Our Lord’s Sermon on the Mount

Our Lord’s Sermon on the Mount

continued

Chapter XVI.

43. Here there arises a second question, when the Lord allows a wife to be put away for the cause of fornication, in what latitude of meaning fornication is to be understood in this passage,-whether in the sense understood by all, viz. that we are to understand that fornication to be meant which is committed in acts of uncleanness; or whether, in accordance with the usage of Scripture in speaking of fornication (as has been mentioned above), as meaning all unlawful corruption, such as idolatry or covetousness, and therefore, of course, every transgression of the law on account of the unlawful lust [involved in it]. But let us consult the apostle, that we may not say rashly. "And unto the married I command," says he, "yet not I, but the Lord, Let not the wife depart from her husband: but and if she depart, let her remain unmarried, or be reconciled to her husband. For it may happen that she departs for that cause for which the Lord gives permission to do so. Or, if a woman is at liberty to put away her husband for other causes besides that of fornication, and the husband is not at liberty, what answer shall we give respecting this statement which he has made afterwards, "And let not the husband put away his wife "?

Wherefore did he not add, saving for the cause of fornication, which the Lord permits, unless because he wishes a similar rule to be understood, that if he shall put away his wife (which he is permitted to do for the cause of fornication), he is to remain without a wife, or be reconciled to his wife? For it would not be a bad thing for a husband to be reconciled to such a woman as that to whom, when nobody had dared to stone her, the Lord said, "Go, and sin no more. And for this reason also, because He who says, It is not lawful to putaway one's wife saving for the cause of fornication, forces him to retain his wife, if there should be no cause of fornication: but if there should be, He does not force him to put her away, but permits him, just as when it is said, Let it not be lawful for a woman to marry another, unless her husband be dead; if she shall marry before the death of her husband, she is guilty; if she shall not marry after the death of her husband, she is not guilty, for she is not commanded to marry, but merely permitted. If, therefore, there is a like rule in the said law of marriage between man and woman, to such an extent that not merely of the woman has the same apostle said, "The wife hath not power of her own body, but the husband;

but he has not been silent respecting him, saying, "And likewise also the husband hath not power of his own body, but the wife;"-if, then, the rule is similar, there is no necessity for understanding that it is lawful for a woman to put away her husband, saving for the cause of fornication, as is the case also with the husband. 44. It is therefore to be considered in what latitude of meaning we ought to understand the word fornication, and the apostle is to be consulted, as we were beginning to do. For he goes on to say, "But to the rest speak I, not the Lord. Here, first, we must see who are "the rest," for he was speaking before on the part of the Lord to those who are married, but now, as from himself, he speaks to "the rest: hence perhaps to the unmarried, but this does not follow. For thus he continues: "If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. Hence, even now he is speaking to those who are married. What, then, is his object in saying "to the rest," unless that he was speaking before to those who were so united, that they were alike as to their faith in Christ; but that now he is speaking to "the rest," i.e. to those who are so united, that they are not both believers? But what does he say to them? "If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not put him away.

If, therefore, he does not give a command as from the Lord, but advises as from himself, then this good result springs from it, that if any one act otherwise, he is not a transgressor of a command, just as he says a little after respecting virgins, that he has no command of the Lord, but that he gives his advice; and he so praises virginity, that whoever will may avail himself of it; yet if he shall not do so, he may not be judged to have acted contrary to a command. For there is one thing which is commanded, another respecting which advice is given, another still which is allowed. A wife is commanded not to depart from her husband; and if she depart, to remain unmarried, or to be reconciled to her husband: therefore it is not allowable for her to act otherwise. But a believing husband is advised, if he has an unbelieving wife who is pleased to dwell with him, not to put her away: therefore it is allowable also to put her away, because it is no command of the Lord that he should not put her away, but an advice of the apostle: just as a virgin is advised not to marry; but if she shall marry, she will not indeed adhere to the advice, but she will not act in opposition to a command. Allowance is given when it is said, "But I speak this by permission, and not of commandment.

And therefore, if it is allowable that an unbelieving wife should be put away, although it is better not to put her away, and yet not allowable, according to the commandment of the Lord, that a wife should be put away, saving for the cause of fornication, [then] unbelief itself also is fornication. 45. For what sayest thou, O apostle? Surely, that a believing husband who has an unbelieving wife pleased to dwell with him is not to put her away? Just so, says he. When, therefore, the, Lord also gives this command, that a man should not put away his wife, saving for the cause of: fornication, why dost thou say here, "I speak, not the Lord "? For this reason, viz. that the idolatry which unbelievers follow, and every other noxious superstition, is fornication. Now, the Lord permitted a wife to be put away for the cause of fornication; but in permitting, He did not command it: He gave opportunity to the apostle for advising that whoever wished should not put away an unbelieving wife, in order that, perchance, in this way she might become a believer. "For," says he, "the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother." I suppose it had already occurred that some wives were embracing the faith by means of their believing husbands, and husbands by means of their believing wives; and although not mentioning names, he yet urged his case by examples, in order to strengthen his counsel. Then he goes on to say, "Else were your children unclean; but now are they holy." For now the children were Christians, who were sanctified at the instance of one of the parents, or with the consent of both; which would not take place unless the marriage were broken up by one of the parties becoming a believer, and unless the unbelief ofthe spouse were borne with so far as to give an opportunity of believing. This, therefore, is the counsel of Him whom I regard as having spoken the words, "Whatsoever thou spendest more, when I come again, I will repay thee."

46. Moreover, if unbelief is fornication, and idolatry unbelief, and covetousness idolatry, it is not to be doubted that covetousness also is fornication. Who, then, in that case can rightly separate any unlawful lust whatever from the category of fornication, if covetousness is fornication? And from this we perceive, that because of unlawful lusts, not only those of which one is guilty in acts of uncleanness with another's husband or wife, but any unlawful lusts whatever, which cause the soul making a bad use of the body to wander from the law of God, and to be ruinously and basely corrupted, a man may, without crime, put away his wife, and a wife her husband, because the Lord makes the cause of fornication an exception; which fornication, in accordance with the above considerations, we are compelled to understand as being general and universal. 47. But when He says, "saving for the cause of fornication," He has not said of which of them, whether the man or the woman. For not only is it allowed to put away a wife who commits fornication; but whoever puts away that wife even by whom he is himself compelled to commit fornication, puts her away undoubtedly for the cause of fornication. As, for instance, if a wife should compel one to sacrifice to idols, the man who puts away such an one puts her away for the cause of fornication, not only on her part, but on his own also: on her part, because she commits fornication; on his own, that he may not commit fornication. Nothing, however, is more unjust than for a man to put away his wife because of fornication, if he himself also is convicted of committing fornication. For that passage occurs to one: "For wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things." And for this reason, whosoever wishes to put away his wife because of fornication, ought first to be cleared of fornication; and a like remark I would make respecting the woman also.

48. But in reference to what He says, "Whosoever shall marry her that is divorced committeth adultery," it may be asked whether she also who is married commits adultery in the same way as he does who marries her. For she also is commanded to remain unmarried, or be reconciled to her husband; but this in the case of her departing from her husband. There is, however, a great difference whether she put away or be put away. For if she put away her husband, and marry another, she seems to have left her former husband from a desire of changing her marriage connection, which is, without doubt, an adulterous thought. But if she be put away by the husband, with whom she desired to be, he indeed who marries her commits adultery, according to the Lord's declaration; but whether she also be involved in a like crime is uncertain,-although it is much less easy to discover how, when a man and woman have intercourse one with another with equal consent, one of them should be an adulterer, and the other not. To this is to be added the consideration, that if he commits adultery by marryingher who is divorced from her husband (although she does not put away, but is put away), she causes him to commit adultery, which nevertheless the Lord forbids. And hence we infer that, whether she has been put away, or has put away her husband, it is necessary for her to remain unmarried, or be reconciled to her husband.

49. Again, it is asked whether, if, with a wife's permission, either a barren one, or one who does not wish to submit to intercourse, a man shall take to himself another woman, not another man's wife, nor one separated from her husband, he can do so without being chargeable with fornication? And an example is found in the Old Testament history; but now there are greater precepts which the human race has reached after having passed that stage; and those matters are to be investigated for the purpose of distinguishing the ages of the dispensation of that divine providence which assists the human race in the most orderly way; but not for the purpose of making use of the rules of living. But yet it may be asked whether what the apostle says, "The wife hath not power of her own body, but the husband; and likewise also the husband hath not power of his own body, but the wife," can be carried so far, that, with the permission of a wife, who possesses the power over her husband's body, a man can have intercourse with another woman, who is neither another man's wife nor divorced from her husband; but such an opinion is not to be entertained, lest it should seem that a woman also, with her husband's permission, could do such a thing, which the instinctive feeling of every one prevents.

50. And yet some occasions may arise, where a wife also, with the consent of her husband, may seem under obligation to do this for the sake of that husband himself; as, for instance, is said to have happened at Antioch about fifty years ago, in the times of Constantius. For Acyndinus, at that time prefect and at one time also consul, when he demanded of a certain public debtor the payment of a poundweight of gold, impelled by I know not what motive, did a thing which is often dangerous in the case of those magistrates to whom anything whatever is lawful, or rather is thought to be lawful, viz. threatened with an oath and with a vehement affirmation, that if he did not pay the foresaid gold on a certain day which he had fixed, he would be put to death. Accordingly, while he was being kept in cruel confinement, and was unable to rid himself of that debt, the dread day began to impend and to draw near. He happened, however, to have a very beautiful wife, but one who had no money wherewith to come to the relief of her husband; and when a certain rich man had had his desires inflamed by the beauty of this woman, and had learned that her husband was placed in that critical situation, he sent to her, promising in return for a single night, if she would consent to hold intercourse with him, that he would give her the pound of gold.

Then she, knowing that she herself had not power over her body, but her husband, conveyed the intelligence to him, telling him that she was prepared to do it for the sake of her husband, but only if he himself, the lord by marriage of her body, to whom all that chastity was due, should wish it to be done, as if disposing of his own property for the sake of his life. He thanked her, and commanded that it should be done, in no wise judging that it was an adulterous embrace, because it was no lust, but great love for her husband, that demanded it, at his own bidding and will. The woman came to the villa of that rich man, did what the lewd man wished; but she gave her body only to her husband, who desired not, as was usual, his marriage rights, but life. She received the gold; but he who gave it took away stealthily what he had given, and substituted a similar bag with earth in it. When the woman, however, on reaching her home, discovered it, she rushed forth in public in order to proclaim the deed she had done, animated by the same tender affection for her husband by which she had been forced to do it; she goes to the prefect, confesses everything, shows the fraud that had been practised upon her.

Then indeed the prefect first pronounces himself guilty, because the matter had come to this by means of his threats, and, as if pronouncing sentence upon another, decided that a pound of gold should be brought into the treasury from the property of Acyndinus; but that she (the woman) be installed as mistress of that piece of land whence she had received the earth instead of the gold. I offer no opinion either way from this story: let each one form a judgment as he pleases, for the history is not drawn from divinely authoritative sources; but yet, when the story is related, man's instinctive sense does not so revolt against what was done in the case of this woman, at her husband's bidding, as we formerly shuddered when the thing itself was set forth without any example. But in this section of the Gospel nothing is to be more steadily kept in view, than that so great is the evil of fornication, that, while married people are bound to one another by so strong a bond, this one cause of divorce is excepted; but as to what fornication is, that we have already discussed.

Chapter XVII.

51. "Again," says He, "ye have heard that it hath been said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oath: But I say unto you, Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. The righteousness of the Pharisees is not to forswear oneself; and this is confirmed by Him who gives the command not to swear, so far as relates to the righteousness of the kingdom of heaven. For just as he who does not speak at all cannot speak falsely, so he who does not swear at all cannot swear falsely. But yet, since he who takes God to witness swears, this section must be carefully considered, lest the apostle should seem to have acted contrary to the Lord's precept, who often swore in this way, when he says, "Now the things which I write unto you, behold, before God I lie not; and again, "The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

Of like nature also is that asseveration, "For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers. Unless, perchance, one were to say that it is to be reckoned swearing only when something is spoken of by which one swears; so that he has not used an oath, because he has not said, by God; but has said, "God is witness. It is ridiculous to think so; yet because of the contentious, or those very slow of apprehension, lest any one should think there is a difference, let him know that the apostle has used an oath in this way also, saying, "By your rejoicing, I die daily. And let no one think that this is so expressed as if it were said, Your rejoicing makes me die daily; just as it is said, By his teaching he became learned, i.e. by his teaching it came about that he was perfectly instructed:the Greek copies decide the matter, where we find it written, Nh thn kauxhsin umeteran, an expression which is used only by one taking an oath. Thus, then, it is understood that the Lordgave the command not to swear in this sense, lest any one should eagerly seek after an oath as a good thing, and by the constant use of oaths sink down through force of habit into perjury.

And therefore let him who understands that swearing is to be reckoned not among things that are good, but among things that are necessary, refrain as far as he can from indulgingin it, unless by necessity, when he sees men slow to believe what it is useful for them to believe,except they be assured by an oath. To this, accordingly, reference is made when it is said, "Let your speech be, Yea, yea; Nay, nay; this is good, and what is to be desired. "For whatsoever is more than these cometh of evil; i.e., if you are compelled to swear, know that it comes of a necessity arising from the infirmity of those whom you are trying to persuade of something; which infirmity is certainly an evil, from which we daily pray to be delivered, when we say, "Deliver us from evil. Hence He has not said, Whatsoever is more than these is evil; for you are not doing what is evil when you make a good use of an oath, which, although not in itself good, is yet necessary in order to persuade another that you are trying to move him for some useful end; but it "cometh of evil" on his part by whose infirmity you are compelled to swear. But no one learns, unless he has had experience, how difficult it is both to get rid of a habit of swearing, and never to do rashly what necessity sometimes compels him to do.

52. But it may be asked why, when it was said, "But I say unto you, Swear not at all," it was added, "neither by heaven, for it is God's throne," etc., up to "neither by thy head. I suppose it was for this reason, that the Jews did not think they were bound by the oath, if they had sworn by such things: and since they had heard it said, "Thou shalt perform unto the Lord thine oath," they did not think an oath brought them under obligation to the Lord, if they swore by heaven, or earth, or by Jerusalem, or by their head; and this happened not from the fault of Him who gave the command, but because they did not rightly understand it. Hence the Lord teaches that there is nothing so worthless among the creatures of God, as that any one should think that he may swear falsely by it; since created things, from the highest down to the lowest, beginning with the throne of God and going down to a white or black hair, are ruled by divine providence. "Neither by heaven," says He, "for it is God's throne; nor by the earth, for it is His footstool: i.e., when you swear by heaven or the earth, do not imagine that your oath does not bring you under obligation to the Lord; for you are convicted of swearing by Him who has heaven for His throne, and the earth for His footstool. "Neither by Jerusalem, for it is the city of the great King;

a better expression than if He had said, "My [city]; although, however, we understand Him to have meant this. And, because He is undoubtedly the Lord, the man who swears by Jerusalem is bound by his oath to the Lord. "Neither shall thou swear by thy head. Now, what could any one suppose to belong more to himself than his own head? But how is it ours, when we have not the power of making one hair white or black? Hence, whoever should wish to swear even by his own head, is bound by his oath to God, who in an ineffable way keeps all things in His power, and is everywhere present. And here also all other things are understood, which could not of course be enumerated; just as that saying of the apostle we have mentioned, "By your rejoicing, I die daily. And to show that he was bound by this oath to the Lord, he has added, "which I have in Christ Jesus."

53. But yet (I make the remark for the sake of the carnal) we must not think that heaven is called God's throne, and the earth His footstool, because God has members placed in heaven and in earth, in some such way as we have when we sit down; but that seat means judgment. And since, in this organic whole of the universe, heaven has the greatest appearance, and earth the least,-as if the divine power were more present where the beauty excels, but still were regulating the least degree of it in the most distant and in the lowest regions,-He is said to sit in heaven, and to tread upon the earth. But spiritually the expression heaven means holy souls, and earth sinful ones: and since the spiritual man judges all things, yet he himself is judged of no man, he is suitably spoken of as the seat of God; but the sinner to whom it is said, "Earth thou art, and unto earth shall thou return," because, in accordance with that justice which assigns what is suitable to men's deserts, he is placed among things that are lowest, and he who would not remain in the law is punished under the law, is suitably taken as His footstool.

Chapter XVIII.

54. But now, to conclude by summing up this passage, what can be named or thought of more laborious and toilsome, where the believing soul is straining every nerve of its industry, than the subduing of vicious habit? Let such an one cut off the members which obstruct the kingdom of heaven, and not be overwhelmed by the pain: in conjugal fidelity let him bear with everything which, however grievously annoying it may be, is still free from the guilt of unlawful corruption, i.e. of fornication: as, for instance, if any one should have a wife either barren, or misshapen in body, or faulty in her members,-either blind, or deaf, or lame, or having any other defect,-or worn out by diseases and pains and weaknesses, and whatever else may be thought of exceeding horrible, fornication excepted, let him endure it for the sake of his plighted love and conjugal union; and let him not only not put away such a wife, but even if he have her not, let him not marry one who has been divorced by her husband, though beautiful, healthy, rich, fruitful. And if it is not lawful to do such things, much less is it to be deemed lawful for him to come near any other unlawful embrace; and let him so flee from fornication, as to withdraw himself from base corruption of every sort. Let him speak the truth, and let him commend it not by frequent oaths, but by the probity of his morals;

and with respect to the innumerable crowds of all bad habits rising up in rebellion against him, of which, in order that all may be understood, a few have been mentioned, let him betake himself to the citadel of Christian warfare, and let him lay them prostrate, as if from a higher ground. But who would venture to enter upon labours so great, unless one who is so inflamed with the love of righteousness, that, as it were utterly consumed with hunger and thirst, and thinking there is no life for him till that is satisfied, he puts forth violence to obtain the kingdom of heaven? For otherwise he will not be able bravely to endure all those things which the lovers of this world reckon toilsome and arduous, and altogether difficult in getting rid of bad habits. "Blessed," therefore, "are they which do hunger and thirst after righteousness: for they shall be filled."

55. But yet, when any one encounters difficulty in these toils, and advancing through hardships and roughnesses surrounded with various temptations, and perceiving the troubles of his past life rise up on this side and on that, becomes afraid lest he should not be able to carry through what he has undertaken, let him eagerly avail himself of the counsel that he may obtain assistance. But what other counsel is there than this, that he who desires to have divine help for his own infirmity should bear that of others, and should assist it as much as possible? And so, therefore, let us look at the precepts of mercy. The meek and the merciful man, however, seem to be one and the same: but there is this difference, that the meek man, of whom we have spoken above, from piety does not gainsay the divine sentences which are brought forward against his sins, nor those statements of God which he does not yet understand; but he confers no benefit on him whom he does not gainsay or resist. But the merciful man in such a way offers no resistance, that he does it for the purpose of correcting him whom he would render worse by resisting.

Chapter XIX.

56. Hence the Lord goes on to say: "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, that ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat [tunic, undergarment], let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away." It is the lesser righteousness of the Pharisees not to go beyond measure in revenge, that no one should give back more than he has received: and this is a great step. For it is not easy to find any one who, when he has received a blow, wishes merely to return the blow; and who, on hearing one word from a man who reviles him, is content to return only one, and that just an equivalent; but he avenges it more immoderately, either under the disturbing influence of anger, or because he thinks it just, that he who first inflicted injury should suffer more severe injury than he suffered who had not inflicted injury. Such a spirit was in great measure restrained by the law, where it was written, "An eye for an eye, and a tooth for a tooth;" by which expressions a certain measure is intended, so that the vengeance should not exceed the injury. And this is the beginning of peace: but perfect peace is to have no wish at all for such vengeance.

57. Hence, between that first course which goes beyond the law, that a greater evil should be inflicted in return for a lesser, and this to which the Lord has given expression for the purpose of perfecting the disciples, that no evil at all should be inflicted in return for evil, a middle course holds a certain place, viz. that as much be paid back as has been received; by means of which enactment the transition is made from the highest discord to the highest concord, according to the distribution of times. See, therefore, at how great a distance any one who is the first to do harm to another, with the desire of injuring and hurting him, stands from him who, even when injured, does not pay back the injury. That man, however, who is not the first to do harm to any one, but who yet, when injured, inflicts a greater injury in return, either in will or in deed, has so far withdrawn himself from the highest injustice, and made so far an advance to the highest righteousness; but still he does not yet hold by what the law given by Moses commanded. And therefore he who pays back just as much as he has received already forgives something: for the party who injures does not deserve merely as much punishment as the man who was injured by him has innocently suffered.

And accordingly this incomplete, by no means severe, but [rather] merciful justice, is carried to perfection by Him who came to fulfil the law, not to destroy it. Hence there are still two intervening steps which He has left to be understood, while He has chosen rather to speak of the very highest development of mercy. For there is still what one may do who does not come fully up to that magnitude of the precept which belongs to the kingdom of heaven; acting in such a way that he does not pay back as much, but less; as, for instance, one blow instead of two, or that he cuts off an ear for an eye that has been plucked out. He who, rising above this, pays back nothing at all, approaches the Lord's precept, but yet he does not reach it. For still it seems to the Lord not enough, if, for the evil which you may have received, you should inflict no evil in return, unless you be prepared to receive even more. And therefore He does not say, "But I say unto you," that you are not to return evil for evil; although even this would be a great precept: but He says, "that ye resist not evil; so that not only are you not to pay back what may have been inflicted on you, but you are not even to resist other inflictions. For this is what He also goes on to explain:

"But whosoever shall smite thee on thy right cheek, turn to him the other also: for He does not say, If any man smite thee, do not wish to smite him; but, Offer thyself further to him if he should go on to smite thee. As regards compassion, they feel it most who minister to those whom they greatly love as if they were their children, or some very dear friends in sickness, or little children, or insane persons, at whose hands they often endure many things; and if their welfare demand it, they even show themselves ready to endure more, until the weakness either of age or of disease pass away. And so, as regards those whom the Lord, the Physician of souls, was instructing to take care of their neighbours, what else could He teach them, than that they endure quietly the infirmities of those whose welfare they wish to consult? For all wickedness arises from infirmity of mind: because nothing is more harmless than the man who is perfect in virtue.

58. But it may be asked what the right cheek means. For this is the reading we find in the Greek copies, which are most worthy of confidence; though many Latin ones have only the word "cheek," without the addition of "right. Now the face is that by which any one is recognised; and we read in the apostle's writings, "For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face: then immediately he adds, "I speak as concerning reproach; so that he explains what striking on the face is, viz. to be contemned and despised. Nor is this indeed said by the apostle for this reason, that they should not bear with those parties; but that they should bear with himself rather, who so loved them, that he was willing that he himself should be spent for them. But since the face cannot be called right and left, and yet there may be a worth according to the estimate of God and according to the estimate of this world, it is so distributed as it were into the right and left cheek that whatever disciple of Christ might have to bear reproach for being a Christian, he should be much more ready to bear reproach in himself, if he possesses any of the honours of this world.

Thus this same apostle, if he had kept silence respecting the dignity which he had in the world, when men were persecuting in him the Christian name, would not have presented the other cheek to those that were smiting the right one. For when he said, I am a Roman citizen, he was not unprepared to submit to be despised, in that which he reckoned as least, by those who had despised in him so precious and life-giving a name. For did he at all the less on that account afterwards submit to the chains, which it was not lawful to put on Roman citizens, or did lie wish to accuse any one of this injury? And if any spared him on account of the name of Roman citizenship, yet he did not on that account refrain from offering an object they might strike at, since he wished by his patience to cure of so great perversity those whom he saw honouring in him what belonged to the left members rather than the right. For that point only is to be attended to, in what spirit he did everything, how benevolently and mildly he acted toward those from whom he was suffering such things. For when he was smitten with the hand by order of the high priest, what he seemed to say contumeliously when he affirms, "God shall smite thee, thou whited wall," sounds like an insult to those who do not understand it; but to those who do, it is a prophecy.

For a whited wall is hypocrisy, i.e. pretence holding forth the sacerdotal dignity before itself, and under this name, as under a white covering, concealing an inner and as it were sordid baseness. For what belonged to humility he wonderfully preserved, when, on its being said to him, "Revilest thou the high priest? he replied, "I wist not, brethren, that he was the high priest; for it is written, Thou shall not speak evil of the ruler of thy people. And here he showed with what calmness he had spoken that which he seemed to have spoken in anger, because he answered so quickly and so mildly, which cannot be done by those who are indignant and thrown into confusion. And in that very statement he spoke the truth to those who understood him, "I wist not that he was the high priest: as if he said, I know another High Priest, for whose name I bear such things, whom it is not lawful to revile, and whom ye revile, since in me it is nothing else but His name that ye hate. Thus, therefore, it is necessary for one not to boast of such things in a hypocritical way, but to be prepared in the heart itself for all things, so that he can sing that prophetic word, "My heart is prepared, O God, my heart is prepared. For many have learned how to offer the other cheek, but do not know how to love him by whom they are struck.

But in truth, the Lord Himself, who certainly was the first to fulfil the precepts which He taught, did not offer the other cheek to the servant of the high priest when smiting Him thereon; but, so far from that, said, "If I have spoken evil, hear witness of the evil; but if well, why smitest thou me? Yet was He not on that account unprepared in heart, for the salvation of all, not merely to be smitten on the other cheek, but even to have His whole body crucified. 59. Hence also what follows, "And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also," is rightly understood as a precept having reference to the preparation of heart, not to a vain show of outward deed. But what is said with respect to the coat and cloak is to be carried out not merely in such things, but in the case of everything which on any ground of right we speak of as being ours for time. For if this command is given with respect to what is necessary, how much more does it become us to contemn what is superfluous! But still, those things which I have called ours are to be included in that category under which the Lord Himself gives the precept, when He says, "If any man will sue thee at the law, and take away thy coat. Let all these things therefore be understood for which we may be sued at the law, so that the right to them may pass from us to him who sues, or for whom he sues; such, for instance, as clothing, a house, an estate, a beast of burden, and in general all kinds of property. But whether it is to be understood of slaves also is a great question. For a Christian ought not to possess a slave in the same way as a horse or money:

although it may happen that a horse is valued at a greater price than a slave, and some article of gold or silver at much more. But with respect to that slave, if he is being educated and ruled by time as his master, in a way more upright, and more honourable, and more conducing to the fear of God, than can be done by him who desires to take him away, I do not know whether any one would dare to say that he ought to be despised like a garment. For a man ought to love a fellow-man as himself, inasmuch as he is commanded by the Lord of all (as is shown by what follows) even to love his enemies. 60. It is carefully to be observed that every tunic is a garment, but that every garment is not a tunic. Hence the word garment means more than the word tunic. And therefore I think it is so expressed, "And if any one will sue thee at the law, and take away thy tunic, let him have thy garment also," as if He had said, Whoever wishes to take away thy tunic, give over to him whatever other clothing thou hast. And so some have interpreted the word pallium, which in the Greek as used here is imation

61. "And whosoever," says He, "shall compel thee to go a mile, go with him other two. And this, certainly, not so much in the sense that thou shouldest do it on foot, as that thou shouldest be prepared in mind to do it. For in the Christian history itself, which is authoritative, you will find no such thing done by the saints, or by the Lord Himself when in His human nature, which He condescended to assume, He was showing us an example of how to live; while at the same time, in almost all places, you will find them prepared to bear with equanimity whatever may have been wickedly forced upon them. But are we to suppose it is said for the sake of the mere expression, "Go with him other two; or did He rather wish that three should be completed,-the number which has the meaning of perfection; so that every one should remember when he does this, that he is fulfilling perfect righteousness by compassionately bearing the infirmities of those whom he wishes to be made whole? It may seem for this reason also that He has recommended these precepts by three examples: of which the first is, if any one shall smite thee on the cheek; the second, if any one shall wish to take away thy coat; the third, if any one shall compel thee to go a mile: in which third example twice as much is added to the original unit, so that in this way the triplet is completed.

And if this number in the passage before us does not, as has been said, mean perfection, let this be understood, that in laying down His precepts, as it were beginning with what is more tolerable, He has gradually gone on, until He has reached as far as the enduring of twice as much more. For, in the first place, He wished the other cheek to be presented when the right had been smitten, so that you may be prepared to bear less than you have borne. For whatever the right means, it is at least something more dear than that which is meant by the left; and if one who has borne with something in what is more dear, bears with it in what is less dear, it is something less. Then, secondly, in the case of one who wishes to take away a coat, He enjoins that the garment also should be given up to him: which is either just as much, or not much more; not, however, twice as much. In the third place, with respect to the mile, to which He says that two miles are to be added, He enjoins that you should bear with even twice as much more: thus signifying that whether it be somewhat less than the original demand, or just as much, or more, that any wicked man shall wish to take from thee, it is to be borne with tranquil mind.

Chapter XX.

62. And, indeed, in these three classes of examples, I see that no class of injury is passed over. For all matters in which we suffer any injustice are divided into two classes: of which the one is, where restitution cannot be made; the other, where it can. But in that case where restitution cannot be made, a compensation in revenge is usually sought. For what does it profit, that on being struck you strike in return? Is that part of the body which was injured for that reason restored to its original condition? But an excited mind desires such alleviations. Things of that sort, however, afford no pleasure to a healthy and firm one; nay, such an one judges rather that the other's infirmity is to be compassionately borne with, than that his own (which has no existence) should be soothed by the punishment of another. 63. Nor are we thus precluded from inflicting such punishment [requital] as avails for correction, and as compassion itself dictates; nor does it stand in the way of that course proposed, where one is prepared to endure more at thehand of him whom he wishes to set right. But no one is fit for inflicting this punishment except the man who, by the greatness of his love, has overcome that hatred wherewith those are wont to be inflamed who wish to avenge themselves. For it is not to be feared that parents would seem to hate a little son when, on committing an offence, he is beaten by them that he may not go on offending. And certainly the perfection of love is set before us by the imitation of God the Father Himself when it is said in what follows: "Love your enemies, do good to them that hate you, and pray for them which persecute you; and yet it is said of Him by the prophet, "For whom the Lord loveth He correcteth; yea, He scourgeth every son whom He receiveth. The Lord also says, "The servant that knows not his Lord's will, and does things worthy of stripes, shall be beaten with few stripes; but the servant that knows his Lord's will, and does things worthy of stripes, shall be beaten with many stripes. No more, therefore, is sought for, except that he should punish to whom, in the natural order of things, the power is given;

and that he should punish with the same goodwill which a father has towards his little son, whom by reason of his youth he cannot yet hate. For from this source the most suitable example is drawn, in order that it may be sufficiently manifest that sin can be punished in love rather than be left unpunished; so that one may wish him on whom he inflicts it not to be miserable by means of punishment, but to be happy by means of correction, yet be prepared, if need be, to endure with equanimity more injuries inflicted by him whom he wishes to be corrected, whether he may have the power of putting restraint upon him or not. 64. But great and holy men, although they at the time knew excellently well that that death which separates the soul from the body is not to be dreaded, yet, in accordance with the sentiment of those who might fear it, punished some sins with death, both because the living were struck with a salutary fear, and because it was not death itself that would injure those who were being punished with death, but sin, which might be increased if they continued to live. They did not judge rashly on whom God had bestowed such a power of judging. Hence it is that Elijah inflicted death on many, both with his own hand and by calling down fire from heaven; as was done also without rashness by many other great and godlike men, in the same spirit of concern for the good of humanity. And when the disciples had quoted an example from this Elias, mentioning to the Lord what had been done by him, in order that He might give to themselves also the power of calling down fire from heaven to consume those who would not show Him hospitality, the Lord reproved in them, not the example of the holy prophet, but their ignorance in respect to taking vengeance, their knowledge being as yet elementary; perceiving that they did not in love desire correction, but in hated desired revenge.

Accordingly, after He had taught them what it was to love one's neighbour as oneself, and when the Holy Spirit had been poured out, whom, at the end of ten days after His ascension, He sent from above, as He had promised, there were not wanting such acts of vengeance, although much more rarely than in the Old Testament. For there, for the most part, as servants they were kept down by fear; but here mostly as free they were nourished by love. For at the words of the Apostle Peter also, Ananias and his wife, as we read in the Acts of the Apostles, fell down dead, and were not raised to life again, but buried. 65. But if the heretics who are opposed to the Old Testament will not credit this book, let them contemplate the Apostle Paul, whose writings they read along with us, saying with respect to a certain sinner whom he delivered over to Satan for the destruction of the flesh, "that the spirit may be saved." And if they will not here understand death (for perhaps it is uncertain), let them acknowledge that punishment [requital] of some kind or other was inflicted by the apostle through the instrumentality of Satan; and that he did this not in hatred, but in love, is made plain by that addition, "that the spirit may be saved." Or let them notice what we say in those books to which they themselves attribute great authority, where it is written that the Apostle Thomas imprecated on a certain man, by whom he had been struck with the palm of the hand, the punishment of death in a very cruel form, while yet commending his soul to God, that it might be spared in the world to come,-whose hand, torn from the rest of his body after he had been killed by a lion, a dog brought to the table at which the apostle was feasting. It is allowable for us not to credit this writing, for it is not in the catholic canon; yet they both read it, and honour it as being thoroughly uncorrupted and thoroughly truthful, who rage very fiercely (with I know not what blindness) against the corporeal punishments which are in the Old Testament, being altogether ignorant in what spirit and at what stage in the orderly distribution of times they were inflicted.

66. Hence, in this class of injuries which is atoned for by punishment, such a measure will be preserved by Christians, that, on an injury being received, the mind will not mount up into hatred, but will be ready, in compassion for the infirmity, to endure even more; nor will it neglect the correction, which it can employ either by advice, or by authority, or by [the exercise of] power. There is another class of injuries, where complete restitution is possible, of which there are two species: the one referring to money, the other to labour. And therefore examples are subjoined: of the former in the case of the coat and cloak, of the latter in the case of the compulsory service of one and two miles; for a garment may be given back, and he whom you have assisted by labour may also assist you, if it should be necessary. Unless, perhaps, the distinction should rather be drawn in this way: that the first case which is supposed, in reference to the cheek being struck, means all injuries that are inflicted by the wicked in such a way that restitution cannot be made except by punishment; and that the second case which is supposed, in reference to the garment, means all injuries where restitution can be made without punishment;

and therefore, perhaps, it is added, "if any man will sue thee at the law," because what is taken away by means of a judicial sentence is not supposed to be taken away with such a degree of violence as that punishment is due; but that the third case is composed of both, so that restitution may be made both without punishment and with it. For the man who violently exacts labour to which he has no claim, without any judicial process, as he does who wickedly compels a man to go with him, and forces in an unlawful way assistance to be rendered to himself by one who is unwilling, is able both to pay the penalty of his wickedness and to repay the labour, if he who endured the wrong should ask it again. In all these classes of injuries, therefore, the Lord teaches that the disposition of a Christian ought to be most patient and compassionate, and thoroughly prepared to endure more.

67. But since it is a small matter merely to abstain from injuring, unless you also confer a benefit as far as you can, He therefore goes on to say, "Give to every one that asketh thee, and from him that would borrow of thee turn not thou away." "To every one that asketh," says He; not, Everything to him that asketh: so that you are to give that which you can honestly and justly give. For what if he should ask money, wherewith he may endeavour to oppress an innocent man? what if, in short, he should ask something unchaste? But not to recount many examples, which are in fact innumerable, that certainly is to be given which may hurt neither thyself nor the other party, as far as can be known or supposed by man; and in the case of him to whom you have justly denied what he asks, justice itself is to be made known, so that you may not send him away empty. Thus you will give to every one that asketh you, although you will not always give what he asks; and you will sometimes give something better, when you have set him right who was making unjust requests.

68. Then, as to what He says, "From him that would borrow of thee turn not thou away," it is to be referred to the mind; for God loveth a cheerful giver. Moreover, every one who accepts anything borrows, even if he himself is not going to pay it; for inasmuch as God pays back more to the merciful, whosoever does a kindness lends at interest. Or if it does not seem good to understand the borrower in any other sense than of him who accepts of anything with the intention of repaying it, we must understand the Lord to have included those two methods of doing a favour. For we either give in a present what we give in the exercise of benevolence, or we lend to one who will repay us. And frequently men who, setting beforethem the divine reward, are prepared to give away in a present, become slow to give what is asked in loan, as if they were destined to getnothing in return from God, inasmuch as he who receives pays back the thing which is given him. Rightly, therefore, does the divine authority exhort us to this mode of bestowing a favour, saying, "And from him that would borrow of thee turn not thou away:" i.e., do not alienate your goodwill from him who asks it, both because your money will be useless, and because God will not pay you back, inasmuch as the man has done so; but when you do that from aregard to God's precept, it cannot be unfruitful with Him who gives these commands.

Chapter XXI.

69. In the next place, He goeson to say, "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: But I say unto you, Love your enemies, do good to them that have you, and pray for them which persecute you; that ye may be the children of your Father which is in heaven: for He commandeth His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? Do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? Do not even the Gentiles the very same? Be ye therefore perfect, even as your Father who is in heaven is perfect." For without this love, wherewith we are commanded to love even our enemies and persecutors, who can fully carry out those things which are mentioned above? Moreover, the perfection of that mercy, wherewith most of all the soul that is in distress is cared for, cannot be stretched beyond the love of an enemy; and therefore the closing words are: "Be ye therefore perfect, even as your Father who is in heaven is perfect." Yet in such a way that God is understood to be perfect as God, and the soul to be perfect as a soul.

70. That there is, however, a certain step [in advance] in the righteousness of the Pharisees, which belongs to the old law, is perceived from this consideration, that many men hate even those by whom they are loved; as, for instance, luxurious children hate their parents for restraining them in their luxury. That than therefore rises a certain step, who loves his neighbour, although as yet he hates his enemy. But in the kingdom of Him who came to fulfil the law, not to destroy it, he will bring benevolence and kindness to perfection, when he has carried it out so far as to love an enemy. For the former stage, although it is something, is yet so little that it may be reached even by the publicans as well. And as to what is said in the law, "Thou shalt hate thine enemy," it is not to be understood as the voice of command addressed to a righteous man, but rather as the voice of permission to a weak man.

71. Here indeed arises a question in no way to be blinked, that to this precept of the Lord, wherein He exhorts us to love our enemies, and to do good to those who hate us, and to pray for those who persecute us, many other parts of Scripture seem to those who consider them less diligently and soberly to stand opposed; for in the prophets there are found many imprecations against enemies, which are thought to be curses: as, for instance, that one, "Let their table become a snare," and the other things which are said there; and that one, "Let his children be fatherless, and his wife a widow," and the other statements which are made either before or afterwards in the same Psalm by the prophet, as bearing on the case of Judas. Many other statements are found in all parts of Scripture, which may seem contrary both to this precept of the Lord, and to that apostolic one, where it is said, "Bless; and curse not; " while it is both written of the Lord, that He cursed the cities which received not His word; and the above-mentioned apostle thus spoke respecting a certain man, "The Lord will reward him according to his works."

72. But these difficulties are easily solved, for the prophet predicted by means of imprecation what was about to happen, not as praying for what he wished, but in the spirit of one who saw it beforehand. So also the Lord, so also the apostle; although even in the words of these we do not find what they have wished, but what they have foretold. For when the Lord says, "Woe unto thee, Capernaum," He does not utter anything else than that some evil will happen to her as a punishment of her unbelief; and that this would happen the Lord did not malevolently wish, but saw by means of His divinity. And the apostle does not say, May [the Lord] reward; but, "The Lord will reward him according to his work; which is the word of one who foretells, not of one uttering an imprecation. Just as also, in regard to that hypocrisy of the Jews of which we have already spoken, whose destruction he saw to he impending, he said," God shall smite thee, thou whited wall. But the prophets especially are accustomed to predict future events under the figure of one uttering an imprecation, just as they have often foretold those things which were to come under the figure of past time: as is the case, for example, in that passage, "Why have the nations raged, and the peoples imagined vain things? For he has not said, Why will the heathen rage, and the people imagine vain things?

although he was not mentioning those things as if they were already past, but was looking forward to them as yet to come. Such also is that passage, "They have parted my garments among them, and have cast lots upon my vesture: " for here also he has not said, They will part my garments among them, and will cast lots upon my vesture. And yet no one finds fault with these words, except the man who does not perceive that variety of figures in speaking in no degree lessens the truth of facts, and adds very much to the impressions on our minds.

Chapter XXII.

73. But the question before us is rendered more urgent by what the Apostle John says: "If any man see his brother sin a sin which is not unto death, he shall ask, and the Lord shall give him life for him who sinneth not unto death. There is a sin unto death: I do not say that he shall pray for it. For he manifestly shows that there are certain brethren for whom we are not commanded to pray, although the Lord bids us pray even for our persecutors. Nor can the question in hand be solved, unless we acknowledge that there are certain sins in brethren which are more heinous than the persecution of enemies. Moreover, that brethren mean Christians can be proved by many examples from the divine Scriptures. Yet that one is plainest which the apostle thus states: "For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother. For he has not added the word our; but has thought it plain, as he wished a Christian who had an unbelieving wife to be understood by the expression brother. And therefore he says a little after, "But if the unbelieving depart, let him depart: a brother or a sister is not under bondage in such cases.

Hence I am of opinion that the sin of a brother is unto death, when any one, after coming to the knowledge of God through the grace of our Lord Jesus Christ, makes an assault on the brotherhood, and is impelled by the fires of envy to oppose that grace itself by which he is reconciled to God. But the sin is not unto death, if any one has not withdrawn his love from a brother, but through some infirmity of disposition has failed to perform the incumbent duties of brotherhood. And on this accountour Lord also on the cross says, "Father, forgive them; for they know not what they do: for, not yet having become partakers of thegrace of the Holy Spirit, they had not yet entered the fellowship of the holy brotherhood. And the blessed Stephen in the Acts of the Apostles prays for those by whom he is being stoned, because they had not yet believed on Christ, and were not fighting against that common grace. And the Apostle Paul on this account, I believe, does not pray for Alexander, because he was already a brother, and had sinned unto death, viz. by making an assault on the brotherhood through envy. But for those who had not broken off their love, but had given way through fear, he prays that they may bepardoned. For thus he expresses it: "Alexander the coppersmith did me much evil: the Lord will reward him according to his works. Of whom be thou ware also; for he hath greatlywithstood our words.

Then he adds for whom he prays, thus expressing it: "At my first defence no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge." 74. It is this difference in their sins which separates Judas the betrayer from Peter the denier: not that a penitent is not to be pardoned, for we must not come into collision with that declaration of our Lord, where He enjoins that a brother is to be pardoned, when he asks his brother to pardon him; but that the ruin connected with that sin is so great, that he cannot endure the humiliation of asking for it, even if he should be compelled by a bad conscience both to acknowledge and divulge his sin. For when Judas had said, "I have sinned, in that I have betrayed the innocent blood," yet it was easier for him in despair to run and hang himself, than in humility to ask for pardon. And therefore it is of much consequence to know what sort of repentance God pardons. For many much more readily confess that they have sinned, and are so angry with themselves that they vehemently wish they had not sinned; but yet they do not condescend to humble the heart and to make it contrite, and to implore pardon: and this disposition of mind we must suppose them to have, as feeling themselves already condemned because of the greatness of their sin.

75. And this is perhaps the sin against the Holy Ghost, i.e. through malice and envy to act in opposition to brotherly love after receiving the grace of the Holy Ghost,-a sin which our Lord says is not forgiven either in this world or in the world to come. And hence it may be asked whether the Jews sinned against the Holy Ghost, when they said that our Lord was casting out devils by Beelzebub, the prince of the devils: whether we are to understand this as said against our Lord Himself, because He says of Himself in another passage, "If they have called the Master of the house Beelzebub, how muchmore shall they call them of His household! or whether, inasmuch as they had spoken from great envy, being ungrateful for so manifest benefits, although they were not yet Christians, theyare, from the very greatness of their envy, to be supposed to have sinned against the Holy Ghost? This latter is certainly not to be gathered from our Lord's words. For although He has said in the same passage, "And whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh a word against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come; yet it may seem that He admonished them for this purpose, that they should come to His grace, and after accepting of it should not so sin as they have now sinned.

For now they have spoken a word against the Son of man, and it may be forgiven them, if they be converted, and believe on Him, and receive the Holy Ghost; but if, after receiving Him, they should choose to envy the brotherhood, and to assail the grace they have received, it cannot be forgiven them, neither in this world nor in the world to come. For if He reckoned them so condemned, that there was no hope left for them, He would not judge that they ought still to be admonished, as He did by adding the statement, "Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt." 76. Let it be understood, therefore, that we are to love our enemies, and to do good to those who hate us, and to pray for those who persecute us, in such a way, that it is at the same time understood that there are certain sins of brethren for which we are not commanded to pray; lest, through unskilfulness on our part, divine Scripture should seem to contradict itself (a thing which cannot happen). But whether, as we are not to pray for certain parties, so we are also to pray against some, has not yet become sufficiently evident. For it is said in general, "Bless, and curse not;" and again, "Recompense to no man evil for evil." Moreover, while you do not pray for one, you do not therefore pray against him: for you may see that his punishment is certain, and his salvation altogether hopeless; and you do not pray for him, not because you hate him, but because you feel you can profit him nothing, and you do not wish your prayer to be rejected by the most righteous Judge. But what are we to think respecting those parties against whom we have it revealed that prayers were offered by the saints, not that they might be turned from their error (for in this way prayer is offered rather for them), but that final condemnation might come upon them: not as it was offered against the betrayer of our Lord by the prophet; for that, as has been said, was a prediction of things to come, not a wish for punishment: nor as it was offered by the apostle against Alexander; for respecting that also enough has been already said: but as we read in the Apocalypse of John of the martyrs praying that they may be avenged; while the well-known first martyr prayed that those who stoned him should be pardoned.

77. But we need not be moved by this circumstance. For who would venture to affirm, in regard to those white-robed saints, when they pleaded that they should be avenged, whether they pleaded against the men themselves or against the dominion of sin? For of itself it is a genuine avenging of the martyrs, and one full of righteousness and mercy, that the dominion of sin should be overthrown, under which dominion they were subjected to so great sufferings. And for its overthrow the apostle strives, saying, "Let not sin therefore reign in your mortal body. But the dominion of sin is destroyed and overthrown, partly by the amendment of men, so that the flesh is brought under subjection to the spirit; partly by the condemnation of those who persevere in sin, so that they are righteously disposed of in such a way that they cannot be troublesome to the righteous who reign with Christ. Look at the Apostle Paul; does it not seem to you that he avenges the martyr Stephen in his own person, when he says: "So fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection"? For he was certainly laying prostrate, and weakening, and bringing into subjection, and regulating that principle in himself whence he had persecuted Stephen and the other Christians.

Who then can demonstrate that the holy martyrs were not asking from the Lord such an avenging of themselves, when at the same time, in order to their being avenged, they might lawfully wish for the end of this world, in which they had endured such martyrdoms? And they who pray for this, on the one hand pray for their enemies who are curable, and on the other hand do not pray against those who have chosen to be incurable: because God also, in punishing them, is not a malevolent Torturer, but a most righteous Disposer. Without any hesitation, therefore, let us love our enemies, let us do good to those that hate us, and let us pray for those who persecute us.

Chapter XXIII.

78. Then, as to the statement which follows, "that ye may be the children of your Father which is in heaven," it is to be understood according to that rule in virtue of which John also says, "He gave them power to become the sons of God." For one is a Son by nature, who knows nothing at all of sin; but we, by receiving power, are made sons, in as far as we perform those things which are commanded us by Him. And hence the apostolic teaching gives the name of adoption to that by which we are called to an eternal inheritance, that we may be joint-heirs with Christ. We are therefore made sons by a spiritual regeneration, and we are adopted into the kingdom of God, not as aliens, but as being made and created by Him: so that it is one benefit, His having brought us into being through His omnipotence, when before we were nothing; another, His having adopted us, so that, as being sons, we might enjoy along with Him eternal life for our participation. Therefore He does not say, Do those things, because ye are sons; but, Do those things, that ye may be sons.

79. But when He calls us to this by the Only-begotten Himself, He calls us to His own likeness. For He, as is said in what follows, "maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Whether you are to understand His sun as being not that which is visible to the fleshly eyes, but that wisdom of which it is said, "She is the brightness of the everlasting light ; of which it is also said, "The Sun of righteousness has arisen upon me; and again, "But unto you that fear the name of the Lord shall the Sun of righteousness arise: so that you would also understand the rain as being the watering with the doctrine of truth, because Christ hath appeared to the good and the evil, and is preached to the good and the evil. Or whether you choose rather to understand that sun which is set forth before the bodily eyes not only of men, but also of cattle; and that rain by which the fruits are brought forth, which have been given for the refreshment of the body, which I think is the more probable interpretation: so that that spiritual sun does not rise except on the good and holy; for it is this very thing which the wicked bewail in that book which is called the Wisdom of Solomon, "And the sun rose not upon us: and that spiritual rain does not water any except the good;

for the wicked were meant by the vineyard of which it is said "I will also command my clouds that they rain no rain upon it. But whether you understand the one or the other, it takes place by the great goodness of God, which we are commanded to imitate, if we wish to be the children of God. For who is there so ungrateful as not to feel how great the comfort, so far as this life is concerned, which that visible light and the material rain bring? And this comfort we see bestowed in this life alike upon the righteous and upon sinners in common. But He does not say, "who maketh the sun to rise on the evil and on the good; but He has added the word "His," i.e. which He Himself made and established, and for the making of which He took nothing from any one, as it is written in Genesis respecting all the luminaries; and He can properly say that all the things which He has created out of nothing are His own: so that we are hence admonished with how great liberality we ought, according to His precept, to give to our enemies those things which we have not created, but have received from His gifts.

80. But who can either be prepared to bear injuries from the weak, in as far as it is profitable for their salvation; and to choose rather to suffer more injustice from another than to repay what he has suffered; to give to every one that asketh anything from him, either what he asks, if it is in his possession, and if it can rightly be given, or good advice, or to manifest a benevolent disposition, and not to turn away from him who desires to borrow; to love his enemies, to do good to those who hate him, to pray for those who persecute him;-who, I say, does these things, but the man who is fully and perfectly merciful? And with that counsel misery is avoided, by the assistance of Him who says, "I desire mercy, and not sacrifice." "Blessed," therefore, "are the merciful: for they shall obtain mercy." But now I think it will be more convenient, that at this point the reader, fatigued with so long a volume, should breathe a little, and recruit himself for considering what remains in another book.

Introduction

On the latter part of our lord's sermon on the mount, contained in the sixth and seventh chapters of Matthew.

Chapter I.

1. The subject of mercy, with the treatment of which the first book came to a close, is followed by that of the cleansing of the heart, with which the present one begins. The cleansing of the heart, then, is as it were the cleansing of the eye by which God is seen; and in keeping that single, there ought to be as great care as the dignity of the object demands, which can be beheld by such an eye. But even when this eye is in great part cleansed, it is difficult to prevent certain defilements from creeping insensibly over it, from those things which are wont to accompany even our good actions,-as, for instance, the praise of men. If, indeed, not to live uprightly is hurtful; yet to live uprightly, and not to wish to be praised, what else is this than to be an enemy to the affairs of men, which are certainly so much the more miserable, the less an upright life on the part of men gives pleasure? If, therefore, those among whom you live shall not praise you when living uprightly, they are in error: but if they shall praise you, you are in danger; unless you have a heart so single and pure, that in those things in which you act uprightly you do not so act because of the praises of men; and that you rather congratulate those who praise what is right, as having pleasure in what is good, than yourself;

because you would live uprightly even if no one were to praise you: and that you understand this very praise of you to be useful to those who praise you, only when it is not yourself whom they honour in your good life, but God, whose most holy temple every man is who lives well; so that what David says finds its fulfilment, "In the Lord shall my soul be praised; the humble shall hear thereof, and be glad. It belongs therefore to the pure eye not to look at the praises of men in acting rightly, nor to have reference to these while you are acting rightly, i.e. to do anything rightly with the very design of pleasing men. For thus you will be disposed also to counterfeit what is good, if nothing is kept in view except the praise of man; who, inasmuch as he cannot see the heart, may also praise things that are false. And they who do this, i.e. who counterfeit goodness, are of a double heart. No one therefore has a single, i.e. a pure heart, except the man who rises above the praises of men; and when he lives well, looks at Him only, and strives to please Him who is the only Searcher of the conscience. And whatever proceeds from the purity of that conscience is so much the more praiseworthy, the less it desires the praises of men.

2. "Take heed, therefore," says He, "that ye do not your righteousness before men, to be seen of them:" i.e., take heed that ye do not live righteously with this intent, and that ye do not place your happiness in this, that men may see you. "Otherwise ye have no reward of your Father who is in heaven:" not if ye I should be seen by men; but if ye should live righteously with the intent of being seen by men. For, [were it the former], what would become of the statement made in the beginning of this sermon, "Ye are the light of the world. A city that is set on an hilt cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works"? But He did not set up this as the end; for He has added, "and glorify your Father who is in heaven." But here, because he is finding fault with this, if the end of our right actions is there, i.e. if we act rightly with this design, only of being seen of men; after He has said, "Take heed that ye do not your righteousness before men," He has added nothing. And hereby it is evident that He has said this, not to prevent us from acting rightly before men, but lest perchance we should act rightly before men for the purpose of being seen by them, i.e. should fix our eye on this, and make it the end of what we have set before us.

3. For the apostle also says, "If I yet pleased men, I should not be the servant of Christ; while he says in another place, "Please all men in all things, even as I also please all men in all things. And they who do not understand this think it a contradiction; while the explanation is, that he has said he does not please men, because he was accustomed to act rightly, not with the express design of pleasing men, but of pleasing God, to the love of whom he wished to turn men's hearts by that very thing in which he was pleasing men. Therefore he was both right in saying that he did not please men, because in that very thing he aimed at pleasing God: and right in authoritatively teaching that we ought to please men, not in order that this should be sought for as the reward of our good deeds; but because the man who would not offer himself for imitation to those whom he wished to be saved, could not please God; but no man possibly can imitate one who has not pleased him. As, therefore, that man would not speak absurdly who should say, In this work of seeking a ship, it is not a ship, but my native country, that I seek: so the apostle also might fitly say, In this work of pleasing men, it is not men, but God, that I please;

because I do not aim at pleasing men, but have it as my object, that those whom I wish to be saved may imitate me. Just as he says of an offering that is made for the saints, "Not because I desire a gift, but I desire fruit; i.e., In seeking your gift, I seek not it, but your fruit. For by this proof it could appear how far they had advanced Godward, when they offered that willingly which was sought from them not for the sake of his own joy over their gifts, but for the sake of the fellowship of love. 4. Although when He also goes on to say, "Otherwise ye have no reward of your Father who is in heaven," He points out nothing else but that we ought to be on our guard against seeking man's praise as the reward of our deeds, i.e. against thinking we thereby attain to blessedness.