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012 - Homily 23 Part 1 - MT 71-12 On Judging Others On Seeking · Sermon on the Mount - Commentary

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  Speaker 1: Homily twenty three, Part one, Saint John Chrysostom Homili's on
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  Speaker 1: the Gospel of Saint Matthew, translated by the Reverend Sir
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  Speaker 1: George Previst m A. This LibriVox recording is in the
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  Speaker 1: public domain. Homily twenty three, Part one, Matthew seven one
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  Speaker 1: through twelve. Judge not that ye be not judged? What
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  Speaker 1: then ought we not to blame them that sin? Because
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  Speaker 1: Paul also saith the self same thing, Or rather there
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  Speaker 1: too it is Christ speaking by Paul and saying, wattst
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  Speaker 1: thou judge thy brother, And thou wadest thou said it
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  Speaker 1: not thy brother? And who art thou that judgest another
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  Speaker 1: man's servant? And again therefore judge nothing before the time
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  Speaker 1: until the Lord come. So then doth he say elsewhere, reprove, rebuke,
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  Speaker 1: exhort and them that sin rebuke before all? And Christ
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  Speaker 1: too to Peter go and tell him his fault between
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  Speaker 1: THEE and him alone. And if he neglect to hear,
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  Speaker 1: add to thyself another also, And if not even so,
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  Speaker 1: doth he yield declare it to the church likewise? And
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  Speaker 1: how hath he set over us so many to reprove,
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  Speaker 1: and not only to reprove, but also to punish for
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  Speaker 1: him that hearkens to none of these, he hath commanded
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  Speaker 1: to be as a heathen man and a publican, And
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  Speaker 1: how gave he them the keys. Also, since if they
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  Speaker 1: are not to judge, they will be without authority in
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  Speaker 1: any matter, and in vain have they received the power
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  Speaker 1: to bind and to lose. And besides, if this were
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  Speaker 1: to obtain, all would be lost the like, whether in
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  Speaker 1: churches or in states, or in houses. For except the master, judge,
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  Speaker 1: the servant, and the mistress, the maid, and the father,
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  Speaker 1: the son, and friends one another, there will be an
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  Speaker 1: increase of all wickedness. And why say I, friends, unless
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  Speaker 1: we judge our enemies, we shall never be able to
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  Speaker 1: put an end to our enmity, but all things will
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  Speaker 1: be turned upside down. What then, can the saying be
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  Speaker 1: let us carefully attend lest the medicines of salvation and
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  Speaker 1: the laws of peace be accounted by any man laws
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  Speaker 1: of overthrow and confusion? First of all, then even by
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  Speaker 1: what follows. He hath pointed out to them that have
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  Speaker 1: understanding the excellency of this law, saying, why beholdest thou
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  Speaker 1: the mote that is in thy brother's eye, but considerate
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  Speaker 1: not the beam that is in thine own eye. But
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  Speaker 1: if to many of the less attentive it seem yet
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  Speaker 1: rather obscure, I will endeavor to explain it from the beginning.
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  Speaker 1: In this place, Then, as it seems at least to me,
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  Speaker 1: he doth not simply command us not to judge any
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  Speaker 1: men's sins. Neither doth he simply forbid the doing of
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  Speaker 1: such a thing. But to them that are full of
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  Speaker 1: innumerable ills, and are trampling upon other men for trifles.
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  Speaker 1: And I think that search and Jews too are here
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  Speaker 1: hinted at, for that while they were bitter accusing their
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  Speaker 1: neighbors for small faults, and such as came to nothing,
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  Speaker 1: they were themselves insensibly committing deadly sins. Herewith towards the end.
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  Speaker 1: Also he was upbraiding them when he said, ye bind
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  Speaker 1: heavy burdens and grievous to be borne, but ye will
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  Speaker 1: not move them with your finger. And ye pay tithe
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  Speaker 1: mint and annis, and have omitted the weightier matters of
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  Speaker 1: the law, judgment, mercy, and faith. Well, then I think
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  Speaker 1: that these are comprehended in his invective, that he is
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  Speaker 1: checking them beforehand. As to those things wherein they were
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  Speaker 1: hereafter to accuse his disciples. For although his disciples had
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  Speaker 1: been guilty of no such sin, yet in them were
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  Speaker 1: supposed to be offenses, as for instance, not keeping the Sabbath,
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  Speaker 1: eating with unwashed in hands, sitting at meet with publicans,
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  Speaker 1: of which he saith. Also in another place, ye which
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  Speaker 1: strain at the gnat and swallow the camel. But yet
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  Speaker 1: it is also a general law that he is laying
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  Speaker 1: down on these matters. And the Corinthians too, Paul did
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  Speaker 1: not absolutely command not to judge, but not to judge
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  Speaker 1: their own superiors, and upon grounds that are not acknowledged,
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  Speaker 1: not absolutely to refrain from correcting them that sin. Neither
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  Speaker 1: indeed was he then rebuking all without distinction. But disciples
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  Speaker 1: doing so to their teachers were the object of his reproof.
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  Speaker 1: And they, who, being guilty of innumerable sins, bring an
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  Speaker 1: evil report upon the guiltless. This then, is the sort
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  Speaker 1: of thing which Christ also in this place intimated, not
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  Speaker 1: intimated merely, but guarded it too with a great terror,
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  Speaker 1: and the punishment from which no prayers can deliver. For
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  Speaker 1: with what judgment ye judge, saith, he ye shall be judged.
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  Speaker 1: That is, it is not the other saith Christ, that
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  Speaker 1: thou condemnest but thyself, and thou art making the judgment
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  Speaker 1: sy dreadful to thyself and the account strict. As then
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  Speaker 1: in the forgiveness of our sins the beginnings are from us,
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  Speaker 1: So also in this judgment it is by ourselves that
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  Speaker 1: the measures of our condemnation are laid down. You see,
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  Speaker 1: we ought not to upbraid nor trample upon them, but
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  Speaker 1: to admonish, not to revile, but to advise, not to
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  Speaker 1: assail with pride, but to correct with tenderness. For not
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  Speaker 1: him but thyself, dost thou give over to extreme vengeance
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  Speaker 1: by not sparing him when it may be needful to
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  Speaker 1: give sentence on his offenses. Seest thou, how these two
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  Speaker 1: commandments are both easy and fraught with great blessings to
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  Speaker 1: the obedient, even as if evils, on the other hand,
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  Speaker 1: to the regardless. For both he that forgives his neighbor
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  Speaker 1: hath freed himself first of the two from the grounds
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  Speaker 1: of complaint, and that without any labor, and he that,
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  Speaker 1: with tenderness and indulgence, inquires into other menay offenses. Great
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  Speaker 1: is the allowance of pardon, which he hath by his
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  Speaker 1: judgment laid up beforehand for himself. What then, say you,
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  Speaker 1: if one commit fornication? May I not say that fornication
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  Speaker 1: is a bad thing, nor at all correct him that
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  Speaker 1: is playing the wanton. Nay, correct him, but not as
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  Speaker 1: a foe, nor as an adversary exacting a penalty, but
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  Speaker 1: as a physician providing medicines. For neither did Christ say, stay,
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  Speaker 1: not him that is sinning, But judge not that is
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  Speaker 1: be not bitter in pronouncing sentence. And besides, it is
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  Speaker 1: not of great things, as I have already observed, nor
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  Speaker 1: of things prohibited that this is said, but of those
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  Speaker 1: which are not even counted defenses. Wherefore he said, also,
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  Speaker 1: why beholdest thou the mote that is in thy brother's eyes? Yea,
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  Speaker 1: For many now do this. If they see but a
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  Speaker 1: monk wearing in a necessary garment, they produce against him
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  Speaker 1: the law of our Lord, while they themselves are extorting
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  Speaker 1: without end and defrauding men every day. If they see
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  Speaker 1: him but partaking rather largely of food, they become bitter accusers,
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  Speaker 1: while they themselves are daily drinking to excess and serviting,
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  Speaker 1: not knowing that besides their own sins they do hereby
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  Speaker 1: gather up for themselves a greater flame, and deprive themselves
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  Speaker 1: of every plea. For on this point that thine own
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  Speaker 1: doings must be strictly inquired into. Thou thyself hast first
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  Speaker 1: made the law by thus sentencing those of thy neighbor.
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  Speaker 1: Account it not then to be a grievous thing, if
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  Speaker 1: thou art also thyself to undergo the same kind of trial,
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  Speaker 1: Thou hypocrite, first cast out the beam of thine own eye.
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  Speaker 1: Here his will is to signify the great wrath which
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  Speaker 1: he hath against them that do such things. For so
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  Speaker 1: whensoever he would indicate that the sin is great, and
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  Speaker 1: the punishment and wrath in store for it grievous, he
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  Speaker 1: begins with a reproach, as then unto him that was
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  Speaker 1: exacting the hundred pence. He said, in his deep displeasure,
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  Speaker 1: thou wicked servant, I forgave thee all that debt. Even
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  Speaker 1: so here also, thou hypocrite, for not of protecting care
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  Speaker 1: comes such a judgment, but of ill will to man.
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  Speaker 1: And while a man puts forward a mask of benevolence,
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  Speaker 1: he is doing a work of the utmost wickedness, causing
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  Speaker 1: reproaches without ground and accusations to cleave unto his neighbors,
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  Speaker 1: and usurping a teacher's rank when he is not worthy
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  Speaker 1: to be so much as a disciple. On account of this,
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  Speaker 1: he called him hypocrite. For thou, who in other men's
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  Speaker 1: doings art so bitter as is to see even the
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  Speaker 1: little things, how hast thou become so remiss in thine
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  Speaker 1: own as, that even the great things are hurried over
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  Speaker 1: by THEE? First cast out the beam out of thine
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  Speaker 1: own eye. Seest thou that he forbids not judging, but
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  Speaker 1: commands to cast out first the beam from thine eye,
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  Speaker 1: and then to set right the doings of the rest
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  Speaker 1: of the world. For indeed, each one knows his own
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  Speaker 1: things better than those of others, and sees the greater
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  Speaker 1: rather than the less, and lovest himself more than his neighbor. Wherefore,
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  Speaker 1: if thou doest it out of guardian care, I bid
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  Speaker 1: THEE care for thyself first, in whose case the sin
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  Speaker 1: is both more certain and greater. But if thou neglect thyself,
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  Speaker 1: it is quite ever, that neither dost thou judge thy
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  Speaker 1: brother in care for him, but in hatred and wishing
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  Speaker 1: to expose him for what if he ought to be judged,
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  Speaker 1: it should be by one who commits no such sin,
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  Speaker 1: not by thee. Thus, because he had introduced great and
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  Speaker 1: high doctrines of self denial, lest any man should say,
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  Speaker 1: it is easy to practice it. In words, he willing
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  Speaker 1: to signify his entire confidence, and that he was not
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  Speaker 1: chargeable with any of the things that had been mentioned,
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  Speaker 1: but had duly fulfilled all spake this parable, and that
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  Speaker 1: because he too was afterwards to judge, saying, woe unto
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  Speaker 1: you scribes and pharisees, hypocrites. Yet was not he chargeable
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  Speaker 1: with what hath been mentioned? For neither did he pull
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  Speaker 1: out a moat, nor had he a beam on his eyes.
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  Speaker 1: But being clean from all these, he so corrected the
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  Speaker 1: faults of all. For it is not at all meet
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  Speaker 1: saith he to judge others when one is chargeable with
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  Speaker 1: the same things. And why marvel at his establishing this law,
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  Speaker 1: when even the very thief knew it upon the cross,
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  Speaker 1: saying to the other thief, dost not thou fear God?
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  Speaker 1: Sing we are in the same condemnation, expressing the same
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  Speaker 1: sentiments with Christ. But thou so far from casting out
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  Speaker 1: thine own beam, dost not even see it, but another's mode,
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  Speaker 1: Thou not only seest, but also judgest and essayest to
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  Speaker 1: cast it out, As if any one seized with a
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  Speaker 1: grievous dropsy, or indeed with any other incurable disease, were
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  Speaker 1: to neglect this and find fault with another who was
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  Speaker 1: neglecting a slight swelling. And if it be an evil
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  Speaker 1: not to see one's own sins, it is a twofold
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  Speaker 1: and threefold evil to be even sitting in judgment on others,
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  Speaker 1: while men themselves, as if past feeling, are bearing about
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  Speaker 1: beams in their own eyes, since no beam is so
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  Speaker 1: heavy as sin. His injunction, therefore, in these words, is
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  Speaker 1: as follows, that he was chargeable with countless evil deeds,
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  Speaker 1: should not be a bitter censor of other men's offenses,
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  Speaker 1: and especially when these are trifling. He is not overthrowing
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  Speaker 1: reproof nor correction, but forbidding men to neglect their own
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  Speaker 1: faults and exalt over those of other men. For indeed,
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  Speaker 1: this was the cause of men's going unto great vice,
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  Speaker 1: bringing in a twofold wickedness. For he whose practice it
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  Speaker 1: had been to slight his own faults, great as they were,
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  Speaker 1: and to search bitterly into those of others, being slight
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  Speaker 1: and of no account, was spoiling himself two ways, first
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  Speaker 1: by thinking lightly of his own faults, next by incurring
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  Speaker 1: enmities and feuds with all men, and training himself every
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  Speaker 1: day to extreme fierceness and want of feeling for others.
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  Speaker 1: Having then put away all these things by this his
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  Speaker 1: excellent legislation, he added yet another charge, saying, give not
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  Speaker 1: that which is wholly unto the dogs. Neither cast ye
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  Speaker 1: your pearls before swine. Yet surely further on it will
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  Speaker 1: be said, he commanded, which he have heard in the ear,
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  Speaker 1: that preachy upon the housetops. But this is in no
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  Speaker 1: wise contrary to the former. For neither in that place
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  Speaker 1: did he simply command to tell all men, but to
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  Speaker 1: whom it should be spoken to them, he bade speak
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  Speaker 1: with freedom, and by dogs. Here he figuratively describe them
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  Speaker 1: that are living in incurable ungodliness and affording no hope
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  Speaker 1: of change for the better, and by swine, them that
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  Speaker 1: abide continually in an unchaste life, all of whom he
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  Speaker 1: hath pronounced unworthy of hearing such things. Paul, also, it
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  Speaker 1: may be observed, declared this when he said, but a
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  Speaker 1: natural man receiveth not the things of the spirit, for
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  Speaker 1: they are foolishness unto him. And in many other places too.
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  Speaker 1: He sayth that corruption of life is the cause of
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  Speaker 1: men's not receiving the more perfect doctrines. Wherefore he commands
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  Speaker 1: not to open the doors to them, for indeed they
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  Speaker 1: become more insolent after learning. For as to the well
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  Speaker 1: disposed and intelligent, things appear venerable when revealed, so to
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  Speaker 1: the insensible when they are unknown. Rather, since then from
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  Speaker 1: their nature they are not able to learn them, let
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  Speaker 1: the thing be hidden, saith he, that at least for
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  Speaker 1: ignorance they may reverence them. For neither doth the swine
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  Speaker 1: know at all what a pearl is. Therefore, since he
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  Speaker 1: knows not, neither let him see it, lest he trample
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  Speaker 1: underfoot what he knows not, For nothing results beyond greater
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  Speaker 1: mischief to them that are so disposed when they hear.
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  Speaker 1: For both the holy things are profaned by them not
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  Speaker 1: knowing what they are, and they are the more lifted
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  Speaker 1: up and armed against us. For this is meant by
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  Speaker 1: lest they trample them under their feet and turn again
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  Speaker 1: and rend you. Nay, surely, saith one. They ought to
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  Speaker 1: be so strong as to remain equally impregnable after men's
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  Speaker 1: learning them, and not to yield to other people occasions
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  Speaker 1: against us. But it is not the things that yield it,
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  Speaker 1: but that these men are swine. Even as when the
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  Speaker 1: pearl is trampled underfoot, it is not so trampled because
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  Speaker 1: it is really contemptible, but because it fell among swine.
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  Speaker 1: In full well did he say, turn again and renge o.
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  Speaker 1: For they feign gentleness so as to be taught. Then
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  Speaker 1: after they have learned, quite changing from one sort to another,
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  Speaker 1: they jeer, mock and deride us as deceived persons. There
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  Speaker 1: For Paul also said to Timothy, of whom be thou
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  Speaker 1: were also, for he hath greatly withstood our words. And
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  Speaker 1: again in another place from such turn away, and a
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  Speaker 1: man that is in heretic after the first and second
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  Speaker 1: admonition reject It is not you see that those truths
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  Speaker 1: furnish them with armor. But they become fools in this
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  Speaker 1: way of their own accord, being filled with more wilfulness.
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  Speaker 1: On this account, it is no small gain for them
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  Speaker 1: to abide in ignorance, For so they are not such
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  Speaker 1: entire scorners, but if they learn the mischief is twofold,
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  Speaker 1: for neither will they themselves be it all profited thereby,
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  Speaker 1: but rather the more damaged, and to thee they will
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  Speaker 1: cause endless difficulties. Let them hearken, who shamelessly associate with all,
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  Speaker 1: and make the awe inspiring things contemptible. For the mysteries.
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  Speaker 1: We too, therefore celebrate with closed doors, and keep out
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  Speaker 1: the uninitiated, not for any weakness of which we have
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  Speaker 1: convicted our rights, but because the many are as yet
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  Speaker 1: imperfectly prepared for them. For this very reason, he himself
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  Speaker 1: also discoursed much unto the Jews in parables, because they,
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  Speaker 1: seeing saw not for this, Paul likewise commanded to know
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  Speaker 1: how we ought to answer every man ask, and it
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  Speaker 1: shall be given. You seek, and ye shall find not,
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  Speaker 1: and it shall be opened unto you. For inasmuch as
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  Speaker 1: he had enjoyed things great and marvelous, and had commanded
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  Speaker 1: men to be superior to all their passions, and had
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  Speaker 1: led them up to Heaven itself, and had enjoined them
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  Speaker 1: to strive after the resemblance not of angels and archangels,
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  Speaker 1: but as far as was possible, of the very Lord
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  Speaker 1: of all, and had bidden his disciples not only themselves
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  Speaker 1: duly to perform all this, but also to correct others,
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  Speaker 1: and to distinguish between the evil and them that are
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  Speaker 1: not such, the dogs and them that are not dogs.
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  Speaker 1: Although there be much that is hidden in men that
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  Speaker 1: they might not say these things are grievous and intolerable.
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  Speaker 1: For indeed, in the sequel Peter did utter some such things, saying,
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  Speaker 1: who can be saved? And again, if the case of
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  Speaker 1: the man be so, it is not good to marry.
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  Speaker 1: In order therefore that they might not now likewise say
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  Speaker 1: so as in the first place, even by what had
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  Speaker 1: gone before, he had proved it all to be easy,
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  Speaker 1: setting down many reasons one upon another, of power to
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  Speaker 1: persuade men. So after all he adds also the pinnacle
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  Speaker 1: of all facility, devising as no ordinary relief to our toils,
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  Speaker 1: the assistance derived from persevering prayers. Thus we are not
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  Speaker 1: ourselves saith he to strive alone, but also to invoke
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  Speaker 1: the help from above, And it will surely come and
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  Speaker 1: be present with us, and will aid us in our
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  Speaker 1: struggles and make all easy. Therefore, he both commanded us
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  Speaker 1: to ask and pledged himself to the giving. However, not
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  Speaker 1: simply to ask. Did he command us but with much
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  Speaker 1: assiduity and earnestness. For this is the meaning of seek.
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  Speaker 1: For so he that seeks, putting all things out of
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  Speaker 1: his mind, is taken up with that alone which is sought,
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  Speaker 1: and forms no idea of any of the persons present.
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  Speaker 1: And this which I am saying, they know as many
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  Speaker 1: as have lost either gold or servants, and are seeking
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  Speaker 1: diligently after them. By seeking. Then he declared this by knocking,
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  Speaker 1: that we approach with earnestness and a glowing mind. Despond
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  Speaker 1: not therefore, o man, nor show less of zeal about
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  Speaker 1: virtue than they do of desire for wealth, For things
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  Speaker 1: of that kind thou hast often sought and not found.
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  Speaker 1: But nevertheless, though thou know this that thou art not
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  Speaker 1: sure to find them, thou puttest in motion every mode
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  Speaker 1: of search. But here, although having a promise that thou
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  Speaker 1: wilt surely receive, thou dost not show even the smallest
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  Speaker 1: part of that earnestness. And if thou dost not receive
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  Speaker 1: straight way, do not even thus despair. For to this
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  Speaker 1: end he said knock, to signify that, even if he
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  Speaker 1: should not straightway open the door, we are to continue there,
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  Speaker 1: and if thou doubt my affirmation at any rate, believe
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  Speaker 1: his example. For what man is there of U saieth
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  Speaker 1: he whom, if his son ask bread, will he give
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  Speaker 1: him a stone? Because as among men, if thou keep
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  Speaker 1: on doing so, thou art even accounted troublesome and disgusting.
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  Speaker 1: So with God. When thou doest not so, then thou
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  Speaker 1: dost more entirely provoke him. And if thou continue asking,
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  Speaker 1: though thou receive not at once, thou surely wilt receive.
• 23:18
  Speaker 1: For to this end was the door shut, that he
• 23:21
  Speaker 1: may induce thee to knock. To this end he doth
• 23:26
  Speaker 1: not straightway assent that thou mayst ask. Continue then to
• 23:32
  Speaker 1: do these things, and thou wilt surely receive, for that
• 23:37
  Speaker 1: thou mightst not say what? Then if I should ask
• 23:41
  Speaker 1: and not receive, he hath blocked up thy approach with
• 23:46
  Speaker 1: that similitude, again framing arguments, and by those human things,
• 23:51
  Speaker 1: urging us to be confident on these matters, implying by
• 23:56
  Speaker 1: them that we must not only ask, but ask what
• 24:00
  Speaker 1: we ought. For which of you is there a father
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  Speaker 1: of whom, if his son shall ask bred, wilt he
• 24:08
  Speaker 1: give him a stone? So that if thou receivest, not
• 24:12
  Speaker 1: thy asking a stone is the cause of thy not receiving.
• 24:17
  Speaker 1: For though thou be a son, this effice is not
• 24:20
  Speaker 1: for thy receiving. Rather, this very thing even hinders thy receiving.
• 24:26
  Speaker 1: That being a son, thou askest what is not profitable.
• 24:32
  Speaker 1: Do thou also therefore ask nothing worldly, but all things spiritual,
• 24:38
  Speaker 1: and thou wilt surely receive. For so Solomon, because he
• 24:43
  Speaker 1: asked what he ought, behold how quickly he received two things.
• 24:49
  Speaker 1: Now you see, should be in him that praise, asking
• 24:53
  Speaker 1: earnestly and asking what he ought. Since ye too saith he,
• 24:59
  Speaker 1: though ye be fathers, wait for your sons to ask.
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  Speaker 1: And if they should ask of you anything inexpedient, ye
• 25:07
  Speaker 1: refuse the gifts, just as if it be expedient, ye
• 25:13
  Speaker 1: consent and bestow it. Do thou, too, considering these things,
• 25:19
  Speaker 1: not withdraw until thou receive, until thou have found retire,
• 25:24
  Speaker 1: not relax, not i diligence until the door be opened.
• 25:30
  Speaker 1: For if thou approach with this mind and say, except
• 25:34
  Speaker 1: I receive, I depart, not thou wilt surely receive. Provided
• 25:41
  Speaker 1: thou ask such things as are both suitable for him
• 25:45
  Speaker 1: of whom thou askest to give, and expedient for thee
• 25:49
  Speaker 1: the petitioner. But what are these to seek the things spiritual,
• 25:55
  Speaker 1: all of them, to forgive them that have trespassed, and
• 26:00
  Speaker 1: so to draw nigh asking forgiveness, to lift up holy
• 26:04
  Speaker 1: hands without wrath and doubting. If we thus ask, we
• 26:08
  Speaker 1: shall receive. As it is surely our asking is a mockery,
• 26:14
  Speaker 1: and the act of drunken rather than of sober men.
• 26:19
  Speaker 1: What then, saith one, if I ask even spiritual things
• 26:23
  Speaker 1: and do not receive? Thou didst not surely not with earnestness,
• 26:28
  Speaker 1: or though made is thyself unworthy to receive? Or didst
• 26:32
  Speaker 1: quickly leave off? And wherefore it may be inquired, did
• 26:38
  Speaker 1: he not say what things we ought to ask? Nay?
• 26:42
  Speaker 1: Verily he hath mentioned them all in what precedes, and
• 26:46
  Speaker 1: hath signified for what things we ought to draw nigh?
• 26:50
  Speaker 1: Say not then I do nigh and did not receive.
• 26:54
  Speaker 1: For in no case is it owing to God that
• 26:57
  Speaker 1: we receive, Not God, who loves us so much as
• 27:01
  Speaker 1: to surpass even fathers, to surpass them. As far as
• 27:05
  Speaker 1: goodness doth this evil nature? For if ye, being evil,
• 27:11
  Speaker 1: know how to give good gifts unto your children, how
• 27:14
  Speaker 1: much more your heavenly father. Now this he said, not
• 27:20
  Speaker 1: to bring an evil name on man's nature, nor to
• 27:24
  Speaker 1: condemn our race's bad But in contrast to his own goodness,
• 27:29
  Speaker 1: he calls paternal tenderness evil. So great is the excess
• 27:34
  Speaker 1: of his love to man. See is that an argument
• 27:38
  Speaker 1: unspeakable of power to arouse to good hopes even him
• 27:43
  Speaker 1: that hath become utterly desperate. Now Here, indeed he signifies
• 27:48
  Speaker 1: his goodness by means of our fathers, but in what
• 27:52
  Speaker 1: proceeds by the chief, among his gifts, by the soul,
• 27:56
  Speaker 1: by the body. And nowhere doth he set down the
• 27:59
  Speaker 1: chief of all good things, nor bring forward his own coming.
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  Speaker 1: For he who thus made speed to give up his
• 28:07
  Speaker 1: son to the slaughter, how shall he not freely give
• 28:10
  Speaker 1: us all things? Because it did not yet come to pass?
• 28:15
  Speaker 1: But Paul indeed sets it forth, thus saying, he that
• 28:19
  Speaker 1: spared not his own son, how shall he not also
• 28:23
  Speaker 1: with him freely give us all things? But his discourse
• 28:28
  Speaker 1: with them is still from the things of men. After this,
• 28:33
  Speaker 1: to indicate that we ought neither to feel confidence in
• 28:36
  Speaker 1: prayer while neglecting our own doings, nor when taking pains,
• 28:41
  Speaker 1: trust only to our own endeavors, but both to seek
• 28:45
  Speaker 1: after the help from above and contribute withal our own part.
• 28:50
  Speaker 1: He sets forth the one in connection with the other.
• 28:54
  Speaker 1: For so, after much exhortation, he taught also how to pray.
• 28:59
  Speaker 1: And when he had told how to pray, he proceeded
• 29:02
  Speaker 1: again to his exhortation concerning what we are to do.
• 29:06
  Speaker 1: Then from that again to the necessity of praying, continually saying, ask,
• 29:13
  Speaker 1: and seek and knock, And thence again to the necessity
• 29:18
  Speaker 1: of being also diligent ourselves. For all things, saith he,
• 29:24
  Speaker 1: whatsoever ye would that men should do to you? Do
• 29:28
  Speaker 1: ye also to them, summing up all in brief and
• 29:33
  Speaker 1: signifying that virtue is compendious and easy and readily known
• 29:40
  Speaker 1: of all men. And he did not merely say all
• 29:45
  Speaker 1: things whatsoever ye would, But therefore all things whatsoever ye would?
• 29:52
  Speaker 1: For this word, therefore he did not add without purpose,
• 29:56
  Speaker 1: but with a concealed meaning. If ye desire cohen ire,
• 30:00
  Speaker 1: saith he to be heard? Together with what I have said?
• 30:05
  Speaker 1: Do these things also? What then are these? Whatsoever ye
• 30:10
  Speaker 1: would that men should do to you? Seest thou how
• 30:14
  Speaker 1: he hath hereby also signified that together with prayer, we
• 30:19
  Speaker 1: need exact conversation. And he did not say whatsoever things
• 30:25
  Speaker 1: thou would'st to be done unto thee of God? Those
• 30:28
  Speaker 1: do unto thy neighbor. Lest thou should say, but how
• 30:32
  Speaker 1: is it possible? He is God and I am Man.
• 30:36
  Speaker 1: But whatsoever thou wouldst to be done unto thee of
• 30:40
  Speaker 1: thy fellow servant? These things do thou also thyself show
• 30:45
  Speaker 1: forth towards thy neighbor. What is less burdensome than this?
• 30:50
  Speaker 1: What fairer? Then the praise also before the rewards is
• 30:55
  Speaker 1: exceeding great. For this is the law and the prophets.
• 31:00
  Speaker 1: Whence it is evident that virtue is according to our nature,
• 31:05
  Speaker 1: that we all of ourselves know our duties, and that
• 31:09
  Speaker 1: it is not possible for us ever to find refuge
• 31:12
  Speaker 1: in ignorance. End of Homily twenty three, Part one,