4 Sunday before Theophany

(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.

(ubi sup.) Or else, the Man is the Mediator between God and man, Christ Jesus; He sent that they who were bidden might come, i. e. those who were called by the prophets whom He had sent; who in the former times invited to the supper of Christ, were often sent to the people of Israel, often bade them to come at supper time. They received the inviters, refused the supper. They received the prophets and killed Christ, and thus ignorantly prepared for us the supper. The supper being now ready, i. e. Christ being sacrificed, the Apostles were sent to those, to whom prophets had been sent before.

But he said to him: A certain man made a great supper, and called many. Who is this man, but he of whom it is said by the prophet: "And he is a man, and who knows him?" He made a great supper, for he has prepared for us the fullness of internal sweetness. Because he calls many, but few come, because sometimes those who are subject to him through faith contradict his everlasting feast by living badly.

But he said to him: A certain man etc. After he instructed those invited to the nuptial banquet and those inviting to the familiar banquet, here he instructs those to be invited to the eternal banquet through the introduction of a parable. In this parable, however, three things are introduced, of which the first is the invitation of the many; the second is the excuse of those invited, concerning which, at the passage: And they all began at once to make excuse; the third is the rejection of the despisers, at the passage: And the servant returned etc.

Concerning the invitation of the many, three things are introduced by the Evangelist, namely the preparation of the eternal refreshment, the calling of the multitude to faith, the arousing of the same to devotion.

First, therefore, as regards the preparation of the eternal refreshment, he says: A certain man made a great supper, that is, Christ prepared the eternal refreshment. For Christ is called a certain man uniquely, conceived without the seed of man, born without pain to his Mother, free from all sin, and dead for the sin of men: concerning which man, in the Psalm: "A man is born in her, and the Most High himself founded her." He made a supper, because he prepared the supreme and final refreshment; whence the Gloss: "This banquet is called not a dinner, but a supper, because after the dinner, of which Matthew treats, the supper remains, and after the supper no banquet remains." Concerning this supper, Apocalypse nineteen: "Blessed are they who are called to the marriage supper of the Lamb." This supper is called great, because it is beyond estimation: whence Genesis fifteen: "I am your reward exceeding great"; because it is without end: Baruch three: "O Israel, how great is the house of God, and how vast is the place of his possession! Great and having no end, lofty and immeasurable." It cannot be estimated, moreover, because both the food and he who serves are God and the supreme good: below, in chapter twenty-two: "I dispose to you, as my Father has disposed to me, a kingdom, that you may eat and drink at my table in my kingdom"; concerning which, in the Psalm: "They shall be inebriated with the plenty of your house, and you shall give them to drink of the torrent of your pleasure."

Second, with regard to the calling of the multitude to faith, he adds: And he called many, to the faith, because from every station and nation and age, according to that passage of Joel 2: "Sanctify a fast, call an assembly, gather the people, sanctify the church, bring together the elders and gather the little ones and those sucking the breast." Those who are thus called are consequently called to the eternal banquet; whence 1 Peter 5: "But the God of grace, who has called us into eternal glory in Christ Jesus, will himself perfect," etc. He calls many in order to show his supreme liberality and benignity; but he chooses few in order to show the severity of judgment; on account of which, Matthew 20: "Many are called, but few are chosen." Whence this calling of the multitude is compared to the casting of a net, which catches from every kind of fish; Matthew 13: "The kingdom of heaven is like a net cast into the sea and gathering from every kind of fish," etc.

We understand the man to be God the Father. For similes represent the truth but are not the truth itself. The Creator of the universe and the Father of glory made a great supper, a festival for the whole world, in honor of Christ. In the last times of the world and at our world's setting, the Son rose for us. At this time, he suffered death for our sakes and gave us to eat his flesh, the bread from heaven that gives life to the world. Toward evening and by the light of torches, the lamb was also sacrificed according to the law of Moses. With good reason, the invitation that is by Christ is called a supper.

This man represents God the Father just as images are formed to give the resemblance of power. For as often as God wishes to declare His avenging power, He is called by the names of bear, leopard, lion, and others of the same kind; but when He wishes to express mercy, by the name of man. The Maker of all things, therefore, and Father of Glory, or the Lord, prepared the great supper which was finished in Christ. For in these latter times, and as it were the setting of our world, the Son of God has shone upon us, and enduring death for our sakes, has given us His own body to eat. Hence also the lamb was sacrificed in the evening according to the Mosaic law. Rightly then was the banquet which was prepared in Christ called a supper.

This is the distinction, dearest brothers, that usually exists between the delights of the body and those of the heart: bodily delights, when they are not possessed, kindle in themselves a serious desire, but when possessed and consumed, they immediately turn the one eating them into disgust through satiety. Spiritual delights, on the contrary, when not possessed are treated with disgust, but when possessed they are desired; and the more they are hungered for by the one eating, the more they are also consumed by the one hungering. In the former, the appetite pleases but the experience displeases; in the latter, the appetite is of little account, but the experience pleases more. In the former, appetite generates satiety, and satiety generates disgust; but in the latter, appetite generates satiety, and satiety generates appetite. For spiritual delights increase desire in the mind while they satisfy, because the more their flavor is perceived, the more one recognizes what should be loved more eagerly. And therefore, when not possessed, they cannot be loved, because their flavor is unknown. For who is able to love what he does not know? Hence the Psalmist admonishes us, saying: "Taste and see that the Lord is sweet." As if he were saying openly: You do not know his sweetness if you do not taste it at all. But touch the food of life with the palate of your heart, so that by proving its sweetness you may be able to love it. Man lost these delights when he sinned in paradise; he went outside when he closed his mouth to the food of eternal sweetness. Hence we also, born into the hardship of this pilgrimage, have come here already full of disgust, nor do we know what we ought to desire; and the disease of our disgust increases all the more as the soul distances itself further from eating that sweetness; and it no longer desires internal delights precisely because it has long since lost the habit of consuming them. Therefore we waste away in our disgust, and we are wearied by the long plague of fasting. And because we are unwilling to taste inwardly the sweetness prepared for us, we wretches love our hunger outside. But the heavenly mercy does not abandon those who abandon it.

For he recalls those despised delights to the eyes of our memory, and sets them before us; in his promise he shakes off our torpor, and invites us to repel our disgust. For he says: "A certain man made a great supper, and invited many." Who is this man, except he of whom it is said through the Prophet: "And he is a man, and who has known him?" He made a great supper, because he prepared for us the fullness of inward sweetness. He invited many, but few come, because sometimes those very ones who are subject to him through faith contradict his eternal banquet by living wickedly.

But first it must be asked whether this reading in Matthew is the same one that is described in Luke under the name of a supper. And indeed there are some things that seem to be discordant with each other, because here a dinner is mentioned, there a supper; here the one who entered the wedding feast without proper garments was rejected, there no one who is said to have entered is reported to have been rejected. From this matter it is rightly concluded that both here the present Church is signified by the wedding feast, and there the eternal and final banquet is signified by the supper, because some enter this one who are going to depart, and whoever has once entered that one will no longer go out. But if perhaps anyone contends that this is the same reading, I think it better, with faith preserved, to yield to another's understanding than to serve contentions, since it can perhaps also be suitably understood that Matthew said what Luke was silent about concerning the casting out of him who had not come with a wedding garment. But that it is called a supper by the one and a dinner by the other does not at all oppose our understanding, because since among the ancients dinner was daily at the ninth hour, that same dinner was also called supper.

(Hom. 36. in Evan.) Or he made a great supper, as having prepared for us the full enjoyment of eternal sweetness. He bade many, but few came, because sometimes they who themselves are subject to him by faith, by their lives oppose his eternal banquet. And this is generally the difference between the delights of the body and the soul, that fleshly delights when not possessed provoke a longing desire for them, but when possessed and devoured, the eater soon turns from satiety to loathing; spiritual delights, on the other hand, when not possessed are loathed, when possessed the more desired. But heavenly mercy recalls those despised delights to the eyes of our memory, and in order that we should drive away our disgust, bids us to the feast. Hence it follows, And he sent his servant, &c.

Consider also to which deity is better suited the parable of him who issued invitations: "A certain man made a great supper, and bade many." The preparation for the supper is no doubt a figure of the abundant provision of eternal life.

Since the one reclining with the Lord said: "blessed is he who shall eat bread in the Kingdom of God," the Lord teaches him at considerable length how we ought to understand the feast of God, and delivers the present parable, calling His man-loving Father a man. For in Scripture, when an allusion is made to the punishing power of God, God is called a lion and a bear (in Church Slavonic — a panther, a leopard) (Hos. 13:7–8); but when the intention is to indicate some act of His love for mankind, then God is presented in the person of a man (Luke 15:11–24), just as in the present passage. Since the parable speaks of the most philanthropic economy which God accomplished in us, having made us partakers of the Flesh of His Son, He is called a man. This economy is called a "great supper." It is called a "supper" because the Lord came in the last times and, as it were, at the "supper" of the age, and a "great supper" because the mystery of our salvation is undeniably great (1 Tim. 3:16).

And he sent his servant at supper time to say to those who were invited that they should come, for everything is now ready. What is the supper time if not the end of the world? In which we indeed are, as Paul long ago bears witness, saying: We are those upon whom the ends of the ages have come (I Cor. X). If, therefore, it is now the supper time when we are called, we ought much less to excuse ourselves from the banquet of God as we see the end of the age now approaching. That this banquet of God is called not a lunch but a supper, is because after lunch supper remains; but after supper no banquet remains. And because the eternal banquet of God will be prepared for us at the end, it was fitting that it should be called not lunch, but supper. But who is denoted by this servant who is sent by the householder to invite, if not the order of preachers? To repel our disdain, everything is now ready, because to cleanse the tepidity of our minds, the unique lamb who takes away the sins of the world was slain for us in the supper of God.

Third, with regard to the stirring up of this same multitude to devotion, he adds: And he sent his servant at the hour of the supper to tell those invited to come. "This servant, as the Gloss says, is the order of preachers," who, although they are many, are nevertheless understood under the name of one servant on account of the unity of office; concerning which sending, Proverbs 9: "She sent her maidens to call to the citadel and to the walls of the city." Concerning this servant, Isaiah 49: "And now the Lord says this, who formed me from the womb as a servant to himself: It is a small thing that you should be my servant to raise up the tribes of Jacob and to convert the dregs of Israel. I have given you as a light to the nations, that you may be my salvation even to the end of the earth."

The hour of the supper is the end of the age, that is, the time of the sixth age, according to that passage of 1 Corinthians 10: "We are those upon whom the ends of the ages have come"; and 1 John 2: "You have heard that it is the last hour." These servants tell the invited to come to the supper; let them come, I say, through interior desire and devotion, according to that passage of the Psalm: "My soul has thirsted for God, the living fountain; when shall I come and appear before the face of God?" Those servants of God ought to preach, according to that passage of Isaiah 2: "Come, let us go up to the mountain of God and to the house of the God of Jacob, and he will teach us," etc., because, according to that passage of the last chapter of Revelation, "and let him who hears say: Come."

And because nothing so greatly excites the desire to come to God as the consideration of those rewards, he therefore adds: For all things are now prepared. For the dwellings are prepared; John fourteen: "In my Father's house there are many mansions. If it were not so, I would have told you, because I go to prepare a place for you. And if I go and prepare a place for you, I come again and will take you to myself." Likewise, the joys are prepared: First Corinthians two: "Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him"; which is taken from Isaiah sixty-four: "Eye has not seen, O God, apart from you, what things you have prepared for those who await you."

Likewise, the table is prepared: Psalm: "You have prepared a table before me against those who trouble me," etc.

Likewise, the bride is prepared with those who are predestined to life; Revelation nineteen: "The marriage of the Lamb has come, and his wife has prepared herself," because, as is said in Matthew twenty-five, "those who were prepared entered with him to the marriage, and the door was shut."

And next, who is he that was sent, and who it also says was a slave? Perchance Christ Himself: for though God the Word is by nature God, and the very Son of God the Father, from Whom He was manifested, yet He emptied Himself, to take the form of a slave. As being therefore God of God He is Lord of all; but one may justly apply the appellation of a slave to the limits of His humanity. Yet though He had taken, as I said, the form of a slave, He was even so Lord as being God.

And when was He sent? At supper time, it says. For it was not at the commencement of this world that the only-begotten Word of the Father descended from heaven, and was in form like unto us; but rather when the Omnipotent Himself willed it, even in these latter times, as also we have already said.

And what was the nature of the invitation? "Come: for lo! all things are ready." For God the Father has prepared in Christ for the inhabitants of earth those gifts which are bestowed upon the world through Him, even the forgiveness of sins, the cleansing away of all defilement, the communion of the Holy Spirit, the glorious adoption as sons, and the kingdom of heaven. Unto these blessings Christ invited by the commandments of the gospel Israel before all others. For somewhere He has even said by the voice of the Psalmist; "But I have been set as a king by Him; that is, by God the Father; upon Zion His holy mount, to preach the commandment of the Lord." And again, "I was not sent but unto the lost sheep of the house of Israel."

That servant who was sent is Christ Himself, who being by nature God and the true Son of God, emptied Himself, and took upon Him the form of a servant. But He was sent at supper time. For not in the beginning did the Word take upon Him our nature, but in the last time; and he adds, For all things are ready. For the Father prepared in Christ the good things bestowed upon the world through Him, the removal of sins, the participation of the Holy Spirit, the glory of adoption. To these Christ bade men by the teaching of the Gospel.

"And he sent his servant at the hour of supper to tell those who were invited to come." What is the hour of supper, except the end of the world? In which we certainly are, as Paul long ago testifies, saying: "We are those upon whom the ends of the ages have come." If therefore it is already the hour of supper when we are called, the less should we excuse ourselves from the banquet of God, the more we perceive that the end of the age has drawn near. For the more we consider that nothing remains, the more we ought to fear lest the time of grace that is at hand be lost. Moreover, this banquet of God is called not a dinner but a supper, because after dinner a supper remains, but after supper no banquet remains. And because the eternal banquet of God will be prepared for us at the end, it was right that this should be called not a dinner but a supper.

But who is designated by this servant, who is sent by the householder to invite, except the order of preachers? Of which order, although we are still unworthy, although we are burdened by the weight of our sins, nevertheless we too are in these days, and when I speak something to you concerning your edification, this is what I do, for I am a servant of the supreme householder. When I admonish you to contempt of the world, I come to invite you to the supper of God. Let no one despise me in this place on my own account. And if I appear in no way worthy to invite, yet great are the delights which I promise. Often, my brothers, what I say tends to happen, that a powerful person has a despised servant; and when through him he sends some message to his own people or to strangers, the person of the speaking servant is not despised, because reverence for the sending master is preserved in the heart. Nor do those who hear consider through whom, but what or from whom they hear. So therefore, brothers, so conduct yourselves, and if perhaps you rightly despise us, yet preserve in your mind reverence for the Lord who calls. Willingly obey to become guests of the supreme householder. Examine your hearts, and drive out from them deadly disgust. For to repel your disgust, all things are now prepared. But if you are still carnal, perhaps you seek carnal feasts. Behold, those very carnal feasts have been converted into spiritual nourishment for you. For to wipe away the disgust of your mind, that singular lamb has been slain for you at the supper of the Lord.

By this servant then who is sent by the master of the family to bid to supper, the order of preachers is signified. But it is often the case that a powerful person has a despised servant, and when his Lord orders any thing through him, the servant speaking is not despised, because respect for the master who sends him is still kept up in the heart. Our Lord then offers what he ought to be asked for, not ask others to receive. He wishes to give what could scarcely be hoped for; yet all begin at once to make excuse, for it follows, And they all began with one consent to make excuse. Behold a rich man invites, and the poor hasten to come. We are invited to the banquet of God, and we make excuse.

Who is this servant? The Son of God, who took the form of a servant, having become Man (Phil. 2:7), and of whom as Man it is said that He was sent. Pay attention to the fact that it does not simply say "a servant," but "that" servant, who in the proper sense pleased God according to His humanity and served well. For not only as the Son and God who is well-pleasing to the Father, but also as the Man who alone and by Himself sinlessly submitted to all the decrees and commandments of the Father and "fulfilled all righteousness" (Matt. 3:15), is it said of Him that He served God and the Father. Which is why He alone can properly be called the servant of God. He was sent "when the time of supper came," that is, at a definite and fitting time. For no other time was more fitting for our salvation than the time of the reign of Augustus Caesar, when evil had reached its very peak and needed to fall. Just as physicians leave a festering and foul disease alone until it has drained all the bad fluid, and only then apply remedies, so it was necessary for sin to manifest all the forms proper to it, and then for the great Physician to apply the remedy. Therefore the Lord allowed the devil to fill up the measure of evil, and then, having become incarnate, healed every form of evil through His perfectly holy life. He sent "at the hour," that is, at the present and fitting time, as David also says: "Gird Your sword upon Your thigh, and Your beauty" (Ps. 45:3). The sword, without doubt, is the Word of God. The thigh signifies the birth in the flesh, which was accomplished at the ripeness of the fruit, that is, at the proper time. He was sent "to tell those who were bidden." Who are these bidden ones? Perhaps all people, since God called everyone to the knowledge of Himself, whether through the good ordering of visible things or through the natural law; or perhaps especially the Israelites, who were called through the Law and the prophets. To them, to the lost sheep of the house of Israel, the Lord was especially sent (Matt. 15:24). Go, for all is already prepared. For the Lord proclaimed to all: The Kingdom of Heaven is at hand (Matt. 4:17), and it is within you (Luke 17:21).

Thus it is that the worn out soldier is appointed to serve degraded offices, as he who intent upon things below buys for himself earthly possessions, can not enter into the kingdom of heaven. Our Lord says, Sell all that thou hast, and follow me.

Or let us suppose that three classes of men are excluded from partaking of that supper, Gentiles, Jews, Heretics. The Jews by their fleshly service impose upon themselves the yoke of the law, for the five yoke are the yoke of the Ten Commandments, of which it is said, And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. (Deut. 4:13.) That is, the commands of the Decalogue. Or the five yoke are the five books of the old law. But heresy indeed, like Eve with a woman's obstinacy, tries the affection of faith. And the Apostle says that we must flee from covetousness, lest entangled in the customs of the Gentiles we be unable to come to the kingdom of Christ. (Eph. 5:3, Col. 3:5, Heb. 13:5, 1 Tim. 6:11.) Therefore both he who has bought a farm is a stranger to the kingdom, and he who has chosen the yoke of the law rather than the gift of grace, and he also who excuses himself because he has married a wife.

(ubi sup.) Now there were three excuses, of which it is added, The first said unto him, I have bought a piece of ground, and I must needs go and see it. The bought piece of ground denotes government. Therefore pride is the first vice reproved. For the first man wished to rule, not willing to have a master.

And they all began to make excuses together. God offers what should have been asked for, without being asked He wants to give what could scarcely have been hoped for. Because He would deign to lavish when asked, He is despised when ready, He announces the delights of eternal refreshment, and yet all at once they make excuses. But some say: We do not want to excuse ourselves; for we indeed rejoice to be called and to arrive at that supper of heavenly refreshment. They truly say this, if they do not love earthly things more than heavenly ones, if they are not more occupied with bodily matters than with spiritual ones. From here also the very cause of those making excuses is added when it is immediately said:

The first said to him: I have bought a field, and I must go out and see it. I ask you, have me excused. What is meant by the field if not earthly wealth? Therefore, he goes out to see the field, who thinks only externally because of wealth.

And they all began together. After the invitation of many, there follows here the excuse of those called, because many come to faith who nevertheless do not wish to arrive at charity on account of their proneness to vices, which they take up as a veil of excuse. And they all began together to make excuse: The Gloss: "Everyone makes excuse who loves earthly things more than heavenly things, even if he says he is striving toward heavenly things." Since, therefore, there is a threefold root of all sin which draws us back from the charity of Christ, he therefore here introduces three kinds of men rejecting this summons, according to a threefold excuse. The first of these comes from the ambition of pride; the second, from the anxiety of avarice; and the third, from the lust of licentiousness.

First, therefore, regarding the first excuse, which comes from the ambition of pride, he says: The first said to him: I have bought a farm. This first one is the proud man, who always wishes to obtain the primacy: Sirach ten: "The beginning of man's pride is to apostatize from God, for his heart has departed from him who made him, because the beginning of all sin is pride." It is his nature to buy a farm, because he seeks nothing other than to dominate and to be in charge. Hence Augustine: "In the purchased farm, domination and pride are noted. For to have a farm, to subject men to oneself, first denotes the vice of pride." The proud man makes this purchase by giving his soul into servitude to the devil, because, Job forty-one, "he beholds every high thing, and he himself is king over all the children of pride." Hence while he wishes to be lord of men, he is made a servant of vices, and this is a very bad bargain.

Hence such a person confesses himself a servant, when he adds: And I must needs go out and see it. This necessity is induced by pride, which makes a person become vain and in a certain way go outside himself; Nahum 1: "From you shall go forth one devising evil against the Lord, pondering transgression in his mind."

And because vice conceals itself under the mantle of virtue, since the proud person wishes to appear humble, therefore he adds: I pray you, have me excused; the Gloss: "Pray for me, because I am a sinful man"; he humbles himself in voice, while he is proud in heart. Hence Gregory: "When he says: I pray you, have me excused, humility sounds in his voice; but when he refuses to come, pride is in his action." Such persons are signified by those of whom it is said in Matthew 27: "Bending the knee before him, they mocked him"; and of such it is said in Sirach 19: "There is one who wickedly humbles himself, and his interior is full of deceit." And of such the Prophet says in the Psalm: "Incline not my heart to words of malice, to make excuses for excuses in sins." And therefore, conversely, it is said of the just man in Proverbs 18: "The just man is the first accuser of himself."

"They began," it says, "all of them at once to make excuse," that is, as with one purpose, without any delay, they made excuse.… By senselessly giving themselves up to these earthly matters, they cannot see things spiritual. Conquered by the love of the flesh, they are far from holiness. They are covetous and greedy after wealth. They seek things that are below but make no account in the slightest degree of the hopes that are stored up with God. It would be far better to gain the joys of paradise instead of earthly fields and temporary furrows.

But whom can we suppose these to be who refused to come for the reason just mentioned, but the rulers of the Jews, whom throughout the sacred history we find to have been often reproved for these things?

But what are we to do, we who see that what follows still happens among many? "And they all began at once to make excuse." God offers what ought to have been asked for; He wishes to give unasked what could scarcely have been hoped for even if He had deigned to grant it when asked, yet He is despised; He announces that the delights of eternal refreshment are prepared, and yet all together make excuse. Let us place before the eyes of our mind the least things, that we may be able to worthily weigh the greater. If some powerful man were to send to invite any poor person, what, brothers, I ask, what would that poor man do, except rejoice at that very invitation of his, give a humble response, change his garment, hasten to go as quickly as possible, lest another arrive at the banquet of the powerful man before him? Therefore a rich man invites, and a poor man hastens to come; we are invited to God's banquet, and we make excuses. But behold, amid these things I can estimate what your hearts answer to themselves. For perhaps in secret thoughts they say to themselves: We do not wish to make excuse, for we rejoice both to be called and to arrive at that banquet of heavenly refreshment.

Those who speak such things to you, their minds speak truth, if they do not love earthly things more than heavenly, if they are not occupied more with bodily matters than with spiritual. Hence here also the very cause of those making excuses is added, when it is immediately brought in: The first said: I have bought a farm, and I must go out and see it; I pray you, have me excused. What is designated by the farm except earthly substance? He went out therefore to see the farm who thinks only of external things on account of his substance.

(ubi sup.) Or by the piece of ground is meant worldly substance. Therefore he goes out to see it who thinks only of outward things for the sake of his living.

(in Hom. 36. in Ev.) By the bodily senses also because they cannot comprehend things within, but take cognizance only of what is without, curiosity is rightly represented, which while it seeks to shake off a life which is strange to it, not knowing its own secret life, desires to dwell upon things without. But we must observe, that the one who for his farm, and the other who to prove his five yoke of oxen, excuse themselves from the supper of their Inviter, mix up with their excuse the words of humility. For when they say, I pray thee, and then disdain to come, the word sounds of humility, but the action is pride. It follows, And this said, I have married a wife, and therefore I cannot come.

They who have bought a piece of ground and reject or refuse the supper, are they who have taken other doctrines of divinity, but have despised the word which they possessed.

It certainly is not the feast of him who never sent a messenger to warn-who never did a thing before towards issuing an invitation, but came down himself on a sudden-only then beginning to be known, when already giving his invitation; only then inviting, when already compelling to his banquet; appointing one and the same hour both for the supper and the invitation. But when invited, they excuse themselves. And fairly enough, if the invitation came from the other god, because it was so sudden; if, however, the excuse was not a fair one, then the invitation was not a sudden one.

"I have bought a field-and I have bought some oxen-and I have married a wife." And still He urges them: "I have sent unto you all my servants the prophets, rising early even before day-light.

And they "all began... to make excuses," that is, as if by common agreement. For all the leaders of the Jews refused to have Jesus as King, and therefore were not deemed worthy to taste of the supper — some out of love for wealth, others out of love for pleasures. For by those of whom one bought a field and another five yoke of oxen, one may understand those attached to wealth, and by the one who married, the lover of pleasure. If you wish, understand by the one who bought the field the person who, on account of worldly wisdom, does not accept the mystery of salvation. For the field is this world and nature in general, and whoever looks only at nature does not accept the supernatural. Thus, the Pharisee, having perhaps fixed his gaze on the earth, that is, observing only the laws of nature, did not accept that the Virgin gave birth to God, since this is above nature. And all who boast of external wisdom, on account of this earth, that is, out of attachment to nature, did not acknowledge Jesus, who renewed nature. By the one who bought five yoke of oxen and is testing them, one may also understand the person attached to matter, who has yoked the five senses of the soul to the bodily senses and made the soul into flesh. Therefore, as one occupied with earthly things, he does not wish to participate in the spiritual supper. For the wise man also says: "How can he become wise who handles the plow?" (Sirach 38:25). And by the one who falls away on account of a wife, one may understand the person attached to pleasures, who, having cleaved to the flesh — the ally of the soul — and being one with it, as one joined to it, cannot please God. You may also understand all of this literally, for we fall away from God both on account of a yoke of oxen and on account of marriage, when we become attached to them, spend our whole life on them, toil over them even to the point of blood, yet do not think upon or investigate anything Divine — neither a thought nor a saying.

(Serm. 112.) The five yoke of oxen are taken to be the five senses of the flesh; in the eyes sight, in the ears hearing, in the nostrils smelling, in the mouth taste, in all the members touch. But the yoke is more easily apparent in the three first senses; two eyes, two ears, two nostrils. Here are three yoke. And in the mouth is the sense of taste which is found to be a kind of double, in that nothing is sensible to the taste, which is not touched both by the tongue and palate. The pleasure of the flesh which belongs to the touch is secretly doubled. It is both outward and inward. But they are called yoke of oxen, because through those senses of the flesh earthly things are pursued. For the oxen till the ground, but men at a distance from faith, given up to earthly things, refuse to believe in any thing, but what they arrive at by means of the five-fold sense of the body. "I believe nothing but what I see." If such were our thoughts, we should be hindered from the supper by those five yoke of oxen. But that you may understand that it is not the delight of the five senses which charms and conveys pleasure, but that a certain curiosity is denoted, he says not, I have bought five yoke of oxen, and go to feed them, but go to prove them.

And another said: I have bought five yoke of oxen, and I go to prove them. I pray thee, have me excused. What do we understand by the five yokes of oxen, if not the five senses of the body? Which are rightly also called yokes, because they are doubled in both sexes. These bodily senses, namely, since they are unable to comprehend what is internal but only know externals, and forsaking inner things touch only what is outside, rightly signify curiosity through them. For curiosity is indeed a serious vice, which, while leading anyone's mind to investigate the outward life of another, always hides its own inner things from him. For this reason, it is also said of these same five yokes of oxen: I go to prove them, because indeed sometimes examination pertains to curiosity. But it should be noted that both he who excuses himself from the supper of his inviter on account of the farm, and he who excuses himself on account of proving the yokes of oxen, mixes words of humility, saying: I pray thee, have me excused. For while he says "I pray," and yet scorns to come, humility sounds in his voice, pride in his action. And behold, the wicked each judge this when they hear it, yet do not cease to do the things they judge. For when we say to anyone acting perversely: Turn, follow God, leave the world, where do we call them if not to the Lord's supper? But when they respond: Pray for me, for I am a sinner, I cannot do this, what else do they do but request and excuse themselves? For saying, "I am a sinner," indicates humility, but adding, "I cannot turn," demonstrates pride.

Second, as regards the second excuse, which comes from the solicitude of avarice, he adds: And another said: I have bought five yoke of oxen. For the solicitude of avarice causes one to seek nothing but to deal with earthly things; therefore it is compared to the labor of oxen, whose task is to furrow and work the earth. And they are called five yoke of oxen on account of the five senses turned toward these earthly things. Hence the Gloss: "These are called yoke of oxen, because through them earthly things are managed; for oxen turn the earth." They can also be called yokes, because they bind the neck and tame the nape and press the whole person down to the earth and sell the soul for earth; Sirach 10: "Nothing is more wicked than to love money; for such a one has his soul for sale, because in his life he has cast away his inmost parts." For since, as is said in Matthew 6, "where your treasure is, there is your heart also"; and the treasure of the avaricious person is outside himself, namely in the earth: therefore the inmost parts of the avaricious person are cast forth into the earth. Hence it is necessary that he be oppressed by the yoke of servitude, because he has sold himself; hence Sirach 27: "In the midst of buying and selling he shall be afflicted with sins."

For avarice renders one anxious and inquisitive, therefore he adds: And I go to prove them, because he has continual care for superfluous things. Hence the Gloss: "Rightly is curiosity signified by the five senses, which, while it outwardly investigates the life of one's neighbor, does not know its own inmost parts; and the mind of the curious person, the more skilled it becomes in what belongs to another, the more ignorant it becomes of itself."

And note that charity has but one yoke, because it reduces every concern to one thing, according to that passage above in the tenth chapter: "One thing is necessary"; and Micah 6: "To walk solicitously with your God," etc.; and Matthew 11: "My yoke is sweet," etc.; and Lamentations 3: "It is a gift for a man when he has borne the yoke of the Lord from his youth." But curiosity has five, with respect to the universality of sensible things, around which it revolves; whence Ecclesiastes 7: "God made man upright, and he has entangled himself in infinite questions." And since the vice of covetousness and avarice cloaks itself under the appearance of providence, therefore he adds: I ask you, hold me excused. But to such people can be said that passage from Jeremiah 2: "Why do you strive to show your ways as good for seeking love, you who moreover have taught your wickednesses to be your most manifold ways, and in your wings was found the blood of the souls of the poor and the innocent"?

Another said: I have bought five yoke of oxen, and I go to test them; I pray you, have me excused. What do we understand by the five yoke of oxen except the five senses of the body? These are also rightly called yokes, because they are doubled in each sex. These bodily senses, indeed, because they do not know how to comprehend internal things, but know only external ones, and, abandoning what is innermost, touch those things which are outside, rightly through them curiosity is designated. For while it seeks to examine the life of another, always ignorant of its own inner depths, it strives to think about external things. For the vice of curiosity is grievous, which while it leads anyone's mind outwardly to investigate the life of a neighbor, always hides from him his own inner depths, so that knowing the affairs of others, he does not know himself, and the mind of the curious person, the more skilled it becomes in another's merit, the more ignorant it becomes of its own. For this reason also it is said concerning these same five yoke of oxen: I go to test them; I pray you, have me excused. For the very words of the one making excuse do not differ from the signification of his vice when he says: I go to test them, because indeed testing sometimes tends to pertain to curiosity.

But it should be noted that both he who makes excuse from his inviter's supper on account of the farm and he who does so on account of testing the yoke of oxen mixes in words of humility, saying: I pray you, have me excused. For when he says I pray you, and yet disdains to come, humility sounds in the voice, pride in the action. And behold, every wicked person judges these things when he hears them, yet does not cease to do the things he judges. For when we say to anyone acting perversely: Be converted, follow God, abandon the world, where do we call him except to the Lord's supper? But when he responds: Pray for me, because I am a sinner, I cannot do this, what else does he do except both ask and make excuse? For saying: I am a sinner, he insinuates humility; but adding: I cannot be converted, he demonstrates pride. Therefore he makes excuse by asking, who both puts on humility in his voice and exercises pride in his action.

He who has bought five yoke of oxen is he who neglects his intellectual nature, and follows the things of sense, therefore he cannot comprehend a spiritual nature.

Or marriage is not blamed; but purity is held up to greater honour, since the unmarried woman careth for the things of the Lord, that she may be holy in body and spirit, but she that is married careth for the things of the world. (1 Cor. 7:34.)

(ubi sup.) That is, the delight of the flesh which hinders many, I wish it were outward and not inward. For he who said, I have married a wife, taking pleasure in the delights of the flesh, excuses himself from the supper; let such a one take heed lest he die from inward hunger.

(ubi sup.) Now John when he said, all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, (1 John 2:16.) began from the point where the Gospel ended. The lust of the flesh, I have married a wife; the lust of the eyes, I have bought fire yoke of oxen; the pride of life, I have bought a farm. But proceeding from a part to the whole, the five senses have been spoken of under the eyes alone, which hold the chief place among the five senses. Because though properly the sight belongs to the eyes, we are in the habit of ascribing the act of seeing to all the five senses.

But he says, I cannot come, because that the human mind when it is degenerating to worldly pleasures, is feeble in attending to the things of God.

And another said: I have married a wife, and therefore I cannot come. What is understood by a wife, except carnal pleasure? For although marriage is good and instituted by Divine Providence for the propagation of offspring, some nevertheless seek in it not the fruitfulness of offspring, but the desires of pleasure. And therefore, through a just matter, an unjust matter can not incongruously be signified. Therefore, the highest Master of the house invites us to the banquet of the eternal feast, but while this one is occupied with earthly care, another is devoured by the keen thought of another's actions, and even the mind of another is polluted by carnal pleasure, each fastidious one does not hasten to the feasts of eternal life.

Thirdly, as to the third excuse, which comes from the desire of wantonness, he adds: And another said: I have married a wife, and therefore I cannot come. This wife is the concupiscence of the flesh, of which Ecclesiastes 7: "I have found a woman more bitter than death, who is the snare of hunters, and her heart is a net." She is called a wife on account of the vehement clinging of desire; 1 Corinthians 6: "Do you not know that he who cleaves to a harlot is made one body? For they shall be, he says, two in one flesh." — And therefore he adds: And therefore I cannot come. Nor does he add: Have me excused, because the sin of the flesh alone is that which least cloaks itself under the appearance of virtue and is least excused; and yet according to truth it is more excusable on account of the greater proneness of concupiscence, according to that passage in Romans 7: "I find another law in my members, warring against the law of my mind and bringing me into captivity to the servitude of sin." And for this reason he says: I cannot come, because, as Bernard says, "just as fire and water cannot exist together, so spiritual delights and carnal delights are not compatible in the same person." Yet this man lies, because such a one, even if he is a slave of concupiscence, can do that by the doing of which he may have grace, through which he may have the power of subduing concupiscence. Whence Romans 7: "Unhappy man that I am! Who shall deliver me from the body of this death?" And he answers immediately: "The grace of God through Jesus Christ our Lord," because, Philippians 2, "It is God who works in you both to will and to accomplish according to his good will." — And note here that although a wife is lawfully had, yet on account of abuse and on account of the vice joined to it, through a good thing an evil is understood. On account of which the Apostle also says in 1 Corinthians 7: "It remains that those who have wives be as though not having them"; as also the Gloss says, that "many marry wives not for the sake of fecundity, but for the desires of the flesh. Therefore by this thing carnal pleasure is designated"; whence it is not unfitting that a wife by reason of the sacramental bond designates the Church, the spouse of Christ, and by reason of desire can designate the concupiscence of carnal pleasure.

Another said: I have married a wife, and therefore I cannot come. What is understood by a wife except the pleasure of the flesh? For although marriage is good, and established by divine providence for the propagation of offspring, nevertheless some seek through it not the fruitfulness of children, but the desires of pleasure, and therefore through a just thing an unjust thing can not inappropriately be signified. Therefore the supreme father of the household invites you to the supper of the eternal banquet; but while one is given to avarice, another to curiosity, another to the pleasure of the flesh, indeed all the reprobate together make excuses. While earthly care occupies this one, shrewd thinking about another's affairs devastates that one, carnal pleasure also defiles the mind of yet another, and each fastidious person does not hasten to the feast of eternal life.

(Hom. 36.) But although marriage is good, and appointed by Divine Providence for the propagation of children, some seek therein not fruitfulness of offspring, but the lust of pleasure. And so by means of a righteous thing may not unfitly an unrighteous thing be represented.

He who has married a wife is he who is joined to the flesh, a lover of pleasure rather than of God. (1 Tim. 3:4.)

He turned to the Gentiles from the careless scorn of the rich. He invites both good and evil to enter in order to strengthen the good and change the disposition of the wicked for the better. The saying that was read today is fulfilled, "Then wolves and lambs will feed together." He summons the poor, the maimed and the blind. By this, he shows us either that handicaps do not exclude us from the kingdom of heaven and whoever lacks the enticements of sinning rarely offends, or that the Lord's mercy forgives the weakness of sinners. Whoever glories in the Lord glories as one redeemed from reproach not by works but by faith.He sends them into the highways, because wisdom sings aloud in passages. He sends them to the streets, because he sent them to sinners, so that they should come from the broad paths to the narrow way that leads to life. He sends them to the highways and hedges. They, who are not busied with any desires for present things, hurry to the future on the path of good will. Like a hedge that separates the wild from the cultivated and wards off the attacks of wild beasts, they can distinguish between good and evil and extend a rampart of faith against the temptations of spiritual wickedness.

He invites the poor, the weak, and the blind, to show that weakness of body shuts out no one from the kingdom of heaven, and that he is guilty of fewer sins who lacks the incitement to sin; or that the infirmities of sin are forgiven through the mercy of God. Therefore he sends to the streets, that from the broader ways they may come to the narrow way.

Because then the proud refuse to come, the poor (Greg. Hom. 36.) are chosen, since they are called weak and poor who are weak in their own judgment of themselves, for there are poor, and yet as it were strong, who though lying in poverty are proud; the blind are they who have no brightness of understanding; the lame are they who have walked not uprightly in their works. But since the faults of these are expressed in the weakness of their members, as those were sinners who when bidden refused to come, so also are these who are invited and come; but the proud sinners are rejected, the humble are chosen. God then chooses those whom the world despises, because for the most part the very act of contempt recals a man to himself. And men so much the sooner hear the voice of God, as they have nothing in this world to take pleasure in. When then the Lord calls certain from the streets and lanes to supper, He denotes that people who had learnt to observe in the city the constant practice of the law. But the multitude who believed of the people of Israel did not fill the places of the upper feast room. Hence it follows, And the servant said, Lord, it is done as thou hast commanded, and yet there is room. For already had great numbers of the Jews entered, but yet there was room in the kingdom for the abundance of the Gentiles to be received. Therefore it is added, And the Lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. When He commanded His guests to be collected from the wayside and the hedges, He sought for a rural people, that is, the Gentiles.

(in Gen. ad lit. c. 19.) Not for the sake of knowing inferior beings does God require messengers, as though He gained aught from them, for He knows all things stedfastly and unchangeably. But he has messengers for oursakes and their own, because to be present with God, and stand before Him so as to consult Him about His subjects, and obey His heavenly commandments, is good for them in the order of their own nature.

And the servant returned and reported these things to his master. Then the head of the household, being angry, said to his servant: Go out quickly into the streets and alleys of the city, and bring in the poor, and the crippled, and the blind, and the lame. Behold, whoever clings to earthly substance more than justly refuses to come to the Lord's supper; whoever strives in the labor of curiosity despises the prepared nourishment of life; whoever clings to carnal desires rejects the spiritual banquet of the feast. Therefore, since the proud refuse to come, the poor are chosen. Why is this? Because, according to Paul's word, God chooses the weak of the world to confound the strong (1 Cor. 1). But the poor and weak are said to be those who consider themselves weak in their own judgement. For there are also the poor and seemingly strong, who, even positioned in poverty, are proud. The blind, however, are those who have no light of understanding. And the lame are those who do not have upright steps in action. But as the vices of morals are designated in the weakness of members, it is clear that just as those who were invited and refused to come were sinners, so too those invited and who come are sinners; but proud sinners are rejected, and humble sinners are chosen. Therefore, He chooses those whom the world despises, because often that very contempt brings a man back to himself. The poor and weak, the blind and lame are called and come, because the weak and despised in this world often hear God's voice all the more quickly, since they do not have where they find delight in this world. But, having brought the poor to the supper, let us hear what the boy adds:

And the servant returned, etc. After the invitation of the many and the excuse of those invited, there follows here thirdly the rejection of the contemptuous. Concerning which three things are introduced by the Evangelist, namely the calling of the needy, the compelling of the negligent, and the rejection of the contemptuous.

First, as regards the calling of the needy, which arose from the contempt of others, he says: And the servant returned and reported these things to his master, namely the hardness and rebellion of those who were called. The servant reports this when the order of preachers does not seek its own advantage but the divine honor, so that, just as he was sent by God through the commission of authority, so he may return through the intention of purity. And of such it is said in Ezekiel 1: "The living creatures went and returned in the likeness of flashing lightning"; whence Job 38: "Will you send forth lightnings, and will they go, and returning will they say to you, 'We are here'"? There the Gloss says: "The lightnings go forth when preachers flash with miracles; returning they say, 'We are here,' when they attribute not to themselves but to God whatever they recognize themselves to have done powerfully." Or, they return to God through thanksgiving, according to that passage in Ecclesiastes 1: "To the place from which they go forth, the rivers return, that they may flow again." And because they cannot give thanks for the rebellion of their hearers, but rather groan from detestation of the fault, therefore they are said to report to the Lord: just as it is also said of the Apostles in Acts 4 that, when they suffered harassment from the Jews, "they lifted up their voice with one accord to God and said: 'You, Lord, who made all things, who said through the mouth of our father David: Why did the nations rage,' etc., 'now, Lord, look upon their threats and grant to your servants to speak your word with all boldness'"; and it follows that "when they had prayed, the place was shaken"; in which is understood the stirring of God's wrath against the rebellion of the hearers.

On account of which he also adds: Then the angry master of the house said to his servant: Go out quickly into the streets and lanes of the city, that is, to public preaching, according to that passage in Proverbs 1: "Wisdom preaches abroad and raises her voice in the streets; at the head of the crowds she cries out; at the entrances of the city gates she utters her words." This going out is for the exercise of preaching, according to that passage in Matthew 13: "The sower went out to sow his seed."

And because, when the proud are rejected, the humble are accepted, therefore he adds: And bring in here the poor and the feeble and the blind and the lame: which according to the Glosses is to be expounded in three ways. In one way, so that these refer to natural defects, so that the poor are those who lack possessions; the feeble, those who lack strength; the blind, those who have a defect in sight; the lame, those who have a defect in walking, because even such persons are literally admitted to the kingdom of heaven: 1 Corinthians 1: "Consider your calling, brothers, that not many are wise according to the flesh, not many are powerful, not many are noble, but God chose the foolish things of the world to confound the wise; and God chose the weak things of the world to confound the strong; and God chose the ignoble and contemptible things of the world, and the things that are not, to destroy the things that are, so that no flesh should glory in his sight."

In another way it is read, so that they refer to vicious defects, so that the poor are those lacking grace; the weak, those lacking virtue; the blind, those lacking prudence; and the lame, those lacking good will. And yet God chooses and calls these, because, Matthew 9, "I came not to call the righteous, but sinners to repentance"; whence also in Matthew 21 it was said to the Pharisees: "The publicans and harlots shall go before you into the kingdom of God."

In a third way it is read, so that they refer to virtuous defects, so that the poor and weak are so called with regard to their own self-estimation; and indeed we understand those as poor who do not trust in excessive wealth; of whom Proverbs 13: "There is one who makes himself poor, though he has in great riches"; and those as weak who do not trust in their own strength: 1 Corinthians 1: "The weakness of God is stronger than men"; the blind, who do not trust in their own knowledge, that is, who consider themselves blind; whence John 9: "If you were blind, you would have no sin; but now because you say, We see: your sin remains"; the lame, who do not trust in their own uprightness: whence Jacob, after he saw the Lord, is said to have limped, Genesis 32. Such persons the Lord brings in, namely the poor through contempt of earthly wealth: Psalm: "He shall spare the poor and needy," etc.; the weak through contempt of self-confidence: Isaiah 40: "They that hope in the Lord shall renew their strength"; the blind through contempt of their own industry: John 9: "For judgment I have come into this world, that those who do not see may see," etc.; the lame through contempt of their own righteousness: Isaiah 35: "Then shall the lame man leap like a deer, and the tongue of the mute shall be opened."

And concerning all these it is said above in chapter 7: "The blind see, the lame walk, the deaf hear, the dead rise again, the poor have the gospel preached to them"; because they themselves are brought into life and are called.

And this last interpretation seems more consonant with what precedes, because "God resists the proud."

It says that when the house owner heard their refusal, he was angry and commanded "to gather from the streets and marketplaces of the city the poor, the maimed, the blind, and the lame." Who are they who refused to come because of lands, farming and the physical procreation of children? It must be those who stood at the head of the Jewish synagogue. They were people with wealth, the slaves of covetousness with their mind set on profit on which they lavished all their seriousness.

The leaders of the Israelites remained aloof from the supper, as being obstinate, proud and disobedient. They scorned a surpassing invitation, because they had turned aside to earthly things and focused their mind on the vain distractions of this world. The common crowd was invited, and immediately after them the Gentiles.

But with the rulers of the Jews who refused their call, as they themselves confessed, Have any of the rulers believed on him? (John 7:48.) the Master of the household was wroth, as with them that deserved His indignation and anger; whence it follows, Then the master of the house being angry, &c.

Thus it was that the master of the house is said to have been enraged with the chiefs of the Jews, and in their stead were called men taken from out of the Jewish multitude, and of weak and impotent minds. For at Peter's preaching, first indeed three thousand, then five thousand believed, and afterwards much people; whence it follows, He said unto his servant, Go out straightway into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. (Acts 2:41, 44.

There follows: The servant returned and reported these things to his master. Then the angry master of the house said to his servant: Go out quickly into the streets and lanes of the city, and bring in here the poor and the feeble, and the blind and the lame. Behold, he who clings to earthly substance more than is right refuses to come to the Lord's supper; he who sweats at the labor of curiosity disdains the prepared nourishments of life; he who serves carnal desires rejects the feasts of the spiritual banquet. Therefore, because the proud refuse to come, the poor are chosen. Why is this? Because, according to Paul's words, God chooses the weak things of the world to confound the strong. But it must be noted how those who are called to the supper and come are described: the poor and the feeble. They are called poor and feeble who in their own judgment are weak in their own eyes. For there are poor who are as if strong, who even when placed in poverty are proud. The blind, indeed, are those who have no light of understanding. The lame also are those who do not have right steps in their conduct. But since vices of character are signified in the weakness of the limbs, it is certainly clear that just as those were sinners who when called refused to come, so also these are sinners who are invited and come. But proud sinners are rejected, so that humble sinners may be chosen.

Therefore God chose these whom the world despises, because very often that contempt itself calls a person back to himself. For he who left his father and squandered prodigally the portion of substance he had received, after he began to hunger, returned to himself and said: "How many hired servants in my father's house have bread in abundance?" Indeed he had departed far from himself when he was sinning. And if he had not hungered, he would never have returned to himself, because only after he lacked earthly things did he begin to consider what he had lost of spiritual things. Therefore the poor and the weak, the blind and the lame are called, and they come, because all who are infirm and despised in this world very often hear the voice of God more quickly, precisely because they have nothing in this world in which to take delight.

This is well represented by that Egyptian boy of the Amalekites, who, when the Amalekites were plundering and advancing, remained sick on the road, and wasted away from hunger and thirst. Yet David found him and provided him food and drink; and he, immediately recovering, became David's guide. He found the Amalekites feasting, and with great strength he overthrew those who had abandoned him in his weakness. For the Amalekite people are called "the licking ones." And what is designated by the licking people except the minds of worldly persons? They lick, as it were, all earthly things by grasping at them, since they delight only in temporal matters. For like a licking people taking plunder, those who love earthly gains heap them up from the losses of others. But the Egyptian boy is left sick on the road, because whenever any sinner begins to weaken from his standing in this world, he soon becomes an object of contempt to worldly minds. Yet David finds him and offers him food and drink, because the Lord, strong of hand, does not despise those cast off by the world, and very often he converts to the grace of his love those who, being unable to follow the world, remain as it were on the road, and he extends to them the food and drink of his word; and he chooses them as guides for himself on the way, as it were, when he makes them his preachers as well. For when they bring Christ into the hearts of sinners, they lead David, as it were, against his enemies. They strike the feasting Amalekites as if with David's sword, because by the Lord's power they overthrow all the proud who had despised them in the world. Therefore the Egyptian boy who had remained on the road kills the Amalekites, because very often those same ones overcome the minds of worldly persons by preaching, who previously were unable to run with the worldly in this world.

(app. Hom. in Ps. 37.) Not that the passion of anger belongs to the Divine substance, but an operation such as in us is caused by anger, is called the anger and indignation of God.

Then He was moved (He did well to be moved; for, as Marcion denies emotion to his god, He must be therefore my God), and commanded them to invite out of "the streets and lanes of the city." Let us see whether this is not the same in purport as His words by Jeremiah: "Have I been a wilderness to the house of Israel, or a land left uncultivated? " That is to say: "Then have I none whom I may call to me; have I no place whence I may bring them? ""Since my people have said, We will come no more unto thee.

The rulers of the Jews were rejected, and none of them believed in Christ, as they themselves even boasted of their malice. "Has any of the rulers believed in Him?" they said (John 7:48). So these lawyers and scribes, as the prophet said, having become foolish fell away from grace, while the simple-hearted among the Jews, who are likened to the lame and blind and maimed, "the base things of the world and the despised" (1 Cor. 1:27–28), were called. For the people "wondered at the gracious words which proceeded out of the mouth" of Jesus (Luke 4:22), and rejoiced at His teaching.

Lord, it has been done as you commanded, and still there is room Many such were gathered from Judea to the Lord's supper, but the multitude from the Israelite people did not fill the place of the heavenly feast. The crowd of Jews has already entered, but still there is room in the kingdom, where the multitude of the Gentiles ought to be received. Hence, it is also said to the same servant:

Secondly, regarding the compulsion of the negligent, which follows the calling of the humble, he adds: And the servant said: Lord, it has been done as you commanded, and there is still room: because there are not as many humble as there are predestined to life, nor are there as many willing for eternal life as there are predestined by God.

But let us hear what the servant adds after the poor have been brought to the supper: Lord, it is done as you commanded, and still there is room. Many such were gathered from Judea to the Lord's supper, but the multitude that believed from the people of Israel did not fill the place of the heavenly banquet. The throng of Jews has already entered, but there is still room vacant in the kingdom where the multitude of the Gentiles must be received.

But after the Israelites entered, that is, the chosen ones among them, whom God predestined to His glory (Rom. 8:29–30), such as Peter, the sons of Zebedee, and the rest of the multitude who believed — after that, the grace of God was poured out also upon the Gentiles. For by those found on the "roads" and "lanes" one can understand the Gentiles. The Israelites were inside the city, since they received the law and inherited a civic way of life. But the Gentiles, being strangers to the covenants and alienated from the legislation of Christ, and not being fellow citizens with the saints (Col. 1:21, 12; Eph. 2:12, 3), led their lives not on one road, but on many "roads" of lawlessness and ignorance, and in "hedges," that is, in sins; for sin is a great hedge and partition wall, separating us from God (Isa. 59:2). By the word "on the roads" is hinted the brutish life of the Gentiles, divided into many opinions, and by the word "in the lanes" is indicated their life in sins. He does not simply command to call those (who are along the roads and by the hedges), but to compel them, even though faith is a matter of each person's free will. He said "compel" so that we might understand that the conversion of the Gentiles, who were in deep ignorance, is a sign of the great power of God. For if the power of the One being preached were small and the truth of the teaching were not great, how could people who served idols and performed shameful deeds have been persuaded, suddenly coming to know the true God and to lead a spiritual life? Wishing to point out the wondrousness of this conversion, he called it compulsion. As if someone were to say: the Gentiles did not even wish to leave their idols and sensual pleasures, yet by the truth of the preaching they were compelled to leave them. Or alternatively: the power of signs constituted a great compulsion to turn to faith in Christ.

Or, He sends to the highways and about the hedges, because they are fit for the kingdom of God, who, not absorbed in the desire for present goods, are hastening on to the future, set in a certain fixed path of good will. And who like a hedge which separates the cultivated ground from the uncultivated, and keeps off the incursion of the cattle, know how to distinguish good and evil, and to hold up the shield of faith against the temptations of spiritual wickedness.

(Serm. 112.) The Gentiles came from the streets and lanes, the heretics come from the hedges. For they who make a hedge seek for a division; let them be drawn away from the hedges, plucked asunder from the thorns. But they are unwilling to be compelled. By our own will, say they, will we enter. Compel them to enter, He says. Let necessity be used from without, thence arises a will.

Go out into the highways and hedges, and compel them to come in, so that my house may be filled. When the Lord invites from the streets and alleys to the feast, He evidently designates those people who knew how to hold the law in urban life. But when He commands His guests to be collected from the highways and hedges, He clearly seeks to gather the rural people, that is, the Gentiles. It is notable in this third invitation, that it is not said, Invite, but Compel to enter. For there are some who understand the good that must be done, but cease to do it. As we said above, it often happens to them that they are struck by the adversity of this world in their carnal desires. For often they waste away with long illness, or fall afflicted by injuries, or are struck by heavier losses, criticizing themselves in their desires, and turn their hearts to the Lord. Therefore, when they are broken by the adversities of this world and return to the love of God, and are corrected from the desires of present life, what are they but compelled to enter? But the very sentence which immediately follows is terrifying. For He says:

Therefore he adds: And the lord said to the servant: Go out into the highways and hedges. By highways and hedges, which are outside the city, are understood sinners who are outside the ecclesiastical unity, and especially the gentiles.

Hence Gregory: "When he calls from the lanes and streets, he signifies the Jews, who knew how to keep the Law under an urban manner of life; but when he calls from the highways and hedges, he signifies the rustic people of the Gentiles." And by this same reasoning, other sinners can be understood, and especially the slothful, who are drawn to the good unwillingly. Hence he adds: And compel them to enter, namely by the threat of eternal punishments and the showing forth of present ones; because, as Gregory says, "the evils that press upon us here compel us to go to God"; on account of which it is said in the Psalm: "When he slew them, they sought him." Hence the servant of God compels these when he terrifies them with the threat of the severity of judgment, according to that passage in Second Timothy chapter four: "Preach the word, be urgent in season, out of season, reprove, entreat, rebuke," etc.

And the reason for this is the completion of the number of the elect; hence he adds: That my house may be filled. The Gloss: "With the number of the predestined faithful, which number will not remain unfilled," concerning which number, Apocalypse chapter six: "Wait yet a little while, until the number of your brethren be fulfilled." This house, therefore, is filled when the universality of the elect is saved, concerning whom, Apocalypse chapter seven: "After these things I saw a great multitude, which no one could number"; and Apocalypse chapter fourteen: "I saw upon Mount Sion the Lamb standing, and with him," etc.; and in the Canticle of Deuteronomy chapter thirty-two: "He set the boundaries of the peoples according to the number of the children of Israel"; where Gregory says that "as many men will be saved as Angels stood firm." Whatever may be said about this, however, it is certain that the number of the elect will be perfect; as a figure of which it is said in Deuteronomy chapter thirty-three: "He appeared from Mount Pharan, and with him thousands of Saints."

You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England. I did not then see what is now the most shining and obvious thing; the Divine humility which will accept a convert even on such terms. The Prodigal Son at least walked home on his own feet. But who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape? The words compelle intrare, compel them to come in, have been so abused by wicked men that we shudder at them; but, properly understood, they plumb the depth of the Divine mercy. The hardness of God is kinder than the softness of men, and His compulsion is our liberation.

Hence it is said to the same servant: Go out into the highways and hedges, and compel them to come in, that my house may be filled. When the Lord invites certain ones from villages and streets to the supper, He clearly designates that people who had known how to keep the law under civilized society; but when He commands His guests to be gathered from highways and hedges, He doubtless seeks to gather a rustic people, that is, the Gentiles, of whose signification it is said through the Psalmist: Then shall all the trees of the forest rejoice before the face of the Lord, because He comes. For the trees of the forest are called the Gentiles, because in their unbelief they were always twisted and unfruitful. Those therefore who were converted from that rustic way of life came to the Lord's supper as if from hedges.

It should be noted that in this third invitation it does not say "Invite," but "Compel them to enter." For some are called and disdain to come; others are called and come; but of others it is by no means said that they are called, but that they are compelled to enter. Those who are called and disdain to come are those who receive the gift of understanding, but do not follow that understanding with works; those who are called and come are those who perfect the grace of understanding they have received by acting upon it; but some are called in such a way that they are also compelled. For there are some who understand the good things they ought to do, but cease from doing them; they see what they ought to do, but do not follow it out of desire. To these, as we said above, it often happens that the adversity of this world strikes them in their carnal desires; they try to grasp temporal glory and cannot; and while they propose to sail through the deep waters, as it were, toward the greater concerns of this age, they are always driven back by contrary winds to the shores of their own dejection. And when they see themselves broken in their desires, with the world opposing them, they are reminded what they owe to their Creator, so that they return to Him with shame, whom they had abandoned in their pride for love of the world.

For often some who wish to advance toward temporal glory either waste away in prolonged illness, or fall crushed by injuries, or are afflicted when struck by heavy losses, and in the sorrow of the world they see that they should have placed no confidence in its pleasures, and reproaching themselves for their own desires, they turn their hearts to God. Of these indeed the Lord says through the prophet: "Behold, I will hedge up your way with thorns, and I will wall it in with a barrier, and she shall not find her paths; and she shall follow after her lovers, and shall not overtake them; she shall seek them, and shall not find them, and she shall say: I will go and return to my first husband, because it was better with me then than now." The husband of every faithful soul is God, because she is joined to Him through faith. But that soul which had been joined to God follows after her lovers, when the mind which has already believed through faith still subjects itself in action to unclean spirits, seeks the glory of the world, feeds on carnal delight, and is nourished by exquisite pleasures. But often almighty God mercifully looks upon such a soul and mingles bitterness with her pleasures. Hence He says: "Behold, I will hedge up your ways with thorns." For our ways are hedged with thorns when in what we wrongly desire we find the pricks of pain. "And I will wall them in with a barrier, and she shall not find her paths." Our ways are walled in with a barrier when hard obstacles in this world resist our desires. And we cannot find our paths, because we are prevented from obtaining what we wrongly seek. "And she shall follow after her lovers, and shall not overtake them; she shall seek them, and shall not find them"; because the soul does not at all attain the fulfillment of her desires from the malign spirits to whom she had subjected herself in her desires. But what great benefit arises from this salutary adversity He adds when it follows: "And she shall say: I will go and return to my first husband, because it was better with me then than now." Therefore, after she finds her ways hedged with thorns, after she cannot overtake her lovers, she returns to the love of her first husband, because often after we cannot obtain what we want in this world, after we grow weary in earthly desires from their impossibility, then we bring God back to mind, then He who displeased us begins to please; and He whose precepts had been bitter to us suddenly becomes sweet in memory; and the sinful soul who had tried to be an adulteress, yet could not through open act, resolves to be a faithful wife. Those therefore who, broken by the adversities of this world, return to the love of God and are corrected from the desires of the present life—what are they, my brothers, but compelled to enter?

(in Hom. 36.) They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter.

Therefore He sent out to call others, but from the same city. My third remark is this, that although the place abounded with people, He yet commanded that they gather men from the highways and the hedges.

"But I tell you, none of those men who were invited shall taste my banquet." Behold, He calls through Himself, He calls through angels, He calls through the Fathers, He calls through shepherds, He often calls through miracles, He often calls through scourges, sometimes He calls through the prosperity of this world, sometimes through adversity. Let no one disdain, lest while they excuse being called, when they wish to enter they may not be able to.

Third, with regard to the rejection of the contemptuous, he adds: But I say to you, that none of those men who were invited and excused themselves shall taste my supper; because no one attains to that supper except the humble: Matthew chapter eighteen: "Unless you be converted and become as little children, you shall not enter into the kingdom of heaven"; hence also it is said in the Psalm: "How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you"! For the Lord reserves it for those who fear him, but repels the proud. "For if God spared not the angels that sinned, but with the chains of hell," etc., as is said in Second Peter chapter two; and afterward: "The Lord knows how to deliver the godly from temptation, but reserves the wicked to be tormented"; and on account of this, Romans chapter eleven: "Be not high-minded, but fear. For if God spared not the natural branches, lest perhaps he spare not you either." And therefore he says in Hebrews chapter two: "Therefore we ought more diligently to observe, lest perhaps we drift away. For if the word spoken through Angels was made firm, how shall we escape, if we have neglected so great a salvation"?

But the sentence that is immediately added is greatly to be feared. Receive this with attentive ear of heart, my brothers and lords: insofar as you are sinners, my brothers; insofar as you are righteous, my lords. Receive this with attentive ear, so that you may feel it less at the judgment, the more fearfully you now hear it in preaching. For he says: "But I say to you that none of those men who were invited shall taste my supper." Behold, he calls through himself, he calls through angels, he calls through the fathers, he calls through the prophets, he calls through the apostles, he calls through pastors, he calls also through us, he often calls through miracles, he often calls through scourges, he sometimes calls through the prosperity of this world, he sometimes calls through adversity. Let no one despise, lest while the one called makes excuses, when he wishes to enter he may not be able. Hear what Wisdom says through Solomon: "Then they shall call upon me, and I will not hear; they shall rise early, and shall not find me." Hence it is that the foolish virgins coming late cry out, saying: "Lord, Lord, open to us." But to those seeking entrance it is then said: "Amen, amen, I say to you, I know you not." What amid these things, dearest brothers, except that we ought to abandon all things, postpone the cares of the world, and yearn for eternal desires alone? But these things have been given to few.

I want to admonish you to leave all things behind, but I do not presume to do so. If therefore you cannot abandon all things of the world, hold onto the things of this world in such a way that you are not held by them in the world; so that earthly things may be possessed and not possess you; so that what you have may be under the dominion of your mind, lest if your mind is conquered by love of earthly things, it itself be rather possessed by its own possessions. Therefore let temporal things be for use, eternal things for desire; let temporal things be for the journey, let eternal things be longed for at the arrival. Let whatever is done in this world be regarded as if from the side. But let the eyes of the mind reach forward before us, while with complete attention they gaze upon those things to which we are coming. Let vices be thoroughly uprooted, torn out not only from the act of deeds, but also from the thought of the heart. Let not the pleasure of the flesh, nor the anxiety of curiosity, nor the fever of ambition hinder us from the Lord's supper, but even those things which we do honorably in the world, let us touch them as if from a certain side of the mind, so that earthly things which please us may serve our body in such a way that they by no means obstruct our heart. Therefore, brothers, we do not dare to tell you to leave all things behind; but nevertheless, if you wish, you leave all things behind even while retaining them, if you so manage temporal things that you still strive with your whole mind toward eternal things.

(in Hom. 36.) But very terrible is the sentence which comes next. For I say unto you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able.

This supper is prepared daily, and we are all called to the Kingdom which God prepared for people even before the creation of the world (Matt. 25:34). But we are not deemed worthy of it—some because of curiosity for wisdom, others because of love for material things, and still others because of love for the flesh. And the love of God for mankind grants this Kingdom to other sinners who are blind in their rational eyes, who do not understand what the will of God is, or even if they understand, are lame and immobile toward fulfilling it, and poor, as having been deprived of heavenly glory, and maimed, as not manifesting in themselves a blameless life. To these sinners, wandering along the wide and broad paths of sin, the Heavenly Father sends an invitation to the supper through His Son, who became a servant in the flesh, who came to call not the righteous but sinners (Matt. 9:13), and He abundantly feasts them in place of those who are wise and wealthy and who indulge the flesh. Upon many He sends diseases and calamities, and through this involuntarily compels them to renounce such a life, by judgments that He alone knows, and brings them to His supper, turning the infliction of calamities into a motivation for them. There are many examples of this. In a simpler sense, the parable teaches us to give to the poor and maimed rather than to the rich. What the Lord was urging a little earlier, to that very thing, it seems, He also spoke this parable, affirming all the more that one ought to feast the poor. We are taught by this parable yet another thing as well, namely: that we ought to be so zealous and generous in receiving the brethren (the least), that we should persuade them to partake of our goods even when they do not wish to. In this there is a powerful admonition for teachers, that they should instruct their disciples in what is proper even when they do not wish it.

"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.