VI. 27. 1 αλεί. His Consideration in arguing from meaner Things. 325 Because, say they, it was not meet for one strengthening' MATT. moral principle, to use natural advantages as incitements to that end. For to those animals, they add, this belongs by porra nature. What then shall we say to this? That even though it is theirs by nature, yet possibly we too may attain it by choice. For neither did He say, "behold how the birds fly," which were a thing impossible to man; but that they are fed without taking thought, a kind of thing easy to be achieved by us also, if we will. And this they have proved, who have accomplished it in their actions. Wherefore it were meet exceedingly to admire the consideration of our Lawgiver, in that, when He might bring forward His illustration from among men, and when He might have spoken of Moses and Elias and John, and others like them, who took no thought; that He might touch them more to the quick, He made mention of the irrational beings. For had He spoken of those righteous men, these would have been able to say, 66 We are not yet become like them." But now by passing them over in silence, and bringing forward the fowls of the air, He hath cut off from them every excuse, imitating in this place also the old Law. Yea, for the old Covenant likewise sends to the bee, and to the ant', and to the turtle, and to the swallow2. And neither is this a small 2 Jer. 8, sign of honour, when the same sort of things, which those 7 animals possess by nature, those we are able to accomplish by an act of our choice. If then He take so great care of them which exist for our sakes, much more of us; if of the servants, much more of the master. Therefore He said, Behold the fowls, and He said not, "for they do not traffic, nor make merchandise " for these were among the things that were earnestly forbidden. But what? they sow "What then?" saith one, not, neither do they reap. 66 must we not sow?" He said not, we must not sow," but we must not take thought;" neither that one ought not to work, but not to be low-minded, nor to rack one's self with cares. Since He bade us also be nourished, but not in taking thought. b Prov. 6, 6-8. LXX. See before Hom. xvii. 6. note. * καπηλεύουσιν, ἐμπορεύονται: two words 66 66 which in the N. T. are always used in XXI. 326 Examples of Freedom from Carefulness. HOMIL. Of this lesson David also lays the foundation from old 4—6. time, saying enigmatically on this wise, Thou openest Thine 1Ps.145, hand, and fillest every living thing with bounty'; and again, 16. To Him that giveth to the beasts their food, and to the 2Ps.147, young ravens that call upon Him2. 9. "Who then," it may be said, " have not taken thought?" Didst thou not hear how many of the righteous I adduced? Seest thou not with them Jacob, departing from his father's house destitute of all things? Dost thou not hear him praying and saying, If the Lord give me bread to eat and raiment 3 Gen. to put on? which was not the part of one taking thought, but of one seeking all of God. This the Apostles also attained, who cast away all, and took no thought: also, the 4 Acts 4, five thousand, and the three thousand1. 28, 20. 4. and 2, 41. v. 27. [5.] But if thou canst not bear, upon hearing so high words, to release thyself from these grievous bonds, consider the unprofitableness of the thing, and so put an end to thy care. For Which of you by taking thought (saith He) can add one cubit unto his stature. Seest thou how by that which is evident, He hath manifested that also which is obscure? Thus, "As unto thy body," saith He, "thou wilt not by taking thought be able to add, though it be ever so little; so neither to gather food; think as thou mayest otherwise." Hence it is clear, that not our diligence, but the Providence of God, even where we seem to be active, effects all. So that, were He to forsake us, no care, nor anxiety, nor toil, nor any other such thing, will ever appear to come to any thing, but all will utterly pass away. Let us not therefore suppose His injunctions are impossible: for there are many who duly perform them, even as it is. And if thou knowest not of them, it is nothing marvellous, since Elias too supposed he was alone, but was 51 Kings told, I have left unto myself seven thousand men 5. Whence Rom. it is manifest that even now there are many who shew forth 11, 4. the Apostolical life; like as the three thousand then, and the Acts 2, five thousand. And if we believe not, it is not because 41. 4, 5. there are none who do well, but because we 19, 18. are far from so doing. So that just as the drunkard would not easily believe, that there exists any man who doth not taste Gradual Training for voluntary Poverty. 327 VI. 27. even water; (and yet this hath been achieved by many MATT. solitaries in our time;) nor he who connects himself with numberless women, that it is easy to live in virginity; nor he that extorts other men's goods, that one shall readily give up even his own: so neither will those, who daily melt themselves down with innumerable anxieties, easily receive this thing. Now as to the fact, that there are many who have attained unto this, we might shew it even from those, who have practised this self-denial even in our generation. But for you, just now, it is enough to learn not to covet, and that almsgiving is a good thing; and to know that you must impart of what ye have. For these things if thou wilt duly perform, beloved, thou wilt speedily proceed to those others also. [6.] For the present therefore let us lay aside our excessive sumptuousness, and let us endure moderation, and learn to acquire by honest labour all that we are to have: since even the blessed John, when he was discoursing with those that were employed upon the tribute, and with the soldiery, enjoined them to be content with their wages1. Anxious1 Luke though he were to lead them on to another, and a higher 3, 14. self-command, yet since they were still unfit for this, he speaks of the lesser things. Because, if he had mentioned what are higher than these, they would have both failed to apply themselves to them, and would have fallen from the others. For this very reason we too are practising you in the inferior duties. Yes, because as yet, we know, the burthen of voluntary poverty is too great for you, and the heaven is not more distant from the earth, than such self-denial from you. Let us then lay hold, if it be only of the lowest commandments, for even this is no small encouragement. And yet some amongst the heathens have achieved even this, though not in a proper spirit, and have stripped themselves of all their possessions. However, we are contented in your case, if alms are bestowed abundantly by you; d See Sulpicius Severus, Dial. i. c. 14. "It is told of a certain holy man, that he constantly and entirely abstained from all drink: and that by way of food, he lived upon seven figs only." 328 What sort of Christians are worse than wild Beasts. HOMIL. for we shall soon arrive at those other duties too, if we XXI.6. advance in this way. But if we do not so much as this, of what favour shall we be worthy, who are bidden to surpass those under the old Law, and yet shew ourselves inferior to the philosophers among the heathens? What shall we say, who when we ought to be angels and sons of God, do not even quite maintain our being as men? For to spoil and to covet comes not of the gentleness of men, but of the fierceness of wild beasts; nay, worse than wild beasts are the assailers of their neighbours' goods. For to them this comes by nature, but we who are honoured with reason, and yet are falling away unto that unnatural vileness, what indulgence shall we receive? Let us then, considering the measures of that discipline which is set before us, press on at least to the middle station, that we may both be delivered from the punishment which is to come, and proceeding regularly, may arrive at the very summit of all good things; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to Whom be glory and dominion for ever and ever. Amen. Manifold Force of the Reasons against Carefulness. 329 HOMILY XXII. MATT. vi. 28, 29. Consider the lilies of the field, how they grow; they toil not, neither do they spin. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. VI. HAVING spoken of our necessary food, and having sig- MATT. nified that not even for this should we take thought, He 28-30. passes on in what follows to that which is more easy. For raiment is not so necessary as food. δείξαι τὴν Why then did He not make use here also of the same example, that of the birds, neither mention to us the peacock, and the swan, and the sheep? for surely there were many such examples to take from thence. Because He would point out how very far the argument may be carried both ways1: both from ixaríthe vileness of the things that partake of such elegance, and from the munificence vouchsafed to the lilies, in respect of their rigßadorning. For this cause, when He hath decked them out, He doth not so much as call them lilies any more, but grass of the field. And He is not satisfied even with this name, but again adds another circumstance of vileness, saying, which to day is. And He said not, "and to morrow is not," but what is much baser yet, is cast into the oven. And He said not," clothe," but so clothe. λὴν Seest thou every where how He abounds in amplifications and intensities? And this He doth, that He may touch them home and therefore He hath also added, Shall He v. 30. not much more clothe you? For this too hath much emphasis: the force of the word, you, being no other than to indicate covertly the great value set upon our race, and the concern shewn for it; as though He had said, "you, to whom |