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“Judge not, that ye be not judged.” What then? Ought we not to blame them that sin? Because Paul also saith this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying,972
How then doth He say elsewhere, “Reprove, rebuke, exhort,”975
And besides, if this were to obtain, all would be lost alike, whether in churches, or in states,979
What then can the saying be? Let us carefully attend, lest the medicines of salvation, and the laws of peace, be accounted by any man laws of overthrow and confusion. First of all, then, even by what follows, He hath pointed out to them that have understanding the excellency of this law, saying, “Why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?”980
But if to many of the less attentive, it seem yet rather obscure, I will endeavor to explain it from the beginning. In this place, then, as it seems at least to me, He doth not simply command us not to judge any of men’s sins, neither doth He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles. And I think that certain Jews too are here hinted at, for that while they were bitter accusing their neighbors for small faults, and such as came to nothing, they were themselves insensibly committing deadly981
Well then, I think that these are comprehended in His invective; that He is checking them beforehand as to those things, wherein they were hereafter to accuse His disciples. For although His disciples had been guilty of no such sin, yet in them were supposed to be offenses; as, for instance, not keeping the sabbath, eating with unwashen hands, sitting at meat with publicans; of which He saith also in another place, “Ye which strain at the gnat, and swallow the camel.”984
This then is the sort of thing which Christ also in this place intimated; not intimated merely, but guarded986
2. “For with what judgment ye judge,” saith He, “ye shall be judged.”987
That is, “it is not the other,” saith Christ, “that thou condemnest, but thyself, and thou art making the judgment-seat dreadful to thyself, and the account strict.” As then in the forgiveness of our sins the beginnings are from us, so also in this judgment, it is by ourselves that the measures of our condemnation are laid down. You see, we ought not to upbraid nor trample upon them, but to admonish; not to revile, but to advise; not to assail with pride, but to correct with tenderness. For not him, but thyself, dost thou give over to extreme vengeance, by not sparing him, when it may be needful to give sentence on his offenses. Seest thou, how these two commandments are both easy, and fraught with great blessings to the obedient, even as of evils on the other hand, to the regardless? For both he that forgives his neighbor, hath freed himself first of the two from the grounds of complaint, and that without any labor; and he that with tenderness and indulgence inquires into other men’s offenses, great is the allowance988
“What then!” say you: “if one commit fornication, may I not say that fornication is a bad thing, nor at all correct him that is playing the wanton?” Nay, correct him, but not as a foe, nor as an adversary exacting a penalty, but as a physician providing medicines. For neither did Christ say, “stay not him that is sinning,” but “judge not;” that is, be not bitter in pronouncing sentence. And besides, it is not of great things (as I have already observed), nor of things prohibited, that this is said, but of those which are not even counted offenses. Wherefore He said also. “Why beholdest thou the mote that is in thy brother’s eye?”989
Yea, for many now do this; if they see but a monk wearing an unnecessary garment, they produce against him the law of our Lord,990
“Thou hypocrite, first cast out the beam out of thine own eye.”991
Here His will is to signify the great wrath, which He hath against them that do such things. For so, wheresoever He would indicate that the sin is great, and the punishment and wrath in store for it grievous, He begins with a reproach.992
“First cast out the beam out of thine own eye.” Seest thou, that He forbids not judging, but commands to cast out first the beam from thine eye, and then to set right the doings of the rest of the world? For indeed each one knows his own things better than those of others; and sees the greater rather than the less; and loves himself more than his neighbor. Wherefore, if thou doest it out of guardian care, I bid thee care for thyself first, in whose case the sin is both more certain and greater. But if thou neglect thyself, it is quite evident that neither dost thou judge thy brother in care for him, but in hatred, and wishing to expose him. For what if he ought to be judged? it should be by one who commits no such sin, not by thee. Thus, because He had introduced great and high doctrines of self denial, lest any man should say, it is easy so to practise it in words; He willing to signify His entire confidence, and that He was not chargeable with any of the things that had been mentioned, but had duly fulfilled all, spake this parable. And that, because He too was afterwards to judge, saying, “Woe unto you, Scribes and Pharisees, hypocrites.”994
But thou, so far from casting out thine own beam, dost not even see it, but another’s mote thou not only seest, but also judgest, and essayest to cast it out; as if any one seized with a grievous dropsy, or indeed with any other incurable disease, were to neglect this, and find fault with another who was neglecting a slight swelling. And if it be an evil not to see one’s own sins, it is a twofold and threefold evil to be even sitting in judgment on others, while men themselves, as if past feeling, are bearing about beams in their own eyes: since no beam is so heavy as sin. His injunction therefore in these words is as follows, that he who is chargeable with countless evil deeds, should not be a bitter censor of other men’s offenses, and especially when these are trifling. He is not overthrowing reproof nor correction, but forbidding men to neglect their own faults, and exult over those of other men. For indeed this was a cause of men’s going unto great vice, bringing in a twofold wickedness. For he, whose practice it had been to slight his own faults, great as they were, and to search bitterly into those of others, being slight and of no account, was spoiling himself two ways: first, by thinking lightly of his own faults; next, by incurring enmities and feuds with all men, and training himself every day to extreme fierceness, and want of feeling for others. 3. Having then put away all these things, by this His excellent legislation, He added yet another charge, saying, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine.”996
“Yet surely further on,” it will be said, “He commanded, “What ye have heard in the ear, that preach ye upon the housetops.”997
For nothing results, beyond greater mischief to them that are so disposed when they hear; for both the holy things are profaned1001
Nay, “surely,” saith one, “they ought to be so strong as to remain equally impregnable after men’s learning them, and not to yield to other people occasions against us.” But it is not the things that yield it, but that these men are swine; even as when the pearl is trampled under foot, it is not so trampled, because it is really contemptible, but because it fell among swine. And full well did He say, “turn again and rend you:” for they feign gentleness,1003
It is not, you see, that those truths furnish them with armor, but they become fools in this way of their own accord, being filled with more willfulness. On this account it is no small gain for them to abide in ignorance, for so they are not such entire scorners. But if they learn, the mischief is twofold. For neither will they themselves be at all profited thereby, but rather the more damaged, and to thee they will cause endless difficulties. Let them hearken, who shamelessly associate with all, and make the awful things contemptible. For the mysteries we too therefore celebrate with closed doors, and keep out the uninitiated, not for any weakness of which we have convicted our rites, but because the many are as yet imperfectly prepared for them. For this very reason He Himself also discoursed much unto the Jews in parables, “because they seeing saw not.” For this, Paul likewise commanded “to know how we ought to answer every man.”1007
4. “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”1008
For inasmuch as He had enjoined things great and marvellous, and had commanded men to be superior to all their passions, and had led them up to Heaven itself, and had enjoined them to strive after the resemblance, not of angels and archangels, but (as far as was possible) of the very Lord of all; and had bidden His disciples not only themselves duly to perform all this, but also to correct others, and to distinguish between the evil and them that are not such, the dogs and them that are not dogs (although there be much that is hidden in men):—that they might not say, “these things are grievous and intolerable,” (for indeed in the sequel Peter did utter some such things, saying, “Who can be saved?”1009
However, not simply to ask did He command us, but with much assiduity and earnestness. For this is the meaning of “seek.” For so he that seeks, putting all things out of his mind, is taken up with that alone which is sought, and forms no idea of any of the persons present. And this which I am saying they know, as many as have lost either gold, or servants, and are seeking diligently after them. By “seeking,” then, He declared this; by “knocking,” that we approach with earnestness and a glowing mind. Despond not therefore, O man, nor show less of zeal about virtue, than they do of desire for wealth. For things of that kind thou hast often sought and not found, but nevertheless, though thou know this, that thou art not sure to find them, thou puttest in motion every mode of search; but here, although having a promise that thou wilt surely receive, thou dost not show even the smallest part of that earnestness. And if thou dost not receive straightway, do not even thus despair. For to this end He said, “knock,” to signify that even if He should not straightway open the door, we are to continue there. 5. And if thou doubt my affirmation, at any rate believe His example. “For what man is there of you,” saith He, “whom if his son ask bread, will he give him a stone?”1010
Because, as among men, if thou keep on doing so, thou art even accounted troublesome, and disgusting: so with God, when thou doest not so, then thou dost more entirely provoke Him. And if thou continue asking, though thou receive not at once, thou surely wilt receive. For to this end was the door shut, that He may induce thee to knock: to this end He doth not straightway assent, that thou mayest ask. Continue then to do these things, and thou wilt surely receive. For that thou mightest not say, “What then if I should ask and not receive?” He hath blocked up1011
“For which of you is there, a father, of whom if his son shall ask bread, will he give him a stone?” So that if thou receive not, thy asking a stone is the cause of thy not receiving. For though thou be a son, this suffices not for thy receiving: rather this very thing even hinders thy receiving, that being a son, thou askest what is not profitable. Do thou also therefore ask nothing worldly, but all things spiritual, and thou wilt surely receive. For so Solomon,1013
“What then,” saith one, “if I ask even spiritual things, and do not receive?” Thou didst not surely knock with earnestness; or thou madest thyself unworthy to receive; or didst quickly leave off. “And wherefore,” it may be inquired, “did He not say, what things we ought to ask”? Nay verily, He hath mentioned them all in what precedes, and hath signified for what things we ought to draw nigh. Say not then, “I drew nigh, and did not receive.” For in no case is it owing to God that we receive not, God who loves us so much as to surpass even fathers, to surpass them as far as goodness doth this evil nature. “For if ye, being evil, know how to give good gifts unto your children, how much more your heavenly Father.”1015
Now this He said, not to bring an evil name on man’s nature, nor to condemn our race as bad; but in contrast to His own goodness He calls paternal tenderness evil,1016
Seest thou an argument unspeakable, of power to arouse to good hopes even him that hath become utterly desperate? Now here indeed He signifies His goodness by means of our fathers, but in what precedes by the chief among His gifts, by the “soul,”1017
6. After this, to indicate that we ought neither to feel confidence in prayer, while neglecting our own doings; nor, when taking pains, trust only to our own endeavors; but both to seek after the help from above, and contribute withal our own part; He sets forth the one in connection with the other. For so after much exhortation, He taught also how to pray, and when He had taught how to pray, He proceeded again to His exhortation concerning what we are to do; then from that again to the necessity of praying continually, saying, “Ask,” and “seek,” and “knock.” And thence again, to the necessity of being also diligent ourselves. “For all things,” saith He, “whatsoever ye would that men should do to you, do ye also to them.”1019
Summing up all in brief, and signifying, that virtue is compendious, and easy, and readily known of all men. And He did not merely say, “All things whatsoever ye would,” but, “Therefore all things whatsoever ye would.” For this word, “therefore,” He did not add without purpose, but with a concealed meaning: “if ye desire,” saith He, “to be heard, together with what I have said, do these things also.” What then are these? “Whatsoever ye would that men should do to you.” Seest thou how He hath hereby also signified that together with prayer we need exact conversation?1020
Then the praise also, before the rewards, is exceeding great. “For this is the law and the prophets.” Whence it is evident, that virtue is according to our nature; that we all, of ourselves, know our duties; and that it is not possible for us ever to find refuge in ignorance. 7. “Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: and strait is the gate and narrow1021
And yet after this He said, “My yoke is easy, and my burden is light.”1023
And not only herein is the part of virtue easy, but also by the end again it becomes yet easier. For not the passing away of our labors and toils, but also their issuing in a good end (for they end in life) is enough to console those in conflict. So that both the temporary nature of our labors, and the perpetuity of our crowns, and the fact that the labors come first, and the crowns after, must prove a very great relief in our toils. Wherefore Paul also called their affliction “light”; not from the nature of the events, but because of the mind of the combatants, and the hope of the future. “For our light affliction,” saith he, “worketh an eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen.”1024
See, at any rate, how He on another side also makes it easy, commanding not to hold intercourse with the dogs, nor to give one’s self over to the swine, and to “beware of the false prophets;” thus on all accounts causing men to feel as if in real conflict. And the very fact too of calling it narrow contributed very greatly towards making it easy; for it wrought on them to be vigilant. As Paul then, when he saith, “We wrestle not against flesh and blood,”1025
And all these things He saith, thoroughly to awaken our alacrity; even as elsewhere also He said, “Violent men take it by force.”1026
Let it not then bewilder us, when many things spring up hence, that turn to our vexation. For the way is strait, and the gate narrow, but not the city.1027
Now in saying, “Few there be that find it,” here again He both declared the careless ness of the generality, and instructed His hearers not to regard the felicities of the many, but the labors of the few. For the more part, saith He, so far from walking this way, do not so much as make it their choice: a thing of most extreme criminality. But we should not regard the many, nor be troubled thereat, but emulate the few; and, by all means equipping1028
For besides that it is strait, there are also many to overthrow us in the way that leads thither. Wherefore He also added, 8. “Beware of false prophets, for they will come to you in sheep’s clothing, but inwardly they are ravening wolves.”1029
Then, lest when they had heard that it was narrow and strait, and that they must walk on a way opposite to the many, and must keep themselves from swine and dogs, and together with these from another more wicked kind, even this of wolves; lest, I say, they should sink down at this multitude of vexations, having both to go a way contrary to most men, and therewith again to have such anxiety about these things: He reminded them of what took place in the days of their fathers, by using the term, “false prophets,” for then also no less did such things happen. Be not now, I pray you, troubled (so He speaks), for nothing new nor strange is to befall you. Since for all truth the devil is always secretly substituting its appropriate deceit. And by the figure of “false prophets,” here, I think He shadows out not the heretics, but them that are of a corrupt life, yet wear a mask of virtue; whom the generality are wont to call by the name of impostors.1030
“By their fruits ye shall know them.”1031
For amongst heretics one may often find actual goodness,1032
“What then,” it may be said, “if in these things too they counterfeit?” “Nay, they will be easily detected; for such is the nature of this way, in which I commanded men to walk, painful and irksome; but the hypocrite would not choose to take pains, but to make a show only; wherefore also he is easily convicted.” Thus, inasmuch as He had said, “there be few that find it,” He clears them out again from among those, who find it not, yet feign so to do, by commanding us not to look to them that wear the masks only, but to them who in reality pursue it. “But wherefore,” one may say, “did He not make them manifest, but set us on the search for them?” That we might watch, and be ever prepared for conflict, guarding against our disguised as well as against our open enemies: which kind indeed Paul also was intimating, when he said, that “by their good words they deceive the hearts of the simple.”1033
And see His gentleness: how He said not, “Punish them,” but, “Be not hurt by them,” “Do not fall amongst them unguarded.” Then that thou mightest not say, “it is impossible to distinguish that sort of men,” again He states an argument from a human example, thus saying, “Do men gather grapes of thorns, or figs of thistles? even so every good tree bringeth forth good fruit, but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.”1034
Now what He saith is like this: they have nothing gentle nor sweet; it is the sheep only so far as the skin; wherefore also it is easy to discern them. And lest thou shouldest have any the least doubt, He compares it to certain natural necessities, in matters which admit of no result but one. In which sense Paul also said, “The carnal mind is death; for it is not subject to the law of God, neither indeed can be.”1035
And if He states the same thing twice, it is not tautology. But, lest any one should say, “Though the evil tree bear evil fruit, it bears also good, and makes the distinction difficult, the crop being twofold:” “This is not so,” saith He, “for it bears evil fruit only, and never can bear good: as indeed in the contrary case also.” “What then? Is there no such thing as a good man becoming wicked? And the contrary again takes place, and life abounds with many such examples.” But Christ saith not this, that for the wicked there is no way to change, or that the good cannot fall away, but that so long as he is living in wickedness, he will not be able to bear good fruit. For he may indeed change to virtue, being evil; but while continuing in wickedness, he will not bear good fruit. What then? did not David, being good, bear evil fruit? Not continuing good, but being changed; since, undoubtedly, had he remained always what he was, he would not have brought forth such fruit. For not surely while abiding in the habit of virtue, did he commit what he committed. Now by these words He was also stopping the mouths of those who speak evil at random, and putting a bridle on the lips of all calumniators. I mean, whereas many suspect the good by reason of the bad, He by this saying hath deprived them of all excuse. “For thou canst not say, ‘I am deceived and beguiled;’ since I have given thee exactly this way of distinguishing them by their works, having added the injunction to go to their actions, and not to confound all at random.” 9. Then forasmuch as He had not commanded to punish, but only to beware of them, He, at once both to comfort those whom they vex, and to alarm and change them, set up as a bulwark against1036
“Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.”1037
Then, to make the saying less grievous, He added, “Wherefore by their fruits ye shall know them.”1038
That He might not seem to introduce the threatening as His leading topic, but to be stirring up their mind in the way of admonition and counsel. Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an “axe,” and of a “tree cut down,” and of “unquenchable fire.” And though it appear indeed to be some single judgment, the being burnt up, yet if one examine carefully, these are two punishments. For he that is burnt is also cast of course out of God’s kingdom; and this latter punishment is more grievous than the other. Now I know indeed that many tremble only at hell, but I affirm the loss of that glory to be a far greater punishment than hell. And if it be not possible to exhibit it such in words, this is nothing marvellous. For neither do we know the blessedness of those good things, that we should on the other hand clearly perceive the wretchedness ensuing on being deprived of them; since Paul, as knowing these things clearly, is aware, that to fall from Christ’s glory is more grievous than all. And this we shall know at that time, when we shall fall into the actual trial of it. But may this never be our case, O thou only-begotten Son of God, neither may we ever have any experience of this irremediable punishment. For how great an evil it is to fall from those good things, cannot indeed be accurately told: nevertheless, as I may be able, I will labor and strive by an example to make it clear to you, though it be but in some small degree. Let us then imagine a wondrous child, having besides His virtue the dominion of the whole world, and in all respects so virtuous, as to be capable of bringing all men to the yearning of a father’s affection. What theft do you think the father of this child would not gladly suffer, not to be cast out of His society? And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and “to depart and be with Christ.”1039
No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear “I know you not,”1040
But mark even here His gentleness; in that He doth not at all speak of His benefits, nor say, “Thou hast despised Him that hath done thee so much good:” neither doth He say, “Me, who brought thee from that which is not into being, who breathed into thee a soul, and set thee over all things on earth, who for thy sake made earth, and heaven, and sea, and air, and all things that are, who had been dishonored by thee, yea accounted of less honor than the devil, and did not even so withdraw Himself, but had innumerable thoughts for thee after it all; who chose to become a slave, who was beaten with rods and spit upon, who was slain, who died the most shameful death, who also on high makes intercession for thee, who freely gives thee His Spirit, who vouchsafes to thee a kingdom, who makes thee such promises, whose will it is to be unto thee Head, and Bridegroom, and Garment, and House, and Root, and Meat, and Drink, and Shepherd, and King, and who hath taken thee to be brother, and heir, and joint-heir with Himself; who hath brought thee out of darkness into the dominion of light.” These things, I say, and more than these He might speak of, but He mentions none of these; but what? only the sin itself. Even here He shows His love, and indicates the yearning which He hath toward thee: not saying, “Depart into the fire prepared for you,” but “prepared for the devil.” And before He tells them what wrongs they had done, and neither so doth He endure to mention all, but a few. And before these He calls the other sort, those who have done well, to signify from this too that He is blaming them justly. What amount of punishment, then, is so grievous as these words? For if any one seeing but a man who was his benefactor an hungered, would not neglect him; or if he should neglect him, being upbraided with it, would choose rather to sink into the earth than to hear of it in the presence of two or three friends; what will be our feelings, on hearing these words in the presence of the whole world; such as He would not say even then, were He not earnestly accounting for His own doings? For that not to upbraid did He bring these things forward, but in self-defense, and for the sake of showing, that not without ground nor at random was He saying, “depart from me;” this is evident from His unspeakable benefits. For if He had been minded to upbraid, He would have brought forwards all these, but now He mentions only what treatment He had received. 10. Let us therefore, beloved, fear the hearing these words. Life is not a plaything: or rather our present life is a plaything, but the things to come are not such; or perchance our life is not a plaything only, but even worse than this. For it ends not in laughter, but rather brings exceeding damage on them who are not minded to order their own ways strictly. For what, I pray thee, is the difference between children who are playing at building houses, and us when we are building our fine houses? what again between them making out their dinners, and us in our delicate fare? None, but just that we do it at the risk of being punished. And if we do not yet quite perceive the poverty of what is going on, no wonder, for we are not yet become men; but when we are become so, we shall know that all these things are childish. For so those other things too, as we grow to manhood, we laugh to scorn; but when we are children we account them to be worth anxiety; and while we are gathering together potsherds and mire we think no less of ourselves than they who are erecting their great circuits of walls. Nevertheless they straightway perish and fall down, and not even when standing can they be of any use to us, as indeed neither can those fine houses. For the citizen of Heaven they cannot receive, neither can he bear to abide in them, who hath his country above; but as we throw down these with our feet, so he too those by his high spirit. And as we laugh at the children, weeping at that overthrow, even so these also, when we are bewailing it all, do not laugh only, but weep also: because both their bowels are compassionate, and great is the mischief thence arising. Let us therefore become men. How long are we to crawl on the earth, priding ourselves on stones and stocks? How long are we to play? And would we played only! But now we even betray our own salvation; and as children when they neglect their learning, and practise themselves in these things at their leisure, suffer very severe blows; even so we too, spending all our diligence herein, and having then our spiritual lessons required of us in our works, and not being able to produce them, shall have to pay the utmost penalty. And there is none to deliver us; though he be father, brother, what you will. But while these things shall all pass away, the torment ensuing upon them remains immortal and unceasing; which sort of thing indeed takes place with respect to the children as well, their father destroying their childish toys altogether for their idleness, and causing them to weep incessantly. 11. And to convince thee that these things are such, let us bring before us wealth, that which more than anything seems to be worthy of our pains, and let us set against it a virtue of the soul (which soever thou wilt), and then shalt thou see most clearly the vileness thereof. Let us, I say, suppose there are two men (and I do not now speak of injuriousness,1042
But if to get money honestly be thus absurd, and of extreme madness; when not even the honesty is there, how can such a man choose but be more wretched than any? I say, if the absurdity be so great; when hell is added thereto, and the loss of the kingdom, how great wailings are due to him, both living and dead? 12. Or wilt thou that we take in hand some other part also of virtue? Let us then introduce again another man, who is in power, commanding all, invested with great dignity, having a gorgeous herald, and girdle, and lictors, and a large company of attendants. Doth not this seem great, and meet to be called happy? Well then, against this man again let us set another, him that is patient of injuries, and meek, and lowly, and long suffering; and let this last be despitefully used, be beaten, and let him bear it quietly, and bless them that are doing such things. Now which is the one to be admired, I pray thee? He that is puffed up, and inflamed, or he that is self-subdued? Is not the one again like the powers above, that are so free from passion, but the other like a blown bladder, or a man who hath the dropsy, and great inflammation? The one like a spiritual physician, the other, a ridiculous child that is puffing out his cheeks? For why dost thou pride thyself, O man? Because thou art borne on high in a chariot? Because a yoke of mules is drawing thee? And what is this? Why, this one may see befalling mere logs of wood and stones. Is it that thou art clothed with beautiful garments? But look at him that is clad with virtue for garments, and thou wilt see thyself to be like withering hay, but him like a tree that bears marvellous fruit, and affords much delight to the beholders. For thou art bearing about food for worms and moths, who, if they should set upon thee, will quickly strip thee bare of this adorning (for truly garments and gold and silver, are the one, the spinning of worms; the other earth and dust, and again become earth and nothing more): but he that is clothed with virtue hath such raiment, as not only worms cannot hurt, but not even death itself. And very naturally; for these virtues of the soul have not their origin from the earth, but are a fruit of the Spirit; wherefore neither are they subject to the mouths of worms. Nay, for these garments are woven in Heaven, where is neither moth, nor worm, nor any other such thing. Which then is better, tell me? To be rich, or to be poor? To be in power, or in dishonor? In luxury, or in hunger? It is quite clear; to be in honor, and enjoyment, and wealth. Therefore, if thou wouldest have the things and not the names, leave the earth and what is here, and find thee a place to anchor in Heaven: for what is here is a shadow, but all things there are immovable, stedfast, and beyond any assault. Let us therefore choose them with all diligent care, that we may be delivered from the turmoil of the things here, and having sailed into that calm harbor, may be found with our lading abundant, and with that unspeakable wealth of almsgiving; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the might, world without end. Amen.
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