Wrath a Disqualification for Prayer.

699

XV.

a bridle on it, and teach it to pace orderly, the King will MATT. rest and take His seat thereon; but if thou suffer it to rush 20. about unbridled and leap wantonly, it becomes a beast for the devil and bad spirits to ride on. And while thou, fresh from the company of thine own wife, darest not pray, although this is no blame at all; dost thou lift up thine hands, fresh from reviling and insult, which brings after it no less than hell, before thou hast well cleansed thyself? And how dost thou not shudder? tell me. Hast thou not heard Paul, saying, Marriage is honourable, and the bed undefiled'? But if on rising from the undefiled bed, thou1 Heb. darest not draw nigh in prayer; how dost thou coming from 13, 4. the bed of the devil call on that awful and terrible name? For it is truly the devil's bed, to wallow in insults and reviling. And like some wicked adulterer, wrath dallies with us in great delight, casting into us deadly seed, and making us give birth to diabolical enmity, and doing all things in a way opposite to marriage. For whereas marriage causes the two to become one flesh, wrath severs into many parts them that were united, and cleaves and cuts in pieces the very soul.

That thou mayest therefore with confidence draw nigh to God, receive not wrath, when it comes in upon thee, and desires to be with thee, but drive it away like a mad dog.

2, 8.

For so Paul too commanded: his phrase being, lifting up holy hands without wrath and disputings2. Dishonour 2 1 Tim. not then thy tongue, for how will it entreat for thee, when it hath lost its proper confidence? but adorn it with gentleness, with humility, make it worthy of the God Who is entreated, fill it with blessing, with much almsdoing. For it is possible even with words to do alms. For a word is a better thing than a gift3, and answer the poor man peaceably 3Ecclus. with meeknessa. And all the rest of thy time too adorn it. with the rehearsing of the laws of God; Yea, let all thy 8. communication be in the law of the Most High5.

Having thus adorned ourselves, let us come to our King, and fall at His knees, not with the body only, but also with the mind. Let us consider Whom we are approaching, and on whose behalf, and what we would accomplish. We are drawing nigh unto God, Whom the Seraphim behold and

18, 16. 4 ib. 4,

5Ecclus.

9, 15.

LI.

5, 6.

11 Tim.

6, 16.

700

The Reviler, not the reviled, suffers.

HOMIL. turn away their faces, not bearing His brightness; at sight of Whom the earth trembles. We draw nigh unto God, Who dwelleth in the Light, which no man can approach unto1. And we draw nigh unto Him for deliverance from Hell, for remission of sins, for escape from those intolerable punishments, for attaining to the Heavens, and to the good things that are there. Let us, I say, fall down before Him both in body and in mind, that He may raise us up when we are down; let us converse with all gentleness and meekness.

And who is so wretched and miserable, one may say, as not to become gentle in prayer? He that prays with an imprecation, and fills himself with wrath, and cries out against his enemies.

[6.] Nay, if thou wilt accuse, accuse thyself. If thou wilt whet and sharpen thy tongue, let it be against thine own sins. And tell not what evil another hath done to thee, but what thou hast done to thyself; for this is most truly an evil; since no other will really be able to injure thee, unless thou injure thyself. Wherefore, if thou desire to be against them that wrong thee, approach as against thyself first; there is no one to hinder; since by coming into court against another, thou hast but the greater injury to go away with.

And what injury at all hast thou really to mention? That such an one insulted and spoiled thee by violence, and encompassed thee with dangers? Nay, this is receiving not injury, but if we be sober, the very greatest benefit; the injured being he that did such things, not he that suffered them. And this is more than any one thing the cause of all our evils, that we do not so much as know at all who is the injured, and who the injurious person. Since if we knew this well, we should not ever injure ourselves, we should not pray against another, having learnt that it is impossible to suffer ill of another. For not to be spoiled, but to spoil, is an evil. Wherefore, if thou hast spoiled, accuse thyself; but if thou hast been spoiled, rather pray for him that spoiled thee, because he hath done thee the greatest good. For although the intent of the doer was not such, yet thou hast received the greatest benefit, if thou hast endured it nobly. For him, both men, and the laws of God declare to be

The Lust of Wealth, a sort of Madness.

701

wretched, but thee, the injured party, they crown, and pro- MATT. claim thy praise.

For so if any one sick of a fever had violently taken from any other a vessel containing water, and had had his fill of his pernicious desire, we should not say that the despoiled had been injured, but the spoiler; for he has aggravated his fever, and made his disease more grievous. Now in this way I bid thee reason concerning him also that loves wealth and money. For he too, having a far worse fever than the other, has by this rapine fanned the flame in himself.

Again, were some madman to snatch a sword from any one, and destroy himself, which again is the injured? He that hath been robbed, or the robber? It is quite clear, he that did the robbery.

Well then, in the case of seizing property also, let us give the same suffrage. For what a sword is to a madman, much the same is wealth to a covetous man; nay, it is even a worse thing. For the madman, when he has taken the sword, and thrust it through himself, is both delivered from his madness, and hath no second blow to receive; but the lover of money receives daily ten thousand wounds more grievous than his, without delivering himself from his madness, but aggravating it more exceedingly: and the more wounds he receives, the more doth he give occasion for other more grievous blows.

Reflecting then on these things, let us flee this sword; let us flee the madness, though late, let us become temperate. For this virtue too ought to be called temperance, not less than that which is used to be so called among all men. For whereas there the dominion of one lust is to be struggled against, here we have to master many lusts, and those of all kinds.

Yea, nothing, nothing is more foolish than the slave of wealth. He thinks he overcomes when he is overcome. He thinks he is master, when he is a slave, and putting bonds on himself, he rejoices; making the wild beast fiercer, he is pleased; and becoming a captive, he prides himself, and leaps for joy; and seeing a dog rabid and flying at his soul, when he ought to bind him and weaken him by hunger, he

ὺ ἀφρονέστερον opposed to σωφροσύνη.

XV.

20.

LI. 6.

702

The Soul quieted by Contentment.

HOMIL. actually supplies him with abundance of food, that he may leap upon him more fiercely, and be more formidable.

Reflecting then on all these things, let us loose the bonds, let us slay the monster, let us drive away the disease, let us cast out this madness; that we may enjoy a calm and pure health, and having with much pleasure sailed into the serene haven, may attain unto the eternal blessings; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to Whom be glory and might, now and always, and world without end. Amen.

HOMILY LII.

MATT. xv. 21, 22.

And Jesus went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto Him, saying, Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil.

BUT Mark saith, that He could not be hid1, though He had1 Mark entered into the house.

And why did He go at all into these parts? When He had set them free from the observance of meats, then to the Gentiles also He goes on to open a door, proceeding in due course; even as Peter, having been first directed to annul this law, is sent to Cornelius 2.

7, 24.

2 Acts 10,

15.20.

But if any one should say, "How then, while saying to His disciples, Go not into the way of the Gentiles, doth 3 Matt. He Himself admit her?" first, this would be our reply, 10, 5. that what He enjoined upon His disciples, He was not Himself also tied to: secondly, that not in order to preach did He depart; which indeed Mark likewise intimating said, He even hid Himself, yet was not concealed.

For as His not hastening to them first was a part of the regular course of His proceedings, so to drive them away when coming to Him was unworthy of His love to man. For if the flying ought to be pursued, much more ought the pursuing not to be avoided.

See at any rate how worthy this woman is of every benefit.