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| Matthew II. 16.
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Homily IX.
Matt. II. 16.
“Then Herod, when he saw that he was mocked of the
wise men, was exceeding wroth.”
Yet surely it was a case not
for anger, but for fear and awe: he ought to have perceived that he was
attempting impossible things. But he is not refrained. For when a soul
is insensible and incurable, it yields to none of the medicines given
by God. See for example this man following up his former efforts,363
| 363το
προτροι
παγωνιζμενον.
Comp. Jude 3. | and adding many murders to one, and hurried down the steep any whither.
For driven wild by this anger, and envy, as by some demon, he takes
account of nothing, but rages even against nature herself, and his
anger against the wise men who had mocked him he vents upon the
children that had done no wrong: venturing then in Palestine upon a
deed akin to the things that had been done in Egypt. For he “sent
forth,” it is said, “and slew all the children that were in
Bethlehem, and in all the coasts thereof, from two years old and under,
according to the time which he had diligently inquired of the wise
men.”
Here attend to me carefully. Because many things are
uttered by many very idly touching these children, and the course of
events is charged with injustice, and some of these express their
perplexity about it in a more moderate way, others with more of
audaciousness and frenzy. In order then that we may free these of their
madness and those of their perplexity, suffer us to discourse a little
upon this topic. Plainly, then, if this be their charge, that the
children were left to be slain, they should find fault likewise with
the slaughter of the soldiers that kept Peter.364
For as here, when the young child had fled, other children are
massacred in the place of Him who was sought; even so then, too, Peter
having been delivered from his prison and chains by the angel, one of
like name with this tyrant, and like temper too, when he had sought
him, and found him not, slew instead of him the soldiers that kept
him.
“But what is this?” it may be said;
“why this is not a solution, but an enhancement of our
difficulty.” I know it too, and for this intent I bring forward
all such cases, that to all I may adduce one and the same solution.
What then is the solution of these things? or what fair account of them
can we give? That Christ was not the cause of their slaughter, but the
king’s cruelty; as indeed neither was Peter to those others, but
the madness of Herod. For if he had seen the wall broken through, or
the doors overthrown, he might, perhaps, have had ground to accuse the
soldiers that kept the apostle, of neglect; but now when all things
continued in due form,365
and the doors were thrown wide open,
and the chains fastened to the hands of them that kept him
(for in fact they were bound unto him), he might have inferred from
these things (that is, if he had been strictly doing a judge’s
office on the matters before him), that the event was not of human
power or craft, but of some divine and wonder-working power; he might
have adored the doer of these things, instead of waging war with the
sentinels. For God had so done all that He did, that so far from
exposing the keepers, He was by their means leading the king unto the
truth. But if he proved senseless, what signifies to366
| 366[τ πρς,
“what is that to,” as in following paragraph.—R.] | the skillful Physician of Souls, managing all things to do good, the
insubordination of him that is diseased?
And just this one may say in the present case likewise.
For, wherefore art thou wroth, O Herod, at being mocked of the wise
men? didst thou not know that the birth was divine? didst thou not
summon the chief priests? didst thou not gather together the scribes?
did not they, being called, bring the prophet also with them into thy
court of judgment, proclaiming these things beforehand from of old?
Didst thou not see how the old things agreed with the new? Didst thou
not hear that a star also ministered to these men? Didst thou not
reverence the zeal of the barbarians? Didst thou not marvel at their
boldness? Wast thou not horror-struck at the truth of the prophet?
Didst thou not from the former things perceive the very last also?
Wherefore didst thou not reason with thyself from all these things,
that this event was not of the craft of the wise men, but of a Divine
Power, duly dispensing all things? And even if thou wert deceived by
the wise men, what is that to367
the young children, who have done no wrong?
2. “Yea,” saith one, “Herod thou hast
full well deprived of excuse, and proved him blood-thirsty; but thou
hast not yet solved the question about the injustice of what took
place. For if he did unjustly, wherefore did God permit it?” Now,
what should we say to this? That which I do not cease to say
continually, in church, in the market-place and everywhere; that which
I also wish you carefully to keep in mind, for it is a sort of rule for
us, suited to every such perplexity. What then is our rule, and what
our saying? That although there be many that injure, yet is there not
so much as one that is injured. And in order that the riddle may not
disturb you too much, I add the solution too with all speed. I mean,
that what we may suffer unjustly from any one, it tells either to the
doing away of our sins, God so putting that wrong to our account; or
unto the recompense of rewards.
And that what I may say may be clearer, let us conduct
our argument in the way of illustration. As thus: suppose a certain
servant who owes much money to his master, and then that this servant
has been despitefully used by unjust men, and robbed of some of his
goods. If then the master, in whose power it was to stay the plunderer
and wrong doer, should not indeed restore that same property, but
should reckon what was taken away towards what was owed him by his
servant, is the servant then injured? By no means. But what if he
should repay him even more? Has he not then even gained more than he
has lost? Every one, I suppose, perceives it.
Now this same reckoning we are to make in regard of our
own sufferings. For as to the fact, that in consideration of what we
may suffer wrongfully, we either have sins done away, or receive more
glorious crowns, if the amount of our sins be not so great: hear what
Paul says concerning him that had committed fornication, “Deliver
ye such a one to Satan for the destruction of the flesh, that the
spirit may be saved.”368
“But what is this?” you may say, “for the discourse
was about them that were injured by others, not about them that are
corrected by their teachers.” I might answer, that there is no
difference;369
| 369[Μλιστα μν
οδν τ μσον.] | for the question was, whether to suffer evil be not an indignity to the
sufferer. But, to bring my argument nearer the very point inquired of;
remember David, how, when he saw Shimei at a certain time assailing
him, and trampling on his affliction, and pouring on him revilings
without end, his captains desiring to slay him, he utterly forbade
them, saying, “Let him curse, that the Lord may look upon mine
abasement, and that he may requite me good for this cursing this
day.”370
| 3702 Sam. xvi.
11, 12. [The citation varies
from the LXX., and the latter from the Hebrew:
comp. R.V. in loco, where the LXX. is
represented in the marginal note.—R.] | And in the Psalms too in his chanting, he said, “Consider mine
enemies, that they are multiplied, and they hate me with unjust
hatred,” and “forgive all my sins.”371
And Lazarus again for the same cause enjoyed remission, having in this
life suffered innumerable evils. They therefore who are wronged, are
not wronged if they bear nobly all that they suffer, yea, rather they
gain even more abundantly, whether they be smitten of God, or scourged
by the devil.
3. “But what kind of sin had these
children,” it may be said, “that they should do it away?
for touching those who are of full age, and have been guilty of many
negligences, one might with show of reason speak thus: but they who so
underwent premature death, what sort of sins did they by their
sufferings put away?” Didst thou not hear me say, that though
there were no sins, there is a recompense of rewards hereafter for them
that suffer ill here? Wherein then were the young children hurt in
being slain for such a cause, and borne away speedily into that
waveless harbor? “Because,” sayest thou, “they would
in many instances have achieved, had they lived, many and great deeds
of goodness.” Why, for this cause He lays up for them beforehand
no small reward, the ending their lives for such a cause. Besides, if
the children were to have been any great persons, He would not have
suffered them to be snatched away beforehand. For if they that
eventually will live in continual wickedness are endured by Him with so
great long-sufferings, much more would He not have suffered these to be
so taken off had He foreknown they would accomplish any great
things.
And these are the reasons we have to give; yet these are
not all; but there are also others more mysterious than these, which He
knoweth perfectly, who Himself ordereth these things. Let us then give
up unto Him the more perfect understanding of this matter, and apply
ourselves to what follows, and in the calamities of others let us learn
to bear all things nobly. Yea, for it was no little scene of woe, which
then befell Bethlehem, the children were snatched from their
mother’s breast, and dragged unto this unjust slaughter.
And if thou art yet faint-hearted, and not equal to
controlling thyself in these things, learn the end of him who dared all
this, and recover thyself a little. For very quickly was he overtaken
by punishment for these things; and he paid the due penalty of such an
abominable act, ending his life by a grievous death, and more pitiable
than that which he now dared inflict;372
| 372See Josephus, A.J. xvii. 6, 5. | suffering also countless additional ills, which ye may know of by
perusing Josephus’ account of these events. But, lest we should
make our discourse long, and interrupt its continuity, we have not
thought it necessary to insert that account in what we are saying.
4. “Then was fulfilled that which was spoken by
Jeremy the prophet,373
saying, In Rama was there a voice heard, Rachel weeping for her
children, and would not be comforted, because they are not.”374
Thus having filled the hearer with horror by relating
these things: the slaughter so violent and unjust, so extremely cruel
and lawless; he comforts him again, by saying, Not from God’s
wanting power to prevent it did all this take place, nor from any
ignorance of His, but when He both knew it, and foretold it,375
| 375[προανακηρττοντο,
“proclaiming beforehand,” a technical term of
ecclesiastical Greek.—R.] | and that loudly by His prophet. Be not troubled then, neither despond,
looking unto His unspeakable providence, which one may most clearly
see, alike by what He works, and by what He permits. And this He
intimated in another place also, when discoursing to His disciples. I
mean where, having forewarned them of the judgment seats, and
executions, and of the wars of the world, and of the battle that knows
no truce, to uphold their spirit and to comfort them He saith,
“Are not two sparrows sold for a farthing? and one of them shall
not fall on the ground without your Father which is in Heaven.”376
These things He said, signifying that nothing is done without His
knowledge, but while He knows all, yet not in all doth He act.
“Be not then troubled,” He saith, “neither be
disturbed.” For if He know what ye suffer, and hath power to
hinder it, it is quite clear that it is in His providence and care for
you that He doth not hinder it. And this we ought to bear in mind in
our own temptations also, and great will be the consolation we shall
thence receive.
But what, it may be said, hath Rachel to do with
Bethlehem? For it saith, “Rachel weeping for her children.”
And what hath Rama to do with Rachel? Rachel was the mother of
Benjamin, and on his death, they buried her in the horse-course that
was near this place.377
The tomb then being near, and the portion pertaining unto Benjamin her
infant (for Rama was of the tribe of Benjamin), from the head of the
tribe first, and next from the place of her sepulture, He naturally
denominates her young children who were massacred.378
| 378[“He calls the young children who were
massacred hers,” i.e., Rachel’s.—R.] | Then to show that the wound that befell her was incurable and cruel, He
saith, “she would not be comforted because they are
not.”
Hence again we are taught this, which I mentioned
before, never to be confounded when what is happening is contrary to
the promise of God. Behold, for instance, when
He was come for the salvation of the people, or
rather for the salvation of the world, of what kind were His
beginnings. His mother, first, in flight; His birth-place is involved
in irremediable calamities, and a murder is perpetrated of all murders
the bitterest, and there is lamentation and great mourning, and
wailings everywhere. But be not troubled; for He is wont ever to
accomplish His own dispensations by their contraries, affording us from
thence a very great demonstration of His power.
Thus did He lead on His own disciples also, and prepared
them to do all their duty, bringing about things by their contraries,
that the marvel might be greater. They, at any rate, being scourged and
persecuted, and suffering terrors without end, did in this way get the
better of them that were beating and persecuting them.
5. “But when Herod was dead, behold, an angel of
the Lord appeareth in a dream to Joseph saying, Arise, and take the
young Child and His mother, and go into the land of Israel.”379
He no more saith “fly,” but
“go.” Seest thou again after the temptation refreshment?
then after the refreshment danger again? in that he was freed indeed
from his banishment, and came back again to his own country; and beheld
the murderer of the children brought to the slaughter;380
| 380σφαγιασθντα.
[“Massacred,” a bold figure of speech.—R.] | but when he hath set foot on his own country, he finds again a remnant
of the former perils, the son of the tyrant living, and being king.
But how did Archelaus reign over Judæa, when
Pontius Pilate was governor? Herod’s death had recently taken
place, and the kingdom had not yet been divided into many parts; but as
he had only just ended his life, the son for a while kept possession of
the kingdom “in the room of his father Herod;” his brother
also bearing this name, which is the reason why the evangelist added,
“in the room of his father Herod.”
It may be said, however, “if he was afraid to
settle in Judæa on account of Archelaus, he had cause to fear
Galilee also on account of Herod.” I answer, By his changing the
place, the whole matter was thenceforward thrown into shade; for the
whole assault was upon “Bethlehem and the coasts thereof.”
Therefore now that the slaughter had taken place, the youth Archelaus
had no other thought, but that the whole was come to an end, and that
amongst the many, He that was sought had been destroyed. And besides,
his father having come to such an end of his life before his eyes, he
became for the future more cautious about farther proceedings, and
about urging on that course of iniquity.
Joseph therefore comes to Nazareth, partly to avoid the
danger, partly also delighting to abide in his native place. To give
him the more courage, he receives also an oracle from the angel
touching this matter. Luke, however, doth not say that he came there by
Divine warning, but that when they had fulfilled all the purification,
they returned to Nazareth.381
What then may one say? That Luke is giving an account of the time
before the going down to Egypt, when he saith these things. For He
would not have brought them down thither before the purification, in
order that nothing should be done contrary to the law, but he waited
for her to be purified, and to go to Nazareth, and that then they
should go down to Egypt. Then, after their return, He bids them go to
Nazareth. But before this they were not warned of God to go thither,
but yearning after their native place, they did so of their own accord.
For since they had gone up for no other cause but on account of the
taxing, and had not so much as a place where to stay, when they had
fulfilled that for which they had come up, they went down to Nazareth.382
| 382[Of this there is no hint in the narrative; it is a
harmonistic conjecture, with little to recommend it.—R.] |
6. We see here the cause why the angel also, putting
them at ease for the future, restores them to their home. And not even
this simply, but he adds to it a prophecy, “That it might be
fulfilled,” saith he, “which was spoken by the prophets, He
shall be called a Nazarene.”383
And what manner of prophet said this? Be not curious,
nor overbusy. For many of the prophetic writings have been lost; and
this one may see from the history of the Chronicles.384
| 384See 2
Chron. ix. 29, where it is
said that certain of the acts of Solomon were written in the book of
Nathan the prophet, and in the prophecy of Ahijah the Shilonite; and in
the visions of Iddo the Seer against Jeroboam the son of Nebat. See
also ibid. xii. 15, and xiii. 22. [The explanation given above is as bold
as it is ingenious.—R.] | For being negligent, and continually falling into ungodliness, some
they suffered to perish, others they themselves burnt up385
| 385[The Oxford edition reads “brought up;”
evidently a misprint for “burnt up” (κατκαιον
).—R.] | and cut to pieces. The latter fact Jeremiah relates;386
the former, he who composed the fourth book of Kings, saying, that
after387
a long time the book of Deuteronomy was hardly found, buried somewhere
and lost. But if, when there was no barbarian there, they so betrayed
their books, much
more when the
barbarians had overrun them. For as to the fact, that the prophet had
foretold it, the apostles themselves in many places call Him a
Nazarene.388
| 388See Acts
iii. 22, iii. 6, iv. 10, vi. 14, etc. |
“Was not this then,” one may say,
“casting a shade over the prophecy touching Bethlehem?” By
no means: rather this very fact was sure greatly to stir up men, and to
awaken them to the search of what was said of Him. Thus, for example,
Nathanael too enters on the inquiry concerning Him, saying, “Can
there any good thing come out of Nazareth?”389
For the place was of little esteem; or rather not that place only, but
also the whole district of Galilee. Therefore the Pharisees said,
“Search and look, for out of Galilee ariseth no prophet.”390
Nevertheless, He is not ashamed to be named even from thence,
signifying that He needs not ought of the things of men; and His
disciples also He choses out of Galilee; everywhere cutting off the
pretexts of them who are disposed to be remiss, and giving tokens that
we have no need of outward things, if we practise virtue. For this
cause He doth not choose for Himself so much as a house; for “the
Son of Man,” saith He, “hath not where to lay His
head;”391
and when Herod is plotting against Him, He fleeth, and at His birth is
laid in a manger, and abides in an inn, and takes a mother of low
estate; teaching us to think no such thing a disgrace, and from the
first outset trampling under foot the haughtiness of man, and bidding
us give ourselves up to virtue only.
7. For why dost thou pride thyself on thy country, when
I am commanding thee to be a stranger to the whole world? (so He
speaks); when thou hast leave to become such as that all the universe
shall not be worthy of thee? For these things are so utterly
contemptible, that they are not thought worthy of any consideration
even amongst the philosophers of the Greeks, but are called
Externals, and occupy the lowest place.
“But yet Paul,” one may say, “allows
them, saying on this wise, ‘As touching the election, they are
beloved for the fathers’ sake.’”392
| 392Rom. xi.
28. [The Oxford edition
reads: “for the Fathers sake;” a misprint, conveying an
incorrect sense.—R.] | But tell me, when, and of what things was he discoursing, and to whom?
Why, to those of Gentile origin, who were puffing themselves up on
their faith, and exalting themselves against the Jews, and so breaking
them off the more: to quell the swelling pride of the one, and to win
over the others, and thoroughly excite them to the same emulation. For
when he is speaking of those noble and great men, hear how he saith,
“They that say these things, show plainly that they seek a
country; and truly if they had been mindful of that from whence they
came out, they might have had opportunity to have returned: but now
they desire another, a better country.”393
And again, “These all died in faith, not having obtained the
promises, but having seen them afar off, and embraced them.”394
| 394Heb. xi.
13. [R.V., more correctly:
“having seen them and greeted them from
afar.”—R.] | And John too said unto those that were coming to him, “Think not
to say, We have Abraham to our father.”395
And Paul again, “For they are not all Israel, which are of
Israel; neither they, which are the children of the flesh, are they the
children of God.”396
For what were the sons of Samuel advantaged, tell me, by their
father’s nobleness, when they were not heirs of their
father’s virtue? And what profit had Moses’ sons, not
having emulated his perfection?397
| 397[ἀκρβειαν,
“strictness.”—R.] | Therefore neither did they inherit the dominion; but whilst they
enrolled him as their father, the rule of the people passed away to
another, to him who had become his son in the way of virtue. And what
harm was it to Timothy, that he was of a Greek father? Or what on the
other hand again was Noah’s son profited by the virtue of his
father, when he became a slave instead of free? Seest thou, how little
the nobleness of a father avails his children in the way of advocacy?398
| 398[προστασαν,
“advancement.”—R.] | For the wickedness of Ham’s disposition overcame the laws of
nature, and cast him not only out of the nobility which he had in
respect of his father, but also out of his free estate. And what of
Esau? Was he not son of Isaac, and had he not his father to stand his
friend? Yea, his father too endeavored and desired that he should
partake of the blessings, and he himself for the sake of this did all
that was commanded him. Nevertheless, because he was untoward,399
none of these things profited him; but although he was by birth first,
and had his father on his side doing everything for this object, yet
not having God with him, he lost all.
But why do I speak of men? The Jews were sons of God,
and gained nothing by this their high birth. Now if a man, having
become a son of God, but failing to show forth an excellency meet for
this noble birth, is even punished the more abundantly; why
dost thou bring me forward the nobleness
of ancestors remote or near? For not under the old covenant400
| 400[τ
παλαι, without a substantive, the
technical term in ecclesiastical Greek for the Old
Testament.—R.] | only, but even under the new, one may find this rule to have held. For
“as many as received Him,” it is said “to them gave
He power to become the sons of God.”401
And yet many of these children Paul hath affirmed to be nothing
profited by their father; “For if ye be circumcised,” saith
he, “Christ shall profit you nothing.”402
And if Christ be no help to those who will not take heed to themselves,
how shall a man stand up in their behalf?
8. Let us not therefore pride ourselves either on high
birth, or on wealth, but rather despise them who are so minded: neither
let us be dejected at poverty. But let us seek that wealth, which
consists in good works; let us flee that poverty, which causes men to
be in wickedness, by reason of which also that rich man was poor;403
wherefore he had not at his command so much as a drop of water, and
that, although he made much entreaty. Whereas, who can be so poor
amongst us,404
| 404The words in italics are omitted in several mss. [In four mss and two
versions the clause is wanting; see note at close of this
Homily.—R.] | as to want water enough even for comfort? There is none such.
For even they that are pining with extreme hunger, may have the comfort
of a drop of water; and not of a drop only, but of refreshment too far
more abundant. Not so that rich man, but he was poor even to this
degree: and what was yet more grievous, he could not so much as soothe
his poverty from any source. Why then do we gape after riches, since
they bring us not into Heaven?
For tell me, if any king among those upon earth had
said, It is impossible for him that is rich to be distinguished at
court, or to enjoy any honor; would ye not have thrown away every one
his riches with contempt? So then, if they cast us out from such honor
as is in the palaces below, they shall be worthy of all contempt: but,
when the King of Heaven is day by day crying aloud and saying,
“It is hard with them, to set foot on that sacred
threshold;” shall we not give up all, and withdraw from our
possessions, that with boldness we may enter into the kingdom? And of
what consideration are we worthy, who are at great pains to encompass
ourselves with the things that obstruct our way thither; and to hide
them not only in chests, but even in the earth, when we might entrust
them to the guard of the very Heavens? Since now surely thou art doing
the same, as if any husbandman, having gotten wheat wherewith to sow a
rich land, was to leave the land alone, and bury all the wheat in a
pit, so as neither to enjoy it himself, nor for the wheat to come to
ought, but decay and waste. But what is their common plea, when we
accuse them of these things? It gives no little comfort, say they, to
know that all is laid up for us in safety at home. Nay, rather not to
know of its being laid up is a comfort. For even if thou art not afraid
of famine, yet other more grievous things, on account of this store,
must needs be a terror to thee: deaths, wars, plots laid against thee.
And if a famine should ever befall us, the people again, constrained by
the belly, takes weapon in hand against thy house. Or rather, in so
doing, thou art first of all bringing famine into our cities, and next
thou art forming for thine own house this gulf, more grievous than
famine. For by stress of famine I know not any who have come to a
speedy end; there being in fact many means in many quarters which may
be devised to assuage that evil: but for possessions and riches, and
the pursuits connected with them, I can show many to have come by their
ruin, some in secret, some openly. And with many such instances the
highways abound, with many the courts of law, and the market-places.
But why speak I of the highways, the courts of law and the
market-places? Why, the very sea thou mayest behold filled with their
blood. For not over the land only, as it seems, hath this tyranny
prevailed, but over the ocean also hath walked in festal procession
with great excess. And one makes a voyage for gold, another, again, is
stabbed for the same; and the same tyrannical power hath made one a
merchant, the other a murderer.
What then can be less trustworthy than Mammon, seeing
that for his sake one travels, and ventures, and is slain? “But
who,” it is said, “will pity a charmer that is bitten with
a serpent?”405
For we ought, knowing its cruel tyranny, to flee that slavery, and
destroy that grievous longing. “But how,” saith one,
“is this possible?” By introducing another longing, the
longing for Heaven. Since he that desires the kingdom will laugh
covetousness to scorn; he that is become Christ’s slave is no
slave of mammon, but rather his lord; for him that flieth from him, he
is wont to follow, and to fly from him that pursues. He honors not so
much his pursuer as his despiser; no one doth he so laugh to scorn, as
them that desire him; nor
doth he
only laugh them to scorn, but wraps round them also innumerable
bonds.
Be it ours then, however late, to loose these grievous
chains. Why bring thy reasonable soul into bondage to brute matter, to
the mother of those untold evils? But, oh the absurdity! that while we
are warring against it in words, it makes war with us by deeds, and
leads and carries us everywhere about, insulting us as purchased with
money, and meet for the lash; and what can be more disgraceful and
dishonorable than this?
Again: if we do not get the better of senseless forms of
matter, how shall we have the advantage of the incorporeal powers? If
we despise not vile earth and abject stones, how shall we bring into
subjection the principalities and authorities? How shall we practise
temperance? I mean, if silver dazzle and overpower us, when shall we be
able to hurry by a fair face? For, in fact, some are so sold under this
tyranny, as be moved somehow even at the mere show of the gold, and in
playfulness to say, that the very eyes are the better for a gold coin
coming in sight. But make not such jests, whoever thou art;406
for nothing so injures the eyes, both those of the body and those of
the soul, as the lust of these things. For instance; it was this
grievous longing that put out the lamps of those virgins, and cast them
out of the bride chamber. This sight, which (as thou saidst)
“doeth good to the eyes,” suffered not the wretched Judas
to hearken unto the Lord’s voice, but led him even to the halter,
made him burst asunder in the midst; and, after all that, conducted him
on to hell.
What then can be more lawless than this? what more
horrible? I do not mean the substance of riches, but the unseasonable
and frantic desire of them? Why, it even drops human gore, and looks
murder, and is fiercer than any wild beast, tearing in pieces them that
fall in its way, and what is much worse, it suffers them not even to
have any sense of being so mangled. For reason would that those who are
so treated should stretch forth their hand to them that pass by, and
call them to their assistance, but these are even thankful for such
rendings of their flesh, than which what can be more wretched?
Let us then, bearing in mind all these things, flee the
incurable disease; let us heal the wounds it hath made, and withdraw
ourselves from such a pest: in order that both here we may live a
secure and untroubled life, and attain to the future treasure; unto
which God grant that we may all attain,407
| 407Om. in one or two mss. [The
clause in brackets is wanting in four mss. and
in two versions; the identical authorities which omit the clause in
sec. 8. The Oxford editor estimates the facts differently in the two
instances, without any adequate reason.—R.] | by the grace and love towards man of our Lord Jesus Christ, with whom
unto the Father together with the Holy Ghost be glory, might, honor,
now and ever, and world without end. Amen.E.C.F. INDEX & SEARCH
|
