hand until I make thine enemies thy footstool?" Behold, again
he encourages them, inasmuch as their enemies were to be worsted, and their
enemies are the same also with Christ's.

   This again belongs to Sovereignty, to Equal Dignity, to Honor and not
weakness, that the Father should be angry for the things done to the Son.
This belongs to His great Love and honor towards the Son, as of a father
towards a son. For He that is angry in His behalf how is He a stranger to
Him? Which also he saith in the second Psalm, "He that dwelleth in heaven
shall laugh them to scorn, and the Lord shall have them in derision. Then
shall He speak unto them in His wrath, and vex them in His sore
displeasure." (Ps. ii. 4, 5.) And again He Himself saith, "Those that would
not that I should reign over them, bring hither before Me, and slay them."
(Luke xix. 27.) For that they are His own words, hear also what He saith in
another place, "How often would I have gathered thy children together, and
ye would not! Behold, your house is left desolate." (Luke xiii. 34, 35.)
And again, "The kingdom shall be taken from you, and shall be given to a
nation bringing forth the fruits thereof." (Matt. xxi. 43.) And again, "He
that falleth upon that stone shall be broken, but on whomsoever It shall
fall, It will grind him to powder." (Matt. xxi. 44.) And besides, He who is
to be their Judge in that world, much more did He Himself repay them in
this. So that the words "Till I make thine enemies thy footstool" are
expressive of honor only towards the SON.

   Ver. 14. "Are they not all ministering spirits, sent forth to minister
for them who shall be heirs of salvation?" What marvel (saith he) if they
minister to the Son, when they minister even to our salvation? See how he
lifts up their minds, and shows the great honor which God has for us, since
He has assigned to Angels who are above us this ministration on our behalf.
As if one should say, for this purpose (saith he) He employs them; this is
the office of Angels, to minister to God for our salvation. So that it is
an angelical work, to do all for the salvation of the brethren: or rather
it is the work of Christ Himself, for He indeed saves as Lord, but they as
servants. And we, though servants are yet Angels' fellow- servants. Why
gaze ye so earnestly on the Angels (saith he)? They are servants of the Son
of God, and are sent many ways for our sakes, and minister to our
salvation. And so they are partners in service with us.

   Consider ye how he ascribes no great difference to the kinds of
creatures. And yet the space between angels and men is great; nevertheless
he brings them down near to us, all but saying, For us they labor, for our
sake they run to and fro: on us, as one might say, they wait. this is their
ministry, for our sake to be sent every way.

   And of these examples both the Old [Testament] is full, and the New.
For when Angels bring glad tidings to the shepherds, or to Mary, or to
Joseph; when they sit at the sepulcher, when they are sent to say to the
disciples, "Ye men of Galilee, why stand ye gazing up into heaven?" (Acts
i. 11), when they release Peter out of the prison, when they discourse with
Philip, consider how great the honor is; when God sends His Angels for
ministers as to friends; when to Cornelius [an Angel] appears, when [an
Angel] brings forth all the apostles from the prison, and says, "Go, stand
and speak in the temple to the people the words of this life" (Acts v. 20);
and to Paul himself also an Angel appears. Dost thou see that they minister
to us on God's behalf, and that they minister to us in the greatest
matters? wherefore Paul saith, "All things are yours, whether life or
death, or the world, or things present, or things to come." (1 Cor. iii.
22.)

   Well then the SON also was sent, but not as a servant, nor as a
minister, but as a Son, and Only-Begotten, and desiring the same things
with the Father. Rather indeed, He was not "sent": for He did not pass from
place to place, but took on Him flesh: whereas these change their places,
and leaving those in which they were before, so come to others in which
they were not.

   And by this again he incidentally encourages them, saying, What fear
ye? Angels are ministering to us.

   [5.] And having spoken concerning the Son, both what related to the
Economy, and what related to the Creation, and to His sovereignty, and
having shown His co-equal dignity, and that as absolute Master He ruleth
not men only but also the powers above, he next exhorts them, having made
out his argument, that we ought to give heed to the things which have been
heard. (c. it. 1.) "Wherefore we ought to give more earnest heed" (saith
he) "to the things which we have heard." Why "more earnest"? Here he meant
"more earnest" than to the Law: but he suppressed the actual expression of
it, and yet makes it plain in the course of reasoning, not in the way of
counsel, nor of exhortation. For so it was better.

   Ver. 2, 3. "For if the word spoken by Angels" (saith he) "was
steadfast, and every transgression and disobedience received a just
recompense of reward; how shall we escape if we neglect so great salvation,
which at the first began to be spoken to us by the Lord, and was confirmed
unto us by them that heard Him?"

   Why ought we to "give more earnest heed to the things which we have
heard"? were not those former things of God, as well as these? Either then
he meaneth "more earnest" than [to] the Law, or "very earnest"; not making
comparison, God forbid. For since, on account of the long space of time,
they had a great opinion of the Old Covenant, but these things had been
despised as vet new, he proves (more than his argument required) that we
ought rather to give heed to these. How? By saying in effect, Both these
and those are of God, but not in a like manner. And this he shows us
afterwards: but for the present he treats it somewhat superficially, but
afterwards more clearly, saying "For if that first covenant had been
faultless" (c. viii. 7), and many other such things: "for that which
decayeth and waxeth old is ready to vanish away." (c. viii. 13.) But as yet
he ventures not to say any such thing in the beginning of his discourse,
nor until he shall have first occupied and possessed his hearer by his
fuller [arguments].

   Why then ought we "to give more earnest heed"? "Lest at any time,"
saith he, "we should let them slip"--that is, lest at any time we should
perish, lest we should fall away. And here he shows the grievousness of
this falling away, in that it is a difficult thing for that which hath
fallen away to return again, inasmuch as it hath happened through wilful
negligence. And he took this form of speech from the Proverbs. For, saith
he, "my son [take heed] lest thou fall away" (Prov. iii. 21, LXX.), showing
both the easiness of the fall, and the grievousness of the ruin. That is,
our disobedience is not without danger. And while by his mode of reasoning
he shows that the chastisement is greater, yet again he leaves it in the
form of a question, and not in the conclusion. For indeed this is to make
one's discourse inoffensive, when one does not in every case of one's self
infer the judgment, but leaves it in the power of the hearer himself to
give sentence: and this would render them more open to conviction. And both
the prophet Nathan doth the same in the Old [Testament], and in Matthew
Christ, saying, "What will He do to the husbandmen" (Matt. xxi. 40) of that
vineyard? so compelling them to give sentence themselves: for this is the
greatest victory.

   Next, when he had said, "For if the word which was spoken by Angels was
steadfast"--he did not add, much more that by Christ: but letting this
pass, he said what is less, "How shall we escape, if we neglect so great
salvation?" And see how he makes the comparison. "For if the word which was
spoken by Angels," saith he. There, "by Angels," here, "by the Lord"--and
there "a word," but here, "salvation."

   Then lest any man should say, Thy sayings, O Paul, are they Christ's?
he proves their trustworthiness both from his having heard these things of
Him, and from their being now spoken by God; since not merely a voice is
wafted, as in the case of Moses, but signs are done, and facts bear
witness.

   [6.] But what is this, "For if the word spoken by Angels was
steadfast"? For in the Epistle to the Galatians also he saith to this
effect, "Being ordained by angels in the hand of a Mediator." (Gal. iii.
19.) And again, "Ye received a law by the disposition of Angels, and have
not kept it." (Acts vii. 53.) And everywhere he saith it was given by
angels. Some indeed say that Moses is signified; but without reason. For
here he says Angels in the plural: and the Angels too which he here speaks
of, are those in Heaven. What then is it? Either he means the Decalogue
only (for there Moses spake, and God answered him--Ex. xix. 19),--or that
angels were present, God disposing them in order,- -or that he speaks thus
in regard of all things said and done in the old Covenant, as if Angels had
part in them. But how is it said in another place, "The Law was given by
Moses" (John i. 17), and here "by Angels"? For it is said, "And God came
down in thick darkness."(1) (Ex. xix. 16, 20.)

   "For if the word spoken by angels was steadfast." What is "was
steadfast"? True, as one may say; and faithful in its proper season; and
all the things which had been spoken came to pass. Either this is his
meaning, or that they prevailed, and the threatenings were coming to be
accomplished. Or by "the word" he means injunctions. For apart from the
Law, Angels sent from God enjoined many things: for instance at Bochim, in
the Judges, in [the history of] Samson. (Judg. ii. x; xiii. 3.) For this is
the cause why he said not "the Law" but "the word." And he seems to me
haply rather to mean this, viz., those things which are committed to the
management of angels. What shall we say then? The angels who were entrusted
with the charge of the nation were then present, and they themselves made
the trumpets, and the other things, the fire, the thick darkness. (Ex. xix.
16.)

   "And every transgression and disobedience," saith he. Not this one and
that one, but "every" one. Nothing, he saith, remained unavenged, but
"received a just recompense of reward," instead of [saying] punishment. Why
now spake he thus? Such is the manner of Paul, not to make much account of
his phrases, but indifferently to put down words of evil sound, even in
matters of good meaning. As also in another place he saith, "Bringing into
captivity every thought to the obedience of Christ."(2) (2 Cor. x. 5.) And
again he hath put "the recompense" for punishment,(3) as here he calleth
punishment "reward." "If it be a righteous thing," he saith, "with God to
recompense tribulation to them that trouble you, and to you who are
troubled rest." (2 Thess. i. 6, 7.) That is, justice was not violated, but
God went forth against them, and caused the penalty to come round on the
sinners, though not all their sins are made manifest, but only where the
express ordinances were transgressed.

   "How then shall we," he saith, "escape if we neglect so great
salvation?" Hereby he signified, that other salvation was no great thing.
Well too did he add the "So great." For not from wars (he saith) will He
now rescue us, nor bestow on us the earth and the good things that are in
the earth, but it will be the dissolution of death, the destruction of the
devil, the kingdom of Heaven, everlasting life. For all these things he
hath briefly expressed, by saying, "if we neglect so great salvation."

   [7.] Then he subjoins what makes this worthy of belief. "Which at the
first began to be spoken by the Lord": that is, had its beginning from the
fountain itself. It was not a man who brought it over(1) into the earth,
nor any created power, but the Only-Begotten Himself.

   "And was confirmed unto us by them that heard [Him]." What is"
confirmed"? It was believed,(2) or, it came to pass. For (he saith) we have
the earnest;(3) that is, it hath not been extinguished, it hath not ceased,
but it is strong and prevaileth. And the cause is, the Divine power works
therein. It means they who heard from the Lord, themselves confirmed us.
This is a great thing and trustworthy: which also Luke saith in the
beginning of his Gospel, "As they delivered unto us, which from the
beginning were eyewitnesses and ministers of the Word." (Luke i. 2.)

   How then was it confirmed? What if those that heard were forgers? saith
some one. This objection then he overthrows, and shows that the grace was
not human. If they had gone astray, God would not have borne witness to
them; for he subjoined (ver. 4), "God also bearing witness with them." Both
they indeed bear witness, and God beareth witness too. How doth He bear
witness? not by word or by voice, (though this also would have been worthy
of belief): but how? "By signs, and wonders, and divers miracles." (Well
said he, "divers miracles," declaring the abundance of the gifts: which was
not so in the former dispensation, neither so great signs and so various.)
That is, we did not believe them simply, but through signs and wonders:
wherefore we believe not them, but God Himself.

   "And by gifts of the Holy Ghost, according to His own will."

   What then, if wizards also do signs, and the Jews said that He "cast
out devils through Beelzebub"? (Luke xi. 15.) But they do not such kind of
signs: therefore said he "divers miracles": for those others were not
miracles, [or powers,(4)] but weakness and fancy, and things altogether
vain. Wherefore he said, "by gifts of the Holy Ghost according to His own
will."

   [8.] Here he seems to me to intimate something further. For it is not
likely there were many there who had gifts, but that these had failed, upon
their becoming more slothful. In order then that even in this he might
comfort them, and not leave them to fall away, he referred all to the will
of God. He knows (he says) what is expedient, and for whom, and apportions
His grace accordingly. Which also he [Paul] does in the Epistle to the
Corinthians, saying, "God hath set every one of us, as it pleased Him." (1
Cor. xii. 18.) And again, "The manifestation of the Spirit is given to
every man to profit withal." (1 Cor. xii. 7.)

   "According to His will." He shows that the gift is according to the
will of the Father. But oftentimes on account of their unclean and slothful
life many have not received a gift, and sometimes also those whose life is
good and pure have not received one. Why, I pray you? Lest they might be
made haughty, that they might not be puffed up, that they might not grow
more negligent, that they might not be more excited. For if even without a
gift, the mere consciousness of a pure life be sufficient to lift a man up,
much more when the grace is added also. Wherefore to the humble, to the
simple, it was rather given, and especially to the simple: for it is said,
"in singleness and gladness of heart." (Acts ii. 46.) Yea, and hereby also
he rather urged them on, and if they were growing negligent gave them a
spur. For the humble, and he who imagines no great things concerning
himself, becomes more earnest when he has received a gift, in that he has
obtained what is beyond his deserts, and thinks that he is not worthy
thereof. But he who thinks he hath done well, reckoning it to be his due,
is puffed up. Wherefore God dispenseth this profitably: which one may see
taking place also in the Church: for one hath the word of teaching, another
hath not power to open his mouth. Let not this man (he says) be grieved
because of this. For "the manifestation of the Spirit is given to every man
to profit withal." (1 Cor. xii. 7.) For if a man that is an householder
knoweth to whom he should entrust anything, much more God, who understands
the mind of men, "who knoweth all things or ever they come into being."(1)
One thing only is worthy of grief, Sin: there is nothing else.

   Say not, Wherefore have I not riches? or, If I had, I would give to the
poor. Thou knowest not, if thou hadst them, whether thou wouldest not the
rather be covetous. For now indeed thou sayest these things, but being put
to the trial thou wouldest be different. Since also when we are satisfied,
we think that we are able to fast; but when we have gone without a little
space, other thoughts come into us. Again, when we are out of the way of
strong drink, we think ourselves able to master our appetite, but no longer
so, when we are caught by it.

   Say not, Wherefore had I not the gift of teaching? or, If I had it, I
should have edified innumerable souls. Thou knowest not, if thou hadst it,
whether it would not be to thy condemnation,--whether envy, whether sloth,
would not have disposed thee to hide thy talent. Now, indeed, thou art now
free from all these, and though thou give not "the portion of meat" (Luke
xii. 42), thou art not called to account: but then, thou wouldest have been
responsible for many.

   [9.] And besides, neither now art thou without the gift. Show in the
little, what thou wouldst have been, if thou hadst had the other. "For if"
(he says) "ye are not faithful in that which is little, how shall any one
give you that which is great?" (Luke xvi. 11.) Give such proof as did the
widow; she had two farthings,(2) and she cast in all, whatsoever she
possessed.

   Dost thou seek riches? Prove that thou thinkest lightly of the few
things, that I may trust thee also concerning the many things. But if thou
dost not think lightly even of these, much less wilt thou do so of the
other.

   Again, in speech, prove that thou canst use fitly exhortation and
counsel. Hast thou not external eloquence? hast thou not store of thoughts?
But nevertheless thou knowest these common things. Thou hast a child, thou
hast a neighbor, thou hast a friend, thou hast a brother, thou hast
kinsmen. And though publicly before the Church, thou art not able to draw
out a long discourse, these thou canst exhort in private. Here, there is no
need of rhetoric, nor of elaborate discourse: prove in these, that if thou
hadst skill of speech, thou wouldest not have neglected it. But if in the
small matter thou art not in earnest, how shall I trust thee concerning the
great?

   For, that every man can do this, hear what Paul saith, how he charged
even lay people; "Edify," he says, "one another, as also ye do." (1 Thess.
v. 11.) And, "Comfort one another with these words." (1 Thess. iv. 18.) God
knoweth how He should distribute to every man. Art thou better than Moses?
hear how he shrinks from the hardship. "Am I," saith he, "able to bear
them? for Thou saidst to me, Bear them up, as a nursing-father would bear
up the sucking-child." (Num. xi. 12.) What then did God? He took of his
spirit and gave unto the others, showing that neither when he bare them was
the gift his own, but of the Spirit. If thou hadst had the gift, thou
wouldst perchance a have been lifted up, perchance wouldst thou have been
turned out of the way. Thou knowest not thyself as God knoweth thee. Let us
not say, To what end is that? on what account is this? When God dispenseth,
let us not demand an account of Him: for this [is] of the uttermost impiety
and folly. We are slaves, and slaves far apart from our Master, knowing not
even the things which are before us.

   [10.] Let us not then busy ourselves about the counsel of God, but
whatsoever He hath given, this let us guard, though it be small, though it
be the lowest, and we shall be altogether approved. Or rather, none of the
gifts of God is small: art thou grieved because thou hast not the gift of
teaching? Then tell me, which seems to you the greater, to have the gift of
teaching, or the gift of driving away diseases? Doubtless the latter. But
what? Tell me; doth it not seem to thee greater to give eyes to the blind
than even to drive away diseases? But what? Tell me; doth it not seem to
thee greater to raise the dead than to give eyes to the blind? What again,
tell me; doth it not seem to thee greater to do this by shadows and
napkins, than by a word? Tell me then, which wouldst thou? Raise the dead
with shadows and napkins, or have the gift of teaching? Doubtless thou wilt
say the former, to raise the dead with shadows and napkins. If then I
should show to thee, that there is another gift far greater than this, and
that thou dost not receive it when it is in thy power to receive it, art
not thou justly deprived of those others? And this gift not one or two, but
all may have. I know that ye open wide your mouths and are amazed, at being
to hear that it is in your power to have a greater gift than raising the
dead, and giving eyes to the blind, doing the same things which were done
in the time of the Apostles. And it seems to you past belief.

   What then is this gift? charity. Nay, believe me; for the word is not
mine, but Christ's speaking by Paul. For what saith he? "Covet earnestly
the best gifts: and yet show I unto you a more excellent way." (1 Cor. xii.
31.) What is this, "yet more excellent"? What he means is this. The
Corinthians were proud over their gifts, and those having tongues, the
least gift, were puffed up against the rest. He saith therefore, Do ye by
all means desire gifts? I show unto you a way of gifts not merely excelling
but far more excellent. Then he saith, "Though I speak with the tongues of
Angels, and have not charity, I am nothing. And though I have faith so as
to remove mountains, and have not charity, I am nothing." (1 Cor. xiii. 1,
2.)

   Hast thou seen the gift? Covet earnestly this gift. This is greater
than raising the dead. This is far better than all the rest, And that it is
so, hear what Christ Himself saith, discoursing with His disciples, "By
this shall all men know that ye are My disciples." (John xiii. 35.) And
showing how, He mentioned not the miracles, but what? "If ye have love one
with another." And again He saith to the Father, "Hereby shall they know
that Thou hast sent Me, if they be one." (John xvii. 21.) And He said to
His disciples, "A new commandment I give to you, that ye love one another."
(John xiii. 34.) Such an one therefore is more venerable and glorious than
those who raise the dead; with reason. For that indeed is wholly of God's
grace, but this, of thine own earnestness also. This is of one who is a
Christian indeed: this shows the disciple of Christ, the crucified, the man
that hath nothing common with earth. Without this, not even martyrdom can
profit.

   And as a proof, see this plainly. The blessed Paul took two of the
highest virtues, or rather three; namely, those which consist in miracles,
in knowledge, in life. And without this the others, he said, are nothing.
And I will say how these are nothing. "Though I give my goods to feed the
poor," he says, "and have not charity, I am nothing." (1 Cor. xiii. 3.) For
it is possible not to be charitable even when one feeds the poor and
exhausts one's means.

   [11.] And indeed these things have been sufficiently declared by us, in
the place concerning Charity:(1) and thither we refer the readers.
Meanwhile, as I was saying, let us covet earnestly the Gift, let us love
one another; and we shall need nothing else for the perfect acquisition of
virtue, but all will be easy to us without toils and we shall do all
perfectly with much diligence.

   But see, even now, it is said, we love one another. For one man hath
two friends, and another three. But this is not to love for God's sake, but
for the sake of being beloved. But to love for God's sake hath not this as
its principle of Love; but such an one will be disposed towards all men as
towards brethren; loving those that are of the same faith as being true
brothers; heretics and Heathen and Jews, brothers indeed by nature, but
vile and unprofitable,--pitying and wearing himself out and weeping for
them. Herein we shall be like God if we love all men, even our enemies;
not, if we work miracles. For we regard even God with admiration when He
worketh wonders, yet much more, when He showeth love towards man, when He
is long-suffering. If then even in God this is worthy of much admiration,
much more in men is it evident that this rendereth us admirable.

   This then let us zealously seek after: and we shall be no way inferior
to Paul and Peter and those who have raised innumerable dead, though we may
not be able to drive away a fever. But without this [Love]; though we
should work greater miracles even than the Apostles themselves, though we
should expose ourselves to innumerable dangers for the faith: there will be
to us no profit from any. And these things it is not I that say, but he,
the very nourisher of Charity, knoweth these things. To him then let us be
obedient; for thus we shall be able to attain to the good things promised,
of which may we all be made partakers, by the grace of our Lord Jesus
Christ, with whom to the Father with the Holy Ghost, be the glory, now and
for ever and world without end. Amen.


HOMILY IV: HEBREWS ii. 5--7.

"For unto Angels He hath not put in subjection. the world to come, whereof
we speak. But one in a certain place testified, saying, What is man that
Thou art mindful of him, or the son of man that Thou visitest him? Thou
madest him a little lower than the Angels."

   [1.] I COULD have wished to know for certain whether any hear with
fitting earnestness the things that are said, whether we are not casting
the seeds by the wayside: for in that case I should have made my
instructions with more cheerfulness. For we shall speak, though no one
hear, for the fear which is laid on us by our Saviour. For, saith He,
testify to this people; even if they hear not, thou shalt thyself be
guiltless. (See Ezek. iii. 19.) If however I had been persuaded of your
earnestness, I should have spoken not for fear only, but should have done
it with pleasure also. For now indeed, even if no man hear, even if my
work, so long as I fulfill my own part, brings no danger, still the labor
is not altogether pleasant. For what profit is it, when though I be not
blamed, yet no one is benefited? But if any would give heed we shall
receive advantage not so much from avoiding punishment ourselves as from
your progress.

   How then shall I know this? Having taken notice of some of you, who are
not very attentive, I shall question them privately, when I meet them. And
if I find that they retain any of the things that have been spoken (I say
not all, for this would not be very easy for you), but even if [they
retain] a few things out of many, it is plain I should have no further
doubts about the rest. And indeed we ought, without giving notice
beforehand, to have attacked you when off your guard. However it will
suffice, if even in this way I should be able to attain my purpose. Nay
rather, even as it is, I can attack you when you are off your guard. For
that I shall question you, I have forewarned you; but when I shall question
you I do not as yet make evident. For perhaps it may be to- day; perhaps
to-morrow, perhaps after twenty or thirty days, perhaps after fewer,
perhaps after more. Thus has God also made uncertain the day of our death.
Nor hath He allowed it be clear to us, whether it shall befall us to-day,
or to-morrow, or after a whole year, or after many years; that through the
uncertainty of the expectation we may through all time keep ourselves firm
in virtue. And that we shall indeed depart, He hath said,--but when, He
hath not yet said. Thus too I have said that I shall question you, but I
have not added when, wishing you always to be thoughtful.

   And let no man say, I heard these things four or five weeks ago, or
more, and I cannot retain them. For I wish the hearer so to retain them as
to have his recollection perpetual and not apt to fade, nor yet that he
should disown what is spoken. For I wish you to retain them, not, in order
to tell them to me, but that ye may have profit; and this is of most
serious interest to me. Let no one then say this.

   [2.] However, I must now begin with what follows in the epistle. What
then is set before us to speak on to-day?

   "For not to angels," he says, "did He put in subjection the world to
come,(1) whereof we speak." Is he then discoursing concerning some other
world? No, but concerning this. Therefore he added "whereof we speak," that
he might not allow the mind to wander away in search of some other. How
then does he call it "the world to come"? Exactly as he also says in
another place, "Who is the figure of him that was to come,"(2) (Rom. v.
14,) when he is speaking about Adam and Christ in the Epistle to the
Romans; calling Christ according to the flesh "Him that was to come" in
respect of the times of Adam, (for [then] He was to come). So now also,
since he had said, "but when he bringeth in the First-Begotten into the
world": that thou mightest not suppose that he is speaking of another
world, it is made certain from many considerations and from his saying "to
come." For the world was to come, but the Son of God always was. This world
then which was about to come, He put in subjection not to Angels but to
Christ. For that this is spoken with reference to the Son (he says) is
evident: for surely no one would assert the other alternative, that it had
reference to Angels.

   Then he brings forward another testimony also and says, "but one in a
certain place testified, saying." Wherefore did he not mention the name of
the prophet, but hid it? Yea, and in other testimonies also he doth this:
as when he saith, "but when He bringeth in again the First-Begotten into
the world, He saith, And let all the Angels of God worship Him. And again,
I will be to Him a Father. And of the Angels He saith, Who maketh His
angels spirits. And, Thou, Lord, in the beginning hast laid the foundations
of the earth" (c. i. 6, 5, 7, 10):--so also here he saith, "but one in a
certain place testified, saying." And this very thing (I conceive) is the
act of one that conceals himself, and shows that they were well skilled in
the Scriptures; his not setting down him who uttered the testimony, but
introducing it as familiar and obvious.

   "What is man that Thou art mindful of him, or the son of man that Thou
visitest him? Thou madest him a little lower than the angels: Thou
crownedst him with glory and honor."(1) (Ver. 8.) "Thou hast put all things
in subjection under his feet."

   Now although these things were spoken of human nature generally, they
would nevertheless apply more properly to Christ according to the flesh.
For this, "Thou hast put all things in subjection under his feet," belongs
to Him rather than to us. For the Son of God visited us when we were
nothing: and after having assumed our [nature],(2) and united it to
Himself, He became higher than all.  "For," he says, "in that He hath put
all things in subjection under Him, He left nothing not put under Him: but
now we see not yet all things put under Him." What he means is this:--since
he had said, "Until I make Thine enemies Thy footstool" (c. i. 13),- -and
it was likely that they would still be grieved,--then having inserted a few
things after this parenthetically, he added this testimony in confirmation
of the former. For that they might not say, How is it that He hath put His
enemies under His feet, when we have suffered so much? he sufficiently
hinted at it in the former place indeed (for the word "until" showed, not
what should take place immediately, but in course of time) but here he
followeth it up. For do not suppose (he says) that because they have not
vet been made subject, they are not to be made subject: for that they must
be made subject, is evident; for, on this account was the prophecy spoken.
"For," he says, "in that He hath put all things under Him, He left nothing
not put under Him." How then is it that all things have not been put under
Him? Because they are hereafter to be put under Him.

   If then all things must be made subject to Him, but have not yet been
made subject, do not grieve, nor trouble thyself. If indeed when the end
were come, and all things were made subject, thou wert still suffering
these things, with reason wouldst thou repine: "But now we see not yet all
things put under Him." The King has not yet clearly conquered. Why then art
thou troubled when suffering affliction? the preaching [of the Gospel] hath
not yet prevailed over all; it is not yet time that they should be
altogether made subject.

   [3.] Then again there is another consolation if indeed He who is
hereafter to have all put in subjection under Him, hath Himself also died
and submitted to sufferings innumerable. (Ver. 9.) "But," he says, "we see
Him who was made a little(3) lower than the angels, even Jesus, for the
suffering of death"--then the good things again,-- "crowned with glory and
honor." Seest thou, how all things apply to Him? For the [expression], "a
little," would rather suit Him, who was only three days in Hades, but not
ourselves who are for a long time in corruption. Likewise also the
[expression] "with glory and honor" will suit Him much more than us.

   Again, he reminds them of the Cross, thereby effecting two things; both
showing His care [for them] and persuading them to bear all things nobly,
looking to the Master. For (he would say) if He who is worshiped of Angels,
for thy sake endured to have a little less than the Angels, much more
oughtest thou who art inferior to the Angels, to bear all things for His
sake. Then he shows that the Cross is "glory and honor," as He Himself also
always calls it, saying, "That the Son of Man might be glorified" (John xi.
5); and, "the Son of Man is glorified." (John xii. 23.) If then He calls
the [sufferings] for His servants' sake "glory," much more shouldest thou
the [sufferings] for the Lord.

   Seest thou the fruit of the Cross, how great it is? fear not the
matter: for it seemeth to thee indeed to be dismal, but it brings forth
good things innumerable. From these considerations he shows the benefit of
trial. Then he says, "That He by the grace of God should taste death for
every man."

   "That by the grace of God," he says. And He indeed because of the grace
of God towards us suffered these things. "He who spared not His Own Son,"
he says, "but delivered Him up for us all." (Rom. viii. 32.) Why? He did
not owe us this, but has done it of grace. And again in the Epistle to the
Romans he says, "Much more the grace of God, and the gift by grace which is
by one man Jesus Christ, hath abounded unto many." (Rom. v. 15.)

   "That by the grace of God He should taste death for every man," not for
the faithful only, but even for the whole world: for He indeed died for
all; But what if all have not believed? He hath fulfilled His own [part].

   Moreover he said rightly "taste death for every man," he did not say
"die." For as if He really was tasting it, when He had spent a little time
therein, He immediately arose.

   By saying then "for the suffering of death," he signified real death,
and by saying "superior to angels," he declared the resurrection. For as a
physician though not needing to taste the food prepared for the sick man,
yet in his care for him tastes first himself, that he may persuade the sick
man with confidence to venture on the food, so since all men were afraid of
death, in persuading them to take courage against death, He tasted it also
Himself though He needed not. "For," He says, "the prince of this world
cometh and findeth nothing in Me." (John xiv. 30.) So both the words "by
grace" and "should taste death for every man," establish this.

   [4.] Ver. 10. "For it became Him, for whom are all things, and by whom
are all things, in bringing many sons unto glory, to make the Captain of
their salvation perfect through sufferings." He speaks here of the Father.
Seest thou how again he applies the [expression] "by whom"(1) to Him? Which
he would not have done, had it been [an expression] of inferiority, and
only applicable to the Son. And what he says is this:--He has done what is
worthy of His love towards mankind, in showing His First-born to be more
glorious than all, and in setting Him forth as an example to the others,
like some noble wrestler that surpasses the rest.

   "The Captain of their salvation," that is, the Cause of their
salvation. Seest thou how great is the space between? Both He is a Son, and
we are sons; but He saves, we are saved. Seest thou how He both brings us
together and then separates us; "bringing," he says, "many sons unto
glory": here he brings us together,--"the Captain of their salvation,"
again he separates.

   "To make perfect through sufferings."(2) Then sufferings are a
perfecting, and a cause of salvation. Seest thou that to suffer affliction
is not the portion of those who are utterly forsaken; if indeed it was by
this that God first honored His Son, by leading Him through sufferings? And
truly His taking flesh to suffer what He did suffer, is a far greater thing
than making the world, and bringing it out of things that are not. This
indeed also is [a token] of His loving-kindness, but the other far more.
And [the Apostle] himself also pointing out this very thing, says, "That in
the ages to come He might show forth the exceeding riches of His goodness,
He both raised us up together, and made us sit together in the heavenly
places in Christ Jesus." (Eph. ii. 7, 6.)

   "For it became Him for whom are all things and by whom are all things
in bringing many sons to glory, to make the Captain of their salvation
perfect through-sufferings." For (he means) it became Him who taketh tender
care, and brought all things into being, to give up the Son for the
salvation of the rest, the One for the many. However he did not express
himself thus, but, "to make perfect through sufferings," showing the
suffering for any one, not merely profits "him," but he himself also
becomes more glorious and more perfect. And this too he says in reference
to the faithful, comforting them by the way: for Christ was glorified then
when He suffered. But when I say, He was glorified, do not suppose that
there was an accession of glory to Him: for that which is of nature He
always had, and received nothing in addition.

   [5.] "For," he says, "both He that sanctifieth, and they who are
sanctified, are all of one, for which cause He is not ashamed to call them
brethren." Behold again how he brings [them] together, honoring and
comforting them, and making them brethren of Christ, in this respect that
they are "of one."(3) Then again guarding himself and showing that he is
speaking of that which is according to the flesh, he introduces, "For He
who sanctifieth," [i.e.] Christ, "and they who are sanctified," ourselves.
Dost thou see how great is the difference?(4) He sanctifies, we are
sanctified. And above he said, "the Captain of their salvation. For there
is one God, of whom are all things." (5) (1 Cor. viii. 6.)

   "For which cause He is not ashamed to call them brethren." Seest thou
how again he shows the superiority? For by saying, "He is not ashamed," he
shows that the whole comes not of the nature of the thing, but of the
loving affection of Him who was "not ashamed" of anything, [yea] of His
great humility. For though we be "of one," yet He sanctifieth and we are
sanctified: and great is the difference.(6) Moreover "He" is of the Father,
as a true Son, that is, of His substance; "we," as created, that is,
brought out of things that are not, so that the difference is great.
Wherefore he says, "He is not ashamed to call them brethren" (ver. 12),
"saying, I will declare Thy name unto My brethren." (Ps. xxii. 22.) For
when He clothed Himself with flesh, He clothed Himself also with the
brotherhood, and at the same time came in the brotherhood.

   This indeed he brings forward naturally. But this (ver. 13) "I will put
my trust in Him" (2 Sam. xxii. 3), what does it mean? For what follows this
is also [introduced] naturally. "Behold, I and the children which God hath
given Me." (Isa. viii. 18.) For as here He shows Himself a Father, so
before, a Brother. "I will declare Thy name unto My brethren," He saith.

   And again he indicates the superiority and the great interval [between
us], by what follows (ver. 14): "Since then the children," he saith, "are
partakers of flesh and blood" (thou seest where he saith the likeness is?
in reference to the flesh), "in like manner He also Himself took part of
the same." Let all the Heretics be ashamed, let those hide their faces who
say that He came in appearance and not in reality.(1) For he did not say,
"He took part of these" only, and then say no more; although had he said
thus, it would have been sufficient, but he asserted something more, adding
"in like manner," not in appearance, he means, or by an image (since in
that case "in like manner" is not preserved) but in reality; showing the
brotherhood.

   [6.] Next he sets down also the cause of the economy.(2) "That through
death," he says, "He might destroy him that had the power of death, that
is, the devil."

   Here he points out the wonder, that by what the devil prevailed, by
that was he overcome, and the very thing which was his strong weapon
against the world, [namely], Death, by this Christ smote him. In this he
exhibits the greatness of the conqueror's power. Dost thou see how great
good death hath wrought?

   Ver. 15. "And should deliver them," he says, "who through fear of death
were all their lifetime subject to bondage." Why (he means) do ye shudder?
Why do you fear him that hath been brought to nought? He is no longer
terrible, but has been trodden under foot, hath been utterly despised; he
is vile and of no account. (2 Tim. i. 10.)

   But what is "through fear of death were all their life-time subject to
bondage"? He either means this, that he who fears death is a slave, and
submits to all things rather than die; or this, that all men were slaves of
death and were held under his power, because he had not yet been done away;
or that men lived in continual fear, ever expecting that they should die,
and being afraid of death, could have no sense of pleasure, while this fear
was present with them. For this he hinted at in saying," All their life-
time." He here shows that the afflicted, the harassed, the persecuted,
those that are deprived of country and of substance and of all other
things, spend their lives more sweetly and more freely than they of old
time who were in luxury, who suffered no such afflictions, who were in
continual prosperity, if indeed these "all their life- time" were under
this fear and were slaves; while the others have been made free and laugh
at that which they shudder at. For this is now as if, when one was being
led away to a captivity leading to death, and in continual expectation of
it, one should feed him up with abundant dainties (something such as this
was Death of old); but now, as if some one taking away that fear together
with the dainties, were to promise a contest, and propose a combat that
should lead no longer to death, but to a kingdom. Of which number wouldst
thou have wished to be--those who are fed up in the prison-house, while
every day looking for their sentence, or those who contend much and labor
willingly, that they may crown themselves with the diadem of the kingdom?
Seest thou how he has raised up their soul, and made them elated? He shows
too, that not death alone has been put an end to, but that thereby he also
who is ever showing that war without trace against us, I mean the devil,
hath been brought to nought; since he that fears not death is out of reach
of the devil's tyranny. For if "skin for skin, yea all things a man would
give for his life" (Job ii. 4)--when any one has determined to disregard
even this, of what henceforward will he be the slave? He fears no one, he
is in terror of no one, he is higher than all, and more free than all. For
he that disregards his own life, much more [doth he disregard] all other
things. And when the devil finds a soul such as this, he can accomplish in
it none of his works. For what? tell me, shall he threaten the loss of
property, and degradation, and banishment from one's country? But these are
small matters to him who "counteth not even his life dear" (Acts xx. 24)
unto him, according to the blessed Paul. Thou seest that in casting out the
tyranny of death, he also overthrew the strength of the devil. For he who
has learnt to study innumerable [truths] concerning the resurrection,(3)
how should he fear death? How should he shudder any more?

   [7.] Therefore be ye not grieved, saying, why do we suffer such and
such things? For so the victory becomes more glorious. And it would not
have been glorious, unless by death He had destroyed death; but the most
wonderful thing is that He conquered him by the very means by which he was
strong, showing in every point the abundance of His means, and the
excellence of His contrivances. Let us not then prove false to the gift
bestowed on us. "For we," he says, "have received not a spirit of fear, but
a spirit of power, and of love, and of a sound mind." (Rom. viii. 15; 2
Tim. i. 7.) Let us stand then nobly, laughing death to scorn.

   But [I pause] for it comes over me to groan bitterly [at the thought
of] whither Christ hath raised us up, and whither we have brought ourselves
down. For when I see the wailings in the public places, the groanings over
those departing life, the howlings, the other unseemly behavior, believe
me, I am ashamed before those heathen, and Jews, and heretics who see it,
and before all who for this cause openly laugh us to scorn. For whatever I
may afterwards say, I shall talk to no purpose, when philosophizing
concerning the resurrection. Why? Because the heathen do not attend to what
is said by me, but to what is done by you. For they will say at once, 'when
will any of these [fellows] be able to despise death, when he is not able
to see another dead?'

   Beautiful things were spoken by Paul, beautiful and worthy of Heaven,
and of the love of God to man. For what does he say? "And He shall deliver
them who through fear of death, were all their life-time subject to
bondage." But ye do not allow these things to be believed, fighting against
them by your deeds. And yet many things exist for this very end, God
building a stronghold against it, that He might destroy this same evil
custom. For tell me, what mean the bright torches? Do we not send them
before as athletes? And what [mean] the hymns? Do we not glorify God, and
give thanks that at last He has crowned the departed one, that He has freed
him from his labors, that taking away uncertainty, He has him with Himself?
Are not the Hymns for this? Is not Psalmody for this? All these are the
acts of those rejoicing. "For," it is said, "is any merry? let him sing
psalms." (Jas. v. 13.) But to these things the heathen give no heed. For
(one will say) do not tell me of him who is philosophical(1) when out of
the affliction, for this is nothing great or surprising;--show me a man who
in the very affliction itself is philosophical, and then I will believe the
resurrection,

   And indeed, that women engaged in the affairs of this life(2) should
act thus is no way surprising. And yet indeed this even is dreadful; for
from them also is the same philosophy required. Wherefore also Paul says,
"But concerning them which are asleep, I would not have you ignorant, that
ye sorrow not even as the rest who have no hope." (1 Thess. iv. 13.) He
wrote not this to solitaries, nor to perpetual virgins, but to women and
men in the world.(3) But however this is not so dreadful. But when any man
or woman, professing to be crucified to the world, he tears his hair, and
she shrieks violently--what can be more unseemly than this? Believe me when
I say if things were done as they ought, such persons should be excluded
for a long time from the thresholds of the Church. For those who are indeed
worthy of being grieved for, are these who still fear and shudder at death,
who have no faith in the resurrection.

   'But I do not disbelieve the resurrection' (one says) 'but I long after
his society.' Why then, tell me, when he goes from home, and that for a
long absence, dost not thou do the same? Yea, but I do weep then also' (she
says) 'and mourn as I long after him.' But that is the conduct of those
that really long after their associates, this that of her who despairs of
his return.

   Think, what thou singest on that occasion, "Return unto thy rest, O my
soul, for the Lord hath dealt bountifully with thee." (Ps. cxvi. 7.) And
again, "I will fear no evil, for Thou art with me." (Ps. xxiii. 4.) And
again, "Thou art my refuge from the affliction which encompasseth me." (Ps.
xxxii. 7.) Think what these Psalms mean. But thou dost not give heed, but
art drunk from grief.

   Consider carefully the funeral lamentations of others that thou mayest
have a remedy in thine own case. "Return, O my soul, to thy rest, for the
Lord hath dealt bountifully with thee." Tell me, sayest thou that the Lord
hath dealt bountifully with thee, and weepest? Is not this mere acting, is
it not hypocrisy? For if indeed thou really believest the things thou
sayest, thy sorrow is superfluous: but if thou art in sport and acting a
part, and thinkest these things fables, why dost thou sing psalms? Why dost
thou even endure the attendants? Why dost thou not drive away the singers?
But this would be the act of madmen. And yet far more the other.

   For the present, then, I advise you: but as time goes on, I shall treat
the matter more seriously: for indeed I am greatly afraid that by this
practice some grievous disease may make its way into the Church. The case
of the wailings then we will hereafter correct. And meanwhile I charge and
testify, both to rich and poor, both to women and men.

   May God indeed grant that you all depart out of life unwailed, and
according to the fitting rule fathers now grown old may be attended to
their graves by sons, and mothers by daughters, and grand-children, and
great grand-children, in a green old age, and that untimely death may in no
case occur. May this then be, and this I pray, and I exhort the prelates
and all of you to beseech God for each other, and to make this prayer in
common. But if (which God forbid, anti may it never happen) any bitter
death should occur, bitter, I mean, not in its nature (for henceforth there
is no bitter death, for it differs not at all from sleep), but bitter in
regard of your disposition, if it should happen, and any should hire these
mourning women, believe me when I say (I speak not without meaning(1) but
as I have resolved, let him who will, be angry), that person we will
exclude from the Church for a long time, as we do the idolater. For if Paul
calls "the covetous man an idolater" (Eph. v. 5), (much more him who brings
in the practices of the idolaters over a believer.

   For, tell me, for what cause dost thou invite presbyters, and the
singers? Is it not to afford consolation? Is it not to honor the departed?
Why then dost thou insult him? And why dost thou make him a public show?
And why dost thou make game as on a stage? We come, discoursing of the
things concerning the resurrection, instructing all, even those who have
not yet been smitten, by the honor shown to him, to bear it nobly if any
such thing should happen and dost thou bring those who overthrow our
[teachings] as much as in them lieth? What can be worse than this ridicule
and mockery? What more grievous than this inconsistency?

   [8.] Be ashamed and show reverence: but if ye will not, we cannot
endure the bringing in upon the Church of practices so destructive. For, it
is said, "them that sin rebuke before all." (1 Tim. v. 20.) And as to those
miserable and wretched women, we through you forbid them(2) ever to
introduce themselves into the funerals of the faithful, lest we should
oblige them in good earnest to wail over their own evils, and teach them
not to do these things in the ills of others, but rather to weep for their
own misfortunes. For an affectionate father too, when he has a disorderly
son, not only advises him not to draw near to the wicked, but puts them in
fear also. Behold then, I advise you, and those women through you, that you
do not invite such persons, and that they do not attend. And may God grant
that my words may produce some effect, and that my threat may avail. But if
(which God forbid) we should be disregarded, we have no choice henceforward
but to put our threat into execution, chastising you by the laws of the
Church, and those women as befits them.

   Now if any man is obstinate and contemptuous, let him hear Christ
saying even now, "If any one trespass against thee, go, tell him his fault
between thee and him alone"; but if he will not be persuaded, "take with
thee one or two." But if even so he contradict, "tell it to the Church, but
if he shall also refuse to hear the Church, let him be unto thee as a
heathen man and a publican." (Matt. xviii. 15, 16, 17.) Now if when a man
trespasses against me, and will not be persuaded, [the Lord] commands me
thus to turn away from him, judge ye in what light I ought to hold him who
trespasses against himself, and against God. For do not you yourselves
condemn us when we come down so gently upon you?

   If however any man disregard the bonds which we inflict, again let
Christ instruct him, saying, "Whatsoever ye shall bind on earth shall be
bound in heaven; and whatsoever ye shall loose on earth shall be loosed in
heaven." (Matt. xviii. 18.) For though we ourselves be miserable and good
for nothing and worthy to be despised, as indeed we are; yet are we not
avenging ourselves nor warding off anger, but are caring for your
salvation.

   Be influenced by reverence, I beseech you, and respect. For if a man
bear with a friend when he attacks him more vehemently than he ought,
ascertaining his object, and that he does it with kind intention, and not
out of insolence; much more [should he bear with] a teacher when rebuking
him, and a teacher who does not himself say these things as of authority,
nor as one in the position of a ruler, but in that of a kindly guardian.
For we do not say these things as wishing to exhibit our authority, (for
how could we, praying that we may never come to the trial of them?) but
grieving and lamenting for you.

   Forgive me then, and let no man disregard the bonds of the Church. For
it is not man who binds, but Christ who has given unto us this authority,
and makes men lords of this so great dignity. For we indeed wish to use
this power for loosing; or rather, we wish to have no need even of that,
for we wish that there should not be any bound among us--we are not so
miserable and wretched [as that] even though some of us are extreme good-
for-nothings. If however we be compelled [so to act], forgive us. For it is
not of our own accord, nor wishing it, but rather out of sorrow for you
that are bound that we put the chains around you. But if any man despise
these chains, the time of judgment will come, which shall teach him. And
what comes after I do not wish to speak of, lest I should wound your minds.
For in the first place indeed we do not wish to be brought into this
necessity; but if we are so brought, we fulfill our own part, we cast
around the chains. And if any man burst through them, I have done my part,
and am henceforth free from blame, and thou wilt have to give account to
Him who commanded me to bind.

   For neither, when a king is sitting in public, if any of the guard who
stand beside him be commanded to bind one of the attendants, and to put the
chains around [him], and he should not only thrust this man away, but also
break the bonds in pieces, is it the guard who suffers the insult, and not
much more the King who gave the order. For if He claim as His own, the
things which are done to the faithful, much more will He feel as if Himself
insulted when he is insulted who has been appointed to teach.

   But God grant that none of those who are over this Church should be
driven to the necessity of [inflicting] these bonds. For as it is a good
thing not to sin, so is it profitable to endure reproof. Let us then endure
the rebuke, and earnestly endeavor not to sin; and if we should sin let us
bear the rebuke. For as it is an excellent thing not to be wounded, but, if
this should happen, to apply the remedy to the wound, so also in this case.

   But God forbid that any man should need such remedies as these. "But we
are persuaded better things of you, and things that accompany salvation,
though we thus speak." (c. vi. 9.) But we have discoursed more vehemently
for the sake of greater security. For it is better that I should be
suspected by you of being a harsh, and severe, and self-willed person, than
that you should do things not approved of God. But we trust in God, that
this reproof will not be unserviceable to you, but that ye will be so
changed, that these discourses may be devoted to encomiums on you and to
praises: that we may all be counted worthy to attain to those good things,
which God hath promised to them that love Him in Christ Jesus our Lord,
with whom to the Father together with the Holy Ghost be glory, might,
honor, now and for ever and world without end. Amen.


HOMILY V: HEBREWS ii. 16, 17.

"For verily He taketh not hold of Angels, but of the seed of Abraham He
taketh hold.(1) Wherefore in all things it behooved Him to be made like
unto His brethren."

   [1.] PAUL wishing to show the great kindness of God towards man, and
the Love which He had for the human race, after saying: "Forasmuch then as
the children were partakers of blood and flesh, He also Himself likewise
took part of the same" (c. v. 14)-- follows up the subject in this passage.
For do not regard lightly what is spoken, nor think this merely a slight
[matter], His taking on Him our flesh. He granted not this to Angels; "For
verily He taketh not hold of Angels, but of the seed of Abraham." What is
it that he saith? He took not on Him an Angel's nature, but man's. But what
is "He taketh hold of"? He did not (he means) grasp that nature, which
belongs to Angels, but ours. But why did he not say, "He took on Him," but
used this expression, "He taketh hold of"? It is derived from the figure of
persons pursuing those who turn away from them, and doing everything to
overtake them as they flee, and to take hold of them as they are bounding
away. For when human nature was fleeing from Him, and fleeing far away (for
we "were far off"--Eph. ii. 13), He pursued after and overtook us. He
showed that He has done this only out of kindness, and love, and tender
care. As then when he saith, "Are they not all ministering spirits, sent
forth to minister for them who shall be heirs of salvation" (c. i. 14)--he
shows His extreme interest in behalf of human nature, and that God makes
great account of it, so also in this place he sets it forth much more by a
comparison, for he says, "He taketh not hold of angels." For in very deed
it is a great and a wonderful thing, and full of amazement that our flesh
should sit on high, and be adored by Angels and Archangels, by the Cherubim
and the Seraphim. For myself having oftentimes thought upon this, I am
amazed at it, and imagine to myself great things concerning the human race.
For I see that the introductions are great and splendid, and that God has
great zeal on behalf of our nature.

   Moreover he said not "of men (simply) He taketh hold," but wishing to
exalt them [the Hebrews] and to show that their race is great and
honorable, he says, "but of the seed of Abraham He taketh hold."

   "Wherefore it behooved [Him] in all things to be made like unto His
brethren." What is this, "in all things"? He was born (he means), was
brought up, grew, suffered all things necessary, at last He flied. This is,
"in all things to be made like unto His brethren." For after he had
discoursed much concerning His majesty and the glory on high, he then
begins concerning the dispensation. And consider with how great power [he
doth this,]. How he represents Him as having great zeal to be made like
unto us": which was a sign of much care. For having said above, "Inasmuch
then as the children were partakers of flesh and blood, He also Himself in
like manner took part of the same"; in this place also he says, "in all
things to be made like unto His brethren." Which is all but saying, He that
is so great, He that is "the brightness of His glory," He that is "the
express image of His person," He that "made the worlds," He that "sitteth
on the right hand of the Father," He was willing and earnest to become our
brother in all things, and for this cause did He leave the angels and the
other powers, and come down to us, and took hold of us, and wrought
innumerable good things. He destroyed Death, He cast out the devil from his
tyranny, He freed us from bondage: not by brotherhood alone did He honor
us, but also in other ways beyond number. For He was willing also to become
our High Priest with the Father: for he adds,

   [2.] "That He might become a merciful and faithful High Priest in
things pertaining to God." For this cause (he means) He took on Him our
flesh, only for Love to man, that He might have mercy upon us. For neither
is there any other cause of the economy, but this alone. For He saw us,
cast on the ground, perishing, tyrannized over by Death, and He had
compassion on us. "To make reconciliation," he says," for the sins of the
people. That He might be a merciful and faithful High Priest."

   What is "faithful"? True, able. For the Son is a faithful High Priest,
able to deliver from their sins those whose High Priest He is. In order
then that He might offer a sacrifice able to purify us, for this cause He
has become man.

   Accordingly he added, "in things pertaining to God,"--that is, for the
sake of things in relation to God. We were become altogether enemies to
God, (he would say) condemned, degraded, there was none who should offer
sacrifice for us. He saw us in this condition, and had compassion on us,
not appointing a High Priest for us, but Himself becoming a High Priest. In
what sense He was "faithful," he added [viz.], "to make reconciliation for
the sins of the people."

   Ver. 18. "For," he says, "in that He hath suffered Himself being
tempted, He is able to succor them that are tempted." This is altogether
low and mean, and unworthy of God. "For in that He hath suffered Himself,"
he says. It is of Him who was made flesh that he here speaks, and it was
said for the full assurance of the hearers, and on account of their
weakness. That is (he would say) He went through the very experience of the
things which we have suffered; "now" He is not ignorant of our sufferings;
not only does He know them as God, but as man also He has known them, by
the trial wherewith He was tried; He suffered much, He knows how to
sympathize. And yet God is incapable of suffering: but he describes here
what belongs to the Incarnation, as if he had said, Even the very flesh of
Christ suffered many terrible things. He knows what tribulation is; He
knows what temptation is, not less than we who have suffered, for He
Himself also has suffered.

   (What then is this, "He is able to succor them that are tempted"? It is
as if one should say, He will stretch forth His hand with great eagerness,
He will be sympathizing.)

   [3.] Since they wished for something great, and to have an advantage
over the [converts] from the Gentiles, he shows that they have an advantage
in this while he did not hurt those from the Gentiles at all. In what
respect now is this? Because of them is the salvation, because He took hold
of them first, because from that race He assumed flesh. "For," he says, "He
taketh not hold of angels, but of the seed of Abraham He taketh hold."
Hereby he both gives honor to the Patriarch, and shows also what "the seed
of Abraham" is. He reminds them of the promise made to him, saying, "To
thee and to thy seed will I give this land" (Gen. xiii. 15 ); showing by
the very least thing, the nearness [of the relationship] in that they were
"all of one." But that nearness was not great: [so] he comes back to this,
and thenceforward dwells upon the dispensation which was after the flesh,
and says, Even the mere willing to become than was a proof of great care
and love; but now it is not this alone, but there are also the undying
benefits which are bestowed on us through Him, for, he says, "to make
reconciliation for the sins of the people."

   Why said he not, of the world, instead of" the people"? for He bare
away the sins of all. Because thus far his discourse was concerning them
[the Hebrews]. Since the Angel also said to Joseph, "Thou shalt call His
name Jesus, for He shall save His people." (Matt. i. 21.) For this too
ought to have taken place first, and for this purpose He came, to save them
and then through them the rest, although the contrary came to pass. This
also the Apostles said at the first, "To you [God] having raised up His
Son, sent [Him] to bless you" (Acts iii. 26): and again, "To you was the
word of this Salvation sent." (Acts xiii. 26.) Here he shows the noble
birth of the Jews, in saying, "to make reconciliation for the sins of the
people." For a while he speaks in this way. For that it is He who forgives
the sins of all men, He declared both in the case of the paralytic, saying,
"Thy sins are forgiven" (Mark it. 5); and also in that of Baptism: for He
says to the disciples, "Go ye and teach all nations, baptizing them in the
Name of the Father, and of the Son, and of the Holy Ghost." (Matt. xxviii.
19.)

   [4.] But when Paul has once taken in hand the flesh, he proceeds to
utter all the lowly things, without any fear: for see what he says next:

   C. iii. 1, 2. "Wherefore, holy brethren, partakers of the heavenly
calling, consider the Apostle and High Priest of our profession, Christ
Jesus, who was faithful to Him that appointed [or made] Him, as also Moses
[was faithful] in all His house."

   Being about to place Him before Moses in comparison, he led his
discourse to the law of the high-priesthood; for they all had a high esteem
for Moses: moreover, he is already beforehand casting down the seeds of the
superiority. Therefore he begins from the flesh, and goes up to the
Godhead, where there was no longer any comparison. He began from the flesh
[from His Human nature], by assuming for a time the equality, and says, "as
also Moses in all His house": nor does he at first show His superiority
lest the hearer should start away, and straightway stop his ears. For
although they were believers, yet nevertheless they still had strong
feeling of conscience as to Moses. "Who was faithful," he says, "to Him
that made Him"--made [Him] what? "Apostle and High Priest." He is not
speaking at all in this place of His Essence, nor of His Godhead; but so
far concerning human dignities.

   "As also Moses in all His house," that is, either among the people, or
in the temple. But here he uses the expression "in His house," just as one
might say, concerning those in the household; even as some guardian and
steward of a household, so was Moses to the people. For that by "house" he
means the people, he added, "whose house we are" (c. iii. 6); that is, we
are in His creation, Then [comes] the superiority.

   Ver. 3. "For this man was counted worthy of more glory than Moses,"
(Again [he is speaking] of the Flesh)," inasmuch as he who hath builded(1)
[the house] hath more honor than the house "; [Moses] himself also (he
means) was of the house. (Moreover he did not say, For this one was a
servant, but the Other a master, but he covertly intimated it.) If the
people were the house and he was of the people, then he certainly was of
the household. For so also we are accustomed to say, such an one is of such
an one's house. For here he is speaking of a house, not of the temple, for
the temple was not constructed by God, but by men. But He that made(2) him
[is] God. Moses he means. And see how he covertly shows the superiority.
"Faithful," he says, "in all His house," being himself also of the house,
that is, of the people. The builder has more honor than the house, yet he
did not say "the artificer hath more honor than his works," but "he that
hath builded the house, than the house." (Ver. 4.) "But He that built all
things is God." Thou seest that he is speaking not about the temple but
about the whole people.

   Ver. 5. "And Moses verily [was] faithful in all His house, as a
servant, for a testimony of those things which were to be spoken." See also
another point of superiority, that [which is derived] from the Son and the
servants. You see again that by the appellation of The Son, he intimates
true relationship. (Ver. 6.) "But Christ as a Son over His own house."
Perceivest thou how he separates the thing made and the maker, the servant
and the son? Moreover He indeed enters into His Father's property as a
master, but the other as a servant.

   "Whose" [i.e.] God's "house are we, if we hold fast the confidence and
the rejoicing of the hope firm unto the end." Here again he encourages them
to press forward nobly, and not to fall: for we shall be the "house" of God
(he says), as Moses was, "if we hold fist our confidence and our rejoicing
firm unto the end." He however (he would say) that is distressed in his
trials, and who falls, doth not glory: he that is ashamed, he that hideth
himself, has no confidence, he that is perplexed doth not glory.

   And then he also commends them, saying, "if we hold fast the confidence
and the rejoicing of the hope firm unto the end," implying that they had
even made a beginning; but that there is need of the end, and not simply to
stand, but to have their hope firm "in full assurance of faith," without
being shaken by their trials.

   [5.] And be not astonished, that the [words] "Himself being tempted"
(c. ii. 18) are spoken more after the manner of men. For if the Scripture
says of the Father, who was not made flesh, "The Lord looked down from
heaven, and beheld all the sons of men" (Ps. xiv. 2), that is, accurately
acquainted Himself with all things; and again, "I will go down, and see
whether they do altogether according to the cry of them" (Gen. xviii. 21);
and again, "God cannot endure the evil ways of men" (Gen. vi. 5?), the
divine Scripture shows forth the greatness of His wrath: much more, who
even suffered in the flesh, these things are said of Christ. For since many
men consider experience the most reliable means of knowledge, he wishes to
show that He that has suffered knows what human nature suffers.

   "Whence(3) holy brethren" (he says "whence" instead of "for this
cause"), "partakers of an heavenly calling"--(seek nothing here, if ye have
been called yonder--yonder is the reward, yonder the recompense. What
then?) "Consider the Apostle and High Priest of our profession, Christ
Jesus, who was faithful to Him that appointed Him, as also Moses [was
faithful] in all His house." (What is "who was faithful to Him that
appointed Him?" it is, well disposed, protecting what belongs to Him, not
allowing them to be lightly carried away, "as also Moses in all His house
") that is, know who your High Priest is, and what He is, and ye will need
no other consolation nor encouragement. Now he calls Him "Apostle," on
account of His having been "sent," and "high priest of our profession,"
that is of the Faith. This One also was entrusted with a people, as the
other with the leadership of a people, but a greater one and upon higher
grounds.

   "For a testimony of those things which shall be spoken." What meanest
thou? Doth God receive the witness of man? Yes, certainly. For if He call
to witness heaven and earth and hills (saying by the prophet, "Hear, O
heaven, and give ear, O earth, for the Lord hath spoken"--Isa. i. 2--and
"Hear ye ravines,(1) foundations of the earth, for the Lord hath a
controversy with His people"--Mic. vi. 2), much more men; that is, that
they may be witnesses, when themselves [the Jews] shameless.

   Ver. 6. "But Christ as a Son." The one takes care of the property of
others, but this One of His own. "And the rejoicing of the hope." Well said
he "of the hope." For since the good things were all in hope, and yet we
ought so "to hold it fast," as even now to glory as for things which had
already come to pass: for this cause he says, "the rejoicing of the hope."

   And adds, "let us hold it firm unto the end." (Rom. viii. 24.) For "by
hope we are saved"; if therefore "we are saved by hope," and "are. waiting
with patience" (Rom. viii. 25), let us not be grieved at present things,
nor seek now those that have been promised afterwards; "For" (he says)
"hope which is seen is not hope." For since the good things are great, we
cannot receive them here in this transitory life. With what object then did
He even tell us of them beforehand, when He was not about to give them
here? In order that by the promise He might refresh our souls, that by the
engagement He might strengthen our zeal, that He might anoint [preparing us
for our contests] and stir up our mind. For this cause then all these
things were done.

   [6.] Let us not then be troubled, let no man be troubled, when he seeth
the wicked prospering. The recompense is not here, either of wickedness or
of virtue; and if in any instance there be either of wickedness or of
virtue, yet is it not according to desert, but merely as it were a taste of
the judgment, that they who believe not the resurrection may yet even by
things that happen here be brought to their senses. When then we see a
wicked man rich, let us not be cast down; when we see a good man suffering,
let us not be troubled. For yonder are the crowns, yonder the punishments.

   Yea and in another point of view, it is not possible either that a bad
man should be altogether bad, but he may have some good things also: nor
again that a good man should be altogether good, but he may also have some
sins. When therefore the wicked man prospers, it is for evil on his own
head, that having here received the reward of those few good things, he may
hereafter be utterly punished yonder; for this cause does he receive his
recompense in this life. And happy is he most of all who is punished here,
that having put away all his sins, he may depart approved, and pure, and
without having to be called to account. And this Paul teacheth us when he
says, "For this cause many [are] weak and sickly among you, and many
sleep." (1 Cor. xi. 30.) And again, "I have delivered such an one to
Satan." (1 Cor. v. 5.) And the prophet says, "for she hath received of the
Lord's hand her sins double" (Isa. xl. 2); and again David, "Behold mine
enemies that they are multiplied above the hairs of my head? and [with] an
unjust hatred have they hated me": "and forgive Thou all my sins." (Ps.
xxv. 19, 18.) And again another: "O Lord, our God, give peace unto us; for
Thou hast rendered all things to us again." (Isa. xxvi. 12.)

   These however are [the words] of one showing that good men receive here
the punishments of their sins. But where are the wicked [mentioned] who
receive their good things here, and there are utterly punished? Hear
Abraham saying to the rich man, "Thou didst receive good things," and
"Lazarus evil things." (Luke xvi. 25.) What good things? For in this place
by saying "thou receivest,(3)" and not thou "hadst taken,(4)" he shows that
it was according to what was due to him that each was treated, and that the
one was in prosperity, and the other in adversity. And he says, "Therefore
he is comforted" here (for thou seest him pure from sins) "and thou art
tormented." Let us not then be perplexed when we see sinners well off here;
but when we ourselves are afflicted, let us rejoice.

For this very thing is paying off the penalty(1) of sins.

   [7.] Let us not then seek relaxation: for Christ promised tribulation
to His disciples and Paul says, "All Who will live godly in Christ Jesus,
shall suffer persecution." (2 Tim. iii. 12.) No noble-spirited wrestler,
when in the lists,(2) seeks for baths, and a table full of food and wine.
This is not for a wrestler, but for a sluggard. For the wrestler contendeth
with dust, with oil, with the heat of the sun's ray, with much sweat, with
pressure and constraint. This is the time for contest and for fighting,
therefore also for being wounded, and for being bloody and in pain. Hear
what the blessed Paul says, "So fight I, not as one that beateth the air."
(1 Cor. ix. 26.) Let us consider that our whole life is in combats, and
then we shall never seek rest, we shall never feel it strange when we are
afflicted: no more than a boxer feels it strange, when he combats. There is
another season for repose. By tribulation we must be made perfect.

   And even if there be no persecution, nor tribulation, yet there are
other afflictions which befall us every day. And if we do not bear these,
we should scarcely endure those. "There hath no temptation taken you," it
is said, "but such as is common to man." (1 Cor. x. 13.) Let us then pray
indeed to God that we may not come into temptation; but if we come into it,
let us bear it nobly. For that indeed is the part of prudent men, not to
throw themselves upon dangers; but this of noble men and true philosophers.
Let us not then lightly cast ourselves upon [dangers], for that is
rashness; nor yet, if led into them, and called by circumstances let us
give in, for that is cowardice. But if indeed the Gospel(3) call us, let us
not refuse; but in a simple case, when there is no reason, nor need, nor
necessity which calls us in 'the fear of God, let us not rush in. For this
is mere display, and useless ambition. But should any of those things which
are injurious to religion occur, then though it be necessary to endure ten
thousand deaths, let us refuse nothing. Challenge not trials, when thou
findest the things that concern godliness prosper as thou desirest. Why
draw down needless dangers which bring no gain?

   These things I say, because I wish you to observe the laws of Christ
who commands us to "pray that we enter not into temptation" (Matt. xxvi.
41), and commands us to "take up the cross and follow" Him. (Matt. xvi.
24.) For these things are not contradictory, may they are rather
exceedingly in harmony. Do thou be so prepared as is a valiant soldier, be
continually in thine armor, sober, watchful, ever looking for the enemy: do
not however breed wars, for this is not [the act] of a soldier but of a
mover of sedition. But if on the other hand the trumpet of godliness call
thee, go forth immediately, and make no account of thy life, and enter with
great eagerness into the contests, break the phalanx of the adversaries,
bruise the face of the devil, set up thy trophy. If however godliness be in
nowise harmed, and no one lay waste our doctrines (those I mean which
relate to the soul), nor compel us to do anything displeasing to God, do
not be officious.

   The life of the Christian must be full of blood-sheddings; I say not in
shedding that of others, but in readiness to shed one's own. Let us then
pour out oar own blood, when it is for Christ's sake, with as great
readiness as one would pour out water (for the blood which flows about the
body is water), and let us put off our flesh with as much good temper, as
one even would a garment. And this shall we do, if we be not bound to
riches, if not to houses, if not to affections, if we be detached from all
things. For if they who live this life of [earthly] soldiers bid farewell
to all things, and whithersoever war calls them there present themselves,
and make journeys, and endure all things with ready mind; much more ought
we, the soldiers of Christ, so to have prepared ourselves, and to set
ourselves firm against the war of the passions.

   [8.] There is no persecution now, and God grant there may never be: but
there is another war, that of the desire of money, of envy, of the
passions. Paul, describing this war, says, "We wrestle not against flesh
and blood ." (Eph. vi. 12.) This war is ever at hand. Therefore he wishes
us to stand ever armed. Because he wishes us to stand ever armed, he says,
"Stand, having girded yourselves about." (Eph. vi. 14.) Which itself also
belongs to the time present, and expresses that we ought ever to be armed.
For great is the war through the tongue, great that through the eyes; this
then we must keep down-- great [too] is that of the lusts.

   Therefore he begins at that point to arm the soldier of Christ: for"
stand," saith he, "having your loins girt about," and he added "with
truth." (Eph. vi. 14.) Why "with truth"? Because lust is a mockery and a
lie: wherefore the prophet says, "My loins are filled with mockings." (Ps.
xxxviii. 7.) The thing is not pleasure, but a shadow of pleasure. "Having
your loins," he says, "girt about with truth"; that is, with true pleasure,
with temperance, with orderly behavior. For this cause he gives this
advice, knowing the unreasonableness of sin, and wishing that all our
members should be hedged round; for "unjust anger." it is said, "shall not
be guiltless." (Ecclus. i. 22.)

   Moreover he wishes us to have around us a breastplate and a buckler.
For desire is a wild beast which easily springs forth, and we shall have
need of walls and fences innumerable, to overcome, and to restrain it. And
for this cause God has built this part [of our body] especially with bones,
as with a kind of stones, placing around it a support, so that [desire]
might not at any time, having broken or cut through, easily injure the
whole man. For it is a fire (it is said) and a great tempest, and no other
part of the body could endure this violence. And the sons of the physicians
too say that for this cause the lungs have been spread under the heart, so
that the heart being itself [put] into something soft and tender, by
beating as it were into a sort of sponge, may continually be rested, and
not [by striking] against the resisting and hard sternum, receive hurt
through the violence of its beatings. We have need therefore of a strong
breastplate, so as to keep this wild beast alway quiet.

   We have need also of an helmet; for since the reasoning faculty is
there, and from this it is possible for us either to be saved, when what is
right is done, or it is possible for us to be ruined--therefore he says,
"the helmet of salvation." (Eph. vi. 17.) For the brain is indeed by nature
tender, and therefore is covered above with the skull, as with a kind of
shell. And it is to us the cause of all things both good and evil, knowing
what is fitting, or what is not so. Yea and our feet too and our hands need
armor, not these hands, nor these feet, but as before those of the soul--
the former by being employed about what is right, the latter, that they may
walk where they ought. Thus then let us thoroughly arm ourselves, and we
shall be able to overcome our enemies, and to wreathe ourselves with the
crown in Christ Jesus our Lord, with whom to the Father together with the
Holy Ghost be glory, might, honor, now and for ever and world without end.
Amen.


HOMILY VI: HEBREWS iii. 7-11.

"Wherefore, as the Holy Ghost saith, To-day if ye will hear His voice,
harden not your hearts, as in the provocation in the day of temptation in
the wilderness, when your fathers tempted Me, proved Me, and saw My works
forty years. Wherefore I was grieved with that generation, and said, They
do alway err in their heart, and they have not known My ways. So(1) I sware
in My wrath they shall not enter into My rest."

   [1.] PAUL, having treated of hope, and having said that "We are His
house, if we hold fast the confidence and the rejoicing of the hope firm
unto the end" (c. iii. yet. 6); next shows that we ought to look forward
with firmness, and he proves this from the Scriptures. But be attentive,
because he has expressed this in a manner somewhat difficult and not
readily to be comprehended. And therefore we must first make our own
statements, and after we have briefly explained the whole argument, then
make clear the words of the Epistle. For you will no longer need us, if you
have understood the scope of the Apostle.

   His discourse was concerning Hope, and that it behooves us to hope for
the things to come, and that for those who have toiled here there will
assuredly be some reward and fruit and refreshment. This then he shows from
the prophet; and what says he? "Wherefore as the Holy Ghost saith, To-day
if ye will hear His voice, harden not your hearts, as in the provocation,
in the day of temptation in the wilderness: when your fathers tempted Me,
proved Me, and saw My works forty years. Wherefore I was grieved with that
generation, and said, they do alway err in their heart, and they have not
known My ways. So(2) I sware in My wrath, they shall not enter into My
rest."

   He says that there are "three" rests: one, that of the Sabbath, in
which God rested from His works; the second, that of Palestine, into which
when the Jews had entered they would be at rest from their hardships and
labors; the third, that which is Rest indeed, the kingdom of Heaven; which
those who obtain, do indeed rest from their labors and troubles. Of these
three then he makes mention here.

   And why did he mention the three, when he is treating of the one only?
That he might show that the prophet is speaking concerning this one. For he
did not speak (he says) concerning the first. For how could he, when that
had taken place long before? Nor vet again concerning the second, that in
Palestine. For how could he? For he says," They shall not enter into My
rest." It remains therefore that it is this third.

   [2.] But it is necessary also to unfold the history, to make the
argument more clear. For when they had come forth out of Egypt, and had
accomplished a long journey, and had received innumerable proofs of the
power of God, both in Egypt, and in the Red Sea (cf. Acts vii. 36), and in
the wilderness, they determined to send spies to search out the nature of
the land; and these went and returned, admiring indeed the country, and
saying that it abounded in noble fruits, nevertheless it was a country of
strong and invincible men: and the ungrateful and senseless Jews, when they
ought to have called to mind the former blessings of God, and how when they
were hemmed in the midst of the armies of so many Egyptians, He rescued
them from their perils, and made them masters of their enemies' spoils; and
again, in the wilderness He clave the rock, and bestowed on them abundance
of waters, and gave them the manna, and the other wonderful things which He
wrought; [when they ought, I say, to have remembered this,] and to have
trusted in God, they considered none of these things, but being struck with
terror, just as if nothing had been done, they said, we wish to go back
again into Egypt, "for God hath brought us out thither" (it is said) "to
slay us, with our children and wives." (Cf. Num. xiv. 3.) God therefore
being angry that they had so quickly cast off the memory of what had been
done, sware that generation, which had said these things, should not enter
into the Rest; and they all perished in the wilderness. When David then, he
says, speaking at a later period, and after these events, after that
generation of men, said, "To-day, if ye will hear His voice, harden not
your hearts," that ye may not suffer the same things which your forefathers
did, and be deprived of the Rest; he evidently [said this] as of some
[future] rest. For if they had received their Rest (he says) why does He
again say to them, "To-day if ye will hear His voice harden not your
hearts," as your fathers did? What other rest then is there, except the
kingdom of Heaven, of which the Sabbath was an image and type?

   [3.] Next having set down the whole testimony (and this is, "To-day if
ye will hear His voice, harden not your hearts, as in the provocation in
the day of temptation in the wilderness, when your fathers tempted Me,
proved Me, and saw My works forty years. Wherefore I was grieved with that
generation, and said, They do alway err in their heart, and they have not
known My ways. So I sware in My wrath, they shall not enter into My rest"),
he then adds:

   Ver. 12. "Take heed, brethren, lest there be in any of you an evil
heart of unbelief in departing from the living God." For from hardness
unbelief ariseth: and as in bodies, the parts that have become callous and
hard do not yield to the hands of the physicians, so also souls that are
hardened yield not to the word of God. For it is probable besides that some
even disbelieved as though the things which had been done were not true.

   Therefore he says, "Take heed lest there be in any of you an evil heart
of unbelief in departing From the living God." For since the argument from
the future is not so persuasive as from the past, he reminds them of the
history, in which they had wanted faith. For if your fathers (he says)
because they did not hope as they ought to have hoped, suffered these
things, much more will you. Since to them also is this word addressed: for,
"To-day" (he says) is "ever," so long as the world lasts.

   [4.] Ver. 13. Wherefore "exhort ye one another daily, while it is
called to-day." That is, edify one another, raise yourselves up: lest the
same things should befall you. "Lest any one of you be hardened by the
deceitfulness of sin." Seest thou that sin produces unbelief? For as
unbelief brings forth an evil life, so also a soul, "when it is come into a
depth of evils, becometh contemptuous"(1) (Prov. xviii. 3), and having
become contemptuous it endures not even to believe, in order thereby to
free itself from fear. For "they said" (one says), "The Lord shall not see,
neither shall the God of Jacob regard." (Ps. xciv. 7.) And again, "Our lips
are our own: who is Lord over us?" (Ps. xii. 4); and again "Wherefore hath
the wicked man provoked God to wrath?" (Ps. x. 13); and again, "The fool
hath said in his heart, there is no God; they are corrupt and become
abominable in their doings." (Ps. xiv. 1.) "There is no fear of God before
his eyes, for he was deceitful before Him, to find out(2) his iniquity and
to hate." (Ps. xxxvi. 1, 2.) Yea and Christ also says this same thing,
"Every one that doeth evil, hateth the light and cometh not to the light."
(John iii. 20.)

   Then he adds (ver. 14), "For we have been made partakers of Christ."
What is this, "We have been made partakers of Christ"? We partake of Him
(he means); we were made One, we and He--since He is the Head and we the
body, "fellow- heirs and of the same body; we are one body, of His flesh
and of His bones." (Eph. iii. 6; Rom. xii. 5; Eph. v. 30.)

   "If we hold fast the beginning of our confidence [or, the principle of
our subsistence(3)] steadfast unto the end." What is "the principle of our
subsistence "? The faith by which we stand, and have been brought into
being and were made to exist, as one may say.

   [5.] Then he adds (ver. 15), "When it is said,(1) To-day if ye hear His
voice, harden not your hearts, as in the provocation." This is a
transposition,(2) "when it is said, To- day if ye hear His voice, harden
not your hearts." [It must be read thus:]

   (Ch. iv. 1, 2.) "Let us fear Jest a promise being left us of entering
into His rest, any of you should seem to come short of it; for to us was
the Gospel preached(3) as well as unto them when it is said, To-day if ye
hear His voice" (for "To- day" is "at every time"(4)).

   Then [he adds] "but the word of hearing did not profit them, as they
were not mixed(5) by faith with them that heard." How did it not profit?
Then wishing to alarm them, he shows the same thing by what he says:

   (Ch. iii. 16-19.) "For some when they had heard did provoke, howbeit
not all that came out of Egypt by Moses: And with whom was He grieved forty
years? Was it not with them that had sinned, whose carcasses fell in the
wilderness? And to whom swear He that they should not enter into His rest,
but to them that believed not? So(6) we see, that they could not enter in
because of unbelief." After again repeating the testimony, he adds also the
question, which makes the argument clear. For he said (he repeats), "To-day
if ye hear His voice, harden not your hearts, as in the provocation." Of
whom does he speak (he says) [as] having been hardened? Of whom [as] not
believing? Is it not of the Jews?

   Now what he says is to this effect. They also heard, as we hear: but no
profit came to them. Do not suppose then that by "hearing" what is
proclaimed ye will be profited; seeing that they also heard, but derived no
benefit because they did not believe.

   Caleb then and Joshua, because they agreed not with those who did not
believe, escaped the vengeance that was sent forth against them. And see
how admirably he said, not, They did not agree, but, "they were not mixed"-
-that is, they stood apart, but not factiously when all the others had one
and the same mind. Here it seems to me that a faction too is hinted at.(7)

   [6.] (Ch. iv. 3.) For "we who have believed," he says, "do enter into
rest." From what this is evident, he adds: "as He said, as I have sworn in
My wrath, if they shall enter into My rest: although the works were
finished from the foundation of the world." This indeed, is not evidence
that we shall enter in, but that they did not enter in. What then? Thus far
he aims to show that as that rest does not hinder the speaking of another
rest, so neither does this [exclude] that of Heaven. Up to this point then,
he wishes to show that they [the Israelites] did not attain to the rest.
For because he means this, he says (ver. 4, 5), "For he spake in a certain
place of the seventh day on this wise, And God did rest the seventh day
from all His works. And in this place again, If they shall enter into My
rest." Thou seest how that doth not hinder this from being a rest?

   Ver. 6, 7. "Seeing therefore it remaineth" (he says) "that some must
enter therein, and they to whom it was first preached entered not in
because of unbelief: again he limiteth a certain day, saying in David, To-
day, after so long a time; as it has been said before."(8) But what is it
that he means? "Seeing then" (he means) that "some must" certainly "enter
in," and "they did not enter in." And that an entrance is proclaimed, and
that "some must enter in," let us hear from what this is clear. Because
after so many years (he says) David again says: "To-day if ye will hear His
voice, harden not your hearts" (ver. 8), "For if Joshua had given them rest
he would not afterward have spoken of another day." It is evident, that he
says these things, as of persons who are to attain some recompense.

   [7.] Ver. 9. "There remaineth therefore a rest(9) for the people of
God." Whence [does this appear]? From the exhortation, "Harden not your
hearts": for if there were no rest, these exhortations would not have been
given. Neither would they have been exhorted not to do the same things
[with the Jews] lest they should suffer the same things, unless they were
about to suffer the same. But how were they who were in possession of
Palestine about to suffer the same things [i.e. exclusion from the rest]
unless there were some other rest?

   And well did he conclude the argument. For he said not rest but
"Sabbath-keeping"; calling the kingdom "Sabbath- keeping," by the
appropriate name, and that which they rejoiced in and were attracted by.
For as, on the Sabbath He commands to abstain from all evil things; and
that those things only which relate to the Service of God should be done,
which things the Priests were wont to accomplish, and whatsoever profits
the soul, and nothing else; so also [will it be] then. However it is not he
who spoke thus, but what? (Ver. 10), "For he that is entered into his rest,
he also hath ceased from his own works, as God [did] from His." As God
ceased from His works, he says, so he that hath entered into His rest [hath
ceased]. For since his discourse to them was concerning rest, and they were
desirous to hear when this would be, he concluded the argument with this.

   [8.] And [he said] "To-day,"(1) that they might never be without hope.
"Exhort one another daily," he says, ["while it is called today,"'] that
is, even if a man have sinned, as long as it is "To-day," he has hope: let
no man then despair so long as he lives. Above all things indeed, he says,
"let there not be an evil heart of unbelief." (c. iii. 12.) But even
suppose there should be, let no man despair, but let him recover himself;
for as long as we are in this world, the "To-day" is in season. But here he
means not unbelief only, but also murmurings: "whose carcasses," he says,
"fell' in the wilderness." 2

   Then, lest any think that they will simply be deprived of rest only, he
adds also the punishment, saying (c. iv. 12), "For the Word of God is
quick, and powerful; and sharper than any two-edged sword, and pierceth
even to the dividing asunder of soul and spirit, and of the joints and
marrow: and is a discerner of the thoughts and intents of the heart." Here
he is speaking of Hell and of punishment. "It pierceth" (he says) into the
secrets of our heart, and cutteth asunder the soul. Here it is not the
failing of carcasses nor, as there, the being deprived of a country, but of
a heavenly kingdom; and being delivered to an everlasting hell, and to
undying punishment and vengeance.

   (Ch. iii. 13.) "But exhort(3) one another." Observe the gentleness and
mildness [of the expression]: he said not "Rebuke," but "Exhort." Thus we
are required to bear ourselves towards those who are straightened by
affliction. This he says also in writing to the Thessalonians, "Warn them
that are unruly" (1 Thess. v. 14), but in speaking of the feeble- minded,
not so, but what? "Comfort the feeble-minded, support the weak, be patient
toward all men"; that is, do not cease to hope; do not despair. For he that
does not encourage one who is straightened by affliction, makes him more
hardened.

   [9.] "Lest any of you," he says, "be hardened by the deceitfulness of
sin." He means either the deceit of the devil (for it is indeed a deceit,
not to look for the things to come, to think that we are without
responsibility, and that we shall not pay the penalty for our deeds here,
neither will there be a resurrection); or in another sense insensibility
[or] despairing is deceit. For to say, 'What is there left? I have sinned
once for all, I have no hope of recovering myself,' is deceit.

   Then he suggests hopes to them, saying (ver. 14), "We are made
partakers of Christ"; All but saying, He that so loved us, He that counted
us worthy of so great things, as to make us His Body, will not suffer us to
perish. Let us consider (he says) of what we have been thought worthy: we
and Christ are One: let us not then distrust Him. And again, he hints at
that which had been said in another place, that "If we suffer, we shall
also reign with Him." (2 Tim. ii. 12.) For this is [implied in] "We are
made partakers," we partake of the same things whereof Christ also
partakes.

   He urges them on from the good things; "for we are," he says,
"partakers of Christ." Then, again, from gloomy ones (c. iv. 1), "Let us
fear, lest at any time a promise being left us of entering into His rest,
any of you should seem to come short of it." For that is manifest and
confessed.

   (Ch. iii. 9.) "They proved Me," He says, "and saw My works forty
years." Seest thou that it is not right to call God to account, but whether
He defend [our cause] or not, to trust Him? For against those [of old] he
now brings this charge, that "they tempted God." For he that will have
proof either of His power, or of His providence, or of His tender care,
does not yet believe, either that He is powerful or kind to man. This he
hints also in writing to these [Hebrews] who probably already wished, in
their trials, to obtain experience and positive evidence of His power and
His providential care for them. Thou seest that in all cases the
provocation and the angering arises from unbelief.

   What then does he say? (c. iv. 9.) "There remaineth therefore a rest
for the people of God." And see how he has summed up the whole argument.
"He sware," saith he, to those former ones, "that they should not enter
into" the "rest," and they did not enter in. Then long after-their time
discoursing to the Jews, he says, "Harden not your hearts," as your
fathers, showing that there is another rest. For of Palestine we have not
to speak: for they were already in possession of it. Nor can he be speaking
of the seventh [day]; for surely he was not discoursing about that which
had taken place long before. It follows therefore that he hints at some
other, that which is rest indeed.

   [10.] For that is indeed rest, where "pain, sorrow and sighing are fled
away" (Isa. xxxv. 10): where there are neither cares, nor labors, nor
struggle, nor fear stunning and shaking the soul; but only that fear of God
which is full of delight. There is not, "In the sweat of thy face thou
shalt eat thy bread," nor "thorns and thistles" (Gen. iii. 19, 18); no
longer, "In sorrow thou shalt bring forth children, and to thy husband
shall be thy desire and he shall rule over thee." (Gen. iii. 16.) All is
peace, joy, gladness, pleasure, goodness, gentleness. There is no jealousy,
nor envy, no sickness, no death whether of the body, or that of the soul.
There is no darkness nor night; all [is] day, all light, all things are
bright. It is not possible to be weary, it is not possible to be satiated:
we shall always persevere in the desire of good things.(1)

   Would you that I should also give you some image of the condition
there? It is impossible. But yet, so far as it is possible, I will try to
give you some image. Let us look up into the heaven when without any
intervening cloud it shows forth its crown [of stars]. Then when we have
dwelt long on the beauty of its appearance, let us think that we too shall
have a pavement, not indeed such [as this], but as much more beautiful as
the gold is than the clay, and [let us think] on the higher roof which is
again beyond; then on the Angels, the Archangels, the infinite multitude of
unbodied powers, the very palace of God itself, the Throne of the Father.

   But language is too weak (as I said) to set forth the whole. Experience
is necessary, and the knowledge which [cometh] by experience. Tell me, how
was it (think you) with Adam in Paradise? This course of life is far better
than that, as much as heaven [is better] than earth.

   [11.] But however let us search after another image still. If it
happened that he who now reigns was master of the whole world, and then was
troubled neither by wars nor by cares, but was honored only and lived
delicately; and had large tributes, and on every side gold flowed in to
him, and he was looked up to, what feelings do you think he would have, if
he saw that all the wars in all parts of the world had ceased? Something
such as this will it be. But rather I have not even yet arrived at that
image [which I seek]; therefore I must search after another too.

   Consider then, I pray you: for as some royal child, so long as he is in
the womb, has no sense of anything, but should it happen that he suddenly
came forth from thence, and ascended the royal throne, not gradually, but
all at once received possession of all things; so is it as regards this
[present] and that [future] state. Or, if some captive, having suffered
innumerable evils, should be caught up at once to the royal throne.

   But not even thus have I attained to the image exactly. For here indeed
whatever good things a person may obtain, even shouldst thou say the
kingdom itself, during the first day indeed his desires are in full vigor,
and for the second too, and the third, but as time goes on, he continues
indeed to have pleasure, but not so great. For whatever it be, it always
ceases from familiarity with it. But yonder it not Only does not diminish,
but even increases. For consider how great a thing it is, that a soul after
departing thither, should no longer look for an end of those good things,
nor yet change, but increase, and life that has no end, and life set free
from all danger, and from all despondency and care, full of cheerfulness
and blessings innumerable.

   For if when we go out into a plain, and there see the soldiers' tents
fixed with curtains, and the spears, and helmets, and bosses of the
bucklers glittering, we are lifted up with wonder; but if we also chance to
see the king himself running in the midst or even riding with golden armor,
we think we have everything; what thinkest thou [it will be] when thou
seest the everlasting tabernacles of the saints pitched in heaven? (For it
is said, "They shall receive you into their everlasting tabernacles"--Luke
xvi. 9) when thou seest each one of them beaming with light above the rays
of the sun, not from brass and steel, but from that glory whose gleamings
the eye of man cannot look upon? And this indeed with respect to the men.
But what, if one were to speak of the thousands of Angels, of Archangels,
of Cherubim, of Seraphim, of thrones, of dominions, of principalities, of
powers, whose beauty is inimitable, passing all understanding?

   But how far shall I go in pursuing what cannot be overtaken? "For eye
hath not seen," it is said, "nor ear heard, neither have entered into the
heart of man, the things which God hath prepared for them that love Him."
(1 Cor. ii. 9.) Therefore nothing is more pitiable than those who miss, nor
anything more blessed than those who attain. Let us then be of the blessed,
that we may attain to the everlasting good things that are in Christ Jesus
our Lord, with whom to the Father together with the Holy Ghost be glory,
might, honor, now and for ever and world without end. Amen.


HOMILY VII: HEBREWS iv. 11-13.

"Let us labor therefore to enter into that rest, lest any man fall after
the same example of unbelief. For the word of God is quick [i.e. living]
and powerful, and sharper than any two-edged sword, piercing even to the
dividing asunder of soul and spirit, and of the joints and marrow, and is a
discerner of the thoughts and intents of the heart, neither is there any
creature that is not manifest in His sight, but all things are naked and
opened unto the eyes of Him with whom we have to do."

   [1.] Faith is indeed great and bringeth salvation, and without it, it
is not possible ever to be saved. It suffices not however of itself to
accomplish this, but there is need of a right conversation also. So that on
this account Paul also exhorts those who had already been counted worthy of
the mysteries; saying, "Let us labor to enter into that rest." "Let us
labor" (he says), Faith not sufficing, the life also ought to be added
thereto, and our earnestness to be great; for truly there is need of much
earnestness too, in order to go up into Heaven. For if they who suffered so
great distress in the Wilderness, were not counted worthy of [the promised]
land, and were not able to attain [that] land, because they murmured and
because they committed fornication: how shall we be counted worthy of
Heaven, if we live carelessly and indolently? We then have need of much
earnestness.

   And observe, the punishment does not extend to this only, the not
entering in (for he said not, "Let us labor to enter into the rest," lest
we fail of so great blessings), but he added what most of all arouses men.
What then is this? "Lest any man fall, after the same example of unbelief."
What means this? It means that we should have our mind, our hope, our
expectation, yonder, lest we should fail. For that [otherwise] we shall
fail, the example shows, "lest [&c.] after the same," he says.

   [2.] In the next place, lest hearing [the words] "after the same
[example]," thou shouldest think that the punishment is the same, hear what
he adds; "For the Word of God is quick and powerful, and sharper than any
two-edged sword, and pierceth even to the dividing asunder of soul and
spirit, and of the joints and marrow, and is a discerner of the thoughts
and intents of the heart." In these words he shows that He, the Word of
God, wrought the former things also, and lives, and has not been
quenched.(1)

   Do not then when hearing the Word, think of it lightly. For "He is
sharper," he says, "than a sword." Observe His condescension; and hence
consider why the prophets also needed to speak of saber(2) and bow and
sword.(3) "If ye turn not," it is said, "He will whet His sword, He hath
bent His bow and made it ready." (Ps. vii. 12.) For if now, after so long a
time, and after their being perfected,(4) He cannot smite down by the name
of the WORD alone, but needs these expressions in order to show the
superiority [arising] from the comparison [of the Gospel with the law]:
much more then [of old].

   "Piercing," he says, "even to the dividing asunder of soul and spirit."
What is this? He hinted at something more fearful. Either that He divides
the spirit from the soul, or that He pierces even through them disembodied,
not as a sword through bodies only. Here he shows, that the soul also is
punished, and that it thoroughly searches out the most inward things,
piercing wholly through the whole man.

   "And is a discerner of the thoughts and intents of the heart, neither
is there any creature that is not manifest in His sight." In these words
most of all he terrified them. For do not (he says) be confident if ye
still stand fast in the Faith, but without full assurance. He judges the
inner heart, for there He passes through, both punishing and searching out.

   And why speak I of men? he says. For even if thou speak of Angels, of
Archangels, of the Cherubim, of the Seraphim, even of any "creature"
whatsoever: all things are laid open to that Eye, all things are clear and
manifest; there is nothing able to escape it; "All things are naked and
opened unto the eyes of Him, with whom we have to do."

   But what is "opened"(5)? [It is] a metaphor from the skins which are
drawn off from the victims. For as in that case, when a man has killed
them, and has drawn aside the skin from the flesh, he lays open all the
inward parts, and makes them manifest to our eyes; so also do all things
lie open before God. And observe, I pray thee, how he constantly needs
bodily images; which arose from the weakness of the hearers. For that they
were weak, he made plain, when he said that they were "dull," and "had need
of milk, not of strong meat." "All things are naked," he says, "and opened
unto the eyes of Him, with whom we have to do." c. v. 11, 12.)

   [3.] But what is, "after the same example of unbelief"? As if one
should say, why did they of old not see the land? They had received an
earnest of the power of God; they ought to have believed, but yielding too
much to fear and imagining nothing great concerning God, and being faint-
hearted,--so they perished. And there is also something more to be said,
as, that after they had accomplished the most part of the journey, when
they were at the very doors, at the haven itself, they were sunk into the
sea. This I fear (he says) for you also. This is [the meaning of] "after
the same example of unbelief."

   For that these also [to whom he is writing] had suffered much, he
afterwards testifies, saying, "Call to mind the former days, in which after
that ye had been enlightened, ye endured a great fight of afflictions." (c.
x. 32.) Let no man then be faint- hearted, nor fall down near the end
through weariness. For there are, there are those who at the beginning
engage in the fight with the full vigor of zeal; but a little after, not
being willing to add to all, they lose all. Your forefathers (he says) are
sufficient to instruct you not to fall into the same [sins], not to suffer
the same things which they suffered. This is, "After the same example of
unbelief." Let us not faint, he means (which he says also near the end [of
the Epistle]. "Lift up the hands which hang down, and the feeble knees"):
"lest any man," he says, "fall after the same example." (c. xii. 12.) For
this is to fall indeed.

   Then, lest when thou hearest, "any man fall after the same example,"
thou shouldest conceive of the same death which they also underwent, see
what he says: "For the Word of God is quick and powerful and sharper than
any two-edged sword." For the Word falls upon the souls of these [men] more
severely than any sword, causing grievous wounds; and inflicts fatal blows.
And of these things he need not give the proof, nor establish them by
argument, having a history so fearful. For (he would say) what kind of war
destroyed them? What sort of sword? Did they not fall simply of themselves?
For let us not be careless because we have not suffered the same things.
While "it is called. To-day," it is in our power to recover ourselves.

   For lest on hearing the things that belong to the soul we should grow
negligent, he adds also what concerns the body. For then it is as a king,
when his officers are guilty of some great fault, first strips them (say)
of their command, and after depriving them of their belt, and their rank,
and their herald,(1) then punishes them: so also in this case the sword of
the Spirit works.

   [4.] Next he discourses of the Son, "with whom we have to do," he says.
What is "with whom we have to do"? To Him (he would say) we have to render
account for the things we have done? Even so. How then [must we act] that
we fall not, nor be faint- hearted?

   These things indeed (he would say) are sufficient to instruct us. But
we have also "a great High Priest, that is passed into the heavens, Jesus
the Son of God." Because he added [it], for this reason he went on, "For we
have not an High Priest who cannot be touched with the feeling of our
infirmities." Therefore he said above, "In that He hath suffered Himself
being tempted, He is able to succor them which are tempted." See then how
here also he does the same. And what he says is to this effect: He went (he
says) the road which we also [are going] now, or rather even a more rugged
one. For He had experience of all human [sufferings].

   He had said above "There is no creature that is not manifest in His
sight," intimating His Godhead; then, since he had touched on the flesh, he
again discourses more condescendingly, saying (ver. 14), "Having then a
great High Priest, that is passed into the heavens": and shows that His
care is greater and that He protects them as His own, and would not have
them fall away. For Moses indeed (he says) did not enter into the rest,
while He [Christ] did enter in. And it is wonder fill how he has nowhere
stated the same, lest they might seem to find an excuse; he however implied
it, but that he might not appear to bring an accusation against the man,(2)
he did not say it openly. For if, when none of these things had been said,
they yet brought forward these [charges], saying, This man hath spoken
against Moses and against the law (see Acts xxi. 21, 28); much more, if he
had said, It is not Palestine but Heaven,(3) would they have said stronger
things than these.

   [5.] But he attributes not all to the Priest, but requires also what is
[to come] from us, I mean our profession. For "having," he says, "a great
High Priest, who is passed into the heavens, Jesus the Son of God, let us
hold fast our profession" [or "confession"(4)]. What sort of profession
does he mean? That there is a Resurrection, that there is a retribution:
that there are good things innumerable; that Christ is GOD, that the Faith
is right. These things let us profess, these things let us hold fast. For
that they are true, is manifest from the fact, that the High Priest is
within. We have not failed of [our hopes], let us confess; although the
realities are not present, yet let us confess: if already they were present
they were but a lie. So that this also is true, that [our good things] are
deferred. For our High Priest also is Great.

   Ver. 15. "For we have not an High Priest, who cannot be touched with
the feeling of our infirmities." He is not (he means) ignorant of what
concerns us, as many of the High Priests, who know not those in
tribulations, nor that there is tribulation at any time. For in the case of
men it is impossible that one should know the affliction of the afflicted
who has not had experience, and gone through the actual sensations. Our
High Priest endured all things. Therefore He endured first and then
ascended, that He might be able to sympathize with us.

   But was "in all points tempted like as we are, yet without sin."
Observe how both above he has used the word "in like manner,"[1] and here
"after the likeness." (c. ii. 14.) That is, He was persecuted, was spit
upon, was accused, was mocked at, was falsely informed against, was driven
out, at last was crucified.

   "After our likeness, without sin." In these words another thing also is
suggested, that it is possible even for one in afflictions to go through
them without sin. So that when he says also "in the likeness of flesh"
(Rom. viii. 3), he means not that He took on Him [merely] "the likeness of
flesh," but "flesh." Why then did he say "in the likeness"? Because he was
speaking about" sinful flesh":[2] for it was "like" our flesh, since in
nature it was the same with us, but in sin no longer the same.

   [6.] Ver. 16. "Let us come then boldly [with confidence] unto the
throne of His grace, that we may obtain mercy, and find grace to help in
time of need."

   What "throne of grace" is he speaking of? that royal throne concerning
which it is said, "The LORD said unto my Lord, Sit Thou on My right hand."
(Ps. cx. 1.)

   What is "let us come boldly"? Because "we have a sinless High Priest"
contending with the world. For, saith He, "Be of good cheer, I have
overcome the world" (John xvi. 33); for, this is to suffer all things, and
yet to be pure from sins. Although we (he means) are under sin, yet He is
sinless.

   How is it that we should "approach boldly "? Because now it is a throne
of Grace, not a throne of Judgment. Therefore boldly, "that we may obtain
mercy," even such as we are seeking. For the affair is [one of]
munificence, a royal largess.

   "And may find grace to help in time of need [for help in due season]."
He well said, "for help in time of need." If thou approach now (he means)
thou wilt receive both grace and mercy, for thou approachest "in due
season"; but if thou approach then,[3] no longer [wilt thou receive it].
For then the approach is unseasonable, for it is not "then a throne of
Grace." Till that time He sitteth granting pardon, but when the end [is
come], then He riseth up to judgment. For it is said, "Arise, O God, judge
the earth." (Ps. lxxxii. 8.) ("Let us come boldly," or he says again having
no "evil conscience," that is, not being in doubt, for such an one cannot
"come with boldness.") On this account it is said, "I have heard thee in an
accepted time and in a day of salvation have I succored thee." (2 Cor. vi.
2.) Since even now for those to find repentance who sin after baptism is of
grace.

   But lest when thou hearest of an High Priest, thou shouldst think that
He standeth, he forthwith leads to the throne.[4] But a Priest doth not
sit, but stands. Seest thou that [for Him] to be made High Priest, is not
of nature," but of grace and condescension, and humiliation?

   This is it seasonable for us also now to say, "Let us draw near" asking
"boldly": let us only bring Faith and He gives all things. Now is the time
of the gift; let no man despair of himself. Then [will be] the time of
despairing, when the bride- chamber is shut, when the King is come in to
see the guests, when they who shall be accounted worthy thereof, shall have
received as their portion the Patriarch's bosom: but now it is not as yet
so. For still are the spectators assembled, still is the contest, still is
the prize in suspense.

   [7.] Let us then be earnest. For even Paul saith, "I so run not as
uncertainly." (1 Cor. ix. 26.) There is need of running, and of running
vehemently. He that runneth [a race] seeth none of those that meet him;
whether he be passing through meadows, or through dry places: he that
runneth looketh not at the spectators, but at the prize. Whether they be
rich or whether they be poor, whether one mock at him, or praise him,
whether one insult, or cast stones at him, or plunder his house, whether he
see children, or wife, or anything whatever. He is occupied in one thing
alone, in running, in gaining the prize. He that runneth, never standeth
still, since even if he slacken a little, he has lost the whole. He that
runneth, not only slackens nothing before the end, but then even especially
straineth his speed.

   This have I spoken for those who say; In our younger days we used
discipline,[1] in our younger days we fasted, now we are grown old. Now
most of all it behooves you to make your carefulness more intense. Do not
count up to me the old things especially done well: be now youthful and
vigorous. For he that runneth this bodily race, when gray hairs have
overtaken him, probably is not able to run as he did before: for the whole
contest depends on the body; but thou-- wherefore dost thou lessen thy
speed? For in this race there is need of a soul, a soul thoroughly
awakened: and the soul is rather strengthened in old age; then it is in its
full vigor, then is it in its pride.

   For as the body, so long as it is oppressed by fevers and by one
sickness after another, even if it be strong, is exhausted, but when it is
freed from this attack, it recovers its proper force, so also the soul in
youth is feverish, and is chiefly possessed by the love of glory, and
luxurious living, and sensual lusts, and many other imaginations; but old
age, when it comes on, drives away all these passions, some through
satiety, some through philosophy. For old age relaxes the powers of the
body, and does not permit the soul to make use of them even if it wish, but
repressing them as enemies of various kinds, it sets her in a place free
from troubles and produces a great calm, and brings in a greater fear.

   For if none else does, it is said, yet they who are grown old know,
that they are drawing to their end, and that they certainly stand near to
death. When therefore the desires of this life are withdrawing, and the
expectation of the judgment-seat is coming on, softening the stubbornness
of the soul, does it not become more attentive, if one be willing?

   [8.] What then (you allege) when we see old men more intractable than
young ones? Thou tellest me of an excess of wickedness. For in the case of
madmen too, we see them going over precipices, when no man pushes them.
When therefore, an old man has the diseases of the young, this is an excess
of wickedness; besides not even in youth would such an one have an excuse:
since he is not able to say, "Remember not the sins of my youth, and my
ignorances." (Ps. xxv. 7.) For he who in old age remains the same, shows
that even in youth, he was what he was not from ignorance, nor from
inexperience, nor from the time of life, but from slothfulness. For that
man may say, "Remember not the sins of my youth, and mine ignorances," who
does such things as become an old man, who changes in old age. But if even
in age he continue the same unseemly courses, how can such an one be worthy
of the name of an old man, who has no reverence even for the time of life?
For he who says, "Remember not the sins of my youth, nor my ignorances,"
utters this, as one doing right in his old age. Do not then, by the deeds
of age, deprive thyself also of pardon for the sins of youth.

   For how can what is done be otherwise than unreasonable, and beyond
pardon? An old man sits in taverns. An old man hurries to horse-races--an
old man goes up into theaters, running with the crowd like children. Truly
it is a shame and a mockery, to be adorned outside with gray hairs, but
within to have the mind of a child.

   And indeed if a young man insult [him], he immediately puts forward his
gray hairs. Reverence them first thyself; if however thou dost not
reverence thy own even when old, how canst thou demand of the young to
reverence them? Thou dost not reverence the gray hairs, but puttest them to
shame. God hath honored thee with whiteness of hairs: He hath given thee
high dignity. Why dost thou betray the honor? How shall the young man
reverence thee, when thou art more wanton than he? For the hoary head is
then venerable, when it acts worthily of the gray head; but when it plays
youth, it will be more ridiculous than the young. How then will you old men
be able to give these exhortations to the young man when you are
intoxicated by your disorderliness?

   [9.] I say not these things as accusing the old, but the young. For in
my judgment they who act thus even if they have come to their hundredth
year, are young; just as the young if they be but little children, yet if
they are sober-minded, are better than the old. And this doctrine is not my
own, but Scripture[2] also recognizes the same distinction. "For," it says,
"honorable age is not that which standeth in length of time, and an
unspotted life is old age." (Wisd. iv. 8, 9.)

   For we honor the gray hair, not because we esteem the white color above
the black, but because it is a proof of a virtuous life; and when we see
them we conjecture therefrom the inward hoariness. But if men continue to
do what is inconsistent with the hoary head, they will on that account
become the more ridiculous. Since we also honor the Emperor, and the purple
and the diadem, because they are symbols of his office. But if we should
see him, with the purple, spitted on, trodden under foot by the guards,
seized by the throat, cast into prison, torn to pieces, shall we then
reverence the purple or the diadem, and not rather weep over the pomp
itself? Claim not then to be honored for thy hoary head, when thou thyself
wrongest it. For it ought indeed itself to receive satisfaction from thee,
because thou bringest disgrace on a form so noble and so honorable.

   We say not these things against all [old persons], nor is our discourse
against old age simply (I am not so mad as that), but against a youthful
spirit bringing dishonor on old age. Nor is it concerning those who are
grown old that we sorrowfully say these things, but concerning those who
disgrace the hoary head.

   For the old man is a king, if you will, and more royal than he who
wears the purple, if he master his passions, and keep them under
subjection, in the rank of guards. But if he be dragged about and thrust
down from his throne, and become a slave of the love of money, and
vainglory, and personal adornment, and luxuriousness, and drunkenness,
anger, and sensual pleasures, and has his hair dressed out with oil, and
shows an age insulted by his way of life, of what punishment would not such
an one be worthy?

   [10.] But may ye not be such, O young men! for not even for you is
there the excuse for sinning. Why so? Because it is possible to be old in
youth: just as there are youths in old age, so also the reverse. For as in
the one case the white hair saves no one, so in the other the black is no
impediment. For if it is disgraceful for the old man to do these things of
which I have spoken, much more than for the young man, yet still the young
man is not freed from accusation. For a young man can have an excuse only,
in case he is called to the management of affairs, when he is still
inexperienced, when he needs time and practice; but no longer when it is
necessary to display temperance and courage, nor yet when it is needful to
keep his property.

   For it sometimes happens that the young man is blamed more than the
old. For the one needs much service, old age making him feeble: but the
other being able, if he will, to provide for himself, what sort of excuse
should he meet with, when he plunders more than the old, when he remembers
injuries, when he is contemptuous, when he does not stand forward to
protect others more than the old man, when he utters many things
unseasonably, when he is insolent, when he reviles, when he is drunken?

   And if in the [matter of] chastity he think that he cannot be
impleaded,[1] consider that here also he has many helps, if he will. For
although desire trouble him more violently than it doth the old, yet
nevertheless there are many things which he can do more than an old man,
and so charm that wild beast. What are these things? Labors, readings,
watchings through the night, fastings.

   [11.] What then are these things to us (one says) who are not
monastics? Sayest thou this to me? Say it to Paul, when he says, "Watching
with all perseverance and supplication" (Eph. vi. 18), when he says, "Make
not provision for the flesh, to fulfill the lusts thereof." (Rom. xiii.

14.) For surely he wrote not these things to solitaries only, but to all
that are in cities. For ought the man who lives in the world to have any
advantage over the solitary, save only the living with a wife? In this
point he has allowance, but in others none, but it is his duty to do all
things equally with the solitary.

   Moreover the Beatitudes [pronounced] by Christ, were not addressed to
solitaries only: since in that case the whole world would have perished,
and we should be accusing God of cruelty. And if these beatitudes were
spoken to solitaries only, and the secular person cannot fulfill them, yet
He permitted marriage, then He has destroyed all men. For if it be not
possible, with marriage, to perform the duties of solitaries, all things
have perished and are destroyed, and the [functions] of virtue are shut up
in a strait.

   And, how can marriage be honorable, which so hinders us? What then? It
is possible, yea very possible, even if we have wives, to pursue after
virtue, if we will. How? If having "wives," we "be as though we had none,"
if we rejoice not over our "possessions," if we "use the world as not
abusing it." (1 Cor. vii. 29, 31.)

   And if any persons have been hindered by marriage state, let them know
that marriage is not the hindrance, but their purpose which made an ill use
of marriage. Since it is not wine which makes drunkenness, but the evil
purpose, and the using it beyond due measure. Use marriage with moderation,
and thou shall be first in the kingdom, and shalt enjoy all good things,
which may we all attain by the grace and love of our Lord Jesus Christ with
whom to the Father together with the Holy Ghost be glory, might, honor, now
and for ever and world without end. Amen.


HOMILY VIII: HEBREWS V. 1--3.

"For every high priest taken from among men, is ordained for men in things
pertaining to God, that he may offer both gifts and sacrifices for sins:
who can have compassion on(1) the ignorant and on them that are out of the
way, for that he himself also is compassed with infirmity; and by reason
hereof he ought, as for the people so also for himself to offer for sins."

   [1.] THE blessed Paul wishes to show in the next place that this
covenant is far better than the old. This then he does by first laying down
remote considerations. For inasmuch as there was nothing bodily or that
made a show,(2) no temple for instance, nor Holy of Holies, nor Priest with
so great apparel, no legal observances, but all things higher and more
perfect, and there was nothing of bodily things, but all was in things
spiritual, and things spiritual did not attract the weak, as things bodily;
he thoroughly sifts this whole matter.

   And observe his wisdom: he makes his beginning from the priest first,
and continually calls Him an High Priest, and from this first [point] shows
the difference [of the two Dispensations]. On this account he first of all
defines what a Priest is, and shows whether He has any things proper to a
Priest, and whether there are any signs of priesthood. It was however an
objection in his way that He [Christ] was not even well- born, nor was He
of the sacerdotal tribe, nor a priest on earth. How then was He a Priest?
some one may say.

   And just as in the Epistle to the Romans having taken up an argument of
which they were not easily persuaded, that Faith effects that which the
labor of the Law could not, nor the sweat of the daily life, he betook
himself to the Patriarch and referred the whole [question] to that time: so
now here also he opens out the other path of the Priesthood, showing its
superiority from the things which happened before. And as, in [the matter
of] punishment, he brings before them not Hell alone, but also what
happened to their fathers,(3) so now here also, he first establishes this
position from things present. For it were right indeed that earthly things
should be proved from heavenly, but when the hearers are weak, the opposite
course is taken.

   [2.] Up to a certain point he lays down first the things which are
common [to Christ and their High Priests], and then shows that He is
superior. For comparative(4) excellence arises thus, when in some respects
there is community, in others superiority; otherwise it is no longer
comparative.

   "For every High Priest taken from among men," this is common to Christ;
"is ordained for men in things pertaining to God," and this also; "that he
may offer both gifts and sacrifices for the people," and this too, [yet]
not entirely: what follows however is no longer so: "who can have
compassion(5) on the ignorant, and on them that are out of the way," from
this point forward is the superiority, "inasmuch as himself also is
encompassed with infirmity; and by reason hereof he ought as for the
people, so also for himself, to offer for sins."

   Then also [there are] other [points]: He is made [Priest] (he says) by
Another and does not of Himself intrude into [the office]. This too is
common (ver. 4), "And no man taketh this honor to himself, but he that is
called of God as was Aaron."

   Here again he conciliates(6) them in another point, because He was sent
from God: which Christ was wont to say throughout to the Jews. "He that
sent Me is greater than I," and, "I came not of Myself." (John xii. 49;
xiv. 28; viii. 42.)

   He appears to me in these words also to hint at the priests of the
Jews, as being no longer priests, [but] intruders and corrupters of the law
of the priesthood; (ver. 5) "So Christ also glorified not Himself to be
made an High Priest."

   How then was He appointed (one says)? For Aaron was many times
appointed as by the Rod, and when the fire came down and destroyed those
who wished to intrude into the priesthood. But in this instance, on the
contrary, they [the Jewish Priests] not only suffered nothing, but even are
in high esteem. Whence then [His appointment]? He shows it from the
prophecy. He has nothing [to allege] perceptible by sense, nothing visible.
For this cause he affirms it from prophecy, from things future; "But He
that said unto Him Thou art My Son, to-day have I begotten Thee." What has
this to do with the Son? Yea (he says) it is a preparation for His being
appointed by God.

   Ver. 6. "As He saith also in another place, Thou art a Priest forever
after the order of Melchisedech." Unto whom now was this spoken?

   Who is "after the order of Melchisedech"? No other [than He]. For they
all were under the Law, they all kept sabbaths, they all were circumcised;
one could not point out any other [than Him].

   [3.] Ver. 7, 8. "Who in the days of His flesh, when He had offered up
prayers and supplications with strong crying and tears, to Him that was
able to save Him from death, and was heard in that He feared; though He
were a Son, yet learned He obedience by the things which He suffered."
Seest thou that he sets forth nothing else than His care and the exceeding
greatness of His love? For what means the [expression] "with strong
crying"? The Gospel nowhere says this, nor that He wept when He prayed, nor
yet that He uttered a cry. Seest thou that it was a condescension? For he
could not [merely] say that He prayed, but also "with strong crying."

   "And was heard," (he says), "in that He feared; though He were a Son,
yet learned He, obedience by the things which He suffered." (Ver. 9, 10),
"And being made perfect He became the Author of eternal salvation unto all
them that obey Him: called of God an High Priest after the order of
Melchisedech."

   Be it with "crying," why also "strong [crying] and tears"?

   "Having offered," (he says), "and having been heard in that He feared."
What sayest thou? Let the Heretics(1) be ashamed. The Son of God "was heard
in that He feared." And what more could any man say concerning the
prophets? And what sort of connection is there, in saying, "He was heard in
that He feared, though He were Son, yet learned He obedience by the things
which He suffered"? Would any man say these things concerning God? Why, who
was ever so mad? And who, even if he were beside himself, would have
uttered these things? "Having been heard," (he says), "in that He feared,
He learned obedience by the things which He suffered." What obedience? He
that before this had been obedient even unto death, as a Son to His Father,
how did He afterwards learn? Seest thou that this is spoken concerning the
Incarnation?

   Tell me now, did He pray the Father that He might be saved from death?
And was it for this cause that He was "exceeding sorrowful, and said, If it
be possible, let this cup pass from Me"? (Matt. xxvi. 38, 39.) Yet He
nowhere prayed the Father concerning His resurrection, but on the contrary
He openly declares, "Destroy this temple and within three days I will raise
it up." (John. ii. 19.) And, "I have power to lay down My life, and I have
power to take it again. No man taketh it from Me, I lay it down of Myself."
(John x. 18.) What then is it; why did He pray? (And again He said, "Behold
we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief
priests and scribes, and they shall condemn Him to death. And they shall
deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him;
and the third day He shall rise again" (Matt. xx. 18, 19), and said not,
"My Father shall raise Me up again.") How then did He pray concerning this?
But for whom did He pray? For those who believed on Him.

   And what he means is this, 'He is readily listened to.' For since the),
had not yet the right opinion concerning Him, he said that He was heard.
Just as He Himself also when consoling His disciples said, "If ye loved Me,
ye would rejoice, because I go to My Father" (John xiv. 28), and "My Father
is greater than I." But how did He not glorify Himself, He who "made
Himself of no reputation" (Phil. ii. 7), He who gave Himself up? For, it is
said, "He gave Himself" up "for our sins." (See Gal. i. 4.) And again, "Who
gave Himself a ransom for us all." (1 Tim. ii. 6.) What is it then? Thou
seest that it is in reference to the flesh that lowly things are spoken
concerning Himself: So also here, "Although He were Son, He was heard in
that He feared," it is said. He wishes to show, that the success was of
Himself, rather than of God's favor. So great (he says) was His reverence,
that even on account thereof God had respect unto Him.

   "He learned," he saith, to obey God. Here again he shows how great is
the gain of sufferings. "And having been made perfect," he says, "He became
the Author of salvation to them that obey Him." (Cf. supra, pp. 384, 391.)
But if He, being the Son, gained obedience from His sufferings, much more
shall we. Dost thou see how many things he discourses about obedience, that
they might be persuaded to it? For it seems to me that they would not be
restrained. "From the things," he says, "which He suffered He" continually
"learned" to obey God. And being "made perfect" through sufferings. This
then is perfection, and by this means must we arrive at perfection. For not
only was He Himself saved, but became to others also an abundant supply of
salvation. For "being made perfect He became the Author of salvation to
them that obey Him."

   [4.] "Being called," he says, "of God an High Priest after the order of
Melchisedech": (ver. 11) "Of whom we have many things to say and hard to be
uttered [or explained]." When he was about to proceed to the difference of
the Priesthood, he first reproves them, pointing out both that such great
condescension was "milk," and that it was because they were children that
he dwelt longer on the lowly subject, relating to the flesh, and speaks
[about Him] as about any righteous man. And see, he neither kept silence as
to the doctrine altogether, nor did he utter it; that on the one hand, he
might raise their thoughts, and persuade them to be perfect, and that they
might not be deprived of the great doctrines; and on the other, that he
might not overwhelm their minds.

   "Of whom," he says, "we have many things to say and hard to be
explained, seeing ye are dull of hearing." Because they do not hear, the
doctrine is "hard to be explained." For when one has to do with men who do
not go along with him nor mind the things that are spoken, he cannot well
explain the subject to them.

   But perhaps some one of you that stand here, is puzzled, and thinks it
a hard case, that owing to the Hebrews, he himself is hindered from hearing
the more perfect doctrines. Nay rather, I think that perhaps here also
except a few, there are many such [as they], so that this may be said
concerning yourselves also: but for the sake of those few I will speak.

   Did he then keep entire silence, or did he resume the subject again in
what follows; and do the same as in the Epistle to the Romans? For there
too, when he had first stopped the mouths of the gainsayers, and said, "Nay
but, O man, who art thou that repliest against God?" (Rom. ix. 20), he then
subjoined the solution. And for my own part I think that he was not even
altogether silent, and yet did not speak it out, in order to lead the
hearers to a longing [for the knowledge]. For having mentioned [the
subject], and said that certain great things were stored up in the
doctrine, see how he frames his reproof in combination with panegyric.

   For this is ever a part of Paul's wisdom, to mix painful things with
kind ones. Which he also does in the Epistle to the Galatians, saying, "Ye
did run well; who did hinder you?" (Gal. v. 7.) And, "Have ye suffered so
many things in vain? if it be yet in vain" (Gal. iii. 4), and, "I have
confidence in you in the Lord." (Gal. v. 10.) Which he says also to these
[Hebrews], "But we are persuaded better things of you, and things that
accompany salvation." (c. vi. 9.) For these two things he effects, he does
not overstrain them, nor suffer them to fall back; for if the examples of
others are sufficient to arouse the hearer, and to lead him to emulation;
when a man has himself for an example and is bidden to emulate himself, the
possibility follows at the same time. He therefore shows this also, and
does not suffer them to fall back as men utterly condemned, nor as being
alway evil, but [says] that they were once even good; (ver. 12) for "when
for the time ye ought to be teachers," he says. Here he shows that they had
been believers a long while, and he shows also that they ought to instruct
others.

   [5.] At all events observe him continually travailing to introduce the
discourse concerning the High Priest, and still putting it off. For hear
how he began: "Having a great High Priest that is passed into the heavens"
(c. iv. 14); and omitting to say how He was great, he says again, "For
every High Priest taken from among men, is appointed for men in things
pertaining to God." (c. v. 1.) And again, "So Christ also glorified not
Himself to be made an High Priest." (c. v. 5) And again after saying, "Thou
art a Priest for ever after the order of Melchisedech" (c. v. 6), he again
puts off [the subject], saying, "Who in the days of His Flesh offered
prayers and supplications." (c. v. 7.) When therefore he had been so many
times repulsed, he says, as if excusing himself, The blame is with you.
Alas! how great a difference! When they ought to be teaching others, they
are not even simply learners, but the last of learners. (Ver. 12), "For
when for the time ye ought to be teachers, ye have need again that some
one(1) teach you again which be the first principles(2) of the oracles of
God." Here he means the Human Nature [of Christ]. For as in external
literature it is necessary to learn the elements first, so also here they
were first taught concerning the human nature.

   Thou seest what is the cause of his uttering lowly things. So Paul did
to the Athenians also, discoursing and saying, "The times of this ignorance
God winked at: but now commandeth all men everywhere to repent, because He
hath appointed a day in the which He will judge the world in righteousness
by that Man whom He hath ordained, whereof He hath given assurance unto all
men, in that He hath raised Him from the dead." (Acts xvii. 30, 31.)
Therefore, if he says anything lofty, he expresses it briefly, while the
lowly statements are scattered about in many parts of the Epistle. And thus
too he shows the lofty; since the very lowliness [of what is said] forbids
the suspicion that these things relate to the Divine Nature. So here also
the safe ground was kept.(3)

   But what produces this dullness? This he pointed out especially in the
Epistle to the Corinthians, saying, "For whereas there is among you envy
and strife and divisions, are ye not carnal?" (x Cor. iii. 3.) But observe,
I beseech you, his great wisdom, how he always deals according to the
distempers before him. For there the weakness arose more from ignorance, or
rather from sin; but here not from sins only, but also from continual
afflictions. Wherefore he also uses expressions calculated to show the
difference, not saying, "ye are become carnal," but" dull": in that case"
carnal," but in this the pain is greater. For they [the Corinthians] indeed
were not able to endure [his reproof], because they were carnal: but these
were able. For in saying, "Seeing ye are become dull of hearing" (c. v.
11), he shows that formerly they were sound in health, and were strong,
fervent in zeal, which he also afterwards testifies respecting them.

   [6.] "And are become such as have need of milk, not of strong meat." He
always calls the lowly doctrine "milk," both in this place and in the
other. "When," he says, "for [i.e. "because of"] the time ye ought to be
teachers": because of that very thing, namely the time, for which ye ought
especially to be strong, for this especially ye are become backsliding. Now
he calls it "milk," on account of its being suited to the more simple. But
to the more perfect it is injurious, and the dwelling on these things is
hurtful. So that it is not fitting that matters of the Law should be
introduced(1) now or the comparison made from them, [such as] that He was
an High Priest, and offered sacrifice, and needed crying and supplication.
Wherefore see how these things are unhealthful(2) to "us"; but at that time
they nourished them being by no means unhealthful to them.

   So then the oracles of God are true nourishment. "For I will give unto
them," he saith, "not a famine of bread, nor a thirst of water, but a
famine of hearing the word of the Lord." (Amos viii. 11.)

   "I gave you milk to drink, and not meat" (1 Cor. iii. 2); He did not
say, I fed you, showing that such [nourishment] as this is not food, but
that [the case is] like that of little children who cannot be fed with
bread. For such have not drink given them, but their food is to them
instead of drink.

   Moreover he did not say, "ye have need," but "ye are become such as
have need of milk and not of strong meat." That is, ye willed [it]; ye have
reduced yourselves to this, to this need.

   Ver. 13. "For every one that partaketh of milk is unskilled in the word
of righteousness: for he is a babe." What is "the Word [doctrine] of
righteousness"? He seems to me here to hint at conduct also. That which
Christ also said, "Except your righteousness shall exceed the righteousness
of the Scribes and Pharisees" (Matt. v. 20), this he says likewise,
"unskilled in the word of righteousness," that is, he that is unskilled in
the philosophy that is above, is unable to embrace a perfect and exact
life.(3) Or else by "righteousness" he here means Christ, and the high
doctrine concerning Him.

   That they then were" become dull," he said; but from what cause, he did
not add, leaving it to themselves to know it, and not wishing to make his
discourse hard to bear. But in the case of the Galatians he both "marveled"
(Gal. i. 6) and "stood in doubt" (Gal. iv. 20), which tends much more to
encourage, as [it is the language] of one who would never have expected
that this should happen. For this is [what] the doubting [implies].

   Thou seest that there is another infancy, Thou seest that there is
another full age.(4) Let us become of "full age" in this sense: It is in
the power even of those who are children, and the young to come to that
"full age": for it is not of nature, but of virtue.

   [7.] Ver. 14. "But strong meat belongeth to them that are of full age
[perfect], even them who by reason of use have their senses exercised to
discern both good and evil." Those had not "their senses exercised," nor
did they "know good and evil." He is not speaking now concerning life
[conduct], when he says "to discern good and evil," for this is possible
and easy for every man to know, but concerning doctrines that are wholesome
and sublime, and those that are corrupted and low. The babe knows not how
to distinguish bad and good food. Oftentimes at least it even puts dirt
into its mouth, and takes what is hurtful; and it does all things without
judgment; but not [so] the full grown man. Such [babes] are they who
lightly listen to everything, and give up their ears indiscriminately:
which seems to me to blame these [Hebrews] also, as being lightly "carried
about," and now giving themselves to these, now to those. Which he also
hinted near the end [of the Epistle], saying, "Be not carried aside by
divers and strange doctrines." (c. xiii. 9.) This is the meaning of "to
discern good and evil." "For the mouth tasteth meat, but the soul trieth
words." (Job xxxiv. 3.)

   [8.] Let us then learn this lesson. Do not, when thou hearest that a
man is not a Heathen nor a Jew, straightway believe him to be a Christian;
but examine also into all the other points; for even Manichaeans, and all
the heresies, have put on this mask, in order thus to deceive the more
simple. But if we "have the senses" of the soul "exercised to discern both
good and evil," we are able to discern such [teachers].

   But how do our "senses" become "exercised"? By continual hearing; by
experience of the Scriptures. For when we set forth the error of those
[Heretics], and thou hearest today and tomorrow; and provest that it is not
right, thou hast learnt the whole, thou hast known the whole: and even if
thou shouldest not comprehend to-day, thou wilt comprehend tomorrow.

   "That have," he says, their "senses exercised." Thou seest that it is
needful to exercise our hearing by divine studies, so that they may not
sound strangely. "Exercised," saith he, "for discerning," that is, to be
skilled.

   One man says, that there is no Resurrection; and another looks for none
of the things to come; another says there is a different God; another that
He has His beginning from Mary. And see at once how they have all fallen
away from want of moderation,(1) some by excess, others by defect. As for
instance, the first Heresy of all was that of Marcion; this introduced
another different God, who has no existence.(2) See the excess. After this
that of Sabellius, saying that the Son and the Spirit and the Father are
One.(3) Next that of Marcellus and Photinus, setting forth the same things.
Moreover that of Paul of Samosata, saying that He had His beginning from
Mary. Afterwards that of the Manichaeans; for this is the most modern of
all. After these the heresy of Arius. And there are others too.

   And on this account have we received the Faith, that we might not be
compelled to attack innumerable heresies, and to deal with them, but
whatever any man might have endeavored either to add or take away, that we
might consider spurious. For as those who give the standards do not oblige
[people] to busy themselves about measures innumerable, but bid them keep
to what is given them; so also in the case of doctrines.

   [9.] But no man is willing to give heed to the Scriptures. For if we
did give heed, not only should we not be ourselves entangled by deceit, but
we should also set others free who are deceived, and should draw them out
of dangers. For the strong soldier is not only able to help himself, but
also to protect his comrade, and to free him from the malice of the enemy.
But as it is, some do not even know that there are any Scriptures. Yet the
Holy Spirit indeed made so many wise provisions in order that they might be
safely kept.

   And look at it from the first, that ye may learn the unspeakable love
of God. He inspired the blessed Moses; He engraved the tables, He detained
him on the mount forty days; and again as many [more] to give the Law. And
after this He sent prophets who suffered woes innumerable. War came on;
they slew them all, they cut them to pieces, the books were burned. Again,
He inspired another admirable man to publish them, Ezra I mean, and caused
them to be put together from the remains, And after this He arranged that
they should be translated by the seventy. They did translate them. Christ
came, He receives them; the Apostles disperse them among men. Christ
wrought signs and wonders.

   What then after so great painstaking? The Apostles also wrote, even as
Paul likewise said, "they were written for our admonition, upon whom the
ends of the world are come." (1 Cor. x. 11.) And again Christ said, "Ye do
err not knowing the Scriptures" (Matt. xxii. 29): and again Paul said,
"That through patience and comfort of the Scriptures we may have hope."
(Rom. xv. 4.) And again, "All Scripture is given by inspiration of God, and
is profitable." (2 Tim. iii. 16.) And "let the word of Christ dwell in you
richly." (Col. iii. 16.) And the prophet, "he shall meditate in His Law day
and night" (Ps. i. 2), and again in another place, "Let all thy
communication be in the law of the Most High." (Ecclus. ix. 15.) And again,
"How sweet are Thy words unto my throat." (He said not to my hearing, but
to my "throat"); "more than honey and the honeycomb to my mouth." (Ps.
cxix. 103.) And Moses says, "Thou shalt meditate in them continually, when
thou risest up, when thou sittest, when thou liest down." (Deut. vi. 7.)
"Be in them" (1 Tim. iv. 15), saith he. And innumerable things one might
say concerning them. But notwithstanding, after so many things there are
some who do not even know that there are Scriptures at all. For this cause,
believe me, nothing sound, nothing profitable comes from us.

   [10.] Yet, if any one wished to learn military affairs, of necessity he
must learn the military laws. And if any one sought to learn navigation or
carpentry or anything else, of necessity he must learn the [principles] of
the art. But in this case they will not do anything of the kind, although
this is a science which needs much wakeful attention. For that it too is an
art which needs teaching, hear the prophet saying, "Come, ye children,
hearken unto me, I will teach you the fear of the Lord." (Ps. xxxiv. 11.)
It follows therefore certainly that the fear of God needs teaching. Then he
says, "What man is he that desireth life?" (Ps. xxxiv. 12.) He means the
life yonder; and again, "Keep thy tongue from evil and thy lips from
speaking guile; depart from evil and do good, seek peace and pursue it."
(Ps. xxxiv. 13, 14.)

   Do you know indeed who said these things, a prophet or a historian, or
an apostle, or an evangelist? For my own part I do not think you do, except
a few. Yea and these themselves again, if we bring forward a testimony from
some other place, will be in the same case as the rest of you. For see, I
repeat the same statement expressed in other words. "Wash ye, make you
clean, put away your wickedness from your souls before Mine eyes, learn to
do well, seek out judgment. Keep thy tongue from evil, and do good: learn
to do well." (Isa. i. 16, 17.) Thou seest that virtue needs to be taught?
For this one says, "I will teach you the fear of the Lord," and the other,
"Learn to do well."

   Now then do you know where these words are? For myself I do not think
you do, except a few. And yet every week these things are read to you twice
or even three times: and the reader when he goes up [to the desk] first
says whose the book is, [the book] of such a prophet, and then says what he
says, so that it shall be more intelligible to you and you may not only
know the contents of the Book, but also the reason of the writings, and who
spake these things. But all in vain; all to no purpose. For your zeal is
spent on things of this life, and of things spiritual no account is made.
Therefore not even those matters turn out according to your wishes, but
there also are many difficulties. For Christ says, "Seek ye the Kingdom of
God, and all these things shall be added unto you." (Matt. vi. 33.) These
things He said, shall also be given in the way of addition: but we have
inverted the order and seek the earth and the good things which are in the
earth, as if those other [heavenly] things were to be given us in addition.
Therefore we have neither the one nor the other. Let us then at last wake
up and become coveters of the things which shall be hereafter; for so these
also will follow. For it is not possible that he who seeks the things that
relate to God, should not also attain human [blessings]. It is the
declaration of the Truth itself which says this. Let us not then act
otherwise, but let us hold fast to the counsel of Christ, lest we fail of
all. But God is able to give you compunction and to make you better, in
Christ Jesus our Lord, with whom to the Father together with the Holy Ghost
be glory, power, honor, now and for ever and world without end. Amen.


HOMILY IX: HEBREWS vi. 1-3.

"Therefore leaving the principles of the Doctrine of Christ,[1] let us go
on unto perfection, not laying again the foundation of repentance from dead
works and of faith toward God; of the doctrine of baptisms, and of laying
on of hands; and of resurrection of the dead, and of eternal judgment. And
this we will do, if God permit."

   [1.] YOU have heard how much Paul found fault with the Hebrews for
wishing to be always learning about the same things. And with good reason:
"For when for the time ye ought to be teachers, ye have need again that
some one teach you the elements of the first principles[2] of the oracles
of God." (c. v. 12.)

   I am afraid that this might fitly be said to you also, that "when for
the time ye ought to be teachers," ye do not maintain the rank of learners,
but ever hearing the same things, and on the same subjects, you are in the
same condition as if you heard no one. And if any man should question you,
no one will be able to answer, except a very few who may soon be counted.
But this is no trifling loss. For oftentimes when the teacher wishes to go
on further, and to touch on higher and more mysterious themes, the want of
attention in those who are to be taught prevents.

   For just as in the case of a grammar-master, if a boy though hearing
continually the first elements does not master them, it will be necessary
for him to be continually dinning the same things into the boy, and he will
not leave off teaching, until the boy has been able to learn them
accurately; for it is great folly to lead him on to other things, without
having put the first well into him; so too in the Church, if while we
constantly say the same things you learn nothing more, we shall never cease
saying the same things.

   For if our preaching were a matter of display and ambition, it would
have been right to jump from one subject to another and change about
continually, taking no thought for you, but only for your applauses. But
since we have not devoted our zeal to this, but our labors are all for your
profit, we shall not cease discoursing to you on the same subjects, till
you succeed in learning them. For I might have said much about Gentile
superstition, and about the Manichaeans, and about the Marcionists, and by
the grace of God have given them heavy blows, but this sort of discourse is
out of season. For to those who do not yet know accurately their own
affairs, to those who have not yet learned that to be covetous is evil, who
would utter such discourses as those, and lead them on to other subjects
before the time?

   We then shall not cease to say the same things, whether ye be persuaded
or not. We fear however, that by continually saying the same things, if ye
hearken not, we may make the condemnation heavier for the disobedient.

   I must not however say this in regard to you all; for I know many who
are benefited by their coming here, who might with justice cry out against
those others, as insidiously injuring them(1) by their ignorance and
inattention. But not even so will they be injured. For hearing the same
things continually is useful even to those who know them, since by often
hearing what we know we are more deeply affected. We know, for instance,
that Humility is an excellent thing, and that Christ often discoursed about
it; but when we listen to the words themselves and the reflections made
upon them, we are yet more affected, even if we hear them ten thousand
times.

   [2.] It is then a fitting time for us also to say now to you,
"Wherefore leaving the beginning of the doctrine of Christ, let us go unto
perfection."

   What is" the beginning of the doctrine"?(2) He goes on to state it
himself, saying, "not laying again" (these are his words) "the foundation
of repentance from dead works, and faith toward God, of the doctrine of
baptisms and of laying on of hands, of the resurrection of the dead, and of
eternal judgment."

   But if this be "the Beginning," what else is our doctrine save to
repent "from dead works," and through the Spirit to receive "the faith,"(3)
in "the resurrection of the dead, and eternal judgment"? But what is "the
Beginning"? "The Beginning," he says, is nothing else than this, when there
is not a strict life. For as it is necessary to instruct one who is
entering on the study of grammar, in the Elements(4) first, so also must
the Christian know these things accurately, and have no doubt concerning
them. And should he again have need of teaching, he has not yet the
foundation. For one who is firmly grounded ought to be fixed and to stand
steady, and not be moved about. But if one who has been catechised and
baptized is going ten years afterwards to hear again about the Faith, and
that we ought to "believe" in "the resurrection of the dead," he does not
yet have the foundation, he is again seeking after the beginning of the
Christian religion. For that the Faith is the foundation, and the rest the
building, hear him [the Apostle] saying; "I have laid the foundation and
another buildeth thereupon." (1 Cor. iii. 10.) "If any man build upon this
foundation, gold, silver, precious stones, wood, hay, stubble." (1 Cor.
iii. 12.)

   "Not laying again" (he says) "the foundation of repentance from dead
works."

   [3.] But what is, "let us go on unto perfection"? Let us henceforth
proceed (he means) even to the very roof, that is, let us have the best
life. For as in the case of the letters the Alpha(5) involves the whole,
and as the foundation, the whole building, so also does full assurance
concerning the Faith involve purity of life. And without this it is not
possible to be a Christian, as without foundations there can be no
building; nor skill in literature without the letters. Still if one should
be always going round about the letters, or if about the foundation, not
about the building, he will never gain anything.

   Do not however think that the Faith is depreciated by being called
elementary: for it is indeed the whole power: for when he says, "For every
one that useth milk is unskilled in the word of righteousness, for he is a
babe" (c. v. 13), it is not this which he calls "milk." But to be still
doubting about these things is [a sign] of a mind feeble, and needing many
discourses. For these are the wholesome doctrines. For we call him "a
perfect man" [i.e. "of full age"] who with the faith has a right life; but
if any one have faith, yet does evil, and is in doubt concerning [the
faith] itself, and brings disgrace on the doctrine, him we shall with
reason call "a babe," in that he has gone back again to the beginning. So
that even if we have been ten thousand years in the faith, yet are not firm
in it, we are babes; when we show a life not in conformity with it; when we
are still laying a foundation.

   [4.] But besides [their way of] life he brings another charge also
against these [Hebrews], as being shaken to and fro, and needing "to lay a
foundation of repentance from dead works." For he who changes from one to
another, giving up this, and choosing that, ought first to condemn this,
and to be separated from the system, and then to pass to the other. But if
he intends again to lay hold on the first, how shall he touch the second?

   What then of the Law (he says)? We have condemned it, and again we run
back to it. This is not a shifting about, for here also [under the Gospel]
we have a law. "Do we then" (he says) "make void the law through faith? God
forbid, yea we establish the Law." (Rom. iii. 31.) I was speaking
concerning evil deeds. For he that intends to pursue virtue ought to
condemn wickedness first, and then go in pursuit of it. For repentance
cannot prove(1) them clean. For this cause they were straightway baptized,
that what they were unable to accomplish by themselves, this might be
effected by the grace of Christ. Neither then does repentance suffice for
purification, but men must first receive baptism. At all events, it was
necessary to come to baptism, having condemned the sins thereby and given
sentence against them.

   But what is "the doctrine of baptisms"? Not as if there were many
baptisms, but one only.(2) Why then did he express it in the plural?
Because he had said, "not laying again a foundation of repentance." For if
he again baptized them and catechised them afresh, and having been baptized
at the beginning(3) they were again taught what things ought to be done and
what ought not, they would remain perpetually incorrigible.

   "And of laying on of hands." For thus did they receive the Spirit,
"when Paul had laid his hands on them" (Acts xix. 6), it is said.

   "And of the resurrection of the dead." For this is both effected in
baptism, and is affirmed in the confession.

   "And of eternal judgment." But why does he say this? Because it was
likely that, having already believed, they would either be shaken [from
their faith], or would lead evil and slothful lives, he says, "be
wakeful."(4)

   It is not open to them to say, If we live slothfully we will be
baptized again, we will be catechised again, we will again receive the
Spirit; even if now we fall from the faith, we shall be able again by being
baptized, to wash away our sins, and to attain to the same state as before.
Ye are deceived (he says) in supposing these things.

   [5 .] Ver. 4, 5. "For it is impossible for those who were once
enlightened and have tasted of the heavenly girl, and were made partakers
of the Holy Ghost, and have tasted the good word of God, and the powers of
the world to come, if they shall fall away, to renew them again unto
repentance, crucifying(5) to themselves the Son of God afresh, and putting
Him to an open shame."

   And see how putting them to shame,(6) and forbiddingly he begins.
"Impossible." No longer (he says) expect that which is not possible; (For
he said not, It is not seemly, or, It is not expedient, or, It is not
lawful, but "impossible," so as to cast [them] into despair), if ye have
once been altogether enlightened.

   Then he adds, "and have tasted of the heavenly gift. If ye have tasted"
(he says) "of the heavenly gift," that is, of forgiveness. "And been made
partakers of the Holy Ghost, and tasted the good word of God" (he is
speaking here of the doctrine) "and the powers of the world to come" (what
powers is he speaking of? either the working of miracles, or "the earnest
of the Spirit"--2 Cor. i. 22) "and have fallen away, to renew them again
unto repentance, seeing they crucify to themselves the Son of God afresh
and put Him to an open shame." "Renew them," he says, "unto repentance,"
that is, by repentance, for unto repentance is by repentance. What then, is
repentance excluded? Not repentance, far from it! But the renewing again by
the layer.(7) For he did not say, "impossible" to be renewed "unto
repentance," and stop, but added how "impossible, [by] crucifying afresh.

   To "be renewed," that is, to be made new, for to make men new is [the
work] of the layer only: for (it is said) "thy youth shall be renewed as
the eagle's." (Ps. ciii. 5.) But it is [the work of] repentance, when those
who have been made new, have afterwards become old through sins, to set
them free from this old age, and to make them strong.(8) To bring them to
that former brightness however, is not possible; for there the whole was
Grace.

   [6.] "Crucifying to themselves," he says, "the Son of God afresh, and
putting Him to an open shame." What he means is this. Baptism is a Cross,
and "our old man was crucified with [Him]" (Rom. vi. 6), for we were "made
conformable to the likeness of His death" (Rom. vi. 5; Phil. iii. 10), and
again, "we were buried therefore with Him by baptism into death." (Rom. vi.
4.) Wherefore, as it is not possible that Christ should be crucified a
second time, for that is to "put Him to an open shame."(9) For "if death
shall no more have dominion over Him" (Rom. vi. 9), if He rose again, by
His resurrection becoming superior to death; if by death He wrestled with
and overcame death, and then is crucified again, all those things become a
fable and a mockery.(10) He then that baptizeth(1) a second time, crucifies
Him again.

   But what is "crucifying afresh"? [It is] crucifying over again. For as
Christ died on the cross, so do we in baptism, not as to the flesh, but as
to sin. Behold two deaths. He died as to the flesh; in our case the old man
was buried, and the new man arose, made conformable to the likeness of His
death. If therefore it is necessary to be baptized [again(2)], it is
necessary that this same [Christ] should die again. For baptism is nothing
else than the putting to death of the baptized, and his rising again.

   And he well said, "crucifying afresh unto themselves." For he that does
this, as having forgotten the former grace,(3) and ordering his own life
carelessly, acts in all respects as if there were another baptism. It
behooves us therefore to take heed and to make ourselves safe.

   [7.] What is, "having tasted of the heavenly gift"? it is, "of the
remission of sins": for this is of God alone to bestow, and the grace is a
grace once for all. "What then? shall we continue in sin that grace may
abound? Far from it!" (Rom. vi, 1, 2.) But if we should be always going to
be saved by grace we shall never be good. For where there is but one grace,
and we are yet so indolent, should we then cease sinning if we knew that it
is possible again to have our sins washed away? For my part I think not.

   He here shows that the gifts are many: and to explain it, Ye were
counted worthy (he says) of so great forgiveness; for he that was sitting
in darkness, he that was at enmity, he that was at open war, that was
alienated, that was hated of God, that was lost, he having been suddenly
enlightened, counted worthy of the Spirit, of the heavenly gift, of
adoption as a son, of the kingdom of heaven, of those other good things,
the unspeakable mysteries; and who does not even thus become better, but
while indeed worthy of perdition, obtained salvation and honor, as if he
had successfully accomplished great things; how could he be again baptized?

   On two grounds then he said that the thing was impossible, and he put
the stronger last: first, because he who has been deemed worthy of such
[blessings], and who has betrayed all that was granted to him, is not
worthy to be again renewed; neither(4) is it possible that [Christ] should
again be crucified afresh: for this is to "put Him to an open shame."

   There is not then any second layer: there is not [indeed]. And if there
is, there is also a third, and a fourth; for the former one is continually
disannulled by the later, and this continually by another, and so on
without end.

   "And tasted," he says, "the good word of God"; and he does not unfold
it; "and the powers of the world to come," for to live as Angels and to
have no need of earthly things, to know that this is the means of our
introduction to the enjoyment of the worlds to come; this may we learn
through the Spirit, and enter into those sacred recesses.

   What are "the powers of the world to come"? Life eternal, angelic
conversation. Of these we have already received the earnest through our
Faith from the Spirit. Tell me then, if after having been introduced into a
palace, and entrusted with all things therein, thou hadst then betrayed
all, wouldest thou have been entrusted with them again?(5)

   [8.] What then (you say)? Is there no repentance? There is repentance,
but there is no second baptism: but repentance there is, and it has great
force, and is able to set free from the burden of his sins, if he will,
even him that hath been baptized much in sins, and to establish in safety
him who is in danger, even though he should have come unto the very depth
of wickedness. And this is evident from many places. "For," says one, "doth
not he that falleth rise again? or he that turneth away, doth not he turn
back to [God]?" (Jer. viii. 4.) It is possible, if we will, that Christ
should be formed in us again: for hear Paul saying, "My little children of
whom I travail in birth again, until Christ be formed in you." (Gal. iv.
19.) Only let us lay hold on repentance.

   For behold the love of God to man! We ought on every ground to have
been punished at the first; in that having received the natural law, and
enjoyed innumerable blessings, we have not acknowledged our Master, and
have lived an unclean life. Yet He not only has not punished us, but has
even made us partakers of countless blessings, just as if we had
accomplished great things. Again we fell away, and not even so does He
punish us, but has given medicine of repentance, which is sufficient to put
away and blot out all our sins; only if we knew the nature of the medicine,
and how we ought to apply it.

   What then is the medicine of Repentance? and how is it made up? First,
of the condemnation of our own sins;(6) "For" (it is said) "mine iniquity
have I not hid" (Ps. xxxii. 5); and again, "I will confess against myself
my lawlessness unto the Lord, and Thou forgavest the iniquity of my heart."
And "Declare thou at the first thy sins, that thou mayest be justified."
(Isa. xliii. 26.) And, "The righteous man is an accuser of himself at the
first speaking." (Prov. xviii. 17.)

   Secondly, of great humbleness of mind: For it is like a golden chain;
if one have hold of the beginning, all will follow. Because if thou confess
thy sin as one ought to confess, the soul is humbled. For conscience
turning it on itself(1) causeth it to be subdued.

   Other things too must be added to humbleness of mind if it be such as
the blessed David knew, when he said, "A broken and a contrite heart God
will not despise." (Ps. li. 17.) For that which is broken does not rise up,
does not strike, but is ready to be ill- treated and itself riseth not up.
Such is contrition of heart: though it be insulted, though it be evil
entreated, it is quiet, and is not eager for vengeance.

   And after humbleness of mind, there is need of intense prayers, of many
tears, tears by day, and tears by night: for, he says, "every night, will I
wash my bed, I will water my couch with my tears. I am weary with my
groaning." (Ps. vi. 6.) And again, "For I have eaten ashes as it were
bread, and mingled my drink with weeping." (Ps. cii. 9.)

   And after prayer thus intense, there is need of much almsgiving: for
this it is which especially gives strength to the medicine of repentance.
And as there is a medicine among the physicians' helps which receives many
herbs, but one is the essential, so also in case of repentance this is the
essential herb, yea, it may be everything. For hear what the Divine
Scripture says, "Give alms, and all things shall be clean." (Luke xi. 41.)
And again, "By alms-giving and acts of faithfulness(2) sins are purged
away." (Prov. xvi. 6.) And, "Water will quench a flaming fire, and alms
will do away with great sins." (Ecclus. iii. 30.)

   Next not being angry with any one, not bearing malice; the forgiving
all their trespasses. For, it is said, "Man retaineth wrath against man,
and yet seeketh healing from the Lord." (Ecclus. xxviii. 3.) "Forgive that
ye may be forgiven." (Mark xi. 25.)

   Also, the converting our brethren from their wandering. For, it is
said,(3) "Go thou, and convert thy brethren, that thy sins may be forgiven
thee." And from one's being in close relations with(4) the priests, "and
if," it is said, "a man hath committed sins it shall be forgiven him."
(Jas. v. 15.) To stand forward in defense of those who are wronged. Not to
retain anger: to bear all things meekly.

   [9.] Now then, before you learned that it is possible to have our sins
washed away by means of repentance, were ye not in an agony, because there
is no second laver, and were ye not in despair of yourselves? But now that
we have learned by what means repentance and remission is brought to a
successful issue, and that we shall be able entirely to escape, if we be
willing to use it aright, what forgiveness can we possibly obtain, if we do
not even enter on the thought of our sins? since if this were done, all
would be accomplished.

   For as he who enters the door, is within; so he who reckons up his own
evils will also certainly come to get them cured. But should he say, I am a
sinner, without reckoning them up specifically,(5) and saying, This and
this sin have I committed, he will never leave off, confessing indeed
continually, but never caring in earnest for amendment. For should he have
laid down a beginning, all the rest will unquestionably follow too, if only
in one point(6) he have shown a beginning: for in every case the beginning
and the preliminaries are difficult. This then let us lay as a foundation,
and all will be smooth and easy.

   Let us begin therefore, I entreat you, one with. making his prayers
intense: another with continual weeping: another with downcast(7)
countenance. For not even is this, which is so small, unprofitable: for "I
saw" (it is said) "that he was grieved and went downcast, and I healed his
ways." (Isa. lvii. 17, 18.)

   But let us all humble our own souls by alms-giving and forgiving our
neighbors their trespasses, by not remembering injuries, nor avenging
ourselves. If we continually reflect on our sins, no external circumstances
can make us elated: neither riches, nor power, nor authority, nor honor;
nay, even should we sit in the imperial chariot itself, we shall sigh
bitterly: Since even the blessed David was a King, and yet he said, "Every
night I will wash my bed," [&c.] (Ps. vi. 6): and he was not at all hurt by
the purple robe and the diadem: he was not puffed up; for he knew himself
to be a man, and inasmuch as his heart had been made contrite, he went
mourning.

   [10.] For what are all things human? Ashes and dust, and as it were
spray before the wind; a smoke and a shadow, and a leaf driven here and
there; and a flower; a dream, and a tale, and a fable, wind and air vainly
puffed out and wasting away; a feather that hath no stay, a stream flowing
by, or if there be aught of more nothingness than these.

   For, tell me, what dost thou esteem great? What dignity thinkest thou
to be great? is it that of the Consul? For the many think no greater
dignity than that. He who is not Consul is not a whit inferior to him who
is in so great splendor, who is so greatly admired. Both one and the other
are of the same dignity; both of them alike, after a little while, are no
more.

   When was he made [Consul]? For how long a time? tell me: for two days?
Nay, this takes place even in dreams. But that is [only] a dream, you say.
And what is this? For (tell me) what is by day, is it [therefore] not a
dream? Why do we not rather call these things a dream? For as dreams when
the day comes on are proved, to be nothing: so these things also, when the
night comes on, are proved to be nothing. For night and day have received
each an equal portion of time, and have equally divided all duration.
Therefore as in the day a person rejoices not in what happened at night, so
neither in the night is it possible for him to reap the fruit of what is
done in the day. Thou hast been made Consul? So was I in the night; only I
in the night, thou in the day. And what of this? Not even so hast thou any
advantage over me, except haply its being said, Such an one is Consul, and
the pleasure that springs from the words, gives him the advantage.

   I mean something of this kind, for I will express it more plainly: if I
say "Such an one is Consul," and bestow on him the name, is it not gone as
soon as it is spoken? So also are the things themselves; no sooner doth the
Consul appear, than he is no more. But let us suppose [that he is Consul]
for a year, or two years, or three or four years. Where are they who were
ten times Consul? Nowhere.

   But Paul is not so. For he was, and also is living continually: he did
not live one day, nor two, nor ten, and twenty, nor thirty; nor ten and
twenty, nor yet thirty years--and die. Even the four hundredth year is now
past, and still even yet is he illustrious, yea much more illustrious than
when he was alive. And these things indeed [are] on earth; but the glory of
the saints in heaven what word could set forth?

   Wherefore I entreat you, let us seek this glory; let us pursue after
it, that we may attain it. For this is the true glory. Let us henceforth
stand aloof from the things of this life, that we may find grace and mercy
in Christ Jesus our Lord: with whom to the Father, together with the Holy
Ghost, be glory, power, honor and worship, now and for ever, and world
without end. Amen.


HOMILY X: HEBREWS vi. 7, 8.

"For the Earth which drinketh in the rain that cometh oft upon it, and
bringeth forth herbs meet for them by whom it is dressed, receiveth
blessing from God. But if it bear(1) thorns and briars it is rejected, and
nigh unto cursing, whose end is to be burned."

   [1.] LET us hear the oracles of God with fear, with fear and much
trembling. For (it is said) "Serve the Lord with fear, and rejoice unto Him
with trembling." (Ps. ii. 11.) But if even our joy and our exultation ought
to be "with trembling," of what punishment are we not worthy, if we listen
not with terror to what is said, when the things spoken, as now, are
themselves fearful?

   For having said that "it is impossible for those who have fallen away"
to be baptized a second time, and to receive remission through the layer,
and having pointed out the awfulness of the case, he goes on: "for the
earth which drinketh in the rain that cometh oft upon it, and bringeth
forth herbs meet for them by whom it is dressed, receiveth blessing from
God. But if it bear thorns and thistles, it is rejected,(2) and nigh unto
cursing; whose end is to be burned."

   Let us then fear, beloved! This threat is not Paul's, these words are
not of man: they are of the Holy Ghost, of Christ that speaketh in him. Is
there then any one that is clear from these thorns? And even if we were
clear, not even so ought we to be confident, but to fear and tremble lest
at any time thorns should spring up in us. But when we are "thorns and
thistles" through and through, whence (tell me) are we confident? And are
becoming supine? What is it which makes us inert? If "he that thinketh he
standeth" ought to fear "test he fall"; for (he says) "Let him that
thinketh he standeth, take heed lest he fall" (1 Cor. x. 12); he that
falleth, how anxious ought he to be that he may rise up again! If Paul
fears, "lest that by any means, when he had preached to others, he himself
should be a castaway" (1 Cor. ix. 27); and he who had been so approved is
afraid lest he should become disapproved:(1) what pardon shall we have who
are already disapproved, if we have no fear, but fulfill our Christianity
as a custom, and for form's sake. Let us then fear, beloved: "For the wrath
of God is revealed from heaven." (Rom. i. 18.) Let us fear, for it "is
revealed" not "against impiety" only, but "against all unrighteousness."
What is "against all unrighteousness"? [Against all] both small and great.

   [2.] In this passage he intimates the lovingkindness of God towards
man: and the teaching [of the Gospel] he calls "rain": and what he said
above, "when for the time ye ought to be teachers" (c. v. 12), this he says
here also. Indeed in many places the Scripture calls the teaching "rain."
For (it says) "I will command the clouds that they rain no rain upon it"
(Isa. v. 6), speaking of "the vineyard." The same which in another place it
calls "a famine of bread, and a thirst of water." (Amos viii. 11.) And
again, "The river of God is full of waters." (Ps. lxv. 9.)

   "For land," he says, "which drinketh in the rain that cometh oft upon
it." Here he shows that they received and drank in the word, yea and often
enjoyed this, and yet even so they were not profited. For if (he means)
thou hadst not been tilled, if thou hadst enjoyed no rains, the evil would
not have been so great. For (it is said) "If I had not come and spoken unto
them they had not had sin." (John xv. 22.)But if thou hast often drunk and
received [nourishment], wherefore hast thou brought forth other things
instead of fruits? For (it is said) "I waited that it should bring forth
grapes, and it brought forth thorns." (Isa. v. 2.)

   Thou seest that everywhere the Scripture calleth sins "thorns." For
David also saith, "I was turned into mourning when a thorn was fixed in
me." (Ps. xxxii. 4, so LXX.) For it does not simply come on us, but is
fixed in; and even if but a little of it remain in, even if we take it not
out entirely, that little of itself in like manner causes pain, as in the
case of a thorn. And why do I say, 'that little of itself'? Even after it
has been taken out, it leaves therein for a long time the pain of the
wound. And much care and treatment is necessary, that we may be perfectly
freed from it. For it is not enough merely to take away the sin, it is
necessary also to heal the wounded place.

   But I fear however lest the things said apply to us more than to
others. "For," he says, "the earth which drinketh in the rain that cometh
oft upon it." We are ever drinking, ever hearing, but "when the sun is
risen" (Matt. xiii. 6) we straightway lose our moisture, and therefore
bring forth thorns. What then are the thorns? Let us hear Christ saying,
that "the care of this world, and the deceitfulness of riches, choke the
word, and it becometh unfruitful." (Matt. xiii. 22.)

   [3.] "For the earth which drinketh in the rain that cometh oft upon
it," he says, "and bringeth forth meet herbs." Because nothing is so meet
as purity of life, nothing so suitable as the best life, nothing so meet as
virtue.

   "And bringeth forth" (saith he) "herbs meet for them by whom it is
dressed, receiveth blessing from God." Here he says that God is the cause
of all things, giving the heathen a blow, who ascribed the production of
fruits to the power of the earth. For (he says) it is not the hands of the
husbandman which stir up the earth to bear fruits, but the command from
God. Therefore he says, "receives blessing from God."

   And see how in speaking of the thorns, he said not, "bringing forth(2)
thorns," nor did he use this word expressive of what is useful; but what?
"Bearing"(3) [literally "putting out"] "thorns," as if one should say,
"forcing out," "throwing out."

   "Rejected" (he says) "and nigh unto cursing." Oh! how great consolation
in this word! For he said "nigh unto cursing," not "a curse." Now he that
hath not yet fallen into a curse, but is come to be near [thereto], may
also come to be far off [therefrom].

   And not by this only did he encourage them, but also by what follows.
For he did not say "rejected and nigh unto cursing," "which shall be
burned," but what? "Whose end is to be burned," if he continue [such] (he
means) unto the end. So that, if we cut out and burn the thorns, we shall
be able to enjoy those good things innumerable and to become approved, and
to partake of blessing.

   And with good reason did he call sin "a thistle,"(4) saying "that which
beareth thorns and thistles"; for on whatever side you lay hold on it, it
wounds and stings, and it is unpleasant even to look at.

   [4.] Having therefore sufficiently rebuked them, and alarmed and
wounded them, he in turn heals them, so as not to cast them down too much,
and make them supine. For he that strikes one that is "dull," makes him
more dull. So then he neither flatters them throughout, test he should make
them supine, nor does he wound them throughout, but having inserted a
little to wound them, he applies much to heal in what follows.

   For what does he say? We speak not these things, as having condemned
you, nor as thinking you to be full of thorns, but fearing test this should
come to pass. For it is better to terrify you by words, that ye may not
suffer by the realities. And this is specially of Paul's wisdom.

   Moreover he did not say, We think, or, we conjecture, or, we expect,
or, we hope, but what? (Ver. 9) "But beloved, we are persuaded better
things of you, and things that accompany salvation, though we thus speak."
Which word he also used in writing to the Galatians: "But I am persuaded of
you in the Lord, that ye will be none otherwise minded." (Gal. v. 10.) For
in that instance, inasmuch as they were greatly to be condemned, and he
could not praise them from things present, he does it from things future
("that ye will be none otherwise minded," he says): he said not, ye are,
but "ye will be none otherwise minded." But here he encourages them from
things present. "We are persuaded better things of you, beloved, and things
that accompany to salvation, though we thus speak." And since he was not
able to say so much from things present, he confirms his consolation from
things past; and says,

   Ver. 10. "For God is not unrighteous to forget your work, and[1] the
love, which ye have showed toward His name, in that ye have ministered unto
the saints and do minister." O how did he here restore their spirit, and
give them fresh strength, by reminding them of former things, and bringing
them to the necessity of not supposing that God had forgotten. (For he
cannot but sin who is not fully assured concerning his hope, and says that
God is unrighteous. Accordingly he obliged them by all means to look
forward to those future things. For one who despairs of present things, and
has, given up exerting himself, may be restored by [the prospect of] things
future.) As he himself also said in writing to the Galatians, "Ye did run
well" (Gal. v. 7): and again, "Have ye suffered so many things in vain? if
it be yet in vain." (Gal. iii. 4.)

   And as in this place he puts the praise with the reproof, saying, "When
for the time ye ought to be teachers" (c. v. 12), so also there, "I marvel
that ye are so soon removed." (Gal. i. 6.) With the reproof is the praise.
For respecting great things we marvel, when they fail. Thou seest that
praise is concealed under the accusation and the blame. Nor does he say
this concerning himself only, but also concerning all. For he said not, I
am persuaded, but "we are persuaded better things of you," even good things
(he means). He says this either in regard to matters of conduct, or to the
recompense. In the next place, having said above, that it is "rejected and
nigh unto a curse," and that it "shall be for burning," he says, we do not
by any means speak this of you. "For God is not unrighteous to forget your
work, and love." (Ver. 10.)

   [5.] Why then did we say these things? (Ver. 11, 12) "But we desire
that everyone of you do show the same diligence to the full assurance of
hope unto the end; that ye be not slothful, but followers of them who
through faith and patience inherit the promises."

   "We desire," he says, and we do not therefore merely labor for, or even
so far as words go, wish this. But what? "We desire" that ye should hold
fast to virtue, not as condemning your former conduct (he means), but
fearing for the future. And he did not say, 'not as condemning your former
conduct, but your present; for ye have fainted, ye are become too
indolent'; but see how gently he indicated it, and did not wound them.

   For what does he say? "But we desire that every, one of you do show the
same diligence unto the end." For this is the admirable part of Paul's
wisdom, that he does not expressly show that they "had" given in, that they
"had" become negligent. For when he says, "We desire that every one of
you"--it is as if one should say, I wish thee to be always in earnest; and
such as thou weft before, such to be now also, and for the time to come.
For this made his reproof more gentle and easy to be received.

   And he did not say, "I will," which would have been expressive of the
authority of a teacher, but what is expressive of the affection of a
father, and what is more than "willing," "we desire." All but saying,
Pardon us, even if we say what is distasteful.

   "We desire that every one of you do show the same diligence to the full
assurance of your hope unto the end." Hope (he means) carries us through:
it recovers us again. Be not wearied out, do not despair, lest your hope be
in vain. For he that worketh good hopeth also good, and never despairs of
himself.

   "That ye may not become dull."[2] Still[3] "become"; and yet he said
above, "seeing ye are become dull[2] of hearing." (c. v. 11.) Observe
however how he limited the dullness to the hearing. And here he hints the
very same thing; instead of[4] that ye may not continue in it,' he says
[this]. But again he leads on to that future time for which they were not
yet responsible; saying in effect "that ye may not become too slothful":
since for that which is not yet come we could not be responsible. For he
who in regard to the present time is exhorted to be in earnest, as being
remiss, will perhaps become even more slothful, but he who is exhorted with
reference to the future, not so.

   "We desire" (he says) "that every one of you." Great is his affection
for them: he cares equally for great and small; moreover he knows all, and
overlooks no one, but shows the same tender care for each, and equal value
for all: from which cause also he the rather persuaded them to receive what
was distasteful in his words.

   "That ye be not slothful," he says. For as inactivity hurts the body,
so also inactivity as to what is good renders the soul more supine and
feeble.

   [6.] "But followers" (he says) "of them, who through faith and patience
inherit the promises." And who they are, he tells afterwards. He said
before, "Imitate your own former well-doings." Then, lest they should say,
What? He leads them back to the Patriarch: bringing before them examples of
well-doing indeed from their own history,[1] but of the thought of being
forsaken, from the Patriarch; that they might not suppose that they were
disregarded and forsaken as worthy of no account, but might know that it is
[the portion] of the very noblest men to make the journey of life through
trials; and that God has thus dealt with great and admirable men.

   Now we ought (he says) to bear all things with patience: for this also
is believing: whereas if He say that He gives and thou immediately
receivest, how hast thou also believed? Since in that case this is no
longer of thy faith, but of Me, the Giver. But if I say that I give, and
give after an hundred years, and thou hast not despaired; then hast thou
accounted Me worthy to be believed, then thou hast the right opinion
concerning Me. Thou seest that oftentimes unbelief arises not from want of
hope only, but also from faintheartedness, and want of patience, not from
condemning him who made the promise.

   "For God" (he says) "is not unrighteous to forget your love" and the
zeal "which ye have showed toward His Name, in that ye have ministered unto
the saints, and do minister." He testifies great things of them, not deeds
only; but deeds done with alacrity, which he says also in another place,
"and not only so, but they gave themselves also to the Lord and to us." (2
Cor. viii. 5.)

   "Which" (he says) "ye have showed toward His Name, in that ye have
ministered to the saints, and do minister." See how again he soothes them,
by adding "and do minister." Still even at this time (he says) ye are
ministering, and he raises them up by showing that they had done [what they
did] not to them [the saints], but to God. "Which ye have showed" (he
says); and he said not "unto the saints," but "towards God," for this is
"toward His Name." It is for His Name's sake (he means) that ye have done
all. He therefore who has the enjoyment from you of[2] so great zeal and
love, will never despise you nor forget you.

   [7.] Hearing these things, let us, I beseech you, "minister to the
saints." For every believer is a saint in that he is a believer. Though he
be a person living in the world, he is a saint. "For" (he says) "the
unbelieving husband is sanctified by the wife, and the unbelieving wife by
the husband." (1 Cor. vii. 14.) See how the faith makes the saintship. If
then we see even a secular person in misfortune, let us stretch out a hand
[to him]. Let us not be zealous for those only who dwell in the mountains;
they are indeed saints both in manner of life and in faith; these others
however are saints by their faith, and many of them also in manner of life.
Let us not, if we see a monk [cast] into prison, in that case go in; but if
it be a secular person, refuse to go in. He also is a saint and a brother.

   What then (you say) if he be unclean and polluted? Listen to Christ
saying, "Judge not that ye be not judged." (Matt. vii. 1.) Do thou act for
GOD'S sake. Nay, what am I saying? Even if we see a heathen in misfortune,
we ought to show kindness to him, and to every man without exception who is
in misfortunes, and much more to a believer who is in the world. Listen to
Paul, saying, "Do good unto all men, but especially to those who are of the
household of faith." (Gal. vi. 10.)

   But I know not whence this [notion] has been introduced, or whence this
custom hath prevailed. For he that only seeks after the solitaries, and is
willing to do good to them alone, and with regard to others on the contrary
is over-curious in his enquiries, and says, 'unless he be worthy,[3] unless
he be righteous, unless he work miracles, I stretch out no hand'; [such an
one] has taken away the greater part of charity,[4] yea and in time he will
in turn destroy the very thing itself. And yet that is charity,[4] [which
is shown] towards sinners, towards the guilty. For this is charity,[1] not
the pitying those who have done well, but those who have done wrong.

   [8.] And that thou mayest understand this, listen to the Parable: "A
certain man" (it is said) "went down from Jerusalem to Jericho, and fell
among thieves" (Luke x. 30, &c.); and when they had beaten him, they left
him by the way- side, having badly bruised him. A certain Levite came, and
when he saw him, he passed by; A priest came, and when he saw him, he
hastened past; a certain Samaritan came, and bestowed great care upon him.
For he "bound up his wounds" (Luke x. 34), dropped oil on them, set him
upon his ass, "brought him to the inn, said to the host, Take care of him"
(Luke x. 35); and (observe his great liberality), "and I," he says, "will
give thee whatsoever thou shalt expend." Who then is his neighbor? "He," it
is said, "that showed mercy on him. Go thou then also," He says, "and do
likewise." (Luke x. 37.) And see what a parable He spake. He said not that
a Jew did [so and so] to a Samaritan, but that a Samaritan showed all that
liberality. Having then heard these things, let us not care only for "those
that are of the household of faith" (Gal. vi. 10), and neglect others. So
then also thou, if thou see any one in affliction, be not curious to
enquire further. His being in affliction involves a just claim on thy
aid.[2] For if when thou seest an ass choking thou raisest him up, and dost
not curiously enquire whose he is, much more about a man one ought not to
be over-curious in enquiring whose he is. He is God's, be he heathen or be
he Jew; since even if he is an unbeliever, still he needs help. For if
indeed it had been committed to thee to enquire and to judge, thou wouldst
have well said thus, but, as it is, his misfortune does not suffer thee to
search out these things. For if even about men in good health it is not
right to be over-curious, nor to be a busybody in other men's matters, much
less about those that are in affliction.

   [9.] But on another view what [shall we say]? Didst thou see him in
prosperity, in high esteem, that thou shouldst say that he is wicked and
worthless? But if thou seest him in affliction, do not say that he is
wicked. For when a man is in high credit, we fairly say these things; but
when he is in calamity, and needs help, it is not right to say that he is
wicked. For this is cruelty, inhumanity, and arrogance. Tell me what was
ever more iniquitous than the Jews. But nevertheless while God punished
them, and that justly, yea, very justly, yet He approved of those who had
compassion on them, and those who rejoiced over them He punished. (Amos v;
6.) For "they were not grieved," it is said, "at the affliction of Joseph."

   And again it is said "Redeem [Ransom] those who are ready to be slain:
spare not." (Prov. xxiv. 11.) (He said not, enquire curiously, and learn
who he is; and yet, for the most part, they who are led away to execution
are wicked,) for this especially is charity. For he that doeth good to a
friend, doeth it not altogether for God's sake: but he that [doeth good] to
one unknown, this man acts purely for God's sake. "Do not spare" thy money,
even if it be necessary to spend all, yet give.

   But we, when we see persons in extreme distress,[3] bewailing
themselves, suffering things more grievous than ten thousand deaths, and
oftentimes unjustly, we[I say] are sparing of our money, and unsparing of
our brethren; we are careful of lifeless things, but neglect the living
soul. And yet Paul says, "in meekness instruct those that oppose
themselves, if peradventure God should give them repentance to the
acknowledging of the truth, and they may recover themselves out of the
snare of the devil who are taken captive by him, at His will." (2 Tim. ii.
25, 26.) "If peradventure," he says; thou seest of how great long-suffering
the word is full.

   Let us also imitate Him, and despair of no one.

For the fishermen too, when they have cast many times [suppose it], have
not succeeded; but afterwards having cast again, have gained all. So we
also expect that ye will all at once show to us ripe fruit. For the
husbandman too, after he has sown, waits one day or two days, and is a long
while in expectation: and all at once he sees the fruits springing up on
every side. This we expect will take place in your case also by the grace
and lovingkindness of our Lord Jesus Christ, with whom to the Father and
also to the Holy Ghost be glory, might, honor, now and for ever and world
without end. Amen.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/XIV, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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