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What therefore does the rich man do, surrounded by a profusion of so many blessings beyond all numbering? In distress and anxiety he utters the words of poverty. "For what, he "says, shall I do?" The man who is in want of necessaries constantly ejaculates this miserable language: but lo! one here of boundless wealth uses similar expressions. He determined then to build more spacious storehouses: he purposed to enjoy for himself alone those revenues that were sufficient for a populous city. He looks not to the future; he raises not his eyes to God; he does not count it worth his while to gain for the mind those treasures which are above in heaven: he does not cherish love for the poor, nor desire the estimation to be gained thereby he sympathizes not with suffering; it gives him no pain, nor awakens his pity. And what is still more irrational, he settles for himself the duration of his life, as if he would reap this too from the ground: for he says, "I will say to myself, Self, thou hast goods laid up for many years; eat, drink, enjoy thyself." But, O rich man, one may say, thou hast indeed storehouses for thy fruits, but ' whence wilt thou obtain thy many years? for by the decree

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of God thy life is shortened. For God, it tells us, said unto him, Thou fool, this night they shall require of thee thy 'soul. But whose shall these things be that thou hast pre'paredr?'

It is true therefore, that a man's life is not from his posscssions, by reason of his having a superfluity: but very blessed, and of glorious hope is he who is rich towards God. And who is he? Evidently one who loveth not wealth, but virtue rather, and to whom few things are sufficient: and whose hand is open Luke x. 42. to the necessities of the indigent, comforting the sorrows of those in poverty, according to his means, and the utmost of his power. It is he who gathers in the storehouses that are above, and lays up treasures in heaven. Such a one shall find the usury of his virtue, and the recompense of his upright and blameless life; Christ shall bless him: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

r A passage inserted in this place by Mai, as quoted in a catena upon the minor prophets from Cyril's

Com. on Luke, at all events is not
rightly placed here.

31.

om. αὐτοῦ
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GTs.

οὐ οὐδὲ
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om. μεριμ νῶν Τ.

SERMON XC.

C. xii. 22- And He said unto His disciples; Therefore I say unto you, Be not anxious for your life, what ye shall eat: nor for your body, what ye shall put on. For the life is more than meat, and the body than raiment. Consider the ravens, that they sow not nor reap: which have neither closet nor store, and God feedeth them: how much more are ye better than the birds! And which of you by being anxious can add to his stature one cubit? If ye then be not able to do even that which is least, why are ye anxious about any thing else? Consider the lilies how they grow: they toil not, neither do they spin: but I say unto you, that even Solomon in all his glory was not arrayed like one of these. If then God so clothe the grass, which is today in the field, and tomorrow is cast into the oven, how much more will He you, O ye of little faith? And seek not what ye shall eat, nor what ye shall drink, neither let your mind be unsettled: for all these things the nations of the world seek after: but your Father knoweth that ye have need of them. But seek His kingdom, and all these things shall be added unto you.

om. Eva BT. om. αὐξάνει T.

οὐ κοπιᾷ οὐδὲ νήθει BGSs.

οὔτε νήθει οὔτε ὑφαίνει T.

add. 871 S. ἐν ἀγρῷ τὸν χόρτον ὄντα σήμ. ΒΤ. τὸν χ. ἐν τῷ ἀγρῷ σήμ. ὄντα GSs.

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Baruch iv.

THE law of Moses was ordained for the Israelites, to guide AUTOû BST. them unto all which it was their duty to do, and to set clearly beom. Távra fore them whatever was for their benefit. And they made this a matter of the greatest joy, saying, "Blessed are the children "of Israel: for unto us are made known the things that please "the Lord." But I affirm, that we can even more fitly and appropriately use these words: for it was not a prophet, nor yet an angel, who spake unto us, but the Son in His own person, even He Who is Lord of the holy angels and of the prophets. And this the wise Paul, the minister of His mysteHeb. i. 1. ries, clearly teaches us, thus writing; "God, Who in manifold parts and manifold manners spake in old times to the "fathers by the prophets, hath in these last days spoken "unto us by the Son, Whom He hath appointed Heir of all;

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"and by Whom also He made the worlds." Blessed therefore are we, in that we are taught by Himself His good and saving will, by which we are guided into all virtuous pursuits, that having so fulfilled a life worthy of emulation, such as befits the elect, we may reign with Him.

Observe therefore how carefully, and with what great skill He fashions the lives of the holy apostles unto spiritual excellence. But with them He benefits us also: for He wills that all mankind should be saved, and should choose the wise and more excellent life. For this reason He makes them abandon superfluous anxiety, and does not permit them to practise a careworn and urgent industry through the wish of gathering what exceeds their necessities; for in these matters a superfluity adds nothing to our benefit. "Be not anxious therefore, "He says, for your life, what ye shall eat: nor for your body, "what ye shall put on. For the life is more than meat, and "the body than raiment." He did not simply say, "Be not "anxious;" but added "for your life:" that is, do not expend any careful study on these things, but bestow your earnestness on things of far higher importance. For the life indeed is of more importance than food, and the body than raiment. Since therefore a risk is laid upon us that concerns both life and body, and pain and punishment are decreed against those who will not live uprightly, let all anxiety be laid aside respecting raiment and food.

And besides how is it not a base thing for those who are lovers of virtue, and earnest followers after such manly virtues as are excellent and approved of God, to be intoxicated with fine apparel like young boys, and to run after expensive banquets! For there follow immediately upon these things a savage crowd also of other lusts: and the result is apostasy from God for it is written, "Love not the world, neither the 1 John ii. things that are in the world." And again; "Know ye not 15 James iv. 4. "that the love of the world is enmity with God!" It is our duty therefore to keep our foot apart from all worldly desires, and rather to take delight in those things which please God.

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But perchance thou wilt reply to this, Who then will give us the necessaries of life?' And to this be our answer as follows; The Lord is worthy to be trusted; and He clearly promises it to thee, and by little things gives thee full assur

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ance that He will be true also in that which is great.

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consider, He says, the ravens : that they sow not, nor reap: "they have neither closet nor store: and God feedeth them." For just as, when He was strengthening us unto spiritual fortitude, He taught us to despise even death itself by saying, Luke xii. 4. "Fear not them that kill the body, but are not able to kill the "soul;" and in the same way to make His providence plain to thee, used for His proof things utterly valueless, saying; "Are not two sparrows sold for one halfpenny? and not one "of them falleth to the ground without your Father: "and "the individual hairs of your head are all counted: fear not "therefore; for ye are of more value than many sparrows :" so also here, from the birds and the flowers of the field, he produces in thee a firm and unwavering faith. Nor does He permit us at all to doubt, but that most certainly He will grant us His mercy, and stretch out His comforting hand, to bestow upon us in all things a sufficiency. It is morcover a very wicked thing, that while those who are placed under the yoke of bodily slavery depend upon their masters, as sufficient to supply them with food and clothing; we will not consent to put our trust in Almighty God, when He promises us the necessaries of life.

And what benefit at all is there in living luxuriously? Or rather, will it not bring with it utter destruction? For quickly of a certainty there enter along with luxurious pleasures the infamies of sensuality, and the assaults of base and contemptible lusts;-things whose approach is difficult to combat. And the being clad too in splendid apparel is of no benefit whatsoever." For consider," He says, "the lilies, how they

grow. They toil not, neither do they spin. I tell you, that "not even Solomon in all his glory was arrayed like one of "these." And this also is true: for both in lilies and other flowers that spring up in the fields, the lustre of the colours possesses an admirable beauty, both by the diversity of the hues, and the variety of the arrangement, as they glitter in their natural purple, or shine with the brilliancy of other colours but all that is made by the art of man in imitation of them, whether by the painter's skill, or in embroidery, altogether falls short of the reality and even though it be successful as a work of art, it scarcely even approaches the truth.

If therefore these representations by means of art, are so inferior to the glory of the lily, and the beautiful colours of other flowers, how is it not true, that even Solomon, though so magnificent a king, in all his glory was not arrayed like one of these? Vain therefore is our toil for beautiful apparel. Sufficient is it for men of sense that their raiment being such as necessity requires should be decorous, and easily procurable; and with it such a bare sufficiency of food as merely satisfies the demands of nature. Let their banquet in Christ be sufficient for the saints: a banquet spiritual, divine, and intellectual: and the glory that will follow. "For He shall change Phil. iii.21. "the body of our humiliation into the likeness of the body of "His glory;" and as He Himself says, "They shall shine like Mat. xiii. "the sun in the glory of their Father." What garments therefore are not surpassed in splendour by the magnificence that is in Christ?

And in another view it was unbefitting for those who were to be the type and pattern for others of holy conduct, themselves carelessly to fall into those things, which as soon as they became the world's teachers, they would have to warn others to abandon. And it would have been no slight injury both to their zeal, and to the usefulness of their sacred preaching, for the disciples to have been burdened with the care of worldly pursuits. On the contrary, it was their duty with determined mind entirely to disregard such things, and simply and earnestly to be anxious for apostolic victoriess. Very justly for this reason He openly reprobates the pursuit of the things of

s Some additions are here made by Mai, who first gives what wears the appearance of a deduction of the Catenist, namely, that our Lord took no slight care of the preacher's office in thus making him abstain from worldly business. In the Oxford translation of Aquinas, who has correctly given Dominus consuluit non modicum studio sacrarum predicationum, this passage is changed into, "Our Lord strongly "recommends the study of holy "preaching." Next from A 178, there is an exhortation to value the soul above meat and clothing, pro

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