Homilies

HOMILY XVI. II. MATTHEW 5. XXI-XXVI. And now, after threatening the transgressors, and setting great rewards for them that do right, and signifying that he justly requires of us something beyond the former measures, he from this point begins to legislate, not simply, but by way of comparison with the ancient ordinances, desiring to intimate these two things. First, that not as contending with the former, but rather in great harmony with them, he is making these enactments. Next, that it was meet and very seasonable for him to add thereto these second precepts. And that this may be made yet clearer, let us hearken to the words of the legislator. What then doth he himself say? Ye have heard that it was said to them of old time, Thou shalt not kill. And yet it was himself who gave those laws also, but so far he states them impersonally. For if on the one hand he had said, Ye have heard that I said to them of old, the saying would have been hard to receive, and would have stood in the way of all the hearers. If again, on the other hand, after having said, Ye have heard that it was said to them of old by my father, he had added, But I say, he would have seemed to be taking yet more on himself. Wherefore he hath simply stated it, making out thereby one point only, the proof that in fitting season he had come saying these things. For by the words, It was said to them of old, he pointed out the length of the time since they received this commandment. And this he did to shame the hearer, shrinking from the advance to the higher class of his commandments. As though a teacher should say to a child that was indolent, Knowest thou not how long a time thou hast consumed in learning syllables? This, then, he also covertly intimates by the expression, Them of old time, and thus for the future summons them on to the higher order of his instructions, as if he had said, Ye are learning these lessons long enough, and you must henceforth press on to such as are higher than these. And it is well that he doth not disturb the order of the commandments, but begins first with that which comes earlier, with which the law also began. Yea, for this too suits with one showing the harmony between them. But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment. Seest thou authority in perfection? Seest thou a bearing suited to a legislator? Why, which among the prophets ever spake on this wise, which among righteous men, which among patriarchs? None, but thus saith the Lord. But the son not so, because they were publishing their master's commands, he his father's. And when I say his father's, I mean his own. For mine, saith he, are thine, and thine are mine. And they had their fellow-servants to legislate for, he his own servants. Let us now ask those who reject the law, is be not angry contrary to do no murder? Or is not the one commandment the completion and the development of the other? Clearly the one is the fulfilling of the other, and that is greater on this very account. Since he who is not stirred up to anger, will much more refrain from murder. And he who bridles wrath, will much more keep his hands to himself. For wrath is the root of murder. And you see that he who cuts up the root, will much more remove the branches. Or rather, will not permit them so much as to shoot out at all. Not therefore to abolish the law did he make these enactments, but for the more complete observation of it. For with what design did the law enjoin these things? Was it not that no one might slay his neighbor? It follows that he who was opposing the law would have to enjoin murder. For to murder were the contrary to doing no murder. But if he doth not suffer even one to be angry, the mind of the law is established by him more completely. For he that studies to avoid murder, will not refrain from it equally with him that hath put away even anger, this latter being further removed from the crime. But that we may convict them in another way also, let us bring forward all their allegations. What then do they affirm? They assert that the God who made the world, who makes his sun to rise on the evil and on the good, who sends the rain on the just and on the unjust, is in some sense an evil being. But the more moderate forsooth among them, though declining this, yet while they affirm him to be just, they deprive him of being good. And some other one who is not, nor made any of the things that are, they assign for a father to Christ. And they say that he who is not good, abides in his own, and preserves what are his own. But that he that is good, seeks what are another's, and desires of a sudden to become a savior to them whose creator he was not. Seest thou the children of the devil, how they speak out of the fountain of their father, alienating the work of creation from God, while John cries out, He came unto his own, and the world was made by him. In the next place they criticize the law in the old covenant, which bids put out an eye for an eye, and a tooth for a tooth, and straightway they insult and say, Why, how can he be good who speaks so? What then do we say in answer to this, that it is the highest kind of philanthropy? For he made this law, not that we might strike out one another's eyes, but that fear of suffering by others might restrain us from doing any such thing to them. As therefore he threatened the Ninevites with overthrow, not that he might destroy them, for had it been his will, he ought to have been silent, but that he might by fear make them better, and so quiet his wrath, so also hath he appointed a punishment for those who wantonly assail the eyes of others, that if good principle dispose them not to refrain from such cruelty, fear may restrain them from injuring their neighbor's sight. And if this be cruelty, it is cruelty also for the murderer to be restrained, and the adulterer unchecked. But these are the sayings of senseless men, and of those that are mad to the extreme of madness. For I, so far from saying that this comes of cruelty, should say, that the contrary to this would be unlawful, according to men's reckoning. And whereas thou sayest, because he commanded to pluck out an eye for an eye, therefore he is cruel, I say, that if he had not given this commandment, then he would have seemed, in the judgment of most men, to be that which thou sayest he is. For let us suppose that this law had been altogether done away, and that no one feared the punishment ensuing thereupon, but that license had been given to all the wicked to follow their own disposition in all security, to adulterers, to murderers, to perjured persons, and to parasites. Would not all things have been turned upside down? Would not cities, marketplaces, and houses, sea and land, and the whole world, have been filled with unnumbered pollutions and murders? Everyone sees it. For if, when there are laws, and fear, and threatening, our evil dispositions are hardly checked, were even this security taken away, what is there to prevent men's choosing vice? And what degree of mischief would not then come reveling upon the whole of human life? The rather, since cruelty lies not only in allowing the bad to do what they will, but in another thing too quite as much, to overlook and leave uncared for him who has done no wrong, but who is without cause or reason suffering ill. For tell me, were any one to gather together wicked men from all quarters, and arm them with swords, and bid them go about the whole city, and massacre all that came in their way, could there be anything more like a wild beast than he? And what if some other should bind and confine with the utmost strictness those whom that man had armed, and should snatch from those lawless hands them who were on the point of being butchered? Could anything be greater humanity than this? Now then, I bid thee transfer these examples to the law likewise. For he that commands to pluck out an eye for an eye, hath laid the fear as a kind of strong chain upon the souls of the bad, and so resembles him who detains those assassins in prison. Whereas he who appoints no punishment for them, doth all but arm them by such security, and acts the part of that other who is putting the swords in their hands and letting them loose over the whole city. Seest thou not how the commandments, so far from coming of cruelty, come rather of abounding mercy? And if on account of these thou callest the lawgiver grievous and hard to bear with, tell me which sort of command is the more toilsome and grievous? Do no murder? Or be not even angry? Which is more in extreme? He who exacts a penalty for murder? Or for mere anger? He who subjects the adulterer to vengeance after the fact? Or he who enjoins a penalty even for the very desire, and that penalty everlasting? See ye not how their reasoning comes round to the very contrary? How the God of the old covenant, whom they call cruel, will be found mild and meek, and he of the new, whom they acknowledge to be good, will be hard and grievous, according to their madness? Whereas we say, that there is but one and the same legislator of either covenant, who dispensed all meetly, and adapted the difference of the times, the difference between the two systems of law. Therefore neither are the first commandments cruel, nor the second hard and grievous, but all of one and the same providential care. For that he himself gave the old covenant also, hear the affirmation of the prophet, or rather so we must speak, of him who is both the one and the other. I will make a covenant with you, not according to the covenant which I made with your fathers. But if he received not this, who is diseased with the Manichaean doctrines, let him hear Paul saying the very same in another place. For Abraham had two sons, one by the bondmaid, and another by the free woman, and these are two covenants. As therefore in that case the wives are different, the husband the same. So here too the covenants are two, the lawgiver one. And to prove to thee that it was of one and the same mildness, in the one he saith an eye for an eye, but in this other, if once might thee on the right cheek, turn to him the other also. For as in that case he checks him that doth the wrong with the fear of this suffering, even so also in this. How so, it may be said, when he bids him to turn the other cheek also? Nay, what of that? Since not to take away his fear did he enjoin this, but is charging yourself to allow him to take his fill entirely. Neither did he say, that the other continues unpunished, but do not thou punish, at once both enhancing the fear of him that smiteth, if he persist, and comforting him who is smitten. But these things we have said, as one might say them incidentally, concerning all the commandments. Now we must go on to that which is before us, and keep to the thread of what has been affirmed. He that is angry with his brother without a cause shall be in danger of the judgment. So he speaks. Thus he hath not altogether taken the thing away. First, because it is not possible, being a man, to be freed from passions. We may indeed get the dominion over them, but to be altogether without them, is out of the question. Next, because this passion is even useful, if we know how to use it at the suitable time. See, for instance, what great good was wrought by that anger of Paul, which he felt against the Corinthians, on that well-known occasion, and how, as it delivered them from a grievous pest, so by the same means again he recovered the people of the Galatians likewise, which had fallen aside, and others too beside these. What then is the proper time for anger? When we are not avenging ourselves, but checking others in their lawless freaks, or forcing them to attend in their negligence. And what is the unsuitable time? When we do so is avenging ourselves, which Paul also forbidding said, Avenge not yourselves, dearly beloved, but rather give place unto wrath. When we are contending for riches, yea, for this hath he also taken away, where he saith, Why do you not rather take wrong? Why do ye not rather suffer yourselves to be defrauded? For as this last sword is superfluous, so is the first necessary and profitable. But most men do the contrary, becoming like wild beasts when they are injured themselves, but remiss and cowardly when they see this bite done to another, both which are just opposite to the laws of the gospel. Being angry then is not a transgression, but being so unseasonably. For this cause the prophet also said, Be ye angry, and sin not. And whosoever shall say to his brother Recha shall be in danger of the council. By the council in this place he means the tribunal of the Hebrews, and he hath mentioned this now on purpose that he might not seem everywhere to play the stranger and innovator. But this word Recha is not an expression of great insolence, but rather of some contempt and slight on the part of the speaker. For as we, giving orders either to our servants or to any very inferior person, say, Away with thee, you hear, tell such a one. So they who make use of the Syrian's language say, Recha, putting that word instead of thou. But God, the lover of man, roots up even the least false, commanding us to behave to one another in seemly manner and with due respect, and this with a view of destroying hereby also the greater. But whoever shall say, Thou fool, shall be in danger of hell fire. To many this commandment hath appeared grievous and galling, if for a mere word we are really to pay so great a penalty. And some even say that it was spoken rather hyperbolically. But I fear less, when we have deceived ourselves with words here, we may indeed there suffer that extreme punishment. For wherefore tell me, doth a commandment seem overburdensome? Knowest thou not that most punishments and most sins have their beginning from words? Yea, for by words are blasphemies, and denials are by words, and revilings, and reproaches, and perjuries, and bearing false witness. Regard not then its being a mere word, but whether it have not much danger, this do thou inquire. Art thou ignorant, that in the season of enmity, when wrath is inflamed, and the soul kindled, even the least thing appears great, and what is not very reproachful is counted intolerable? And often these little things have given birth even to murder, and overthrown whole cities. For just as where friendship is, even grievous things are light, so where enmity lies beneath, very trifles appear intolerable. And however simply a word be spoken, it is surmised to have been spoken with an evil meaning. And as in fire, if there be but a small spark, though thousands of planks lie by, it doth not easily lay hold of them. But if the flame have waxed strong and high, it readily seizes not planks only, but stones and all materials that fall in its way. And by what things it is usually quenched, by the same it is kindled the more, for some say that at such a time not only wood and tow and the other combustibles, but even water darted forth upon it, it doth but fan its power the more. So it is also with anger, whatever any one may say, becomes food in a moment for this evil conflagration. All which kind of evils Christ checking beforehand had condemned first him that is angry without a cause to the judgment, this being the very reason why he said, He that is angry shall be in danger of the judgment. Then him that saith Rakeh to the council. But as yet these are no great things, for the punishments are here. Therefore for him who calleth fool he hath added the fire of hell. Now for the first time mentioning the name of hell. For having before discoursed much of the kingdom, not until then did he mention this, implying that the former comes of his own love and indulgence towards man, this latter of our negligence. And see how he proceeds by little and little in his punishments, all but excusing himself unto thee, and signifying that his desire indeed is to threaten nothing of the kind, but that we drag him on to such denunciations. For observe, I bade thee, saith he, not be angry for naught, because thou art in danger of the judgment. Thou hast despised the former commandment. See what anger hath produced? It hath led thee on straightway to insult, for thou hast called thy brother Rakeh. Again I said another punishment, the council. If thou overlook even this, and proceed to that which is more grievous, I visit thee no longer with these finite punishments, but with the undying penalty of hell, lest after this thou shouldst break forth even to murder. For there is nothing, nothing in the world more intolerable than insolence. It is what hath very great power to sting a man's soul. But when the word, too, which is spoken, is in itself more wounding than the insolence, the blaze becomes twice as great. Think it not then a light thing to call another fool. For when of that which separates us from the brutes, and by which especially we are human beings, namely the mind and the understanding, when of this thou hast robbed thy brother, thou hast deprived him of all his nobleness. Let us not then regard the words merely, but realizing the things themselves and his feeling, let us consider how great a wound is made by this word, and unto how much evil it proceeds. For this cause Paul likewise cast out of the kingdom not only the adulterous and the effeminate, but the revilers also, and with great reason. For the insolent man mars all the beauty of charity, and casts upon his neighbor unnumbered ills, and works up lasting enmities, and tears asunder the members of Christ, and is daily driving away that peace which God so desires, giving much vantage ground unto the devil by his injurious ways, and making him the stronger. Therefore Christ himself, cutting out the sinews of the devil's power, brought in this law. For indeed he makes much account of love, this being above all things the mother of every good, and the badge of his disciples, and the bond which holds together our whole condition. With reason, therefore, doth he remove with great earnestness the roots and the sources of that hatred which utterly spoils it. Think not, therefore, that these sayings are in any wise hyperbolical, but consider the good done by them, and admire the mildness of these laws. For there is nothing for which God takes so much pains as this, that we should be united and knit together one with another. Therefore, both in his own person and by his disciples, as well as those in the Old as in the New Testament, he makes so much account of this commandment, and is a severe avenger and punisher of those who despise the duty. For in truth, nothing so effectually gives entrance in rue to all wickedness as the taking away of love. Wherefore he also said, When iniquity abounds, the love of the many shall wax cold. Thus Cain became his brother's murderer. Thus Esau. Thus Joseph's brethren. Thus our unnumbered crimes have come reveling in this bond being dissevered. You see why he himself also roots out whatever things injure this on every side with great exactness. Neither doth he stop at those precepts only which have been mentioned, but adds also others more than those, whereby he signifies how much account he makes thereof. Namely, having threatened by the counsel, by the judgment, and by hell, he added other sayings again in harmony with the former, saying thus, If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go away. First be reconciled to thy brother, and then come and offer thy gift. O goodness! O exceeding love to man! He makes no account of the honor due unto himself, for the sake of our love towards our neighbor, implying that not at all from any enmity, nor out of any desire to punish, had he uttered those former threatenings, but out of very tender affection, for what can be milder than these sayings? Let my service, saith he, be interrupted, that thy love may continue, since this also is a sacrifice, thy being reconciled to thy brother. Yea, for this cause he said not, after the offering, or before the offering, but while the very gift lies there, and when the sacrifice is already beginning, he sends thee to be reconciled to thy brother, and neither after removing that which lies before us, nor before presenting the gift, but while it lies in the midst, he bids thee hasten thither. With what motive then doth he command so to do, and wherefore? These two ends, as it appears to me, he is hereby shadowing out and providing for. First, as I have said, his will is to point out that he highly values charity, and considers it to be the greatest sacrifice, and that without it he does not receive even that other. Next, he is imposing such a necessity of reconciliation as admits of no excuse. For whoso hath been charged not to offer before he be reconciled will hasten, if not for love of his neighbor, yet that this may not lie unconsecrated, to run unto him who hath been grieved, and to do away the enmity. For this cause he hath also expressed it all most significantly, to alarm and thoroughly to awaken him. Thus, when he had said, Leave thy gift, he stayed not at this, but added, Before the altar, by the very place again causing him to shudder, and go away. And he said not merely, Go away, but he added, First, and then come and offer thy gift. By all these things making it manifest, that this table receives not them that are at enmity with each other. Let the uninitiated hear this, as many as draw nigh in enmity. And let the uninitiated hear too, yea, for the saying hath some relation to them also. For they too offer a gift and a sacrifice, prayer, I mean, and almsgiving. For as to this also being a sacrifice, hear what the prophet saith, A sacrifice of praise will glorify me. And again, sacrifice to God a sacrifice of praise. And the lifting up of my hands is an evening sacrifice. So that if it be but a prayer which thou art offering in such a frame of mind, it were better to leave thy prayer, and become reconciled to thy brother, and then to offer thy prayer. For to this end were all things done. To this end even God became man, and took order for all those works, that he might set us at one. And whereas in this place he is sending the wrongdoer to the sufferer, in his prayer he leads the sufferer to the wrongdoer, and reconciles them. For is there he saith, Forgive men their debts. So here, if he hath ought against thee, go thy way unto him. Or rather, even here too, he seems to me to be sending the injured person. And for some such reason he said not, Reconcile thyself to thy brother, but be thou reconciled. And while the saying seems to pertain to the aggressor, the whole of it really pertains to him that is aggrieved. Thus, if thou art reconciled to him, saith Christ, through thy love to him, thou wilt have me also propitious, and wilt be able to offer thy sacrifice with great confidence. But if thou art still irritated, consider that even I readily command that which is mine to be lightly esteemed, that ye may become friends, and let these thoughts be soothing to thine anger. And he said not, When thou hast suffered any of the greater wrongs, then be reconciled, but though it be some trifle that he hath against thee. And he added not whether justly or unjustly, but merely, if he hath ought against thee. For though it be justly, not even in that case oughtest thou to protract the enmity. Since Christ also was justly angered with us, yet nevertheless he gave himself for us to be slain, not imputing those trespasses. For this caused Paul also, when urging us in another way to reconciliation, said, Let not the sun go down upon your wrath. For much is Christ by this argument of the sacrifice, so there Paul, by that of the day, is urging us on to the selfsame point. Because in truth he fears the night, lest it overtake him that is smitten alone, and make the wound greater. For whereas in the day there are many to distract, and draw him off, in the night when he is alone, and is thinking it over by himself, the waves swell, and the storm becomes greater. Therefore Paul, you see, to prevent this, would vain commit him to the night already reconciled, that the devil may after that have no opportunity from his solitude to rekindle the furnace of his wrath, and make it fiercer. Thus also Christ permits not, though it be ever so little delay, lest the sacrifice being accomplished, such in one become more remiss, procrastinating from day to day. For he knows that the case requires very speedy treatment. And as a skillful physician exhibits not only the preventives of our diseases, but their correctives also, even so doth he likewise. Thus to forbid our calling fool, is a preventive of enmity. But to command reconciliation is a means of removing the diseases that ensue on the enmity. And mark how both commands are set forth with earnestness. For as in the former case he threatened hell, so here he receives not the gift before the reconciliation, indicating great displeasure, and by all these methods destroying both the root and the produce. And first of all he saith, Be not angry, and after that revile not. For indeed both these are augmented, the one by the other, from enmity is reviling, from reviling enmity. On this account then he heals now the root and now the fruit, hindering indeed the evil from ever springing up in the first instance. But if per chance it may have sprouted up and borne its most evil fruit, then by all means he burns it down the more. Therefore, you see, having mentioned first the judgment, then the counsel, then hell, and having spoken of his own sacrifice, he adds other topics again, thus speaking. Agree with thine adversary quickly, whilst thou art in the way with him. That is, that thou mayest not say, What then if I am injured? What if I am plundered, and dragged to before the tribunal? Even this occasion and excuse he hath taken away. For he commands us not even so to be at enmity. Then, since this injunction was great, he draws his advice from the things present, which are wont to restrain the grosser sword more than the future. Why, what sayest thou, saith he, that thine adversary is stronger, and doeth thee wrong? Of course then he will wrong thee more, if thou do not make it up, but art forced to go into court. For in the former case, by giving up some money, thou wilt keep thy person free. But when thou art come under the sentence of the judge, thou wilt both be bound, and pay the utmost penalty. But if thou avoid the contest there, thou wilt reap two good results. First, not having to suffer anything painful. And secondly, that the good done will be thereafter thine own doing, and no longer the effect of compulsion on his part. But if thou wilt not be ruled by these sayings, thou wrongest not him, so much as thyself. And see here also how he hastens him. For having said, Agree with thine adversary, he added, quickly. And he was not satisfied with this, but even of this quickness he hath required a further increase. Saying, Whilst thou art in the way with him, pressing and hastening him hereby with great earnestness. For nothing doth so much turn our life upside down, as delay and procrastination in the performance of our good works. Nay, this hath often caused us to lose all. Therefore, as Paul for his part saith, Before the sun set, do away the enmity. And as he himself had said above, Before the offering is completed, be reconciled. So he saith in this place also, Quickly, whilst thou art in the way with him, before thou art come to the doors of the court, before thou standest at the bar, and art come to be thenceforth under the sway of him that judgeth. Since, before entering in, thou hast all in thine own control. But if thou set thy foot on that threshold, thou wilt not by ever so earnest efforts be able to arrange thy matters at thy will, having come under the constraint of another. But what is it to agree? He means either consent rather to suffer wrong, or so plead the cause, as if that were in the place of the other, that thou mayest not corrupt justice by self-love, but rather, deliberating on another's cause as thine own, mayest so proceed to deliver thy vote in this matter. And if this be a great thing, marvel not, since with this view did he set forth all those his blessings that have beforehand smoothed and prepared the hearer's soul, he might render it apter to receive all his enactments. Now some say that he obscurely signifies the devil himself, under the name of the adversary, and bids us have nothing of his. For this, they say, is to agree with him. No compromise being possible after our departure hence, nor anything awaiting us but that punishment from which no prayers can deliver. But to me he seems to be speaking of the judges in this world, and of the way to the court of justice, and of this prison. For after he had abashed men by higher things, and things future, he alarms them also by such as are in this life, which thing Paul also doth, using both the future and the present to sway his hearer, as when, deterring from wickedness, he points out to him that is inclined to evil, the ruler armed, thus saying, But if thou do that which is evil, be afraid, for he beareth not the sword in vain, for he is a minister of God. And again, in joining us to be subject unto him, he sets forth not the fear of God only, but the threatening also of the other party, and his watchful care. For ye must needs be subject, not only for wrath, but also for conscience's sake. Because the more irrational, as I have already said, are wont to be sooner corrected by these things, things which appear and are at hand. Wherefore Christ also made mention, not of hell only, but also of a court of justice, and of being dragged thither, and of the prison, and of all the suffering there, by all these means destroying the roots of murder. For he who neither reviles, nor goes to law, nor prolongs enmity, how will he ever commit murder? So that from hence also it is evident, that in the advantage of our neighbor stands our own advantage. For he that agrees with his adversary, will benefit himself much more, becoming free, by his own act, from courts of law, and prisons, and the wretchedness that is there. Let us then be obedient to his sayings. Let us not oppose ourselves, nor be contentious. For first of all, even antecedently to their rewards, these injunctions have their pleasure and profit in themselves. And if to the more part they seem to be burdensome, and the trouble which they cause great, have it in mind that thou art doing it for Christ's sake, and the pain will be pleasant. For if we maintain this way of reckoning at all times, we shall experience nothing burdensome. But great will be the pleasure we reap from every quarter. For our toil will no longer seem toil, but by how much it is enhanced, so much the sweeter and pleasanter doth it grow. When therefore the custom of evil things, and the desire of wealth, keep on bewitching thee, do thou war against them with that mode of thinking which tells us, great is the reward we shall receive for despising the pleasure which is but for a season. And say to thy soul, Art thou quite dejected because I defraud thee of pleasure? Nay, be of good cheer, for I am introducing thee into heaven. Thou doest it not for man's sake, but for God's. Be patient there for a little while, and thou shalt see how great is the gain. Endure for the present life, and thou shalt receive an unspeakable confidence. For if we would thus discourse with our own soul, and not only consider that which is burdensome in virtue, but take account also of the crown that comes thereof, we shall quickly withdraw it from all wickedness. For if the devil, holding out pleasure for a season, but pain for ever, is yet strong and prevails, seeing our case is just the reverse in these matters, the labor temporary, the pleasure and profit immortal, what plea shall we have if we follow not virtue after so great encouragement? Why, the object of our labors is enough to set against all, and our clear persuasion that for God's sake we are enduring all this. For if one having the king is debtor, thinks he hath sufficient security for all his life, consider how great will he be who hath made the gracious and everlasting God a debtor to himself, for good deeds both small and great. Do not then allege to me labors and sweats, for not by the hope only of the things to come, but in another way also, God hath made virtue easy, assisting us everywhere, and putting his hand to our work. And if thou wilt only contribute a little zeal, everything else follows. For to this end he will have thee, too, to labor a little, even that the victory may be thine also. And just as a king would have his own son present indeed in the array, he would have him shoot with the bow, and show himself that the trophy may be reckoned his, while he achieves it all himself. Even so doth God in our war against the devil. He requires of thee one thing alone, that thou show forth a sincere hatred against that foe. And if thou contribute this to him, he by himself brings all the war to an end. Though thou burn with anger, with desire of riches, with any tyrannical passion whatever, if he seize thee only stripping thyself and prepared against it, he comes quickly to thee, and makes all things easy, and sets thee above the flame, as he did those children of old in the Babylonian furnace, for they too carried in with them naught but their good will. In order then that we may also extinguish all the furnace of disordered pleasure here, and so escape the hell that is there, let these each day be our counsels, our cares, and our practice, drawing towards us the favour of God, both by our full purpose concerning good works, and by our frequent prayers. For thus even those things which appear insupportable now, will be most easy and light and lovely. Because, so long as we are in our passions, we think virtue rugged and morose and arduous, vice desirable and most pleasing. But if we would stand off from these but a little, then both vice will appear abominable and unsightly, and virtue easy, mild, and much to be desired. In this you may learn plainly from those who have done well. Hear, for instance, how of those passions Paul is ashamed, even after his deliverance from them, saying, For what fruit had ye then in those things, whereof ye are now ashamed? But virtue, even after his labour, he affirms to be light, calling the laboriousness of our affliction momentary and light, and rejoicing in his sufferings, and glorying in his tribulations, and taking up pride in the marks wherewith he had been branded for Christ's sake. In order, then, that we too may establish ourselves in this habit, let us order ourselves each day by what hath been said, and forgetting those things which are behind, and reaching forth unto those things which are before, let us press on towards the prize of the high calling, unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen. End of Homily 16