But that the phrase, that God is hallowed by us, is a confession of our regarding Him as Holy of Holies, and does not bestow on Him any additional holiness, you may understand hence. One of the holy prophets said, "Hallow the Lord, and He shall be Your fear: and if you trust in Him, He shall be holiness unto you." Do we then make God holy? Is it the act of human nature to bestow ought on God? Does the thing made benefit the Maker? Does any man imagine that He, Who of his fulness richly distributes to the creature His gifts, will Himself receive ought of us, |332 whose place it is to listen to the words of the blessed Paul; "What have you that you have not received? When, therefore, the prophet said, "Hallow the Lord, and He shall be your fear, and holiness to you;" we affirm that what he teaches is, 'Believe that He is holy, for then you will fear Him; and so He will thus be to you the means of holiness.'' And it is written again of Christ the Saviour of us all; "Hallow Him, Who despised Himself." For He did despise Himself, by deeming His life of no account, and laying it down for our sakes. But let Him be hallowed, it says, by you: that is, let Him be acknowledged as holy. For such He is by nature, as being true God, and the Son of God. For to be essentially holy suits not any one whatsoever of those things, which from nonexistence have been brought into being: but only that supreme nature which transcends all. By believing therefore that He is by nature holy;----for this is the meaning of our hallowing Him; ---- we further acknowledge Him to be true God.
For ourselves therefore and not for God let us pray, saying, "Hallowed be Your Name." For if we are thus disposed, and with free mind offer up prayers such as this, God the Father will accept us, and Christ with Him will bless us: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen. |333
> SERMON LXXIII. > > 11:2. Upon "Your kingdom come."
" For if we are thus disposed, and with free mind offer up prayers such as this, God the Father will accept us, and Christ with Him will bless us: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen. |333
> SERMON LXXIII. > > 11:2. Upon "Your kingdom come. "
THOSE who love riches, and whose mind is set on wealth and gain, gather by every means in their power the wished for object, and there is no labour they will not undertake. But their pursuit ends in no happy issue: "For what," as the Saviour says, "is a man profited, if he gain the whole world, but lose himself?" But those who love the Word of salvation, and unrol the divine Scripture as a treasure, and carefully search out the things therein concealed, find the life-giving knowledge which leads them on to every virtuous pursuit, and makes them perfect in the knowledge of the doctrines of truth. Let us search therefore into the sense of the passage set before us. And our object is intelligently to see what the Saviour commanded. For we must, He said, when we pray say, "Your kingdom come." Nevertheless He reigns over all with God the Father: nor can any addition be made to His kingly glory, either as accruing to Him from without, or as given Him by another. Nor did it gather by the course of time, but, so to speak, sprang up with Him without a beginning. For He at all time was and is that which He was. Altogether therefore, and in every way it follows upon His being God by nature and truly, that He must be omnipotent, and that this glorious attribute is, so to speak, His without a beginning, and without end. For one also of the holy prophets said to Him, "The Lord shall reign for ever and ever, and yet." And the divine Psalmist too says, "Your kingdom is an everlasting kingdom." And again; "God is our king before the worlds." Since, therefore, God ever reigns, and is omnipotent, with what view do those who call God Father offer up to Him their supplications, and say, Your kingdom come?
For one also of the holy prophets said to Him, "The Lord shall reign for ever and ever, and yet. " And the divine Psalmist too says, "Your kingdom is an everlasting kingdom. " And again; "God is our king before the worlds. " Since, therefore, God ever reigns, and is omnipotent, with what view do those who call God Father offer up to Him their supplications, and say, Your kingdom come?
They seem, therefore, to desire to see Christ the Saviour of all rising again upon the world. For He will come, He will come and descend as Judge, no longer in low estate like to us, nor in the meanness of human nature; but in glory such as becomes God, and as He dwells in the unapproachable light, and with the |334 angels as His guards. For so He somewhere Himself said, that "the Son of man shall come in the glory of His Father, with His holy angels." And I think, therefore, that I ought to add this too: that at the consummation of this world He will descend from heaven, but no longer to instruct those on earth, as He did of old, nor again to show them the way of salvation; ----the season for this has passed away;----but to judge the world. And the wise Paul also bears witness to what I say, declaring that "we all must be revealed before the judgment seat of Christ, that every man may be requited for those things that were by means of the body, according to what he has done, whether it be good, or whether it be bad."
Terrible, therefore, is that judgment seat; without respect of persons is the Judge; it is a time of pleading, or rather of trial, and of retribution. The fire is prepared for the wicked, and enduring punishment, and eternal torments:----and how can men pray to see that time? Observe, I pray again, the Saviour's skilfulness, and His admirable management in every particular. For He commanded them to ask in prayer that this dread time may come, to make them know that they must live, not carelessly, nor dissolutely, nor moreover as beguiled into laxity and the love of pleasure; but, on the contrary, as becomes saints, and according to God's will: that so that time may prove the bestower upon them of crowns, and not of fire and condemnation. For for the wicked and impure, in that they lead base and lascivious lives, guilty of every vice, it were in no way fit for them in their prayers to say, Your kingdom come. Rather let them know that in so saying they, as it were, charge God with blame, because the time of their punishment does not quickly arise and manifest itself. Of them one of the holy prophets said, "Woe to those that desire the day of the Lord! What will the day of the Lord be to you? For it is darkness, and not light; and that thick darkness in which is no brightness." |335
Of them one of the holy prophets said, "Woe to those that desire the day of the Lord! What will the day of the Lord be to you? For it is darkness, and not light; and that thick darkness in which is no brightness. " |335
The saints, therefore, ask that the time of the Saviour's perfect reign may come, because they have laboured dutifully, and have a pure conscience, and look for the requital of what they have already wrought. For just as those who are expecting a festival and merriment about forthwith to come, and shortly to appear, thirst for its arrival, so also do they. For they trust that they shall stand glorious in the presence of the Judge, and hear Him say: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundations of the world." They were wise and zealous stewards, when their Lord set them over His household, to give them their meat in its season. Well and wisely did they distribute to their fellow servants those things by the receiving of which they had themselves before been made rich; for they remembered Him Who said: "Freely you have received, freely give." When they received of Him the talent, they did not bury it in the earth. They were not like that slothful, and indolent, and careless servant, who drew near, saying, "Lord, I knew that You are a hard man; reaping where others sowed, and gathering where others scattered: and I was afraid, and hid the talent. Behold! You have Your own." They, on the contrary, traded: and so they brought it greatly multiplied, saying, "Lord, Your pound has made ten pounds," and were admitted to yet further honours. They possessed an active, and right hearty, and courageous disposition; they had put on the panoply of God; the breastplate of righteousness; the helmet of salvation; had taken the Spirit's sword: It did not escape them that they had a war, not against blood and flesh, but against magistracies, against powers, against the world-rulers of this darkness, against the spirits of wickedness in the heavenly regions. For many wove for themselves crowns of martyrdom, and by enduring conflicts, even to life and blood, were made "a spectacle to the world, and to angels, and to men," and were accounted worthy of all admiration. There were others who endured labours and persecutions, eagerly contending for His glory. "Cruel wolves sprang in upon Christ's flocks, not sparing the flock," as the divine Paul declares. "Deceitful workers; false apostles," vomiting forth the gall of the malice of the devil, and "speaking perverse things," such as lead ignorant souls |336 to destruction, and "wound their weak conscience." These, by flattering the powers of this world, brought persecutions and distresses upon the champions of the truth. But they made no great account of what they suffered, for they looked to the hope which they had in Christ. For it was not unknown to them that "by suffering for Him they would reign with Him." They know that at the time of the resurrection, "He will change the body of their humiliation into the likeness of His glorious body." They fully believed what He said about the consummation of the world, that when He shall appear to them again from heaven, "they shall shine like the sun in the kingdom of their Father." Justly, therefore, in their prayers they say, "Your kingdom come." For they feel confident that they shall receive a recompense for their bravery, and attain to the consummation of the hope set before them.
" They fully believed what He said about the consummation of the world, that when He shall appear to them again from heaven, "they shall shine like the sun in the kingdom of their Father. " Justly, therefore, in their prayers they say, "Your kingdom come. " For they feel confident that they shall receive a recompense for their bravery, and attain to the consummation of the hope set before them.
May it be our lot also to be counted worthy of this great inheritance in Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen. |337
> SERMON LXXIV. > > 11:2 Upon " Your will be done; as in heaven, so on earth."
THE prophet David made his supplications to Christ the Saviour of all, saying, "Lead me to Your truth, and teach me that You are God my Saviour." For all those are taught of God who are in Christ by faith; and among these are we. Of Him, therefore, let us ask the explanation of His words: for whosoever would understand correctly and without error what He wishes to teach, are in need of divine light: but He is the Giver of all wisdom, and sheds His light upon the mind and heart of those that ask Him. For again the Psalmist said, "Open mine eyes, and I shall see Your wonders out of Your law." Let us, therefore, examine this part also of the prayer: for it will profit us in no slight degree to the salvation of the soul. Why then did He command the saints to say to God the Father in heaven, "Your will be done; as in heaven, so in earth?"
Worthy of the saints, and full of all praise is this petition also. For for them to ask that the good-will of God may prevail on earth, what else is it but to ask that all mankind may lead praiseworthy and elect lives, and practise and know all virtue? By so doing, the holy angels, we affirm, dwell in glory in heaven: for it is written; "Bless the Lord all you His powers; His ministers who do His will." For by adhering to the will of their Lord, and fulfilling that righteousness which transcends human things, they preserve their high estate, whereas those who acted otherwise fell therefrom.
By so doing, the holy angels, we affirm, dwell in glory in heaven: for it is written; "Bless the Lord all you His powers; His ministers who do His will. " For by adhering to the will of their Lord, and fulfilling that righteousness which transcends human things, they preserve their high estate, whereas those who acted otherwise fell therefrom.
But to gather to a head, and, so to speak, collect briefly the meaning of the words, we supplicate, that power may be given to the dwellers upon earth to do the will of God, and imitate the conduct practised above in heaven by the holy angels. Let us see, therefore, as well as we can, in what way the powers above and the ranks of the holy angels successfully perform their duty. How do they honour God? Is it by sacrifices of blood? Is it by perfume and frankincense, as forsooth the Israel after the flesh did? But this I think is |338 altogether incredible both to think and say. For it is rather true to affirm that they fulfil a spiritual and not a material service, ever crowning with lauds and praises the Creator of all, and fulfilling that righteousness which is suitable to holy spirits. Those, therefore, who in their prayers ask that the will of God may be done also on earth, ought necessarily themselves to live blamelessly, and to pay no regard to these earthly things, but free themselves from all impurity, and leap out of the pitfalls of iniquity, and "perfect holiness in the fear of God;" that as Paul also says, even while walking upon earth, "their conversation may be in heaven." And above all others let those who belong to the Jewish multitude, but have been enriched with the righteousness that is in Christ by faith, know that it is altogether fitting for them if they would fulfil the word of God, to cease from the shadows of the law, and abandon the service that consists in semblances and types: and choose rather the service which is spiritual, and pure, and immaterial. For as the Saviour somewhere said, "God is a Spirit; and they that worship Him must worship Him in spirit and in truth. For such the Father also requires those to be who worship Him."
For as the Saviour somewhere said, "God is a Spirit; and they that worship Him must worship Him in spirit and in truth. For such the Father also requires those to be who worship Him. "
For that the legal manner of service is not what He requires, is a thing in no respect difficult to see from the prophetic and apostolic writings. For by the word of Jeremiah He says, "Why do you bring Me the frankincense from Sheba; and cinnamon from a far country? Your whole burnt-offering is not acceptable, and your sacrifices please Me not." And by the voice of David, "I will not take bullocks from your house, nor he goats out of your flocks: should I eat the flesh of bulls, or drink the blood of goats?" And the blessed Paul also shows that the service that is by the law is powerless to justification, thus saying; "For that no man is justified by the law before God is evident." The will therefore of God, that will which we pray may be done upon earth, is not that we should conform to the law, and live according to the grossness of its letter, but that we should endeavour to live by the gospel. And this is effected by a faith correct and free from error, and by a holy life, possessed of the sweet savour of every virtue, and proved by the testimony of good and noble conduct in every thing that is excellent. |339
And to explain also in another way the sense of what is laid before us, we say, that those who utter to God the petition "Your will be done, as in heaven so on earth," pray that they may see the cessation of sin. For the law of Moses was given to the Israelites to be their schoolmaster; but those who received it paid but slight heed to its commands: they were "lovers of pleasure more than lovers of God;" and turned aside to follow their own will: for they wandered after the doctrines and commandments of men. For God also somewhere said of them; "This people draws near to Me; with their lips they honour Me, but their heart is far from Me. But in vain fear they Me, while teaching the doctrines and commandments of men." And He also said of them by the word of Jeremiah; "Hear, O earth, see I bring upon this people evils; the fruit of their turning aside: because they have not regarded My Word, and have rejected My law." Such then was the state of the Jews. But that other multitude, spread over the whole earth, was in error in manifold ways. "For they served the creatures instead of the Creator:" and having humbled their mind to submission to unclean spirits, were led by them readily and without understanding, into every thing base, and every kind of wickedness was honoured among them, and "they gloried in their shame," as Scripture says.
The saints therefore supplicate, that both of these, as well Israel as the Gentiles, may be counted worthy of peace from on high, and be comforted in that they were in misery, and caught, so to speak, in the net of sin, without possibility of escape: that having received the righteousness which is in Christ by faith, they may become pure, and skilful in every good work. For this reason they pray, "Your will be done, as in heaven, so in earth:" for as I said, the will of God over all is, that the dwellers upon earth should live holily, and piously, and without blame, being washed from all impurity, and diligent in imitating the spiritual beauty of the spirits above in heaven; so that the church on earth, being, as it were, the visible likeness and image of the "church of the firstborn" that is above, may please Christ; by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen. |340
> SERMON LXXV. > > 11:3 Upon "Give us every day our needful bread."
THOSE who possess earthly riches invite to their house such of their friends as they wish to honour, and setting before them a costly banquet, make them enjoy themselves, though providing for them nothing further than the satiating of the appetite. But the Saviour and Lord of all, feasts us not with bodily enjoyments; for this is profitless, and injurious even to the body itself: rather He banquets with spiritual feasts the hearts of those who would live virtuously, bestowing on them the saving doctrine of the gospel, by means of which a man becomes full of all good, and an heir of eternal life. And what I have said is clearly taught us in the passage now set before us. For when you pray, He says, you must say, "Give us every day the bread of our necessity."
And what I have said is clearly taught us in the passage now set before us. For when you pray, He says, you must say, "Give us every day the bread of our necessity. "
But some, perchance, may think and even say, that it is unsuitable and not fitting for the saints to ask of God these corporeal things; and may therefore divert what is said to a spiritual sense; and affirm that they ask not earthly bread, nor that for the body, but rather That Which came down from above, from heaven, and gave life to the world. And I too without all doubt would say, that it most becomes the saints earnestly to endeavour to be accounted worthy of spiritual gifts. We must, however, also understand, that though they ask simple bread, and this be what the Saviour bids them do, that their address to God is nevertheless free from all blame, and suitable to the piety of their lives. For examine what is the sense concealed in these words, and with what doctrines it is pregnant. For in that He commanded to ask for the bread, that is, for the food of a day, it is evident, that He does not permit them to possess any thing, but requires them rather to practise a saint-like poverty. For to ask is not the part of those who have, but of those rather who are in need of what the body indispensably requires, and cannot do without. Should then any one who is in want of nothing, say to the |341 omniscient God, "Give us the bread of a day," he would of course seem to wish to receive in derision, or perchance even to ridicule the meaning of the command, and to imagine as some do, "That the Lord does not see, neither the God of Jacob understand." By this very command therefore, inasmuch as they ask what they have not, we may perceive, that He does not wish His disciples to set their desire upon wealth. And this He is found elsewhere clearly enjoining: "Be not anxious for yourselves, what you shall eat, or what you shall drink; neither for your body what you shall put on: for all these things the Gentiles seek after. But seek you chiefly the kingdom of God and His righteousness: and all these things shall be added to you. For your heavenly Father knows that all these things are needed by you."
And this He is found elsewhere clearly enjoining: "Be not anxious for yourselves, what you shall eat, or what you shall drink; neither for your body what you shall put on: for all these things the Gentiles seek after. But seek you chiefly the kingdom of God and His righteousness: and all these things shall be added to you. For your heavenly Father knows that all these things are needed by you. "
The word ἐπιούσις, applied here to the bread, some explain as meaning that which is coining, and about to be given in the future world, understanding it again spiritually: while others give the word a different sense. But if it be true, that the bread men make mention of when they pray, is that which is to be |342 given them in the world to come, why do they add, "Give it us every day?" For by this we may see, that what they request is their daily provision, asking not as loving wealth, but as free from all earthly anxiety. We must explain therefore ἐπιούσιος as meaning that which is necessary and sufficient. The blessed Paul has somewhere applied this phrase to Christ the Saviour of us all, with a slight alteration; for he said that "He has prepared for Himself a people περιούσιος," using περιούσιος instead of ἐπιούσιος, and meaning a people sufficient, and not falling short of perfection. When therefore they ask food for the day, understand, that they offer the request as men free from the desire of riches, and who count it their boast to be entirely destitute of earthly things.
For it is fitting for those who are appointed to the priesthood, to be free from all worldly distraction and care, whoring after none of those things which overwhelm men with necessary cares, and cast them as in a slough into the filth of worldly lusts. "For the love of money is the root of all evil." And it is right that I should say to those who would renounce such faults, that they must strip off for the world what belongs to it, and deny these bodily things, and seek from God those things only which are necessary for existence, protesting as it were against the weakness of the body, which constantly requires food; and ready, were it lawful utterly to escape from it, and life could so be prolonged, even to accept this with great joy. For just as those who know how to contend in bodily strife, and are skilled in the combats of the games, strip off even their garments, and stand up manfully against the vigorous strength of their opponents; so also the saints, withdrawing from all worldly anxiety, and bodily lusts; and careless even of having abundance of food, and stripping as I said to oppose Satan and the enemies of the truth, apply themselves to the contests of the priestly office, and conquer as combatants. And the divine Paul too somewhere said of those that war in the flesh: "No man that wars entangles himself with worldly merchandise, that he may please him who has chosen him for a soldier." For he does not go forth to the combat laden with superfluities, but on the contrary only taking with him such equipments as are fit for warriors. |343
And the divine Paul too somewhere said of those that war in the flesh: "No man that wars entangles himself with worldly merchandise, that he may please him who has chosen him for a soldier. " For he does not go forth to the combat laden with superfluities, but on the contrary only taking with him such equipments as are fit for warriors. |343
It becomes therefore the saints, as having a combat to wage, not only "against blood and flesh, but also against magistracies and powers, and against the world-rulers of this darkness, and against the spirits of evil in the heavenly regions," to be so well prepared in mind, as not to be open to the grasp of those who resist them, and who war against the message which they proclaim. And it is right also for them to be single-minded, that is, to think only of those things which please the Lord, not being partly given up to worldly anxiety, but being all of them entirely holy and without blame, so to make their conduct a sacrifice to God. For it is written that "every sacrifice of the priest shall be a whole burnt-offering." For the lives of the worldly are "divided," according to the expression of the blessed Paul; but of the saints not so: but they are entirely consecrated, completely holy, emitting a sweet savour to God: and this we say is a whole burnt-offering. But when ought that is unsaintly is found in any, it pollutes the sacrifice, alters and divides it: or rather filth is mingled with the ointment; for its sweet savour has utterly perished. But the love of money is an unsavoury thing; and the being anxious for the things of the body; for God has everywhere promised the saints that they shall not want. If then we do not believe that He will grant this, we become partakers of the unbelief of the Jews. For when God over all wonderfully and ineffably brought out for them water from the rock, they murmured at Him saying; "Can God prepare a table in the wilderness?" And why can He not, and wherefore should He not give what He has promised? For all men of good character abide faithfully by their words: and how shall God Who transcends all, be false in ought that He has promised? Men moreover, after having promised some good, are often too weak to fulfil their engagements: but He who knows no weakness, but rather is the Lord of powers, Who does whatsoever He will without labour and with ease, how shall not He accomplish whatsoever He promises to men? |344
"Casting therefore upon Him our care," let us ask of Him what suffices for life; food, that is to say, and clothing, and whatever is sufficient for us, avoiding all wish to be rich, as that which threatens us with destruction. For if such be our will, Christ will accept and bless us; by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen. |345
> SERMON LXXVI. > > 11:4 And forgive us our sins: for we also forgive every one that is indebted to us.
For if such be our will, Christ will accept and bless us; by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen. |345
> SERMON LXXVI. > > 11:4 And forgive us our sins: for we also forgive every one that is indebted to us.
THE blessed prophet Isaiah, when revealing the way of salvation by the preaching of the Gospel, thus somewhere speaks: "There shall be there a level way, and it shall be called the holy way." For it leads those who walk thereon to holiness by a spiritual service, and a righteousness superior to the law. We remember also Christ, Who says to those who love Him; "Verily I say to you, that unless your righteousness be more than that of the scribes and pharisees, you shall not enter the kingdom of God." And I say that it is the duty of those who have been called by faith to the acknowledgment of the glory of our universal Saviour Christ, and have Him for their head, to delight in imitating His actions, and be in earnest in letting their light shine by holy conduct, such as was unknown to them of old time. "For all things are become new in Christ," He requires therefore His disciples to be gentle, and slow to anger, that so they may be able to say blamelessly in their prayers, "Forgive us our sins: for we also forgive every one that is indebted to us." Oh! what great and admirable skill! what sagacious thought! or rather, oh! the depth of the riches, both of the wisdom and knowledge of God! He first commands them to ask forgiveness of the sins they commit, and then to confess that they also entirely forgive others: and if I may so say, they ask God to imitate the long suffering which they practise: and that same gentleness which they show to their fellow servants, they pray that they may receive in equal measure from God, Who gives justly, and knows how to show mercy to every man.
Come, therefore, and let us endeavour to perceive more clearly the meaning of the prayer, by entering upon a more extended and exact consideration of the passage before us. As I said, therefore, He has commanded us when we draw near to |346 say: "Forgive us our sins." And we will examine, if you please, what the benefit is which we receive from this. Those then who thus speak are not supercilious: they do not think great things of themselves: do not vaunt themselves over the weak: but, as Scripture says, "they know themselves," For they are not like that ignorant and haughty Pharisee, who even made the Lord his witness, according to the parable which says: "Two men went up into the temple to pray; the one a Pharisee and the other a publican: and the Pharisee stood and said thus: God, I thank Thee that I am not as the rest of mankind, extortioners, unjust, adulterers; or as this publican. I fast twice in the week; and tithe every thing I possess. But the publican stood afar off, smiting upon his breast, and saying; God, be merciful to me a sinner. I say to you, that this one went down to his house justified rather than the other." Observe therefore how ruinous it is to vaunt oneself over those who are weak, imagining that our conduct is in no respect whatsoever worthy of blame. We ought rather to consider and reflect, that "in many things we all of us are guilty," and, so to speak, are always in sins, sometimes even involuntarily: for it is written; "Who can understand his offences?" We find also the blessed Psalmist very anxious in making his supplications to God, and plainly saying: "Both cleanse me from my secret doings: and from the deeds of others spare Your servant, lest they overpower me: then shall I be blameless, and purified from great sin." And further also, the very patient Job offered sacrifices for the unknown, or rather undiscovered sins of his sons, considering and saying; "It may be my sons have spoken evil in their heart against God." We remember also the very wise Paul, who, when he had written, "For I am not conscious of any fault in myself:" thoughtfully added, "but I am not hereby justified: but He That judges me is the Lord."
" We remember also the very wise Paul, who, when he had written, "For I am not conscious of any fault in myself:" thoughtfully added, "but I am not hereby justified: but He That judges me is the Lord. "
It is therefore greatly to our profit constantly to fall down before God, Who loves what is good, and say, Forgive us our sins. For He said by one of the holy prophets, "Declare you first your unlawfulnesses, that you may be justified." And inasmuch as this was not unknown to the blessed David, he thus sings; "I said that I will confess of myself my iniquity to the Lord; and You forgave the wickedness of my |347 heart." For God readily accepts, and has mercy on those who do not forgot their offences, but fall down before Him, and ask of Him forgiveness: but He is severe, and very justly so, upon the obdurate and the proud, and on him who in his great ignorance acquits himself of blame. For He said to one thus disposed, "Behold, I have a suit against you, because you say, I have not sinned." For who can boast that he has a pure heart? or who can have confidence that he is undefiled by sins? The road then to salvation, and which delivers those who earnestly walk thereon from the wrath of God, is the confession of offences, and to say in our prayers to Him Who purifies the wicked, Forgive us our sins.
There is also another way in which it benefits us. For those truly who own that they have sinned, and wish to obtain pardon from God, necessarily fear Him, as One Who is about to be the Judge: they are not forgetful of God's terrible judgment-seat. For, as the very wise Paul writes; "We shall all be manifested before the judgment seat of Christ, that every man may be requited for the things done by the body, according to what he has done, whether it be good, or whether it be bad." Those in whose mind the conviction is present, that they must stand before Him, and make their defence; and if they are accused of wicked conduct, will suffer bitter punishment; but will be praised, if they have well and wisely lead the life that is in the flesh on earth; thirst, on the one hand, for the forgiveness of the sins they have already committed, that they may escape the unending torment and eternal punishment: and, on the other, they hasten to live uprightly and blamelessly, that they may receive the crown that becomes the excellence of their lives. For so will the Judge be gentle towards them, nor remember evil: "for the iniquity, He says, of the wicked shall not harm him in the day that he shall repent of his iniquity.'"
For so will the Judge be gentle towards them, nor remember evil: "for the iniquity, He says, of the wicked shall not harm him in the day that he shall repent of his iniquity. '"
And let not any one imagine that it is lawful for men without distinction to say, "Forgive us our iniquities." For it is not fitting for those who still continue in wickedness, and wish to do so to the last, to say, Forgive us our sins: but for those rather, who have abandoned their former wicked deeds, and now earnestly desire to live as becomes saints. Were it not so, nothing would prevent men who are still wicked, smiters of their |348 fathers, and matricides, and adulterers, and sorcerers, and whoever are guilty of these most abominable crimes, to continue in the practice of them, and cherish their evil propensities unchanged, and be polluted by the pursuit of every thing that is base; and nevertheless to draw near, and presumptuously say, "Forgive us our sins." For with good reason the Saviour of all and Lord did not conclude this clause of the prayer at this point, but commanded us to add, "For we also ourselves have forgiven every one who is indebted to us." But this is fitting only for those to say, who have chosen a virtuous life, and are practising without remissness that will of God, which, as Scripture says, is "good and acceptable and perfect." These honour a long-suffering temper, and acquit of all blame those who have wronged them: and even though any one afflict them, they think nothing of the matter. To be slow then to anger, is a virtue altogether excellent, and the fruit of that love which the wise Paul even declares to be "the fulfilling of the law."
" These honour a long-suffering temper, and acquit of all blame those who have wronged them: and even though any one afflict them, they think nothing of the matter. To be slow then to anger, is a virtue altogether excellent, and the fruit of that love which the wise Paul even declares to be "the fulfilling of the law. "
And consider, I pray, the exceeding beauty of this virtue, even from the deformity of the vice opposed to it. For irascibility is in truth a serious malady, and whoever is subject to it in mind becomes irritable and morose, harsh and obdurate, the abode and habitation of wrath and vexation; and this long continued, and that cannot be charmed away. Ever does he see with evil eyes whoever has wronged him: he watches him sternly; seeks for time and place in which to injure him: and that generally not in equal measure, but many times greater than the wrong: he is secret and plotting. Is not such a one full of all deformity, hateful to God, and rejected by Him, and therefore in utter misery? "For the ways of the angry," as it is written, "are to death." But he who is simple, and not irascible, is full of forbearance, and that not so much the forbearance which men practise, as that which comes from above, and from God. His heart is not subject to the fester of vexation: it masters its anger, and repels the bitter feelings which spring therefrom. He is forgiving, kind to his companions, gentle and affable, and humbles himself to the infirmity of his neighbour. Such was the character of the disciples of the Saviour: for the blessed Paul wrote; "Being reviled, we bless: being persecuted, we bear patiently: being |349 defamed, we entreat." For they have grown like their Lord, "Who, when He was reviled, reviled not again: and when He suffered, threatened not; but committed His cause to Him that judges righteously."
We must ask, therefore, of God the forgiveness of the sins we have committed, when we have ourselves first forgiven whoever have offended in ought, provided that their sin is against us, and not against the glory of the supreme God. For over such actions we are not lords, but only over those which have been committed against ourselves. And by thus forgiving the brethren what they do to us, we shall then certainly find Christ, the Saviour of all, gentle and ready to show us mercy: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen. |350
> SERMON LXXVII. > > 11:4 And lead us not into temptation.
And by thus forgiving the brethren what they do to us, we shall then certainly find Christ, the Saviour of all, gentle and ready to show us mercy: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen. |350
> SERMON LXXVII. > > 11:4 And lead us not into temptation.
O ALL you who love the divine will, and are enamoured of a blameless life, draw near to God over all, and say, "Show me Your ways, O Lord, and teach me Your paths." For all wisdom and understanding is from Him; and the knowledge of all good comes to us from above from the supreme throne, as from a fountain; and no man can accomplish any thing praiseworthy, unless he receive the ability from Him. And this He teaches us Himself, saying, "Without Me you can do nothing." He therefore Who gives to every man all things whatsoever wherein they can justly glory, now leads us on to another of those things which are necessary to salvation. For He commands us when we are instant in prayer to say, "Lead us not into temptation."
With these words Luke concludes the prayer; but Matthew is found to add, "but deliver us from evil." And there is a certain close connection in the clauses: for plainly it follows from men not being led into temptation, that they are also delivered from evil; or perchance, were any one to say, that the not being led into it is the same as the being delivered from it, he would not err from the truth. But let us consider this: Does the Saviour and Lord of all wish His friends to be cowardly? Are they to be lazy and abject, and in earnest rather in avoiding the contest than in winning renown? And yet the Spirit said in the book of Psalms, "Be strong, and let your heart be firm, all you who trust in the Lord." And the Saviour Himself somewhere says, "Blessed are they who are persecuted for righteousness' sake: for theirs is the kingdom of heaven." If then He crown with such splendid honours him who is persecuted, and to be persecuted is undeniably a temptation 1, in what sense does He command them to avoid temptation? For certainly it is not inactivity, and an unprofitable dilatoriness, and a thankless sloth, which render those trained for gymnastic contests successful, and worthy of honours, and |351 the clapping of hands, but, on the contrary, severe toil. Moreover, it is not in time of peace that one sees the man who is well acquainted with the tactics of war, and bold withal, and tried in battle, but he must have shown himself a hardy combatant against the enemy. And why then does Christ, so to speak, even hamstring those who love Him, by making them say, "Lead us not into temptation."
Moreover, it is not in time of peace that one sees the man who is well acquainted with the tactics of war, and bold withal, and tried in battle, but he must have shown himself a hardy combatant against the enemy. And why then does Christ, so to speak, even hamstring those who love Him, by making them say, "Lead us not into temptation. "
To this we reply, gathering after our manner those ideas which are best, that He does not wish His followers to be abject, nor yet indolent in any other way; that He even incites them to courageousness in all things praiseworthy, saying, "Enter in at the strait door: for narrow is the door, and constricted the way, that leads to life, and few are they who find it." There must therefore be in us an unchangeable and manly spirit of ardour: and a mind patient in endurance, such as was that of the blessed Paul, who said, "Who shall separate me from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword?" But even though we be thus minded, and attain to these measures of manliness, yet we must think humbly of ourselves, being "poor in spirit," according to the Saviour's word, and not imagine that always and necessarily we shall conquer all temptations. For sometimes an unendurable alarm falling upon the mind of a man terrifies it into abject fear; as also does Satan, who hates whatever is good; and the severity of the temptation unbends sometimes even the most courageous mind. So do the violent and unendurable blows of the waves dash to pieces a firmly built and well-manned ship: and so does a dense mass of darts shot from the hands of the enemy put to flight the most steadfast soldier. No one therefore ought to be over-confident, or rash in encountering temptations, even though he be brave in mind: but rather let us reflect upon the infirmity of our mind, and fear with soberness, lest perchance we prove a cause of ridicule to our tempters, by not being able to bear the brunt of the battle.
Let us therefore pray that we may not be tempted: for it is a thing difficult to escape from, and difficult to most men to endure to the end. But when the conjuncture summons us of necessity thereto, then indeed, exerting all our strength, we |352 must enter the conflict, and struggle for our souls, nothing fearing, but, on the contrary, calling to mind what Christ the Saviour of all said to us; "Fear you not them who kill the body, but cannot kill the soul; but rather fear Him Who is able to destroy both soul and body in hell." As also that holy apostle who thus wrote, "Blessed is the man that endures temptation: who, when he is proved, shall receive the crown of life, which God has promised to them that love Him,"
There are however many kinds of temptation; of which two are of universal occurrence, and common and very general. And what these are, we must tell. There are in the world many heresies; false apostles, and false teachers, who gathering the wearisomeness of frigid inventions, and glorying in the arts of worldly wisdom, adulterate the language of the sacred proclamations, and multiply blasphemous words against their own pates: and as the Psalmist says, "they set up their horn on high, speaking iniquity against God:" yes, and against God the Word the Maker of all, Who, they say, is to be reckoned among those things that were made by Him; and is a servant, and not a son; and a creature, and not the Lord. These, resisting the champions of the truth, persecute those whose choice it is to hold sound doctrine, and who defend the divine glory, and endeavour to crown the only-fathered Word of God with incomparable praises. When therefore any temptation arrive on this account, be not you found one who throws away his shield, nor a soldier who runs from the battle, nor an athlete destitute alike of skill and courage. Wish not an unseasonable peace, the cause of future ruin; but remember that Christ the Saviour of all said, "Think not that I am come to bring peace upon earth; I am not come to bring peace, but a sword." And if perchance it happen that the persecutors possess worldly power, fear not the harm they can do you, nor the danger even of blood, and the risk of life; but remember again the exhortation of the holy apostle, who says, "Therefore let those also who suffer according to the will of God commend their souls to a faithful Creator." And again, For let no one of you suffer as a thief, or as an evil doer, or as one busy with other men's things; but if as a Christian, let him not be ashamed, but glorify God on this account." |353
For it follows as a matter of course upon Laving to suffer, that we shall justly be accounted worthy of eternal honours. The struggle is not unrewarded; the labour is not in vain; for as Paul said, "God is not unrighteous to forget your labour and your love, which you have shown in His Name." These then are the conflicts ordained for all who fear God, to give the proof of him who knows how to endure patiently. For the blessed martyrs are crowned, as "having fought a good fight, and finished their running, and kept the faith."
" These then are the conflicts ordained for all who fear God, to give the proof of him who knows how to endure patiently. For the blessed martyrs are crowned, as "having fought a good fight, and finished their running, and kept the faith. "
Furthermore, other kinds of temptations there are besides this, common, so to speak, to every one, but which happen to each one differently. For as one of the holy apostles said, "Let no man say when he is tempted, I am tempted of God; for God does not tempt with evils: neither does He tempt any one. But every one is tempted, when he is drawn away and enticed of his own lust. And afterward lust, having conceived, brings forth sin: and sin when it is consummated brings forth death." A struggle therefore and great danger is laid upon every one, lest he fall into sin, and be led. away from that which is seemly, wandering into wrongful deeds. Violent is the force of passions, and there wars against the mind of every one a motley crowd and furious multitude of base pleasures. For some humble men into fleshly lust and filthy lewdnesses; while others lead them to the desire of gain, making their victims lovers of sordid hoards, and drawing them on to every blameful crime. Well therefore does it become us who are exposed to such serious evils, even though as yet we have not fallen into them, to pray, saying, "Load us not into temptation, but deliver us from evil." For it were good for a man to run his course apart from evil: but if temptation assail, then be brave and unconquerable; rebuke the flesh, put a bridle on the mind, ask aid of God, the safety vouchsafed by power from on high. Be established and confirmed, not feeble, not easy to be ensnared; rather be cautious, and a lover of God more than a lover of pleasure: for then He will aid you and grant you victory Who is Saviour and Lord of all: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen. |354
> SERMON LXXVIII. > > 11:5-10. And He said to them, Who of you shall have a friend, and shall go to him at midnight, and say to him, Friend, lend me three loaves: for my friend has come to me from the way, and I have nothing to set before him. And he from within shall answer and say, Trouble me not: lo! the door is shut, and the children are with me in bed: I cannot rise and give you. I say to you, that though he will not rise and give him, because he is his friend; because of his urgency he will rise and give him as much as he needs. And I also say to you, Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you. For every one that asks receives; and he that seeks finds: and whosoever knocks, it shall be opened to him.
THE language of the divinely inspired Scripture is constantly, so to speak, profound; nor will it bend itself for those to be able to understand it who merely wish to do so, but only for those who know how to search it well, and are enriched with the divine light in their mind, by means of which they attain to the meaning of hidden truths. Let us therefore ask for the understanding which comes from above, from God, and the illumination of the Holy Ghost, that we may attain to a correct and unerring method, whereby we may be enabled to see the truth contained in the passage set before us.
We have heard then what the Saviour said in the parable now read to us, which if we understand we shall find to be laden with benefits. And the order of the ideas is very wonderful. For the Saviour of all had taught at the request of the holy apostles, in what way we ought to pray. But it was possible that those who had obtained from Him this precious and saving lesson, might sometimes make indeed their supplications according to the pattern given them, but would do so wearily and lazily. And so, when not heard at their first or |355 second prayer, would desist from their supplications, as being unavailing to their benefit. In order therefore that we may not experience this, nor suffer the injury that would result from such littleness of mind, He teaches us that we must diligently continue the practice, and in the form of a parable plainly shows that weariness in prayer is to our loss, while patience therein is greatly to our profit: for it is our duty to persevere, without giving way to indolence. And this He teaches us by saying, that "though he will not rise and give him because he is his friend, because of his importunity he will rise and give him as much as he needs."
And this He teaches us by saying, that "though he will not rise and give him because he is his friend, because of his importunity he will rise and give him as much as he needs. "
And now come, and let us transfer to the truth what was shown in the form of a parable. Be urgent in prayer; draw near to God Who loves to be kind; and that very constantly. And if you see that the gift of grace is delayed, yield not to weariness: despair not of the expected blessing: abandon not the hope set before you; nor further foolishly say within yourself, 'I have drawn near frequently; I have gained absolutely nothing; I have wept, and received not; I have supplicated, but not been accepted: for of all I asked, nothing has been accomplished.' Rather think thus within yourself, that He Who is the universal treasure house better knows our state than we do, in that He weighs to every man what is due and suitable to him. You ask sometimes what is beyond your measure; you wish to receive those things of which you are not yet worthy. The Giver Himself knows the time suitable for His gifts. Earthly fathers do not immediately and without discretion fulfil the desire of their sons: but often delay in spite of their asking, and that not because they have a grudging hand, nor again because they regard (merely) what is pleasant to the petitioners, but as considering what is useful and necessary for their good conduct. And how will that rich and bounteous Giver neglect the duo accomplishment for men of what they pray for, unless of course, and without all doubt, He knows that it would not be for their benefit to receive what they ask? We must therefore offer our prayers to God with knowledge, as well as with assiduity: and even though there be some delay in your requests, continue patiently with the vineyard workers, as being well assured that what is gained without toil, and readily won, is usually despised: |356 whereas that which is gathered with labour is a more pleasant and abiding possession.
But perchance to this you say; 'I draw near frequently, making requests; but the vintage therefrom has wandered far away. I am not slothful in supplications, but persevering and very importunate: who will assure me that I shall receive? who is my security that I shall not labour in vain?' "Therefore I also say to you;" and it is the Bestower of divine gifts Who Himself enters, and speaks;----"I also say to you, Seek, and you shall find; knock, and it shall be opened to you: for every one that asks receives; and he who seeks finds: and whosoever knocks, it shall be opened to him." In those words, "I say to you" has the full force of an oath: not that God is false, even though the promise be not accompanied with an oath; but to show that the littleness of their faith was groundless, He sometimes confirms His hearers by an oath. For the Saviour is also found in many places prefacing His words by saying, "Verily, truly, I say to you." As therefore He makes this very promise on oath, it is not a thing free from guilt to disbelieve it.
In telling us therefore to seek, He bids us labour: for by labour, that which is needed is always, so to say, found; especially when it is something fit for us to possess. He who knocks, not once merely, but again and again, rattles the door with his hand, it may be, or with a stone, so that the master of the house, unable to endure the annoyance of the knocks, will open it even against his will. Learn therefore, even from what happens among us, the way to gain that which is to your profit. Knock, be urgent, ask. So must all act who ask any thing of God: for wise Paul writes, "Pray without ceasing." We are in need of urgent prayer, because many are the turmoils of worldly matters which encircle us around: for that many headed serpent greatly distresses us, involving us sometimes in unexpected difficulties, that he may humble us to baseness and manifold sin: and, besides this, there is also the inbred law of voluptuousness lurking in our fleshly members, and warring, as Scripture says, "against the law of our mind:" and lastly, the enemies of the doctrines of truth, even the impure and polluted gangs of heretics, oppose those who wish to hold correct opinions. Constant and earnest prayer therefore is necessary. |357 For arms and the implements of warfare are needed for soldiers, that they may be able to overcome those who are drawn up against them: and for us prayer, "for our weapons," as Scripture says "are not carnal, but mighty to God."
Constant and earnest prayer therefore is necessary. |357 For arms and the implements of warfare are needed for soldiers, that they may be able to overcome those who are drawn up against them: and for us prayer, "for our weapons," as Scripture says "are not carnal, but mighty to God. "
And this too we ought to add, as being in my opinion amply sufficient to quicken us to prayer. The Saviour and Lord of all is seen again and again passing the night in prayer. And when too He was about to undergo His saving passion upon the precious cross, He knelt down and prayed, saying; "Father, if it be possible, let this cup pass from Me." Was this because Life was afraid of death? Was it because there was no escape for Him from the net, no deliverance from the snare, in that the hand of the Jews was mightier than His power? And how is it not altogether abominable to think or speak thus? He was by nature God, and the Lord of powers, even though He was in form like to us. Of His own will He took upon Him the suffering upon the cross, because He was the helper of us all. What need was there then of prayer? It was that we might learn that supplication is becoming and full of benefits, and that we must be constant in it whenever temptation befal, and the cruelty of enemies press upon us like a wave.
And to put it in one more light; for man to converse with God is a very great honour to human nature. And this we do in prayer, being commanded to address the Lord as Father; for we say, Our Father. But if He be a Father, necessarily He both loves and generously cherishes His sons, and honours them of course, and counts them worthy of indulgence. Draw near therefore in faith with perseverance, as being well assured that to those who ask urgently Christ bows His ear: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen. |358
> SERMON LXXIX. > > 11:11-13. And which of you that shall ask his father bread, will he offer him a stone? or if he ask of him a fish, will he for a fish offer him a serpent? If he ask an egg, will he offer him a scorpion? If you therefore, who are evil, know how to give good gifts to your children; how much more shall the heavenly Father give a good spirit to them that ask Him?
TO love instruction and be fond of hearing becomes saints: but those who are thus minded must, I say, keep in remembrance, and store up in the treasure-house of their heart, whatsoever has been spoken by those who are skilful in teaching right doctrine, and whose study it is ably to initiate men in the truth. For this is both profitable to themselves for their spiritual improvement; and besides, it rejoices the teacher, just, for instance, as the seed also gladdens the husbandman when it springs up, as having been well covered in the furrow, and escaped being the food of birds. You therefore remember that at our last meeting we addressed you on the duty of praying without ceasing, and making supplication continually in offering our requests to God: and that we must not give way to any littleness of soul, nor at all grow weary, even though He somewhat delay His gift, considering that He knows whatsoever is to our benefit, and that the fitting season for His bounties is not forgotten by Him.
And in to-day's lesson from the gospel, the Saviour again teaches another point most useful for our edification. And what this is, come, that we may declare it as to sons. We sometimes draw near to our bounteous God, offering Him petitions for various objects, according to each one's pleasure: but occasionally without discernment, or any careful examination what truly is to our advantage, and if granted by God would prove a blessing; and what would be to our injury if we received it. Rather, by the inconsiderate impulse of our fancy, we fall into desires replete with ruin, and which thrust the souls of those that entertain them into the snare of death and the meshes of hell. When therefore we ask of God ought of |359 this kind, we shall by no means receive it: on the contrary, we offer a petition fit only for ridicule. And why shall we not receive it? Is the God of all weary of bestowing gifts upon us? By no means. Why then, some one forsooth may say, will He not give, since He is bounteous in giving? Let us learn of Him; or rather, you have already heard Him here saying, What man is there of you, whom if his son ask bread, will he give him a stone? Understand, he says, by an image or plain example taken from what happens among you, the meaning of what I say; You are the father of children; you have in you the sharp spur of natural affection towards them; in every way you wish to benefit them: when therefore, He says, one asks of you bread, without delay and with pleasure you give it, as knowing well that he seeks of you wholesome food. But when, from want of understanding, a little child that knows not yet how to distinguish what it sees, nor moreover what is the service and use of the various objects that fall in our way, asks for stones to eat, do you, He says, give them, or rather do you not make him desist from any such desire as would be to his injury?
And the same reasoning holds good of the serpent and fish, and the egg and scorpion. If he ask a fish, you will grant it: but if he see a serpent, and wish to seize it, you will hold back the child's hand. If he want an egg, you will offer it at once, and encourage his desire after things of this sort, that the infant may advance to riper age: but if he see a scorpion creeping about, and run after it, imagining it to be something pretty, and as being ignorant of the harm it can do, you will, I suppose, of course stop him, and not let him be injured by the noxious animal. When therefore He says, "You who |360 are evil;" by which He means, you whose mind is capable of being influenced by evil, and not uniformly inclined to good like the God of all; "you know how to give good gifts to your children: how much more shall your heavenly Father give a good spirit to them that ask Him? And by "a good spirit'1 He means spiritual grace: for this in every way is good, and if a man receive it, he will become most blessed, and worthy of admiration.
Most ready therefore is our heavenly Father to bestow gifts upon us: so that whosoever is denied what he asks, is himself the cause of it: for he asks, as I said, what God will not give. For God wishes us to be holy and blameless, and to advance uprightly and boldly in every good work; walking apart from every thing that defiles, and from the love of fleshly pleasure, and rejecting the anxieties of worldly pursuits; not involving ourselves in worldly business; not living profligately and carelessly; not delighting in unruly pleasures; nor moreover practising a dissolute mode of life; but desiring to live well and wisely, and in accordance with God's commands, making tho law which He gave us the regulator of our conduct, and earnest in tho pursuit of whatever tends chiefly to our edification. If therefore you wish to receive ought of this kind, draw near with joy: for our Father Who is in heaven, because He loves virtue, will readily incline His car.
Examine therefore your prayer: for if you ask ought by receiving which you will become a lover of God, God, as I said, will grant it: but if it be any thing unreasonable, or that is able to do you an injury, He will withhold His hand: He will not bestow the wished-for object; in order that neither He may give nothing of an injurious nature,----for this is completely alien from Him,----nor let you harm yourself by receiving it. And let me explain how: for which purpose I shall bring forward examples. When you ask for wealth, you will not receive it of God: and why? Because it separates the heart of man from Him. Wealth begets pride, voluptuousness, and the love of pleasure, and brings men down to the pitfalls of worldly lusts. And so one of the disciples of our Lord has taught us, saying; "Whence are there wars, and whence quarrels among you? Is it not hence; from your lusts, that war in your members? You lust, and have not: you seek, and |361 find not: you ask, and receive not, because you ask wickedly, that you may spend it on your pleasures." When you ask worldly power, God will turn away His face: for He knows that it is a most injurious thing to those who possess it. For constantly, so to speak, charges of oppression attach themselves to those who possess worldly power: and those are for the most part proud, and unbridled, and boastful, who are set in temporal dignities. When you ask for any to perish, or be exposed to inevitable tortures, because they have annoyed or molested you in any way, God will not grant it. For He wills us to be long-suffering in mind: and not to requite any one with evil for evil, but to pray for those who spoil us: to do good to those who injure us, and be imitators of His kindness. For this reason Solomon was praised; for when offering up prayers to God, he said: "And you shall give Your servant a heart to hear, and to judge Your people righteously." And it pleased the Lord that Solomon asked this thing. And what did God, Who loves virtue, say to him? "Because you have not asked for you many days: nor have asked the lives of your enemies; but have asked for you understanding, and to hear judgment: see! I have done what you said: see! I have given you a heart prudent and wise."
" And it pleased the Lord that Solomon asked this thing. And what did God, Who loves virtue, say to him? "Because you have not asked for you many days: nor have asked the lives of your enemies; but have asked for you understanding, and to hear judgment: see! I have done what you said: see! I have given you a heart prudent and wise. "
You, therefore, should ask the bestowal without stint of spiritual gifts. Ask strength, that you may be able manfully to resist every fleshly lust. Ask of God an uncovetous disposition; long suffering; gentleness; and the mother and nurse of all good, I mean, patience. Ask calmness of temper; continence; a pure heart; and further, ask also the wisdom that comes from Him. These things He will give readily: these save the soul: these work in it that better beauty, and imprint in it God's image. This is the spiritual wealth; the riches that has never to be abandoned: these prepare for us the lot of the saints, and make us members of the company of the holy angels; these perfect us in piety, and rapidly load us onward to the hope of eternal life, and make us heirs of the kingdom of heaven, by the aid of Christ, the Saviour of us all; by Whom, and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen. |362
> SERMON LXXX. > > 11:14-18. And He was casting out a dumb devil: and it came to pass, when the devil was gone out, the dumb spoke. And the multitudes wondered: but some of them said, He casts out devils through Beelzebub, the prince of the devils: and others tempting, sought of Him a sign from heaven. But He, knowing their thoughts, said to them; Every kingdom divided against itself is laid desolate: and a house against a house falls. And if Satan also be divided against himself how shall his kingdom stand? Because you say that 1 cast out devils through Beelzebub.
"I HAVE been very jealous for the Lord," as Scripture says; and I too would say, fixing an accurate attention upon the lessons from the Gospel set before us, that the frantic tongue of Israel was bold and unbridled in insult, tyrannized over by harsh and unrestrainable wrath, and vanquished by unappeasable envy. For consider how, so to speak, they were even gnashing their teeth at Christ, the Saviour of all, because He made the multitudes wonder by His many divine and astonishing miracles; and because the very devils cried out at His ineffable and godlike power and authority. And this, I suppose, was what was celebrated by David when thus addressing Him: "Through the greatness of your power shall Your enemies be found liars to You."
And this, I suppose, was what was celebrated by David when thus addressing Him: "Through the greatness of your power shall Your enemies be found liars to You. "
But the reason for which those who warred against His glory thus acted, this lesson plainly teaches us. "There was brought to Him one who was possessed with a dumb devil." Now dumb devils are, so to speak, difficult for any one whatsoever of the saints to rebuke; and are more obstinate than any other kind, and excessively audacious. But there was nothing difficult to the all-powerful will of Christ, the Saviour of us all. For He immediately set the man who was brought to Him tree from the wicked and impure devil; and he whose tongue had before been closed by door and lock, once again |363 poured forth his customary speech. For we say that he is called dumb in this passage as being without tongue, that is, without speech. And upon the accomplishment of this wonderful act, the multitude extolled Him with praises, and hastened to crown the worker of the miracle with godlike honour. But certain of them, it says, being Scribes and Pharisees, with hearts intoxicated with pride and envy, found in the miracle fuel for their malady; and not only did they not praise Him, but betook themselves to the very opposite. For having stripped Him of the godlike deeds He had wrought, they assigned to the Devil almighty power, and made Beelzebub the source of Christ's might. "For by him, they said, He casts out devils," And others being afflicted, so to speak, with a kindred wickedness, and running without discernment into a disgraceful forwardness of speech, and being stung by the like goadings of envy, required, it says, to see of Him a sign from heaven; calling out, as it were, and saying, 'Even if You have expelled from a man a bitter and malicious demon, that as yet