Tuesday of the 5th week after Pentecost

(cont. Maximin. ii. 12.) For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance.

(De Trin. i. 8.) And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son, nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth.

(De Trin. vii. 3.) The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shows itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shows the Father as He is Father, because itself is the same and in the same manner as the Father.

(Quæst. Ev. i. 1.) When He said, None knoweth the Son but the Father, He did not add, And he to whom the Father will reveal the Son. But when He said, None knoweth the Father but the Son, He added, And he to whom the Son will reveal him. But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, And he to whom the Son will reveal, is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself.

A beginning should be made from the center, that is, from Christ. For He Himself is the "Mediator between God and men," holding the central position in all things. Hence it is necessary to start from Him if a man wants to reach Christian wisdom, as it is proved in Matthew: for "no one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal Him."

In this manner it is possible to find in the illumination of mechanical art, whose entire intention is directed toward the production of artifacts. In which we can perceive these three things, namely the generation and incarnation of the Word, the order of living, and the covenant of God and the soul. And this, if we consider the origin, the effect, and the fruit; or thus: the art of working, the quality of the artifact produced, and the usefulness of the fruit derived.

If we consider the origin, we shall see that the artificial product proceeds from the artisan by means of a likeness existing in his mind, through which the artisan conceives before he produces, and then produces as he has planned. Moreover, the artisan produces an exterior work conformed to the interior exemplar as closely as he can; and if he could produce such a product that would love and know him, he would certainly do so; and if that product were to know its maker, this would be by means of the likeness according to which it proceeded from the artisan; and if it had darkened eyes of knowledge, so that it could not raise itself above itself, it would be necessary, in order that it might be led to knowledge of its maker, that the likeness through which the product had been produced should condescend to that nature which could be grasped and known by it.

By this manner understand that from the supreme Artisan no creature proceeded except through the eternal Word, "in whom He disposed all things," and through whom He produced not only creatures having the nature of a vestige, but also of an image, so that they might be assimilated to Him through knowledge and love. And since through sin the rational creature had the eye of contemplation clouded over, it was most fitting that the eternal and invisible should become visible and assume flesh, in order to lead us back to the Father. And this is what is said in John fourteen: No one comes to the Father except through me; and Matthew eleven: No one knows the Father except the Son, and anyone to whom the Son wills to reveal Him. And therefore it is said the Word was made flesh. Considering therefore the illumination of mechanical art with respect to the production of the work, we shall behold therein the Word begotten and incarnate, that is, the Divinity and the humanity and the integrity of the whole faith.

But "no one is good," except His Father. It is this same Father of His, then who being one is manifested by many powers. And this was the import of the utterance, "No man knew the Father," who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen.

The one who sees the Son, who has the image of the Father in himself, sees the Father himself.… These things are to be understood in a manner befitting to God. He said, "Everything has been handed down to me" so that he might not seem to be a member of a different species or inferior to the Father. Jesus added this in order to show that his nature is ineffable and inconceivable, like the Father's. For only the divine nature of the Trinity comprehends itself. Only the Father knows his own Son, the fruit of his own substance. Only the divine Son recognizes the One by whom he has been begotten. Only the Holy Spirit knows the deep things of God, the thought of the Father and the Son.

So that it might not be supposed that anything in him is less than what is in God, Jesus said that everything was entrusted to him by his Father, that he alone was known to his Father and that his Father was known to him alone or to one to whom he himself had wished to reveal his Father. By this revelation Jesus showed that the same essence of both Father and Son existed in their knowledge of each other. One who could know the Son would also know the Father in his Son, because everything was handed down to him from the Father. Moreover, nothing else was handed down than what was known to the Father in the Son alone, but the things that belonged to the Father were known to be revealed in the Son alone. Thus in this mystery of mutual knowledge it is understood that nothing else existed in the Son than what was known to be in the Father.

Or that we may not think that there is any thing less in Him than in God, therefore He says this.

And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.

For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father.

The Father entrusts. The Son receives. What is entrusted? All things have been entrusted to the Son, but this does not mean cosmically heaven and earth and the elements and the rest of nature which God himself made and established. Rather, it refers personally to the people who have access to the Father through the Son and who were formerly rebellious but afterward began to know God.

(Verse 27.) Everything has been handed over to me by my Father. And understand mystically the One who hands over the Father and the One who receives the Son. Otherwise, if we want to feel according to our weakness, when the one receiving starts to have, the one giving will start to not have. However, everything that has been handed over to Him does not mean the heavens and the earth, and the elements, and the rest that He Himself made and created: but those who, through the Son, have access to the Father, and who previously were rebellious, began to feel God afterwards.

And no one knows the Son except the Father, nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal. Let Eunomius be ashamed of claiming to have such knowledge of the Father and the Son as they have of each other. But if he persists in this and consoles himself in his madness because it follows, and the one to whom the Son wills to reveal. It is one thing to know by the equality of nature what you know, and another by the dignity of the revealer.

For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, All things are committed to him, He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father.

Let the heretic Eunomius therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of anothera. But if he argues from what follows, and props up his madness by that, And he to whom the Son will reveal him, it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it.

For since He had said, "I thank Thee, because Thou hast hid them, and hast revealed them unto babes;" to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith, "All things are delivered unto me of my Father." And to them that are rejoicing, because the devils obey them, "Nay, why marvel," saith He. "that devils yield to you? All things are mine; All things are delivered unto me."

But when thou hearest, "they are delivered," do not surmise anything human. For He uses this expression, to prevent thine imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

Then He saith what is even greater than this, lifting up thy mind; "And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son." Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, "All things are delivered unto me of my Father," He adds, "And what marvel," so He speaks, "if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance." Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He saith, "No man knoweth the Father but the Son."

And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, "Thou hast revealed them unto babes," He signifies this also to pertain to Himself; for "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son is willing to reveal Him;" not "to whomsoever He may be enjoined," "to whomsoever He may be commanded." But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And everywhere He affirms this; as when He saith, "No man cometh unto the Father, but by me."

And thereby he establishes another point also, His being in harmony and of one mind with Him. "Why," saith He, "I am so far from fighting and warring with Him, that no one can even come to Him but by me." For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.

But when He saith, "Neither knoweth any man the Father, save the Son," He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, "We know in part, and we prophesy in part."

Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him." Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach-that, of course, which He revealed to them.

With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son." For even in the Old Testament He had declared, "No man shall see me, and live.

With us, however, the Son alone knows the Father, and has Himself unfolded "the Father's bosom.

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

In His preceding words, He said to the Father, "Father, Thou hast revealed." Lest you think that He Himself does nothing and that everything is of the Father, He says, "All things have been given to Me and both the Father and I have the same authority." And when you hear "given" do not think that means given as to a servant or a subordinate, but rather as bestowed upon a son. It is because He was begotten of the Father that those things were given to Him. For if He were not begotten and yet were of the same essence as the Father, those things need not have been given to Him because He would have already possessed them. See what He says: all things have been given, not by a master, but by My Father. As, for example, when a handsome child is born of a handsome father, the child says, "I have been given, that is, I have inherited, my father's beauty." He says something great, "There is nothing marvelous in My being the Master of all things since I possess something even greater, that is, to know the Father, and knowing Him, to reveal Him to others." Consider, then: He said, above, that the Father has revealed the mysteries to babes, and here, that the Son reveals the Father. You see, then, the single power of the Father and the Son, since both the Father and the Son reveal.

All things have been delivered to me by my Father. He had given thanks to the Father, because he revealed his secrets to little ones. But someone might suppose that he himself could not reveal; hence he excludes this: first, he touches on the greatness of his own power; secondly, he invites people to himself, as though saying, "I am powerful" (v. 28).

First, he does two things: first, he states that he is equal to the Father; secondly, he applies it spiritually to what he said (v. 27b).

He says, therefore: Someone could ask whether he can do all things. He answers that all things have been delivered to me by my Father. But note the equality, although the origin is from the Father, which is against Sabellius. But what is meant by all things? This can be explained in three ways:

All things, i.e., above every creature, as below (28:18): "All authority in heaven and on earth has been given to me." Or all things, i.e., the elect and predestined, who have been given in a special way: "Yours they were and you have given them to me" (Jn 17:6). Likewise, all things, namely, intrinsic, i.e., every perfection of the godhead: "As the Father has life in himself, so he has given to the Son to have life in himself" (Jn 5:26). And we should not understand this in a bodily sense, because if he gave, he also kept it for himself. This explanation is Augustine's and Hilary's.

But someone could ask: How did he give? Therefore, he tells how, when he says, from my Father. Hence he received this by generation. And no one knows the Son except the Father. Now he adapts his statement in a specific way to his proposition not only that he is equal to the Father but also consubstantial. From the substance of the Father exceeds all understanding, since the very essence of the Father is said to be unknowable, as is the essence of the Son. Hence there the equality is noted and Arius answered, who said that the Father is invisible but the Son visible. And no one knows the Son except the Father. But what is this? Did not the saints know? It must be said that they knew him by attaining their goal or by faith, but not by comprehending. But does not the Holy Spirit know? Yes. But it should be noted that limiting statements are sometimes added to the essential divine names and sometimes to the personal names. And when they are added to the personal names, they do not exclude that which is the same by nature; hence terms added to the Father do not exclude the Son. Hence where it says, "honor and glory to the immortal King, the invisible and only God" (1 Tim 1:17), the others of the same nature are not excluded. Similarly, when he says, no one knows..., the Holy Spirit is not excluded, for he is the same in nature. But when he says, no one knows, it means no man except the Son. And thus it is shown that the Father knows the Son. But this is contrary to Origen. For the Son knows by comprehension. Therefore, because he knows perfectly and is knowable, he has the power to reveal, as the Father has; hence he says, and anyone to whom the Son chooses to reveal him. For manifestation is by means of a word: "Father, I have manifested your name to men..." (Jn 17:6) and (1:18): "No one has ever seen God." But he knew him; therefore, he could manifest him. Consequently, what he had said of the Father he attributed to himself. For he had said, You have hid these things from the wise and prudent, and revealed them to little ones. The Son also can do this, in as much as he has the same power.

Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto me, all ye that labour, but that ye should not labour?

As to the other one, about the burden of our sins being intolerable, it might be clearer if we said 'unbearable', because that still has two meanings: you say 'I cannot bear it,' when you mean it gives you great pain, but you also say 'That bridge will not bear that truck' — not meaning 'That bridge will feel pain,' but 'If that truck goes on to it, it will break and not be a bridge any longer, but a mass of rubble.' I wonder if that is what the Prayer Book means; that, whether we feel miserable or not, and however we feel, there is on each of us a load which, if nothing is done about it, will in fact break us, will send us from this world to whatever happens afterwards, not as souls but as broken souls.

It would be a bold and silly creature that came before its Creator with the boast "I'm no beggar. I love you disinterestedly". Those who come nearest to a Gift-love for God will next moment, even at the very same moment, be beating their breasts with the publican and laying their indigence before the only real Giver. And God will have it so. He addresses our Need-love: "Come unto me all ye that travail and are heavy-laden," or, in the Old Testament, "Open your mouth wide and I will fill it."

Stand apart from the inclination to love sin and to love the flesh. Turn to deeds worthy of praise. Draw near to me, so that you may become sharers of the divine nature and partakers of the Holy Spirit. Jesus called everyone, not only the people of Israel. As the Maker and Lord of all, he spoke to the weary Jews who did not have the strength to bear the yoke of the law. He spoke to idolaters heavy laden and oppressed by the devil and weighed down by the multitude of their sins. To Jews he said, "Obtain the profit of my coming to you. Bow down to the truth. Acknowledge your Advocate and Lord. I set you free from bondage under the law, bondage in which you endured a great deal of toil and hardship, unable to accomplish it easily and accumulating for yourselves a very great burden of sins."

(Mor. xxx. 15.) For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

(Verse 28, 29.) Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls. The weight of sin is heavy, and the prophet Zacharias testifies, saying, iniquity sits upon a talent of lead (Zacch. 5). And the Psalmist laments: My iniquities have overwhelmed me (Psalm 38:4). Certainly, it invites those who were oppressed under the heavy yoke of the Law to the grace of the Gospel.

That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. (Zech. 5:7.) And the Psalmist fills it up, Thy iniquities are grown heavy upon me. (Ps. 38:4)

Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying. "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. "For I," saith He, "will give you rest." He said not, "I will save you," only; but what was much more, "I will place you in all security."

"Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Thus, "be not afraid," saith He, "hearing of a yoke, for it is easy: fear not, because I said, 'a burden,' for it is light."

And how said He before, "The gate is narrow and the way strait?" Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so.

But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. And here again He doeth the very same, and exceeding great is the reward He appoints. "For not to another only dost thou become serviceable; but thyself also above all thou refreshest," saith He. "For ye shall find rest unto your souls."

Even before the things to come, He gives thee here thy recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, "Of what art thou afraid?" saith He, "lest thou shouldest be a loser by thy low estate? Look to me, and to all that is mine; learn of me, and then shalt thou know distinctly how great thy blessing." Seest thou how in all ways He is leading them to humility? By His own doings: "Learn of me, for I am meek." By what themselves are to gain; for, "Ye shall find," saith He, "rest unto your souls." By what He bestows on them; for, "I too will refresh you," saith He. By rendering it light; "For my yoke is easy, and my burden is light." So likewise doth Paul, saying, "For the present light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory."

And how, some one may say, is the burden light, when He saith, "Except one hate father and mother;" and, "Whosoever taketh not up his cross, and followeth after me, is not worthy of me:" and, "Whosoever forsaketh not all that he hath, cannot be my disciple:" when He commands even to give up our very life? Let Paul teach thee, saying, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" And that, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." Let those teach thee, who return from the council of the Jews after plenty of stripes, and "rejoice that they were counted worthy to suffer shame for the name of Christ." And if thou art still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of thy remissness; since if thou art prepared, and in earnest, all will be easy to thee and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spake of "a yoke," and called it "easy;" both named a burden, and added that it was "light;" that thou shouldest neither flee from them as toilsome, nor despise them as over easy.

But if even after all this, virtue seem to thee an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, "Take my yoke upon you," but before that, "Come, ye that labor and are heavy laden;" implying that sin too hath labor, and a burden that is heavy and hard to bear. For He said not only, "Ye that labor," but also, "that are heavy laden." This the prophet too was speaking of, when in that description of her nature, "As an heavy burden they weighed heavy upon me." And Zacharias too, describing her, saith she is "A talent of lead."

And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue.

And mark it: what is more grievous, I pray thee, than to have no possessions? to turn the cheek, and when smitten not to smite again? to die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable.

But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it.

But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty.

Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest hath beginning, in that termination: and whereas by the former thou hast kindled the other's pile too, by the latter thou hast quenched even thine own flames. But that not to be burnt is a pleasanter thing than to be burnt, surely plain to every man. And if this hold in regard of bodies, much more in a soul.

And whether is lighter, to contend, or to be crowned? to fight, or to have the prize? and to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in thine account.

And if thou disbelievest our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, "joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me." Seest thou with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death.

But that virtue's yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? how many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? how many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head.

Or wouldest thou see the souls of the revilers, and of the passionate? Why, what is worse than this torture? what, than the wounds they have within? what, than the furnace that is continually burning, and the flame that is never quenched?

Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end.

What again fuller of turmoil, and more frantic, than such as are puffed up with pride? "For learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Because long-suffering is the mother of all good things.

Fear thou not therefore, neither start away from the yoke that lightens thee of all these things, but put thyself under it with all forwardness, and then thou shalt know well the pleasure thereof. For it doth not at all bruise thy neck, but is put on thee for good order's sake only, and to persuade thee to walk seemly, and to lead thee unto the royal road, and to deliver thee from the precipices on either side, and to make thee walk with ease in the narrow way.

Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here "find rest unto our souls," and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

Now poverty is a light thing to those who possess it, and if a man were to call the poverty which is for the sake of God "riches," he would call it rightly, and even as it is. Therefore our Lord also lifted a heavy yoke from His disciples in that He made them destitute of the riches of the world, saying, "Come unto Me, all ye that are weary and are laden with heavy burdens, and I will give you rest." And who are these, unless it be those who are wearied by the superfluities of riches, and who bear the heavy yoke of the cares and anxieties of the world? And what weariness is so oppressive as this? For when thou hast come to enjoy thyself, thou art the more tired. The care for human riches is a path which hath no ending in this life, for however far a man may travel along it, it lengtheneth out before his footsteps, and there is nothing which breaketh it except death. And when a man hath gathered together riches and mammon that he may enjoy himself, and live daintily and luxuriously, his enjoyment is weariness, and if the enjoyment of the world be weariness, what shall weariness itself be called? And if the enjoyments and luxuries are heavy labours, what shall labour itself be called? For the world is heavy in all its conversation, but because of the love thereof they who carry its burdens perceive them not, and they stumble therein like blind men, but discern it not, and though they carry heavy burdens, they are light unto them, and they weary and exert themselves painfully after the merchandise of loss, but know not that it is loss. And because our Lord saw them in this empty labour, He cried unto them, saying, "Come unto Me, and I will give you rest, for in your weariness there is no rest. But your weariness begetteth weariness, and your labour bringeth forth labour, and your riches gather together poverty, and your rest is tribulation, and your enjoyment is affliction, and your refreshing is toil; for the path of the desire of riches which ye have trodden of your own freewill hath no end; but if ye will come to Me by My road it will come to an end."

(non occ.) I will not only take from you your burden, but will satisfy you with inward refreshment.

Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you.

We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: "As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" [Ezekiel 33:11]? Do you not hear Him Who says: "Repent, for the Kingdom of Heaven is at hand" [Matthew 3:2]; and again: "Just so, I tell you, there is joy in heaven over one sinner who repents" (Luke 15:7, adapted)? Did He ever say to some: "Do not repent for I will not accept you," while to others who were predestined: "But you, repent! because I knew you beforehand"? Of course not! Instead, throughout the world and in every church He shouts: "Come to Me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - "Second Ethical Discourse"

He calls all mankind, not only the Jews, but also the Gentiles. By those "that labour" understand the Jews, who follow the strict observances of the law and labor in the occupation of fulfilling the commandments of the law. Those who are "heavy laden" are the Gentiles, who are oppressed by the burden of sins. To all these does Christ give rest. For to believe, to confess, and to be baptized, what labor is it? Is it not, rather, rest? For here in this life you are unburdened of the things which you did before your baptism, and there in the next life rest awaits you.

Come to me, all you... Come to my blessings. First, the invitation; secondly, the need for the invitation; thirdly, its utility. He says, therefore: Come to me. This is also the word of Wisdom: "Come to me, you who desire me, and eat your fill of my produce" (Sir 24:19). Hence, draw near to me, you untaught, because I want to communicate myself. But what is the need? Because without me men labor too much: all you who labor. In a special way this can be applied to the Jews, because they labored under the yoke of the Law and commandments, as it says in Acts (15:10): "This is a burden which neither we nor our fathers have been able to bear." Likewise, in general, to all who labor on account of human frailty: "I am poor and acquainted with labors from my youth" (Ps 88:15). And are heavy laden, namely, with sins: "My iniquities weigh like a burden too heavy for me" (Ps 38:4).

And what shall we get, if we come to you? I will give you rest [refresh you]. "If anyone thirsts, let him come to me and drink" (Jn 7:37). Then he explains the invitation: first, he explains; secondly, he assigns the reason (v. 30). Having presented the invitation and its purpose, he now wants to explain what that invitation is, when he says, take my yoke upon you. But what is this? You say that you want to refresh us and lift our labor from us, and in the same breath you tell us to carry a yoke? We believed that it would not involve a yoke. Yes, without the yoke of sin: "For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken" (Is 9:4). Not that you are without God's law, but without the yoke of sin: "Let us cast off from us their yoke" (Ps 2:3); "Return, O Israel, to the Lord your God, for you have stumbled, because of your iniquity" (Hos 14:1); "Freed from sin, you have become slaves of righteousness" (Rom 6:18).

You are to "take my yoke upon you, and learn from me." You are not learning from me how to refashion the fabric of the world, nor to create all things visible and invisible, nor to work miracles and raise the dead. Rather, you are simply learning of me: "that I am meek and lowly in heart." If you wish to reach high, then begin at the lowest level. If you are trying to construct some mighty edifice in height, you will begin with the lowest foundation. This is humility. However great the mass of the building you may wish to design or erect, the taller the building is to be, the deeper you will dig the foundation. The building in the course of its erection rises up high, but he who digs its foundation must first go down very low. So then, you see even a building is low before it is high and the tower is raised only after humiliation.

Not to create a world, or to do miracles in that world; but that I am meek and lowly in heart. Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

When grace, justice, and wisdom have been perfectly attained, one ascends to the summit of evangelical perfection, which Christ Jesus taught by word and example, who specially professed himself the master of humility, in Matthew 11: Learn from me, etc. For humility is the gateway of wisdom, the foundation of justice, and the dwelling place of grace.

Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is 'humble and meek' and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.

He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

[Daniel 4:10] "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35). Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: "Learn of Me, for I am meek and lowly in heart" (Matthew 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height - or else his kureia, as he himself later renders it, that is to say, his dominion (a word we have translated as "his appearance") - those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar's dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds' eggs.

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Seest thou how everywhere practice is required, and the proof by works? "For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

And why say I, that Christ doth all for this object? Why, even thou, should one give thee thy choice, to raise dead men by His name, or to die for His name; which I pray thee, of the two wouldest thou rather accept? Is it not quite plain, the latter? and yet the one is a miracle, the other but a work. And what, if one offered thee to make grass gold, or to be able to despise all wealth as grass, wouldest thou not rather accept this latter? and very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.

Seest thou that our practice has more power to do good? By practice I mean, not thy fasting, nor yet thy strewing sackcloth and ashes under thee, but if thou despise wealth, as it ought to be despised; if thou be kindly affectioned, if thou give thy bread to the hungry, if thou control anger, if thou cast out vainglory, if thou put away envy. So He Himself used to teach: for, "Learn of me," saith He, "for I am meek and lowly in heart." He did not say, "for I fasted," although surely He might have spoken of the forty days, yet He saith not this; but, "I am meek and lowly in heart." And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses."

And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

The yoke of Christ is Christ's Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me.

We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shown in deed let us retain in our heart.

The yoke of Christ is humility and meekness. For he who humbles himself before all men has rest and remains untroubled; but he who is vainglorious and arrogant is ever encompassed by troubles as he does not wish to be less than anyone but is always thinking how to be esteemed more highly and how to defeat his enemies. Therefore the yoke of Christ, which is humility, is light, for it is easier for our lowly nature to be humbled than to be exalted. But all the commandments of Christ are also called a yoke, and they are light because of the reward to come, even though for a time they appear heavy.

Take, therefore, my yoke, namely, the gospel lessons. And he says, yoke, because just as a yoke fastens and joins the necks of oxen, so the doctrine of the gospel fastens the people to its yoke. And what is that? Learn from me, for I am meek and humble of heart. The whole Law consists in two things: meekness and humility. By meekness a man is rightly ordered to his neighbor; hence Psalm 132 (v. 1): "Remember, O Lord, David and all his meekness." By humility he is rightly ordered to himself and to God: "Upon whom will my spirit rest except on the calm and meek" (Is 66:2)? Hence humility makes a man capable of God. He had also said, "and I will refresh you." What is this refreshment? You will find rest for your souls. For the body is not refreshed, as long as it is afflicted, and when it is not afflicted any more, it is said to be refreshed. And just as hunger is to the body, so desire is to the mind; hence the achievement of desires is refreshing: "Who satisfies your desire with good" (Ps 103:5). And this rest is a rest of the soul: "I have labored little and found for myself much rest" (Sir 51:27). The meek are not at rest this way in the world; hence they will find eternal rest, namely, the fulfillment of desires.

If the yoke is easy and the burden light, why did he call "the way" "narrow"? It is narrow to the careless, for to the zealous the Lord's tasks are light. For even if they involve bodily suffering for a little while, yet the one who is now nourished with good hopes is the devout one who easily bears these pains.

So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

Both harder and easier than what we are all trying to do. You have noticed, I expect, that Christ Himself sometimes describes the Christian way as very hard, sometimes as very easy. He says, 'Take up your Cross'—in other words, it is like going to be beaten to death in a concentration camp. Next minute he says, 'My yoke is easy and my burden light.' He means both. And one can just see why both are true.

Teachers will tell you that the laziest boy in the class is the one who works hardest in the end. They mean this. If you give two boys, say, a proposition in geometry to do, the one who is prepared to take trouble will try to understand it. The lazy boy will try to learn it by heart because, for the moment, that needs less effort. But six months later, when they are preparing for an exam, that lazy boy is doing hours and hours of miserable drudgery over things the other boy understands, and positively enjoys, in a few minutes. Laziness means more work in the long run. Or look at it this way. In a battle, or in mountain climbing, there is often one thing which it takes a lot of pluck to do; but it is also, in the long run, the safest thing to do. If you funk it, you will find yourself, hours later, in far worse danger. The cowardly thing is also the most dangerous thing.

It is like that here. The terrible thing, the almost impossible thing, is to hand over your whole self—all your wishes and precautions—to Christ. But it is far easier than what we are all trying to do instead.

Joseph asked Poemen, 'How should we fast?' Poemen said, 'I suggest that everyone should eat a little less than he wants, every day.' Joseph said to him, 'When you were a young man, didn't you fast for two days on end?' He said to him, 'That's right, I used to fast three days on end, even for a week. But the great hermits have tested all these things, and they found that it is good to eat something every day, but on some days a little less. They have shown us that this is the king's highway, for it is easy and light.'

Therefore let everyone who wants life and desires to see good days put down the yoke of iniquity and malice. The prophet says, "Let us burst their bonds and thrust their yoke from us." For unless one throws behind the yoke of iniquity, that is, the spark of all vices, one cannot take up the agreeable and light yoke of Christ. But if the yoke of Christ is so agreeable and light, how is it that divine religion seems so harsh and bitter to some people? It is bitter to some because the heart that has been tainted by earthly desires cannot love heavenly things. It has not yet come to Christ, so that it can take up his yoke and learn that he is gentle and humble of heart. Hence we observe, my dearest friends, from the teaching of our Lord, that unless a person is gentle and humble of heart, he or she cannot bear the yoke of Christ.

(Mor. iv. 33.) What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world?

(Verse 30.) For my yoke is easy, and my burden is light. How is the Gospel lighter than the Law, when in the Law murder is condemned, but in the Gospel anger is condemned? In what way is the grace of the Gospel easier, when in the Law adultery is punished, but in the Gospel lust is punished? In the Law there are many precepts, which the Apostle teaches cannot be fully fulfilled (Acts 15). In the Law, works are required, and whoever does them shall live. In the Gospel, the will is sought, and even if it does not have the desired effect, it does not lose the reward. The Gospel commands what we are able to do: that we do not desire, namely, this is within our power. When the law does not punish the will, it punishes the effect, so that you do not commit adultery. Imagine a virgin prostitute in persecution. This virgin is accepted according to the Gospel, since she does not sin by her own will, but she is rejected in the Law as if corrupted.

And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.

But how is Christ's yoke pleasant, seeing it was said above, Narrow is the way which leadeth unto life? (Mat. 7:14.) That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the "light burden" of the Lord.

How is it then that he himself demands a high degree of strictness? He answers, "You have not yet had experience of things that are mine, and for this reason you think this way. But if you would take up my yoke and would believe in those things I give, you would find the greatest difference between the things that are from me and those that are from Moses. From me there is great, patient endurance and kindness. Seeing such a weight of sins—murders and self-love and things more unnamable than these—I am longsuffering and bear with those who do these things, not despising them but waiting for them to repent. If ever they should repent and change their ways, I immediately forgive them, not remembering their former acts. But the law of Moses is not like this. When you sin, it immediately punishes the sinner. It knows no repentance. It promises no remission. When I make demands about the covenant, I am not so much preoccupied with investigating the things that happened. For me, it is enough that a soul choose what is good with a genuine resolution. But the law goes overboard, both adding more punishments to the smaller ones and cursing the transgressors. Therefore my yoke is good on account of forgiveness, and my burden is light because it is not a collection of customs and various observances but decisions of the soul."

But do not wonder if I invite you to a yoke, because my yoke is not a burden. Why? For my yoke is easy and delightful: "How sweet are your words to my taste!" (Ps 119:103). And my burden is light. And these can be referred to two things: by the yoke the oxen are held, but the burden is carried; hence the yoke is referred to the negative precepts, the burden to the affirmative.

But this seems to be false, because the burden of the New Law seems very heavy, as was said above (5:21): "You have heard that it was said of old: You shall not kill. But I say to you that everyone who is angry with his brother will be liable to the judgment." So it seems that it is a heavier burden: "Narrow is the way, which leads to life." Likewise the Apostle in 2 Corinthians (11:23): "In many labors." Hence the yoke seems most burdensome. Therefore, three things must be considered: the effect of the teaching, the act and the circumstances. And in all three it is light.

The doctrine of Christ is light in its effect, because it changes the heart, in as much as it makes us love not temporal but spiritual things. For the person who loves temporal things finds it more a burden to lose a little than a person who loves spiritual things to lose much. The Old Law did not forbid those temporal things; therefore it was painful to lose them. But now, even though it is burdensome in the beginning, after a while it is light: "I will lead you in the paths of uprightness. When you walk, your steps will not be hampered" (Pr 4:11). Likewise, in regard to its act, the Law imposed a burden of external acts. But our law is solely in the will; hence Romans (14:17): "the kingdom of God is not food and drink." Again, the law of Christ brings joy; hence Romans (14:17): "Justice and peace and joy in the Holy Spirit." Likewise, in regard to circumstances there are many adversities; hence "All who desire to lead a godly life in Christ Jesus will suffer persecution" (2 Tim 3:12). But they are not burdensome, because they are seasoned with the condiment of love; for when a person loves someone, it is not a burden to suffer anything for him. Hence love makes easy all difficult and impossible things. Therefore, if one loves Christ properly, nothing is difficult for him; consequently, the New Law does not impose a burden.

The Lord declared that a kingdom or city or house divided against itself could not stand. This was said in reference to the kingdom that the Jews themselves occupied under the rule of Jeroboam, the servant of Solomon, which was judged as abandoned before being divided. The Jews would lose entirely the city of Jerusalem, to which Samaria had been hostile. They would lose the dwelling place of God's temple against which golden calves and the house of idols had been erected. He showed them that they ought rather to follow that kingdom that cannot be divided—that is, the heavenly and eternal one. The spiritual city of Jerusalem always remains fixed and immovable. No hostile power ever has been or will be able to overcome the true house of God. That house which is protected by the Son of God is quite safe.

(ord.) He holds them therefore in this dilemma. For Christ casts out dæmons either by the power of God, or by the Prince of the dæmons. If by the power of God, their accusations are malicious; if by the Prince of the dæmons, his kingdom is divided, and will not stand, and therefore let them depart out of his kingdom. And this alternative He intimates that they had chosen for themselves, when they refused to believe in Him.

The law comes from God. The promise of the kingdom of Israel comes from the law, and the announcement of Christ's birth and arrival come from the law. If the kingdom of the law is divided against itself, it will of necessity be abandoned. Every power is pulled down by division, and the strength of a kingdom separated from itself is destroyed. Thus the kingdom of Israel has fallen from the law when the people of the law oppose the fulfillment of the law in Christ. "But both a city and a house divided against themselves will not stand." The dwelling of a city is the same principle as that of a kingdom. But this city of Jerusalem is always viewed in contrast to the boastful tyranny of the nations. Now after Jerusalem had been inflamed against the Lord by the madness of its people and after the crowd of the faithful had put his apostles to flight, then it will not stand because of the division of those who are leaving. And so, what directly follows this division is the order for that city's destruction.

For a city or family is analogous to a kingdom, as it follows, And every city or house divided against itself shall not stand.

But the word of God is rich, and whether taken simply, or examined inwardly, it is needful for our advancement. Leaving therefore what belongs to the plain understanding thereof, let us dwell on some of the more secret reasons. The Lord is about to make answer to that which they had said concerning Beelzebub, and He casts upon those to whom He made answer a condition of their answering. Thus; The Law was from God and the promise of the kingdom to Israel was by the Law, but if the kingdom of the Law be divided in itself, it must needs be destroyed; and thus Israel lost the Law, when the nation whose was the Law, rejected the fulfilment of the Law in Christ. The city here spoken of is Jerusalem, which when it raged with the madness of its people against the Lord, and drove out His Apostles with the multitude of them that believed, after this division shall not stand; and thus (which soon happened in consequence of this division) the destruction of that city is declared. Again He puts another case, And if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand?

Otherwise; If the dæmon was driven to this division to the end that he should thus afflict the dæmons, even thus must we attribute higher power to Him who made the division than to those who are thus divided; thus the kingdom of the Devil, after this division made, is destroyed by Christ.

(Verse 25) But Jesus, knowing their thoughts, said to them: Every kingdom divided against itself shall be made desolate, and every city or house divided against itself shall not stand. The crowds marveled and confessed that he, who performed such great signs, was the son of David. But the Pharisees attributed the works of God to the prince of demons. To them, the Lord did not respond to their words, but to their thoughts, so that they might be compelled to believe in his power, who saw the hidden things of the heart.

The Pharisees ascribed the works of God to the Prince of the dæmons; and the Lord makes answer not to what they said, but to what they thought, that even thus they might be compelled to believe His power, Who saw the secrets of the heart; Jesus, knowing their thoughts, said unto them.

For as small things grow by concord, so the greatest fall to pieces through dissensions.

As much as to say, If Satan fight against himself, and dæmon be an enemy to dæmon, then must the end of the world be at hand, that these hostile powers should have no place there, whose mutual war is peace for men.

But if ye think, ye Scribes and Pharisees, that the dæmons depart out of the possessed in obedience to their Prince, that men may be imposed upon by a concerted fraud, what can ye say to the healing of diseases which the Lord also wrought? It is something more if ye assign to the dæmons even bodily infirmities, and the signs of spiritual virtues.

Even before now they had accused Him of this, that "by Beelzebub He casteth out the devils." But whereas then He did not rebuke them, allowing them both to know His power by His more numerous miracles, and by His teaching to learn His majesty: now, since they continued saying the same, He proceeds also to rebuke them, showing His Godhead by this first, that He made their secrets public; and secondly, by the very act of casting out the devils with ease.

And indeed the accusation too was very shameless. Because, as I have said, envy seeks not what to say, but only that it may say somewhat. Yet for all that, not even so did Christ despise them, but defends Himself with the forbearance proper to Him, teaching us to be meek to our enemies; and though they say such things, as we are neither conscious of, nor have they any the least probability, not to be disturbed, nor troubled, but with all long suffering to render them an account. This then He did most especially on that very occasion, affording the strongest proof, that the things were false that were said by them. For neither was it a demoniac's part to exhibit so much meekness; it was not a demoniac's part to know men's secrets.

For, in truth, both because of the exceeding impudence of such a suspicion, and because of the fear of the multitude, they durst not publicly make these charges, but were turning them in their mind. But He, to show them that He knew all that likewise, doth not set down the accusation, nor doth He expose their wickedness; but the refutation He adds, leaving it to the conscience of them that bad said it to convict them. For on one thing only was He bent, to do good to them that were sinning, not to expose them.

Yet surely, if He had been minded to extend his speech in length, and to make them ridiculous, and withal to have exacted of them also the most extreme penalty, there was nothing to hinder Him. Nevertheless He put aside all these things, and looked to one object only, not to render them more contentious, but more candid, and so to dispose them better toward amendment.

How then doth He plead with them? Not by allegation out of the Scriptures (for they would not so much as attend, but were sure rather to distort their meaning), but by the events of ordinary life. For "every kingdom," saith He, "divided against itself shall not stand; and a city and a house, if it be divided, is soon dissolved."

For the wars from without are not so ruinous as the civil ones. Yea, and this is the case in bodies too; it is the case even in all things; but for this time He takes His illustration from those that are more publicly known.

And yet, what is there more powerful on earth than a kingdom? Nothing, but nevertheless it perishes if in dissension. And if in that case one throw the blame on the great burden of the affairs thereof, as breaking down by its own weight; what wouldest thou say of a city? and what of a house? Thus, Whether it be a small thing, or a great, if at dissension with itself, it perishes. If then I, having a devil, do by him cast out the devils, there is dissension and fighting among devils, and they take their stand one against another. But if they stand one against another, their strength is wasted and destroyed. "For if Satan cast out Satan" (and He said not "the devils," implying their great unanimity one with another), "he is then divided against himself;" so He speaks. But if he be divided, he is become weaker, and is ruined; and if he be ruined, how can he cast out another?

Seest thou how great the absurdity of the accusation, how great the folly, the inconsistency? Since it is not for the same persons to say first, that He stands, and casts out devils, and then to say, that He stands by that, which it was likely would be the cause of His undoing.

Beelzebub is the same as Beel or Baal, or Beelphegor. Beel was father of Ninus king of Assyria; Baal was so called because he was worshipped on high; he was called Beelphegor from the mountain Phegor; Zebub was the servant of Abimelech the son of Gedeon, who, having slain his seventy brothers, built a temple to Baal, and set him up as Priest therein, to drive away the flies which were collected there by the abundant blood of the victims; for Zebub means, a fly. Beelzebub therefore is interpreted, The man of flies, wherefore from this most unclean worship they called him the Prince of the dæmons. Having therefore nothing more mean to cast upon the Lord, they said that He cast out dæmons by Beelzebub. And it should be known that this word is not to be read with d or t at the end, as some corrupt copies have, but with b.

"And Jesus, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: and if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand?" By divulging their thoughts He shows that He is God. He defends Himself from their accusation by means of everyday examples, and reveals their foolishness. For how is it that demons cast out one another when in fact they strive to assist one another? "Satan" means "the adversary."

But Jesus, knowing their thoughts, said to them. In this part Jesus refutes his detractors: first, he argues against their statements; secondly, against the detractors (v. 31).

He refutes their statements with four arguments, the second of which is at v. 26, the third at v. 26b, the fourth at v. 30.

The first is stated most aptly: Every kingdom divided against itself is laid waste. First he states the major premise, when he says, Every kingdom... There are three kinds of community: the house or family, the city and the kingdom. The house is a community consisting of those by whom common actions are performed; therefore, it consists of a three-fold union, namely, of father and son, of husband and wife, of lord and servant. The civil community contains every necessity for a man's life; therefore, it is perfect as far as the merely necessary are concerned. The kingdom is a complete community. For where there would be fear of enemies, one city by itself could not subsist; therefore, because of the fear of enemies, there is need for a community of many cities which form one kingdom. Hence as life is to each man, so is peace to a kingdom; and as health is nothing more than the proper equilibrium of humors, so peace consists in each thing maintaining its order. And just as, when health is receding, a man is tending toward death, so with peace: if it departs from a kingdom, it tends to ruin. Hence the ultimate objective is peace. Therefore, the Philosopher says: as the doctor is to health, so the defender of the republic is to peace. Consequently, he says: Every kingdom divided against itself is laid waste: "Their heart is divided; now they shall perish" (Hos 10:2); "The youth will be insolent to the elder, and the base fellow to the honorable" (Is 3:5).

In saying this, he wanted it to be understood from their confession that they had chosen to live in him by not believing in the kingdom of the devil and that the devil could not stand divided against himself. So let the Pharisees choose what they want. If Satan could not cast out Satan, they could find nothing to say against the Lord. But if Satan can cast out Satan, let them look out for themselves all the more and let them abandon his kingdom because it cannot stand divided against itself.

(Verse 26) And if Satan casts out Satan, he is divided against himself; how then will his kingdom stand? A kingdom and a city divided against themselves cannot endure; but just as small things grow by harmony, so great things are destroyed by discord. Therefore, if Satan fights against himself, and a demon is an enemy of a demon, then the end of the world should have already come; so that opposing powers would not have a place in it, and their war would be the peace of mankind. But if you think, O scribes and Pharisees, that the expulsion of demons is by the power of their prince, in order to deceive ignorant men by fraudulent pretense, what can you say about the healings of bodies, which the Lord performed? It is one thing if the weakness of limbs and the signs of spiritual virtues are also assigned to demons.

If Satan casts out Satan, he is divided against himself. Casting out implies violent motion; therefore, it is necessary that where there is contradiction there is division: "There are always quarrels between the proud" (Pr 13:10). But someone could say that there was no casting out, because he went out voluntarily. But this has no force, because such a departure is not a casting out, but takes place by obeying someone commanding; hence this would be a voluntary departure. But that they depart involuntarily is apparent from what happened above, namely, they began to groan and shout [above 8:29]: "What have you to do with us, son of God? Have you come to torment us before the time?" Therefore, there is division.

How then will his kingdom stand? Jerome explains it thus: How will his kingdom stand? As if to say: The devil's kingdom stands in sinners until the day of judgment, because then all power will be removed. Hence if this were so, it would now be the end of the world. Rabanus, thus: How will his kingdom stand? Because if he is opposed, he is in danger; therefore, you should be wary of his kingdom. Hilary: How will it stand? As if to say: It is due to my power that I make it possible for one to expel another. Therefore, I destroy the devil's kingdom; and for this reason you should adhere to me.

(Quæst. Ev. i. 5.) Whence the sense might be this, If I by Beelzebub vast out dæmons, then, according to your own opinion, the kingdom of God is come upon you, for the kingdom of the Devil, being thus divided against itself, cannot stand. Thus calling that the kingdom of God, in which the wicked are condemned, and are separated from the faithful, who are now doing penitence for their sins.

(ap Anselm.) For the weakening of the kingdom of the Devil is the increase of the kingdom of God.

And they are worthily appointed judges over them, to whom Christ is found to have given that power over the dæmons, which it was denied that He had.

If then the disciples work by Christ, and Christ by the Spirit of God, already is the kingdom of God transferred to the Apostles through the office of the Mediator.

If they were exorcists casting out devils by invoking God's name, he intimates by clever questioning that they should declare the work to be of the Holy Spirit. He goes on to say, "If the casting out of devils by your [the Pharisees'] children is attributed to God and not to devils, how come the same work does not have the same cause?" Therefore "they shall be your judges," not by authority but by comparison. While they attribute to God the casting out of devils, you attribute it to Beelzebub the prince of devils. But it was said about the apostles (and this we should bear in mind), they will be the judges of those children, for they will sit on twelve thrones judging the twelve tribes of Israel.

(Verse 27) And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. He indicates the sons of Judaeans, either the exorcists of that nation according to custom, or the apostles generated from their lineage. If exorcists, who were casting out demons by invoking God, are constrained by wise questioning to confess that it is the work of the Holy Spirit. He says that if the expulsion of demons is attributed to God and not to demons in your sons, why should the same work and cause not apply to me? Therefore your judges will be, not by power, but by comparison: while they assign the expulsion of demons to God; you to Beelzebub, the prince of demons. But if it is said of the apostles, which we must understand more, they will be their judges: because they will sit on twelve thrones, judging the twelve tribes of Israel (Matthew 19 and Luke 22).

But if ye think, ye Scribes and Pharisees, that the dæmons depart out of the possessed in obedience to their Prince, that men may be imposed upon by a concerted fraud, what can ye say to the healing of diseases which the Lord also wrought? It is something more if ye assign to the dæmons even bodily infirmities, and the signs of spiritual virtues.

He alludes, as is His manner, under the name children of the Jews, either to the exorcists of that race, or to the Apostles who are by race of that nation. If He means the exorcists who by the invocation of God cast out dæmons, He thus constrains the Pharisees by a wise enquiry to confess that their work was of the Holy Spirit. If, He would say, the casting out of the dæmons by your children is imputed to God, and not to dæmons, why should the same work wrought by Me not have the same cause? Therefore shall they be your judges, not by authority but by comparison, they ascribe the casting out of the dæmons to God, you to the Prince of the dæmons. But if it is of the Apostles also that this is said, (and so we should rather take it,) then they shall be their judges, for they shall sit on twelve thrones judging the twelve tribes of Israel.

For the kingdom of God denotes Himself, of whom it is written in another place, The kingdom of God is among you; (Luke 17:21) and, There standeth one in the midst of you whom ye know not. (John 1:26) Or surely that kingdom which both John and the Lord Himself had preached above, Repent ye, for the kingdom of heaven is at hand. (Mat. 3:2 4:17.) There is also a third kingdom of the Holy Scripture which shall be taken from the Jews, and be given to a nation that brings forth the fruit thereof.

This then being the first refutation, the next after it is that which relates to the disciples. For not always in one way only, but also in a second and third, He solves their objections, being minded most abundantly to silence their shamelessness. Which sort of thing He did also with respect to the Sabbath, bringing forward David, the priests, the testimony that saith, "I will have mercy, and not sacrifice," the cause of the Sabbath, for which it was ordained; "for the Sabbath," saith He," was for man." This then He doth in the present case also: where after the first He proceeds to a second refutation, plainer than the former.

"For if I," saith He, "by Belezebub cast out devils, by whom do your sons cast them out?"

See here too His gentleness. For He said not, "my disciples," nor, "the apostles," but "your sons;" to the end that if indeed they were minded to return to the same nobleness with them, they might derive hence a powerful spring that way; but if they were uncandid, and continued in the same course, they might not thenceforth be able to allege any plea, though ever so shameless.

But what He saith is like this, "By whom do the apostles cast them out?" For in fact they were doing so already, because they had received authority from Him, and these men brought no charge against them; their quarrel not being with the acts, but with the person only. As then it was His will to show that their sayings arose only from their envy against Him, He brings forward the apostles; thus: If I so cast them out, much more those, who have received their authority from me. Nevertheless, no such thing have ye said to them. How then bring ye these charges against me, the author of their doings, while acquitting them of the accusations? This, however, will not free you from your punishment, rather it will condemn you the more. Therefore also He added, "They shall be your judges." For when persons from among you, and having been practised in these things, both believe me and obey, it is most clear that they will also condemn those who are against me both in deed and word.

"But if I cast out devils by the Spirit of God, then the Kingdom of God is come unto you."

What means "the Kingdom"? "My coming." See how again He conciliates and soothes them, and draws them to the knowledge of Himself, and signifies that they are warring with their own good, and contentious against their own salvation. "For whereas ye ought to rejoice," saith He, "and leap for joy, that One is come bestowing those great and unutterable blessings, hymned of old by the prophets, and that the time of your prosperity is at hand; ye do the contrary; so far from receiving the blessings, you do even speak ill of them, and frame accusations that have no real being."

Now Matthew indeed saith, "If I by the Spirit of God cast out"; but Luke, "If I by the finger of God cast out the devils:" implying that to cast out devils is a work of the greatest power, and not of any ordinary grace. And He means indeed that from these things they should infer and say, If this be so, then the Son of God is come. This, however, He saith not, but in a reserved way, and so as not to be galling to them, He darkly intimates it by saying, "Then the kingdom of God is Come unto you."

Seest thou exceeding wisdom? By the very things which they were blaming, He showed His presence shining forth.

Then, to conciliate them, He said not simply, "The Kingdom is come," but, "unto you," as though He had said, To you the good things are come; wherefore then feel displeased at your proper blessings? why war against your own salvation? This is that time, which the prophets long ago foretold: this, the sign of that advent which was celebrated by them, even these things being wrought by divine power. For the fact indeed, that they are wrought, yourselves know; but that they are wrought by divine power, the deeds themselves cry out. Yea, and it is impossible that Satan should be stronger now; rather he must of absolute necessity be weak. But it cannot be, that he who is weak should, as though he were strong, cast out the strong devil.

Now thus speaking He signified the power of charity, and the weakness of separation and contentiousness. Wherefore He was Himself also continually charging His disciples, on every occasion, concerning charity, and teaching them that the devil, to subvert it, leaves nothing undone.

Or, because the Apostles well knew within their own conscience that they had learnt no evil art from Him.

Let us suppose, He says, that I am such as you say. But by whom do your sons, that is, My disciples, cast them out? Surely they do not also cast them out by Beelzebub? But if they cast them out by divine power, how much more so do I? For they work miracles in My name. Therefore they will be to your condemnation, since you saw them, too, working miracles in My name, and still you slander Me.

If I cast out devils by Beelzebub. Here the second reason is given. If I cast out, I do this either by the devil's power or by the power of the Holy Spirit; whichever of these it is, you should not slander me. First, he continues the first reason; secondly, the second (v. 28). He says, therefore, If I cast out devils by Beelzebub, by whom do your sons cast them out? Jerome explains this in two ways: In one way of exorcists, concerning whom it says in Acts (19:13) that certain exorcists cast out demons in the name of Jesus Christ. Hence if I cast out devils by Beelzebub, by whom do your sons cast them out? As if to say that their sons cast them out. Therefore, if you do not slander them, you should not slander me. Hence you are accepting persons. Therefore they shall be your judges. Because I cast them out by the power of God, they shall judge, just as below he says of the queen of the south that she will judge. Or it can be explained of the apostles. Your sons, i.e., the apostles. He calls them their sons and not disciples, so that they would be more predisposed toward them. Likewise to show that in belittling them, they attack themselves; because if your sons cast them out, you would do in like manner, if you prepared yourselves. Therefore, because they are aware that I do this by a power given to me and not by Beelzebub, they will be your judges, as it says below (19:28): "You will sit on twelve thrones, judging the twelve tribes of Israel."

Again, his ability "to cast out demons" in the Spirit was something which, as man, he had been made able to do, according to the divine economy. And if the work of the Spirit is the kingdom of God, we should in no way regard the Spirit as something added to the Godhead, as if brought in from the servile creation in order to prepare for the divine kingdom.

(Verse 28.) But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. In Luke, we read this passage as follows: But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you (Luke 11:20). This is the finger that the Magi confessed, who were making signs against Moses and Aaron, saying: This is the finger of God (Exodus 8:19). By this finger, the stone tablets were written on Mount Sinai (Deuteronomy 9). Therefore, if the hand and arm of God is the Son, and his finger is the Holy Spirit, then the Father, Son, and Holy Spirit are of one substance: let the inequality of the members not scandalize you, for the unity of the body builds it.

Therefore, the kingdom of God has come upon you. It signifies either himself, about whom it is written in another place: The kingdom of God is within you (Luke 17:21). And: One stands among you, whom you do not know (John 26). Or certainly that kingdom which both John and the Lord himself preached: Repent, for the kingdom of heaven is at hand (Matthew 3:2). There is also a third kingdom of Holy Scripture, which is taken away from the Jews and will be given to a nation producing its fruits (Matthew 21).

This means, if it is by divine power that I cast out demons, then I am the Son of God, and I have come for your sake, to do good to you. So, then, I have come unto you, and this is the kingdom of God. Why do you slander My coming which is for your sake?

But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. As if to say: He is a fool who rejects what would turn out for his good; but this, namely, to cast out devils, redounds to your good. From this, therefore, you can gather that it is by the Holy Spirit, because the finger of God is the Holy Spirit, as the Son is the hand. Nor is there any invoking, but it is done solely from authority. Hence if it is by the Spirit of God that I cast out devils... But why is the expulsion of devils attributed to the Holy Spirit? Because love and goodness are appropriated to him; therefore, to expel the devil befits no one so well as the person of the Holy Spirit. The kingdom of God has come upon you: (Lk 17:21): "The kingdom of God is within you." And you can know that it is done by Christ and this is to your benefit; therefore he says, upon you. Or another way: The kingdom of God, i.e., God's dominion over men: "For he must first reign until he has put all things under his feet" (1 Cor 15:25). Therefore if the demons are already beginning to be trod under foot, the kingdom and dominion of God has already arrived among you.

(ubi sup.) For he held us, that we should not by our own strength be able to free ourselves from him, but by the grace of God. By his goods, he means all the unbelievers. He has bound the strong man, in that He has taken away from him all power of hindering the faithful from following Christ, and gaining the kingdom of heaven.

He calls the devil strong, not as though he were so by his created nature but as signifying his tyranny over us, which he has obtained through our own indolence. The Son says, in effect, "I will despoil him, not by allowing him to have human beings as worshipers but by changing their belief so that they might come to acknowledge God. In that case, how then could he become my ally? For is he fighting against himself."

(Verse 29.) Or how can anyone enter the strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house. We should not be secure: Our adversary is strong, which is confirmed by the voice of the victor. His house is the world, which is situated in evil (1 John 5), not by the dignity of the Creator, but by the greatness of the transgressor. We were once his vessels. The strong man has been bound, and bound in Tartarus, and crushed by the foot of the Lord. And with the seats of the tyrant plundered, captivity has been taken captive.

His house is this world, which is set in evil, not by the majesty of the Creator, but by the greatness of the sinner. The strong man is bound and chained in tartarus, bruised by the Lord's foot. Yet ought we not therefore to be careless; for here the conqueror Himself pronounces our adversary to be strong.

Having then uttered His second refutation, He adds also a third, thus saying:

"How can one enter into the strong man's house, and spoil his goods, except he first bind the strong man, and then spoil his goods?"

For that Satan cannot possibly cast out Satan is evident from what hath been said; but that neither in any other way is it possible to cast him out, except one first get the better of him, this too is acknowledged by all.

What then is established hereby? The former statement, with more abundant evidence. "Why, I am so far," saith He, "from using the devil as an ally, that I make war upon him, and bind him; and an infallible proof thereof is the plundering of his goods." See how the contrary is proved, of what they were attempting to establish. For whereas they wished to show, that not by His own power doth He cast out devils, He shows that not only the devils, but even their very chief leader is held by Him bound with all authority; and that over him, before them, did He prevail by His own power. And this is evident from the things that are done. For if he be the prince, and they subjects, how, except he were worsted, and made to bow down, could they have been spoiled?

And here His saying seems to me to be a prophecy likewise. For not only, I suppose, are the evil spirits the goods of the devil, but also the men that are doing his works. Therefore to declare that He doth not only cast out devils, but also will drive away all error from the world, and will put down his sorceries, and make all his arts useless, He said these things.

And He said not, He will take away, but "He will spoil," to express what is done with authority. But He calls him "strong," not because he is so by nature, God forbid, but declaring his former tyranny, which arose from our remissness.

Therefore He has spoiled his house, in that them whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His Apostles and their successors to be converted. By this plain parable therefore He shows that He does not join in a deceitful working with the dæmons as they falsely accused Him, but by the might of His divinity He frees men from the dæmons.

Jesus here compares the earth with a house and human beings with vessels or possessions. Human beings have become possessions of demons and of the devil, having by evil means been brought under his authority. Thus it was impossible for the demons' own possessions to be taken away unless the demons were first weakened and bound with chains.

I do not, He says, keep demons as friends; just the opposite, I war against them and bind them who were strong men before My coming. For when Christ entered the house, that is, the world, He seized from the demons their goods, which are men.

Or how can one enter a strong man's house? Here is presented the third reason through which the Lord intends to refute the contentions of the Pharisees, and it is an argument taken from things that occur among men. For when someone is well defended in his own home, he cannot be ejected from it or his vessels plundered, unless a stronger man overcomes him. But Christ plunders the devil's vessels by casting him out from men in whom he exists as in his own property. Therefore Christ is stronger than he. And this reason he presents in those words. Strong man. This is the devil, who is called strong on account of his power: "No power can be compared to his" (Jb 41:24). And he is made stronger through consent, because one who consents gives him power over himself: "Every man will fight against his brother, city against city, and I will give over the Egyptians into the hand of cruel masters" (Is 41:24). The house is the world or the assemblage of sinners, not because he created the world, but because it obeys him by consenting; hence in John (12:31) he is called "the prince of this world." His vessels are men. Vessel is taken in two senses. A vessel of something is that which is filled with it, as a vessel of oil, because it is full of oil, or a vessel of water, because it is full of water; in this way some are vessels of the devil, because they are filled with the devil, either in regard to the body, as those obsessed by the devil; but in regard to the soul those whose hearts are in full accord with the devil's will, as is said of Judas. Sometimes vessels are any instruments destined for any purpose whatever; hence whoever affords the occasion of sin to others is called the devil's vessel. But no matter the sense in which it is taken, Christ destroyed the devil's vessels: "I disarmed the principalities and powers, and made a public example of them, triumphing over them in him" (Col 2:15). But this is not enough, unless he first binds the strong man. What is this binding? It occurs when the power to injure, which he has of himself, is restricted by God. Hence by the power of his own nature he can do many things, but by the power of God it is restricted, as a bound person is prevented from doing what he wants. Hence Psalm 149 (v. 8): "To bind their kings with fetters." Then indeed he may plunder his house, because when the devil is bound, the men he bound will be freed. "Even the captives of the mighty shall be taken, and the prey of the tyrant be rescued" (Is 49:25).

This happens in the history of every Christian movement, beginning with the ministry of Christ Himself. At first it is welcome to all who have no special reason for opposing it: at this stage he who is not against it is for it. What men notice is its difference from those aspects of the world which they already dislike. But later on, as the real meaning of the Christian claim becomes apparent, its demand for total surrender, the sheer chasm between Nature and Supernature, men are increasingly "offended." Dislike, terror, and finally hatred succeed: none who will not give it what it asks (and it asks all) can endure it: all who are not with it are against it.

And rightly Jesus adds, "He who is not with me is against me. And he who does not gather with me scatters." By this he meant that his work is one thing and the devil's work another. For the devil is the enemy of human well being. It is proper for the devil to scatter to utter destruction and for Christ to gather to salvation. Hence it is clear that one who is against the Lord cannot be with the Lord. Therefore, although the Lord seems to be repudiating those Pharisees who, unwilling to gather with Christ, have remained the Lord's enemies and adversaries, he speaks also of all heretics and schismatics. Drawing impious conclusions against the church or the Lord by way of unorthodox teachings or schismatic beliefs, they aim to tear asunder and ravage the incorrupt body of the church and the unity of peace and faith. They are oblivious to Solomon's words: "He who splits a log is endangered by it." Clearly those who cause separation in the church shall run the risk of eternal death.

Wherein He shows how far He is from having borrowed any power from the Devil; teaching us how great the danger to think amiss of Him, not to be with Whom, is the same as to be against Him.

(Verses 30, 31.) Whoever is not with me is against me, and whoever does not gather with me scatters. Therefore I say to you: every sin and blasphemy will be forgiven to men, but the blasphemy against the Spirit will not be forgiven. Let no one think that this is said about heretics and schismatics (although it can be understood in that way from what is said in excess), but it refers to the consequences and context of the discourse to the devil: because the works of the Savior cannot be compared to the works of Beelzebub. He desires to hold captive the souls of men; the Lord desires to set them free. He preaches idols; this one preaches the knowledge of the one God. He draws towards vices; this one calls back to virtues. How, then, can they have concord, whose actions are divided (or different)?

But let none think that this is said of heretics and schismatics; though we may apply it besides to such; but it is shown by the context to refer to the Devil; in that the works of the Saviour cannot be compared with the works of Beelzebub. He seeks to hold men's souls in captivity, the Lord to set them free; he preaches idols, the Lord the knowledge of the true God; he draws men to sin, the Lord calls them back to virtues. How then can these have agreement together, whose works are so opposite?

"He that is not with me is against me, and he that gathereth not with me scattereth abroad."

Behold also a fourth refutation. For what is my desire? saith He. To bring men to God, to teach virtue, to proclaim the kingdom. What, that of the devil, and the evil spirits? The contrary to these. How then should he that gathers not with me, nor is at all with me, be likely to co-operate with me? And why do I say co-operate? Nay, on the contrary, his desire is rather to scatter abroad my goods. He then who is so far from cooperating that he even scatters abroad, how should he have exhited such unanimity with me, as with me to cast out the devils?

Now it is a natural surmise that He said this not of the devil only, but Himself also of Himself, as being for His part against the devil, and scattering abroad his goods. And how, one may say, is he that is not with me against me? By this very fact, of his not gathering. But if this be true, much more he that is against him. For if he that doth not co-operate is an enemy, much more he that wages war.

But all these things He saith, to indicate His enmity against the devil, how great and unspeakable it is. For tell me, if thou must go to war with any one, he that is not willing to fight on thy side, by this very fact is he not against thee? And if elsewhere He saith, "He that is not against you is for you," it is not contrary to this. For here He signified one actually against them, but there He points to one who in part is on their side: "For they cast out devils," it is said "in Thy name."

But to me He seems here to be hinting also at the Jews, setting them on the devil's side. For they too were against Him, and were scattering what He gathered. As to the fact that He was hinting at them also, He declared it by speaking thus,

"Therefore I say unto you, that all manner of sin and blasphemy shall be forgiven unto men."

Therefore He has spoiled his house, in that them whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His Apostles and their successors to be converted. By this plain parable therefore He shows that He does not join in a deceitful working with the dæmons as they falsely accused Him, but by the might of His divinity He frees men from the dæmons.

How, He says, could Beelzebub work with Me, when, on the contrary, he acts against Me? For I teach virtue, but he, evil. How then is he with Me? And I gather men unto salvation, but he scatters them. Christ also hints at the Pharisees, who, while He was teaching and bringing benefit to many, were dispersing the people so that they could not approach Him. He shows that in reality it is they who are demonic.

He who is not with me is against me. Here he presents the fourth reason, which gives vigor to all the other arguments. For someone could say: if you overcame by violence, the reasoning would hold; but you do not act by violence but by suffering. Therefore, that is not a sign that you have bound anyone. So he presents the fourth reason: Things that agree in some feature have a similar work; hence those who do similar works do not hinder one another. But I do works contrary to them. Therefore, he who is not with me is against me. First he presents the reason in general; secondly, he gives a specific example.

He says, therefore: he who is not with me... and the devil seems not to be with me, because he is contrary to my works: "What accord has Christ with Belial?" (2 Cor 6:15). That he is against him is obtained from Sirach (33:14): "Life is the opposite of death, and the sinner is the opposite of the godly"; so the opposite of man is the devil, the father of sin. But in what is he the opposite? He who does not gather with me scatters. For the Lord gathers: "He will gather the lambs in his arms, he will carry them in his bosom, and gently lead those that are young" (Is 40:11). But the devil scatters: "The wolf snatches and scatters the sheep" (Jn 10:12). But in Luke (9:50) it says: "He that is not against you is for you." But this seems contrary to what has been said. Chrysostom says that both statements are particular; hence they are not to be taken universally but in particular cases that whoever does not have my covenant is against me. Hence in Luke they are called disciples, but here devils. Or we can say that it is one way with God and another way with men. Clearly, God is the natural end toward which all things tend; therefore, whoever is not with God must be apart from him. Hence 1 Kings (18:21): "How long will you go limping with two different opinions. If the Lord is God, follow him." But it is not the same with man, because whoever is not for me is not on that account against me.

"Blessed," it says, "are the poor." Not all the poor are blessed, for poverty is neutral. The poor can be either good or evil, unless, perhaps, the blessed pauper is to be understood as he whom the prophet described, saying, "A righteous poor man is better than a rich liar." Blessed is the poor man who cried and whom the Lord heard. Blessed is the man poor in offense. Blessed is the man poor in vices. Blessed is the poor man in whom the prince of this world finds nothing. Blessed is the poor man who is like that poor Man who, although he was rich, became poor for our sake. Matthew fully revealed this when he said, "Blessed are the poor in spirit." One poor in spirit is not puffed up, is not exalted in the mind of his own flesh. This beatitude is first, when I have laid aside every sin, and I have taken off all malice, and I am content with simplicity, destitute of evils. All that remains is that I regulate my conduct. For what good does it do me to lack worldly goods, unless I am meek and gentle?

Let us see how St. Luke encompassed the eight blessings in the four. We know that there are four cardinal virtues: temperance, justice, prudence and fortitude. One who is poor in spirit is not greedy. One who weeps is not proud but is submissive and tranquil. One who mourns is humble. One who is just does not deny what he knows is given jointly to all for us. One who is merciful gives away his own goods. One who bestows his own goods does not seek another's, nor does he contrive a trap for his neighbor. These virtues are interwoven and interlinked, so that one who has one may be seen to have several, and a single virtue befits the saints. Where virtue abounds, the reward too abounds.… Thus temperance has purity of heart and spirit, justice has compassion, patience has peace, and endurance has gentleness.

But being about to utter His divine oracles, He begins to rise higher; although He stood in a low place, yet as it is said, He lifted up his eyes. What is lifting up the eyes, but to disclose a more hidden light?

Now Luke mentions only four blessings, but Matthew eight; but in those eight are contained these four, and in these four those eight. For the one has embraced as it were the four cardinal virtues, the other has revealed in those eight the mystical number. For as the eighth 1 is the accomplishment of our hope, so is the eighth also the completion of the virtues. But each Evangelist has placed the blessings of poverty first, for it is the first in order, and the purest, as it were, of the virtues; for he who has despised the world shall reap an eternal reward. Now can any one obtain the reward of the heavenly kingdom who, overcome by the desires of the world, has no power of escape from them? Hence it follows, He said, Blessed are the poor.

In that He says, Blessed are the poor, thou hast temperance; which abstains from sin, tramples upon the world, seeks not vain delights. In Blessed are they that hunger, thou hast righteousness; for he who hungers suffers together with the hungry, and by suffering together with him gives to him, by giving becomes righteous, and his righteousness abideth for ever. In Blessed are they that weep now (Ps. 112:9.), thou hast prudence; which is to weep for the things of time, and to seek those which are eternal. In Blessed are ye when men hate you, thou hast fortitude; not that which deserves hatred for crime, but which suffers persecution for faith. For so thou wilt attain to the crown of suffering, if thou slightest the favour of men, and seekest that which is from God. Temperance therefore brings with it a pure heart; righteousness, mercy; prudence, peace; fortitude, meekness. The virtues are so joined and linked to one another, that he who has one seems to have many; and the Saints have each one especial virtue, but the more abundant virtue has the richer reward. What hospitality in Abraham, what humility, but because he excelled in faith, he gained the preeminence above all others. To every one there are many rewards because many incentives to virtue, but that which is most abundant in a good action, has the most exceeding reward.

(in Ps. 33.) But not every one oppressed with poverty is blessed, but he who has preferred the commandment of Christ to worldly riches. For many are poor in their possessions, yet most covetous in their disposition; these poverty does not save, but their affections condemn. For nothing involuntary deserves a blessing, because all virtue is characterized by the freedom of the will. Blessed then is the poor man as being the disciple of Christ, Who endured poverty for us. For the Lord Himself has fulfilled every work which leads to happiness, leaving Himself an example for us to follow.

And he, lifting his eyes towards his disciples, said, Blessed are the poor, for yours is the kingdom of God. And although he speaks generally to all, yet he more specifically lifts his eyes towards the disciples, so that to those who perceive the word with the attentive ear of the heart, he may more broadly reveal the light of inward savor. This is similar to what Matthew says: And when he sat down, his disciples came to him, and he opened his mouth and taught them, saying: Blessed are the poor in spirit (Matt. V). For those to whom he opens his mouth while sitting on the mountain to hear lofty things, he directs his eyes standing in the plain, so that they may plainly understand what they have heard. Therefore, blessed are the poor. Certainly not all, but only those who regard all the heights of the present age as nothing, even if they may seem lofty. Who are rightly deemed worthy of the gift of the heavenly kingdom, because they are found to be stripped of the desire for human delight. Such poverty as King David, declaring the poverty he endured, said: But I am poor and needy. And elsewhere, not only considering earthly things as trivial, but even the heavenly ones for the Lord's sake, saying: For what is there for me in heaven, and what have I desired on earth besides thee (Psalm LXXII)? Soon, when he had fixed the anchor of his hope, he manifests by adding: But for me it is good to cling to God, to put my trust in the Lord God. Otherwise, some in the most wretched condition of poverty, both here lack the joys of the world due to the scarcity of things, and there lack the kingdom of God due to the wickedness of their deeds.

And although He speaks in a general way to all, yet more especially He lifts up His eyes on His disciples; for it follows, on his disciples, that to those who receive the word listening attentively with the heart, He might reveal more fully the light of its deep meaning.

Concerning the promise of the beatitudes, note that he promises four things, namely the kingdom, which consists in participation in divine power; fullness, which consists in the taste of divine goodness; laughter, which consists in the contemplation of divine truth; and a great reward, which consists in the duration of eternity. And these four are designated in Ephesians three: "That you may be able," he says, "to comprehend with all the Saints what is the length, breadth, height, and depth"; the length of eternity, the breadth of goodness, the height of power, and the depth of wisdom or truth. Moreover, he promises these four things to four kinds of merits that raise us to God and build up our free will. For the kingdom of wealth is promised to those who despise temporal goods, such as are the poor; the banquet of abundance to those who desire spiritual things, and these are called the hungry; the laughter of delight to those who detest the evils of sin, and these are called the weeping; the multitude of reward to those who endure the evils of punishment, and these are the patient. In these four is enclosed the perfection of the human will with respect to a twofold good and with respect to a twofold evil.

First, therefore, he promises to the poor the kingdom of wealth on account of their contempt of temporal things, and such were the disciples, and therefore he says: And he, lifting up his eyes upon his disciples, said: Blessed are the poor, etc. By lifting up his eyes he calls them blessed, because "the eyes of the Lord are upon the just," and especially upon the poor: Ecclesiasticus eleven: "There is a man who is feeble and in need of recovery, lacking in strength and abounding in poverty, and the eye of the Lord looked upon him for good." Moreover, he calls these poor blessed because they are prepared for beatitude. And therefore he adds: For yours is the kingdom of God, which indeed is very great. For in the Psalm: "Your kingdom, O Lord, is a kingdom of all ages." This he says belongs to the poor, because the poor are its heirs, according to that passage in James two: "Has not God chosen the poor in this world, rich in faith, heirs of the kingdom which God has promised to those who love him?" "Better therefore is the poor man who walks in his simplicity than the rich man who twists his lips and is foolish," Proverbs nineteen.

And note that he says is in the present tense, either on account of the certainty of the promise, or also because the truly poor now in a certain way begin to be kings, according to that passage in 2 Corinthians 6: "As having nothing and yet possessing all things." "For their deep poverty has abounded unto the riches of simplicity," as is said in 2 Corinthians 8. Whence the evangelical or voluntary poor are now to be reckoned as already blessed, not wretched. Seneca: "No one is born rich: whoever comes forth into the light is commanded to be content with bread and milk." "No one is poor amid these things: among which if anyone has enclosed his desire, he will be able to contend with Jupiter concerning happiness." And note that he begins from poverty, because, as Ambrose says there, "poverty is the first parent of virtues, because he who has despised worldly things will merit eternal things," an imitator of that poor one "who, though he was rich, became poor for our sake," 2 Corinthians 8.

Of poverty--the affliction which actually or potentially includes all other afflictions--I would not dare to speak as from myself; and those who reject Christianity will not be moved by Christ's statement that poverty is blessed. But here a rather remarkable fact comes to my aid. Those who would most scornfully repudiate Christianity as a mere "opiate of the people" have a contempt for the rich, that is, for all mankind except the poor. They regard the poor as the only people worth preserving from "liquidation", and place in them the only hope of the human race. But this is not compatible with a belief that the effects of poverty on those who suffer it are wholly evil; it even implies that they are good. The Marxist thus finds himself in real agreement with the Christian in those two beliefs which Christianity paradoxically demands--that poverty is blessed and yet ought to be removed.

After the ordination of the Apostles, the Saviour directed His disciples to the newness of the evangelical life.

In the Gospel according to St. Matthew it is said, Blessed are the poor in spirit, that we should understand the poor in spirit to be one of a modest and somewhat depressed mind. Hence our Saviour says, Learn from me, for I am meek and lowly of heart. But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things.

But when the celestial kingdom is considered in the many gradations of its blessings, the first step in the scale belongs to those who by divine instinct embrace poverty. Such did He make those who first became His disciples; therefore He says in their person, For yours is the kingdom of heaven, as pointedly addressing Himself to those present, upon whom also He lifted up His eyes.

The poor have many other vices, but, at least, they are never realistic. The poor are melodramatic and romantic in grain; the poor all believe in high moral platitudes and copy-book maxims; probably this is the ultimate meaning of the great saying, "Blessed are the poor." Blessed are the poor, for they are always making life, or trying to make life like an Adelphi play.

There remains always this great boast, perhaps the greatest boast that is possible to human nature. I mean the great boast that the most unhappy part of our population is also the most hilarious part. The poor can forget that social problem which we (the moderately rich) ought never to forget. Blessed are the poor; for they alone have not the poor always with them. The honest poor can sometimes forget poverty. The honest rich can never forget it.

But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which isessentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed.

The phrase "lift up your eyes" occurs in many places in Scripture. By this expression, the divine Word admonishes us to exalt and lift up our thoughts. It invites us to elevate the insight that lies below in a rather sickly condition and is stooped and completely incapable of looking up. For instance, it is written in Isaiah, "Lift up your eyes on high and see. Who has made all these things known?"The Savior too, when he is about to deliver the Beatitudes, lifts up his eyes to the disciples and says "blessed" are such and such.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

"Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed; and promised earthly rewards; and placed the chief gift in an earthly inheritance; and promised that those who maintain righteousness shall be satisfied with meat and drink; and many things of this sort He is charged with teaching. Thomas, in reply, proves that his accusation is frivolous; showing that the prophets, in whom Caiaphas believes, taught these things much more, and did not show in what manner these things are to be, or how they are to be understood; whereas Jesus pointed out how they are to be taken. And when he had spoken these things, and others of like kind, Thomas also held his peace."

But even now you have the Lord's sayings, as examples taking away from you all excuse. For what is it you say? "I shall be in need." But the Lord calls the needy "happy." "I shall have no food.

"Blessed are the needy" (for no less than this is required for interpreting the word in the Greek, "because theirs is the kingdom of heaven." Now this very fact, that He begins with beatitudes, is characteristic of the Creator, who used no other voice than that of blessing either in the first fiat or the final dedication of the universe: for "my heart," says He, "hath indited a very good word.

"Blessed are the needy, because theirs is the kingdom of heaven." "He hath sent me to bind up the broken-hearted.

To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the pour," not the rich, "whose are the kingdoms of the heavens," the rich will find more in the poor (than she brings him, or than she would in the rich).

Purify yourself with your tears. Wash yourselves with mourning. If you weep for yourself, another will not weep for you.… One who is a sinner weeps for himself and rebukes himself, that he may become righteous, for just people accuse themselves of sin. Let us pursue order, because it is written, "Set in order love in me." I have laid down sin. I have tempered my conduct. I have wept for my transgressions. I begin to hunger. I hunger for righteousness. The sick, when he is seriously ill, does not hunger, because the pain of the illness excludes hunger. What is the hunger for righteousness? What is the bread of which it is said, "I have been young and am old, and I have not seen the righteous man forsaken, nor his seed begging bread"? Surely one who is hungry seeks increase of strength. What greater increase of virtue is there than the rule of righteousness?

If you propose a choice between these two things, which is better, to laugh or to cry? Is there anybody who wouldn't prefer to laugh? Because repentance involves a beneficial sorrow, the Lord presented tears as a requirement and laughter as the resulting benefit. How? When he says in the Gospel, "Blessed are those who cry, because they shall laugh." So crying is a requirement, laughter the reward, of wisdom. He wrote laughter to mean joy. He did not mean howling with laughter but jumping for joy.

(Hom. de Grat. act.) But He promises laughing to those who weep; not indeed the noise of laughter from the mouth, but a gladness pure and unmixed with aught of sorrow.

Blessed are you who hunger now, for you shall be satisfied. Matthew explains what it means to hunger, that is, to thirst for righteousness. He teaches us very clearly that we should never consider ourselves sufficiently righteous, but should always love and even burn for daily progress in righteousness. The Psalmist, burning with desire for heavenly things, shows that perfect satisfaction cannot come in this age but in the future, saying: As for me, I shall appear in righteousness before your face; I shall be satisfied when your glory is revealed (Psalm 17:15). It can also simply be understood: Blessed are you who hunger now, who discipline your body and make it a slave (1 Corinthians 9:27), who give yourselves to the word in hunger and thirst (2 Corinthians 11:27), because you will then enjoy the fullness of heavenly joys.

Blessed are you who weep now, for you shall laugh. Those who weep not for the losses of temporal goods but for the detriment of spiritual virtues will be consoled by eternal bliss. Here we are commanded not only to weep for our own sins but also for the sins of our neighbors. If we love them as ourselves, we must consequently rejoice at their progress and grieve at their failings; and not only grieve but be moved to tears. Thus Samuel and David mourned the sin and death of Saul. Thus the Lord Himself wept over the sinful city, and, moved with compassion for the grieving sisters, wept over Lazarus, whom He was to resurrect by His divine majesty, showing human pity first. Mystically, this signifies that those who are dead in sin should be mourned by their neighbors so that they may revive. The promise that those who weep now will laugh should not be understood childishly; in the language of Scripture, laughter signifies inner exaltation and joy of the mind. As Sarah said: God has brought me laughter (Genesis 21:6). And in Job it is said: The lips of the truthful shall be filled with laughter. By these names, as I said, the inward joy of the soul is depicted.

That is, blessed are ye who chasten your body and subject it to bondage, who in hunger and thirst give heed to the word, for then shall ye receive the fulness of heavenly joys.

Plainly instructing us, that we ought never to account ourselves sufficiently righteous, but always desire a daily increase in righteousness, to the perfect fulness of which the Psalmist shows us that we can not arrive in this world, but in the world to come. I shall be satisfied when thy glory shall be made manifest (Ps. 17:15.). Hence it follows, For ye shall be filled.

Secondly, he promises to those who hunger the banquet of abundance on account of the desire for spiritual things: and this he indicates when he adds: Blessed are you who now hunger, namely for the food of justice, according to what is said in the Gloss on Matthew 5. For you shall be satisfied, through the banquet of abundance. Ambrose: "He who hungers seeks an increase of strength," according to that passage in Ecclesiasticus 24: "Those who eat me will hunger still more, and those who drink me will thirst still more." Those hunger for justice who can say with Jesus that word in John 4: "My food is to do the will of my Father." Those also hunger for justice who for love of justice willingly endure hunger: and these can say with the Apostle that word in 1 Corinthians 4: "Even unto this hour we hunger and thirst." Such were those holy Fathers, of whom in Hebrews 11 it is said that "they went about in sheepskins, destitute, afflicted, tormented," etc. Such shall be satisfied by the Lord, because, Revelation 7, "they shall hunger no more, neither thirst anymore, nor shall the sun fall upon them, nor any heat, for the Lamb who is in the midst of the throne shall rule them." And this will be in the divine glory, according to what is said in the Psalm: "I shall be satisfied when your glory shall appear"; and again: "They shall be inebriated with the abundance of your house, and you shall give them to drink of the torrent of your pleasure." And so is fulfilled that word in 1 Kings 2: "The hungry were filled." Nor is this surprising, because, Isaiah 25, "the Lord of hosts shall make for all peoples on this mountain a feast of vintage, of rich things full of marrow, of refined vintage"; and again, according to that word of the Psalm: "He fed them with the fat of wheat, and from the rock he satisfied them with honey."

Third, he promises the laughter of joy to those who weep on account of repentance for the evil of sin, when he adds: Blessed are you who now weep, namely for evils committed, as Hezekiah, "turning to the wall," "wept with great weeping," as is said in Isaiah thirty-eight; as also Peter, of whom in Matthew twenty-six after the denial it is said that "going out he wept bitterly"; and Job thirty: "My harp is turned to mourning, and my organ into the voice of those who weep." Or for the sins of others, as David over Saul, II Kings one; so Christ over Jerusalem, below in chapter nineteen: "Seeing the city, he wept over it." Or: you now weep, namely for the miseries of others: Job thirty: "I wept once over him who was afflicted"; Romans twelve: "Weep with those who weep." Or: You who now weep, for escaping the temptations of sins and their consequences: in Judges two it is said that "when the Angel of the Lord spoke to the children of Israel, they lifted up their voice and wept. And the name of that place was called the place of weepers—or of tears." And this place is the state of the present life, which lasts only until now. And therefore he says: You who now weep: I Peter one: "Though now for a little while, if need be, you are made sorrowful in various temptations, that the testing of your faith, much more precious than gold which is tried by fire, may be found unto praise," etc. Or: You who now weep, namely from desire for eternal things, and this is the proper understanding: John sixteen: "You shall weep and lament, but the world shall rejoice, and you shall be sorrowful; but your sorrow shall be turned into joy"; and the Psalm: "My tears have been my bread day and night, while it is said to me daily: Where is your God?" To these he says: you are blessed, because you shall laugh, with a spiritual laughter, which consists in the joy of the mind through the contemplation of truth: Job eight: "Your mouth shall be filled with laughter, and your lips with rejoicing"; for it is said in Proverbs thirty-one: "Strength and beauty are her clothing, and she shall laugh in the last day." This laughter shall be over one's own goods and those of others, according to what is said of Sarah in Genesis twenty-one: "The Lord has made laughter for me, and whoever hears of it will laugh with me."

After having commanded them to embrace poverty, He then crowns with honour those things which follow from poverty. It is the lot of those who embrace poverty to be in want of the necessaries of life, and scarcely to be able to get food. He does not then permit His disciples to be fainthearted on this account, but says, Blessed are ye who hunger now.

But poverty is followed not only by a want of those things which bring delight, but also by a dejected look, because of sorrow. Hence it follows, Blessed are ye that weep. He blesses those who weep, not those who merely drop tears from their eyes, (for this is common to the believing and unbelieving, when sorrow befals them,) but rather He calls those blessed, who shun a careless life, mixed up with sin, and devoted to carnal pleasures, and refuse enjoyments almost weeping from their hatred of all worldly things.

(de Beat. orat. 4.) But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which is essentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed.

(ubi sup.) For to those who hunger and thirst after righteousness He promises abundance of the things they desire. For none of the pleasures which are sought in this life can satisfy those who pursue them. But the pursuit of virtue alone is followed by that reward, which implants a joy in the soul that never faileth.

(Hom. 18. ad pop. Ant.) But godly sorrow is a great thing, and it worketh repentance to salvation. Hence St. Paul when he had no failings of his own to weep for, mourned for those of others. Such grief is the source of gladness, as it follows, For ye shall laugh. For if we do no good to those for whom we weep, we do good to ourselves. For he who thus weeps for the sins of others, will not let his own go unwept for; but the rather he will not easily fall into sin. Let us not be ever relaxing ourselves in this short life, lest we sigh in that which is eternal. Let us not seek delights from which flow lamentation, and much sorrow, but let us be saddened with sorrow which brings forth pardon. We often find the Lord sorrowing, never laughing.

For even if you suppose that the promises of the Creator were earthly, but that Christ's are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion's god), who has never given proof of his liberality by any preceding bestowal of minor blessings. "Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

Meanwhile the promise of fulness to the hungry is a provision of God the Creator. "Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

"Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

"Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: " (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; " teaching "to labour for the meat which is permanent unto life eternal; " in our ordinary prayer likewise commanding us to request "bread," not the wealth of Attalus therewithal.

Do you also rejoice when ye suffer such things, for ye shall be blessed in that day.

Blessed are you when men hate you, and when they separate you, and reproach you. He who for the sake of the wealth of the inheritance of Christ in the saints, for the sake of the bread of eternal life, and for the hope of the heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not fear to keep these virtues amidst adversities. For although men may hate with a wicked heart, they cannot harm the beloved heart of Christ. Let them separate and expel from the synagogue, Christ will find and strengthen. Let them reproach the name of the Crucified, He Himself raises the dead with Him and makes them sit in the heavenly places (Ephesians II).

And they will cast out your name as evil, for the sake of the Son of Man. The name he says signifies the name of Christians, which, as far as their memory goes, has very often been erased and cast out by the Gentiles and Jews, with no longer any cause for hatred except for the Son of Man, because, evidently, believers would want to make the name of Christ their own surname; and therefore the persecutors of the highest name are, not unjustly, marked by the name of men. Blessed (He says) are you when men hate you, teaching them that they will be harassed by men, but will be blessed beyond men.

He then who on account of the riches of the inheritance of Christ, for the bread of eternal life, for the hope of heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not shrink to maintain these virtues in adversity. Hence it follows, Blessed are ye when men shall hate you. For although men hate, with their wicked hearts they can not injure the heart that is beloved by Christ, It follows, And when they shall separate you. Let them separate and expel you from the synagogue. Christ finds you out, and strengthens you. It follows; And shall reproach you. Let them reproach the name of the Crucified, He Himself raises together with Him those that have died with Him, and makes them sit in heavenly places. It follows, And cast out your name as evil. Here he means the name of Christian, which by Jews and Gentiles as far as they were able was frequently erased from the memory, and east out by men, when there was no cause for hatred, but the Son of man; for in truth they who believed on the name of Christ, wished to be called after His name. Therefore He teaches that they are to be persecuted by men, but are to be blessed beyond men. As it follows, Rejoice ye in that day, and weep for joy, for behold your reward is great in heaven.

Fourth, he promises to those who suffer the greatness of the reward on account of endurance in the evil of punishment, when he adds: Blessed shall you be, when men shall hate you, namely with respect to the act of the heart. Most fittingly he says: men, that is, those who are animal-like and bestial, because "man, when he was in honor, did not understand: he was compared to senseless beasts and was made like unto them"; First Corinthians 3: "Whereas there is among you jealousy and contention, are you not carnal, and do you not walk according to man"? according to that man, namely, of whom it is said in Sirach 28: "Man reserves wrath for man." These hate the servants of Christ: Proverbs 19: "The brothers of the poor man hate him"; and Matthew 10: "You shall be hated by all men for my name's sake."

With respect to the act of deed he adds: And when they shall separate you, namely by casting you out of the synagogues, according to that passage in John 9: "The Jews had already conspired that if anyone should confess him to be the Christ, he should be put out of the synagogue," and thus would be separated from others in reproach, even from his own household members, just as the Lord foretold would come to pass for his disciples: Matthew 10: "I have come to set a man against his father"; and afterward it is added: "And a man's enemies shall be those of his own household."

With respect to the act of the mouth he adds: And shall reproach you, reviling you, and shall cast out your name as evil, by defaming; First Peter 4: "If you are reproached in the name of Christ, you shall be blessed"; James 2: "They blaspheme the good name that has been invoked over you," because they call good evil, according to that passage in Matthew 5: "They shall say all manner of evil against you falsely, for my sake." And because not just any punishment makes a Martyr unless the proper cause is present, therefore he adds: On account of the Son of Man: First Peter 3: "If you suffer anything for the sake of justice, you shall be blessed," that is, for the sake of Christ, "who was made by God wisdom and justice and sanctification." And for this threefold justice Paul wished to suffer; Acts 21: "I am prepared not only to be bound, but also to be killed in Jerusalem for the sake of Christ Jesus."

And, "Blessed are ye when men shall hate you, when they shall separate you, when they shall cast out your name as evil, for the Son of man's sake;" if we do not detest our persecutors, and undergo punishments at their hands, not hating them under the idea that we have been put to trial more tardily than we looked for; but knowing this also, that every instance of trial is an occasion for testifying.

Which things must all now be considered by us, that no one may desire anything from the world that is now dying, but may follow Christ, who both lives for ever, and quickens His servants, who are established in the faith of His name. For there comes the time, beloved brethren, which our Lord long ago foretold and taught us was approaching, saying, "The time cometh, that whosoever killeth you will think that he doeth God service. And these things they will do unto you, because they have not known the Father nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them." Nor let any one wonder that we are harassed with constant persecutions, and continually tried with increasing afflictions, when the Lord before predicted that these things would happen in the last times, and has instructed us for the warfare by the teaching and exhortation of His words. Peter also, His apostle, has taught that persecutions occur for the sake of our being proved, and that we also should, by the example of righteous men who have gone before us, be joined to the love of God by death and sufferings. For he wrote in his epistle, and said, "Beloved, think it not strange concerning the fiery trial which is thing happened unto you; but as often as ye partake in Christ's sufferings, rejoice in all things, that when His glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached in the name of Christ, happy are ye; for the name of the majesty and power of the Lord resteth on you, which indeed on their part is blasphemed, but on our part is glorified." Now the apostles taught us those things which they themselves also learnt from the Lord's precepts and the heavenly commands, the Lord Himself thus strengthening us, and saying, "There is no man that hath left house, or land, or parents, or brethren, or sisters, or wife, or children, for the kingdom of God's sake, who shall not receive sevenfold more in this present time, and in the world to come life everlasting." And again He says, "Blessed are ye when men shall hate you, and shall separate you from their company, and shall cast you out, and shall reproach your name as evil for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold your reward is great in heaven."

But how can they follow Christ, who are held back by the chain of their wealth? Or how can they seek heaven, and climb to sublime and lofty heights, who are weighed down by earthly desires? They think that they possess, when they are rather possessed; as slaves of their profit, and not lords with respect to their own money, but rather the bond-slaves of their money. These times and these men are indicated by the apostle, when he says, "But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and in perdition. For the root of all evil is the love of money, which, while some have coveted, they have erred from the faith, and pierced themselves through with many sorrows." But with what rewards does the Lord invite us to contempt of worldly wealth? With what compensations does He atone for the small and trifling losses of this present time? "There is no man," saith He, "that leaves house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but he shall receive seven fold even in this time, but in the world to come life everlasting." If we know these things, and have found them out from the truth of the Lord who promises, not only is not loss of this kind to be feared, but even to be desired; as the Lord Himself again announces and warns us, "Blessed are ye when men shall persecute you, and when they shall separate you from their company, and shall cast you out, and shall speak of your name as evil, for the Son of man's sake! Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven."

What hope and reward remains for the righteous and for martyrs after the conflicts and sufferings of this present time, The Holy Spirit shows and predicts by Solomon, saying: "And although in the sight of men they suffered torments, yet their hope is full of immortality. And having been troubled in a few things, they shall be in many happily ordered, because God has tried them, and has found them worthy of Himself. As gold in the furnace, He hath tried them; and as whole burnt-offerings of sacrifice, He hath received them, and in its season there will be respect of them. They will shine and run about as sparks in a place set with reeds. They shall judge the nations, and have dominion over the peoples; and their Lord shall reign for ever." In the same also our vengeance is described, and the repentance of those who persecute and molest us is announced. "Then," saith he," shall the righteous stand in great constancy before such as have afflicted them, and who have taken away their labours; when they see it, they shall be troubled with a horrible fear: and they shall marvel at the suddenness of their unexpected salvation, saying among themselves, repenting and groaning for anguish of spirit, These are they whom we had sometime in derision and as a proverb of reproach. We fools counted their life madness, and their end to be without honour. How are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun hath not risen upon us. We have been wearied in the way of unrighteousness and perdition, and have walked through hard deserts, but have not known the way of the Lord. What hath pride profited us, or what hath the boasting of riches brought to us? All these things have passed away like a shadow." Likewise in the cxvth Psalm is shown the price and the reward of suffering: "Precious," it says, "in the sight of the Lord is the death of His saints. In the cxxvth Psalm also is expressed the sadness of the struggle, and the joy of the retribution: "They who sow," it says. "in tears, shall reap in joy. As they walked, they walked and wept, casting their seeds; but as they come again, they shall come in exultation, bearing their sheaves." And again, in the cxviiith Psalm: "Blessed are those that are undefiled in the way, who walk in the law of the Lord. Blessed are they who search His testimonies, and seek Him out with their whole heart." Moreover, the Lord in the Gospel, Himself the avenger of our persecution and the rewarder of our suffering, says: "Blessed are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven." And again: "Blessed shall ye be when men shall hate you, and shall separate you, and shall expel you, and shall revile your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven." And once more: "Whosoever shall lose his life for my sake, the same shall save it." Nor do the rewards of the divine promise attend those alone who are reproached and slain; but if the passion itself, be wanting to the faithful, while their faith has remained sound and unconquered, and having forsaken and contemned all his possessions, the Christian has shown that he is following Christ, even be also is honoured by Christ among the martyrs, as He Himself promises and says: "There is no man that leaveth house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but shall receive seven times as much in this present time, and in the world to come eternal life." In the Apocalypse also He says the same thing: "And I saw," saith he, "the souls of them that were slain for the name of Jesus and the word of God." And when he had placed those who were slain in the first place, he added, saying: "And whosoever had not worshipped the image of the beast, neither had received his mark upon their forehead or in their hand; "all these he joins together, as seen by him at one time in the same place, and says, "And they lived and reigned with Christ." He says that all live and reign with Christ, not only who have been slain; but even whosoever, standing in firmness of the faith and in the fear of God, have not worshipped the image of the beast, and have not consented to his deadly and sacrilegious edicts.

Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

The Lord mentioned persecution already, even before the apostles had been sent on their mission. The Gospel anticipated what would happen. So he forewarns them for their benefit, that even the assault of things grievous to bear will bring its reward and advantage to them. They shall scold you, he says, as deceivers do, and try to mislead you. They shall separate you from them, even from their friendship and society. Let none of these things trouble you, he says. What harm will their intemperate tongue do a well-established mind? The patient suffering of these things will not be without fruit, he says, to those who know how to endure piously. It is the pledge of the highest happiness. Besides, he points out for their benefit, nothing strange will happen to them, even when suffering these things. On the contrary, they will resemble those who before their time were the bearers to the Israelites of the words that came from God above. These prophets were persecuted. They were sawn in two. They perished slain by the sword. They endured blame unjustly cast on them. He would have them also understand that they shall be partakers with those whose deeds they have imitated. They shall not fail in winning the prophet's crown, after having traveled by the same road.

The Christian who has advanced by means of good discipline and the gift of the Spirit to the measure of the age of reason experiences glory and pleasure and enjoyment that is greater than any human pleasure. These come to one after grace is given to him, after being hated because of Christ, being driven, and enduring every insult and shame in behalf of his faith in God. For such a person, whose entire life centers on the resurrection and future blessings, every insult and scourging and persecution and the other sufferings leading up to the cross are all pleasure and refreshment and surety of heavenly treasures. For Jesus says, "Blessed are you when men reproach you and persecute you and, speaking falsely, say all manner of evil against you; for my sake rejoice and exult because your reward is great in heaven."

I beg you to remember in your entire present contest the great reward laid up in heaven for those who are persecuted and reviled for righteousness' sake. Be glad and leap for joy on account of the Son of man, just as the apostles once rejoiced when they were counted worthy to suffer dishonor for his name.

Now since Christ, as soon as He entered on His course, fulfilled such a ministration as this, He is either, Himself, He who predicted His own coming to do all this; or else if he is not yet come who predicted this, the charge to Marcion's Christ must be a ridiculous one (although I should perhaps add a necessary one), which bade him say, "Blessed shall ye be, when men shall bate you, and shall reproach you, and shall cast out your name as evil, for the Son of man's sake." In this declaration there is, no doubt, an exhortation to patience.

If the tongue's bitterness break out in malediction or reproach, look back at the saying, "When they curse you, rejoice." The Lord Himself was "cursed" in the eye of the law; and yet is He the only Blessed One.

For the Jews persecuted the prophets even to death.

(Hom. 6. in Hex.) Again, great has sometimes a positive signification, as the heaven is great, and the earth is great; but sometimes it has relation to something else, as a great ox or great horse, on comparing two things of like nature. I think then that great reward will be laid up for those who suffer reproach for Christ's sake, not as in comparison with those things in our power, but as being in itself great because given by God.

Rejoice in that day, and exult. For behold, your reward is great in heaven. This command can be fulfilled not by anyone suffering, but by him who suffers solely with a view to the heavenly reward. Thus, amidst the hatred of hearts, amidst the insults of tongues, amidst the very hands of persecutors, one can remain with an equally, or even more joyful heart. Not to this are those like us capable, but those who went rejoicing from the presence of the council, because they were deemed worthy to suffer dishonor for the name of Jesus (Acts V). Therefore, whoever endures many adversities on earth for Christ, will receive many gifts in heaven from Christ. However, how many javelins of words did the false prophets endure from Elijah, who, mocking them, said: Shout with a louder voice: For Baal is a god, perhaps he is talking, or he is in an inn, or on a journey, or certainly he is sleeping, so that he must be awakened (1 Kings XVIII). What a great massacre did those who were eight hundred and fifty in number suffer when they were all killed! But because Baal and not Christ was the cause, neither did the mocked ones rejoice, nor did the slain ones deserve a palm, but an eternal punishment.

For such things their fathers did to the prophets. He encouraged well by example, because those who speak the truth usually suffer persecution. Nevertheless, the ancient prophets did not fail in their preaching of truth out of fear of persecution. It should be noted indeed that just as Matthew, through the eight beatitudes he set forth, insinuates the eighth as the perfection of our hope dedicated to the glory of the resurrection, so Luke embraces the four cardinal virtues. For blessed are the poor, who are restrained from the enticements of the world through temperance. Blessed are the hungry, who, reminded by their own hunger, show mercy to the hungry, and themselves show mercy through justice as much as they can. For the alms which we give to Christ, not out of our own, but as His, the Psalmist rightly testifies as being called justice, saying: He has distributed to the poor; his justice endures forever (Psalm 111). For it is justice when we give what is rightfully due to each, owing no one anything except to love each other. Blessed are those who, through prudence, discern good from evil, who mourn for what is transitory, and long for what is eternal. Blessed are those who, through fortitude of faith, are able to endure all hardships. Thus, those who are not yet able to ascend the pinnacle of consummate virtue, are to be cherished with the blessedness of general perfection. So that, progressing gradually from good to better, while they willingly listen to the Lord who stands on the plain, they may someday ascend to Him who sits on the mountain in sublimity. For those whose hearts He is still taming and instructing, He addresses them as one standing, which is the position of laboring. But those He finds ready and teachable from long spiritual exercise, He, in the freedom and dignity of the teacher, seated as the peaceful Savior, imparts mystical things of the higher realms. This difference in spiritual progress is beautifully expressed in the attire of the Israelite people. Where all the common folk, using whatever garments, are commanded to make for themselves fringes of blue in the four corners of their garments. Priests are to have four garments, distinguished in wonderful variety by as many mystical colors. And high priests are to bear both what the priests have and four other kinds of garments, of the same colors, but with greater dignified grace, interspersed with glittering gold, and bearing the name of the patriarchs and of the Lord Himself. To explain or even to merely present these details pertains to the diligence of its own work.

They who speak the truth commonly suffer persecution, yet the ancient prophets did not therefore from fear of persecution turn away from preaching the truth.

Thus he gladdens the patient through reward, when he adds: Rejoice and exult: behold, your reward is great in heaven: rejoice, namely from recompense: Romans twelve: "Rejoicing in hope, patient in tribulation." Which was fulfilled in Acts five: "The Apostles went rejoicing from the presence of the council, because they were counted worthy to suffer reproach for the name of Jesus." This, moreover, the consideration of reward brings about; Jeremiah thirty-one: "Let your voice cease from weeping, and your eyes from tears, for there is a reward for your work." A reward, I say, great, because "great peace have they that love your law" etc., as it is said in the Psalm: and perpetual, because it is in heaven; Wisdom five: "But the just shall live forever, and their reward is with the Lord." And this is what Bede says: "Amid the hatreds of hearts, amid the reproaches of tongues, amid the hands of persecutors, dwell with a more joyful heart in contemplation of the heavenly reward." And because this work is most arduous, namely to rejoice in tribulations: therefore he not only promises a reward, but adds an example, when he continues: For according to these things did their fathers do to the Prophets: according to what is said in Matthew twenty-three: "You are witnesses against yourselves, that you are the sons of those who killed the Prophets"; and Acts seven: "Stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit. Which of the Prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One." He sets these forth as an example on account of their constancy: James, last chapter: "Take as an example, brothers, of patience, labor, and long-suffering, the Prophets"; who were not moved from the truth on account of scourges. Whence concerning Elisha, Sirach forty-eight: "In his days he did not fear the prince, and in power no one overcame him, nor did any man surpass him." All these evils the Prophets endured on account of the reward, which they promise to others: Sirach thirty-six: "Give a reward, O Lord, to those who wait for you, that your Prophets may be found faithful." Whence that eminent Prophet John, after all the tribulations of the Church, adds at the end of Apocalypse twenty-two: "Behold, I come quickly, and my reward is with me, to render to each one according to his works."

Whence note that divine Scripture intimates to us the difference of rewards according to the diversities of merits. Whence there is found a reward that is safe, a reward that is great, worthy, full, timely, swift, faithful, abundant, perpetual. The reward is safe for the Angels who minister to us; great is given to prelates or those who preside; worthy, to the obedient; full, to the contemplatives; timely is given to workers; swift, to those making progress; faithful, to those who bring to perfection; much or abundant, to those who suffer; but perpetual, to those who persevere. Whence concerning the safe reward of the Angels, because the ministry which they exercise toward us is not defrauded of its prize, it is said in Tobit 5: "Seek some faithful man who may go with you, his reward being safe," says Tobias. Concerning the great reward of those who preside, it is said in Genesis 15 to Abraham, who bears the type of prelates: "I am your protector, and your reward exceedingly great." Concerning the worthy reward of the obedient, it is said in Esther 16: "Let all know that those who obey the Persians faithfully receive a worthy reward for their fidelity." Concerning the full reward of the contemplatives, it is said to Ruth, in chapter 2, who bears the type of contemplatives who relinquish all things for God, and is also interpreted as sheep, or seeing, so that the contemplative soul may be called sheep on account of the gentleness of affection, but seeing on account of the illumination of the intellect; whence Boaz says to her: "May you receive a full reward from the Lord God of Israel, to whom you have come and under whose wings you have taken refuge." Concerning the timely reward of workers, it is said in the last chapter of Sirach: "Work your work while there is time, and He will give you your reward in His time." Concerning the swift reward of those making progress, it is said in Sirach 11: "The blessing of God hastens toward the reward of the just." Concerning the faithful reward of the perfect, such as preachers and the like, it is said in Proverbs 11: "To the one sowing justice, a faithful reward." Concerning the abundant reward of those who suffer or those who struggle, it is said here and in Matthew 5: "For behold, your reward is abundant in the heavens." Concerning the perpetual reward indeed, which befits those who persevere, Sirach 18: "Do not be afraid to be justified even unto death, for the reward of God remains forever." Thus therefore, according to the diversities of merits, the differences of rewards are appropriated; and so "God will render to the just the reward of their labors," Wisdom 10.

He then fortifies His disciples against the attacks of their adversaries, which they were about to suffer as they preached through the whole world; adding, For in like manner did their fathers to the prophets.

Great and little are measured by the dignity of the speaker. Let us enquire then who promised the great reward. If indeed a prophet or an apostle, little had been in his estimation great; but now it is the Lord in whose hands are eternal treasures and riches surpassing man's conception, who has promised great reward.

(in lib. de Logic c. 49.) Those things which may be measured or numbered are used definitely, but that which from a certain excellence surpasses all measure and number we call great and much indefinitely; as when we say that great is the longsuffering of God.

It remains for us, lest ancient times may perhaps have had the sacrament (exclusively) their own, to review the modern Christian system, as though, being also from God, it might be different from what preceded, and besides, therefore, opposed thereto in its code of rules likewise, so that its Wisdom knows not to murder her own sons! Evidently, in the case of Christ both the divine nature and the will and the sect are different from any previously known! He will have commanded either no martyrdoms at all, or those which must be understood in a sense different from the ordinary, being such a person as to urge no one to a risk of this kind as to promise no reward to them who suffer for Him, because He does not wish them to suffer; and therefore does He say, when setting forth His chief commands, "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." The following statement, indeed, applies first to all without restriction, then specially to the apostles themselves: "Blessed shall ye be when men shall revile you, and persecute you, and shall say all manner of evil against you, for my sake.