These things having seen, let us likewise, whatever God shall promise, receive the same, however contrary may be the events. And yet in our case, they are not contrary, but very suitable. For where the promises are, there, when the contraries turn out, they are really contrary; but in our case it is just the reverse: for He has told us that we should have tribulation here, but our rest there. Why do we confound the times? Why do we turn things upside down? Say, are you afflicted, and livest in poverty, and in dejection? Be not troubled: for it were worth being troubled at, were thou destined to be afflicted in that world: as for this present affliction, it is the cause of rest. This sickness, says He, is not unto death. John 11:4 That affliction is punishment: this, schooling and correction. It is a contest, this life present: if so, to fight is our business now: it is war and battle. In war one does not seek to have rest, in war one does not seek to have dainty living, one is not anxious about riches, one's care is not about a wife then: one thing only he looks at, how he may overcome his foes. Be this our care likewise: if we overcome, and return with the victory, God will give us all things. Be this alone our study, how we may overcome the devil: though after all it is not our own study that does it, but God's grace does the whole business. Be it our one study, how we may attract His grace, how we may draw to ourselves that assistance. If God be for us, who can be against us? Romans 8:31 Let us make one thing our study; that He be not our enemy, that He turn not away from us.

Not the being afflicted is an evil; the evil is, to sin. This is the sore affliction, however we may pass our days in luxury:— not to speak of the life to come, it is so even in this life present. Think how our conscience is stung with remorse, and whether this is not worse than any kind of torture! I should like to put the question searchingly to those who live in evil ways (ἐ ν κακοἵς), whether they never come to reflect upon their own sins, whether they do not tremble, and are in fear and anguish, whether they do not think those blessed who live in abstinence, them of the mountains, them of the strict rule? (τοὺς ἐν πολλῇ φιλοσοφί& 139Apostles rejoiced when scourged. Paul gives this exhortation, saying, Rejoice in the Lord. Philippians 4:4 And how can there be rejoicing, where there are bonds, where there are tortures; where there are courts of justice? There, most of all, is rejoicing. But say, how can there be rejoicing, where these are not? For he who is conscious of no evil, will have a sort of exceeding delight, insomuch that in what degree you speak of tribulation, in the same you tell of his delight. The soldier who has received numberless wounds and has come home again, will he not return with exceeding delight, with his wounds as his title for speaking up boldly, and as evidence of his glory and renown? And thou, if you be able to exclaim as Paul does, I bear the marks of Jesus Galatians 6:17, will be able to become great and glorious and renowned. But there is no persecution. Make your stand against glory: and should any one speak anything against you, fear not to be evil-spoken of for Christ's sake: make your stand against the tyranny of pride, against the fighting of anger, against the torment of concupiscence. These also are marks, these also are torments. For, I ask, what is the worst in tortures? Is it not, that the soul is pained, and is on fire? For in the other case, the body too has its share: but in this, the whole belongs to the soul. On the soul alone comes all the smart, when one is angry, when one is envious, whatever else of this kind one does, or rather suffers. For, in fact, it is not action, but passion, not a doing, but a suffering— to be angered, to feel envy: therefore indeed they are called passions (or sufferings) (πάθη, perturbationes) of the soul, yea wounds, and bruises. For it is indeed a suffering, and worse than suffering. Bethink you, you that are angry, that you do such things in passion, in a state of suffering. Therefore he who is not angry suffers not. Do you mark that not he who is abused is the sufferer, but he that abuses, as I said above? For that he is a sufferer, is plain in the first place from the very fact, that such a thing is called by this name of passion: and it is also plain from the (effects on the) body: for these are the affections (πάθη) for sufferings, as we call them] engendered by anger, viz. dimness of vision, insanity, and numberless others. But he insulted my boy, say you; but [he called him] clown. Deem it not weakness your not doing the same thing yourself. For, I ask you, was it well done? You will not say that: then leave that undone which being done were not well done. I know what passions are engendered in such cases. But, say you, how if he despise me, how if he say it again? Show him that he is in the wrong: rebuke him, entreat him: by meekness anger is put down: go and expostulate with him. For though in cases of wrong done to ourselves it is right not to do even this, yet it is quite necessary to do it in behalf of others. Do not look on it as an insult to yourself that your boy has been insulted: annoyed you may be for his sake, yet not as if you were insulted: for it does not follow because your boy has been ill-treated, that you are disgraced, but he is disgraced that did the ill. Quench (your anger) that sharp sword: let it lie in its scabbard. If we have it unsheathed, we shall be apt to use it even when the time is not proper, being drawn on by it: but if it be hidden, though a necessity should arise, yet, while we seek it in order to draw it, the anger will be quenched. Christ would not have us be angry on his account: (hear what He says to Peter: Put up again your sword into the sheath:) Matthew 26:52 and are you angry on account of a boy? Teach your boy also to be philosophical: tell him your own sufferings: imitate (herein) your Teacher. Matthew 26:52 When they too (His disciples) were about to be treated with dishonor, He said not, I will avenge you: but, to Me also, says He, they have done the same: bear it nobly, for you are not better than I. These words too do thou speak to your son and your boy: You are not better than your master. But these words of philosophy are counted as the talk of a widow woman. Alas! That it is not in the power of words to bring it home to people in the way that it is possible to be taught it by actual experience! And that you may learn this; stand between two combatants, take part with the wronged, not with the wrong-doers [that you may learn] whether you shall not see the victory on your side, whether you shall not get splendid crowns.— See, how God is insulted, and how He answers; how gently, Where, says He, is Abel your brother? and what says the other: Am I my brother's keeper? Genesis 6:9 What could be more contumacious than this? Would any one have heard it (patiently) even from a son? And if from a brother, would he not have thought such conduct an insult? What then? See how again God gently answers, The voice of your brother's blood, says He cries unto Me. But God, it will be said, is superior to wrath. Yes, but for this reason the Son of God came down, that He might make you a God as far as human power can go. But I cannot, says one, seeing I am man. Well then, let us give you men for instances. And do not suppose I speak of Paul or of Peter: no, but of some of inferior sort, yea, very much lower down. Eli's menial insulted Hannah, saying, Put away your wine from you. 1 Samuel 1:14 What could be more insulting than this? What then said she? I am a woman of a hard lot. Indeed, there is nothing equal to affliction: she is the mother of true philosophy. But this same woman, though she has her rival, insulted her not: but what does she? She takes refuge with God, and in her prayer does not even make mention of her, nor say, Avenge me, for such an one reproaches me: so magnanimous was that woman (let us men be ashamed):— and yet ye know, that there is nothing like jealousy. The publican, when insulted by the Pharisee, insulted not in return, though, had he wished it, he might have done so: but he bore it like a philosopher, saying, Be merciful to me a sinner. Luke 18:13 Mephibosheth, having been accused and calumniated by his servant, neither said, nor did, any evil to him, not even in the presence of the king himself. 2 Samuel 19:26 Shall I tell you even of a harlot, what philosophic magnanimity she showed? Hear Christ saying, as she was wiping His feet with her hair, The publicans and harlots go into the kingdom before you. Matthew 21:31 Do you see her standing, and taking courage, and washing away her own sins? Observe, how she was not angry even with the Pharisee, when reproached by him: for had He known, says he, that this woman is a sinner, He would not have suffered her Luke 7:39: and how she said not to him, What then? Say, are you pure from sins? but felt more, wept more, and let fall hotter tears. But if women and publicans and harlots play the philosopher, and that before grace (i.e. of Baptism), what pardon can they deserve, who, after so great grace, fight, and worry, and kick one another, worse than beasts? Nothing is more base than passion, nothing more disgraceful, nothing more frightful, nothing more odious, nothing more hurtful. These things I say, not only in order that towards men we may be gentle, but also if a wife be a talker, that you may bear it: let your wife be to you a school for training and exercise (παλαίστρα καὶ γυμνάσιον). For how can it but be absurd, to submit to exercises which yield no profit, where we afflict the body, but not to practise exercises at home, which, even before the contest, present to us a crown? Does your wife abuse you? Do not thou become a woman: to be abusive is womanly: it is a disease of the soul, an inferiority. Think not that it is unworthy of you, when your wife abuses you. Unworthy it is, when you are abusive, but she bears patiently (φιλοσοφῇ): then do you act unseemly, then are you disgraced: but if, having been abused, thou bear it, great is the proof of your strength. I do not say this, to induce wives to be abusive: God forbid: but only in case it should so happen at the instance of Satan. It is the part of men that are strong, to bear the weak. And if your servant contradict you, bear it philosophically: not what he deserves to have said to him, do thou say or do, but that which it behooves you both to do and to say. Never insult a girl by uttering some foul word against her: never call your servant, scoundrel (μιαρὸν): not he is disgraced, but thou. It is not possible to be master of one's self, being in a passion. Like a sea rolling mountains high, it is all hurly-burly: or even as a pure fountain, when mire is cast into it, becomes muddied, and all is in turmoil. You may beat him, you may rend his coat to rags, but it is you that sustain the greater damage: for to him the blow is on the body and the garment, but to you on the soul. It is your own soul that you have cut open; it is there that you have inflicted a wound: you have flung your own charioteer from his horses, you have got him dragging along the ground upon his back. And it is all one, as if one driver being in a passion with another, should choose to be thus dragged along. You may rebuke, you may chide, you may do whatever if be, only let it be without wrath and passion. For if he who rebukes is physician to him who offends, how can he heal another, when he has first hurt himself, when he does not heal himself? Say, if a physician should go to heal another person, does he first wound his own hand, first blind his own eyes, and so set about healing that other? God forbid. So also, however thou rebuke, however thou chide, let your eyes see clearly. Do not make your mind muddy, else how shall the cure be wrought? It is not possible to be in the same tranquillity, being in a passion, and being free from passion. Why do you first overturn your master from his seat, and then discourse with him as he lies sprawling on the ground? Do you see not the judges, how, when about to hold the assize, they seat themselves upon the bench, in their becoming attire? Thus do thou likewise dress your soul with the judicial robe (which is gentleness). But he will not be afraid of me, say you. He will be the more afraid. In the other case, though you speak justly, your servant will impute it to passion: but if you do it with gentleness, he will condemn himself: and, what is of the first importance, God will accept you, and thus you will be able to attain unto the eternal blessings, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father together with the Holy Spirit be glory, dominion, and honor, now and ever, and world without end. Amen.

Acts 7:6-7

And God spoke on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve Me in this place.

Hearing these things, let us in our afflictions flee to Him. And their groaning, says He, I have heard: not simply, because of their calamities. But if any should ask, Why then did He suffer them to be evil entreated there? Why, in the first place, to every just man his sufferings are the causes of his rewards. And in the next place, as to why He afflicted them: it was to show His power, that He can (do all), and not only so, but that He may also train them. Observe in fact; when they were in the desert, then they waxed fat, they grew thick, they spread out in breadth, they kicked Deuteronomy 32:15: and ever and always ease was an evil. Therefore also from the beginning He said to Adam: In the sweat of your face you shall eat your bread. Genesis 3:19 Also (it was) in order that having come out of much suffering into rest, they might give thanks to God. For affliction is a great good. For hear the Prophet saying, It is good for me, that You have humbled me. Psalm 119:71 But if to great and wonderful men affliction be a great (good), much more to us. And, if you will, let us examine into the nature of affliction as it is in itself. Let there be some person rejoicing exceedingly, and gay, and giving a loose to jollity: what more unseemly, what more senseless than this? Let there be one sorrowing and dejected: what more truly philosophic than this? For, It is better, we read, to go into the house of mourning, than into the house of laughter. Ecclesiastes 7:2 But, likely enough, you do not like the saying, and want to evade it. Let us however see, what sort of man Adam was in Paradise, and what he was afterwards: what sort of man Cain was before, and what he was afterwards. The soul does not stand fast in its proper place, but, like as by a running tide, (ῥ εύματος, Edd. πνεύματος, wind) is raised and buoyed up by pleasure, having no steadfastness; facile in making professions, prompt at promising; the thoughts all in restless commotion: laughter ill-timed, causeless hilarity, idle clatter of unmeaning talk. And why speak of others? Let us take in hand some one of the saints, and let us see what he was while in pleasure, what again, when in distress. Shall we look at David himself? When he was in pleasure and rejoicing, from his many trophies, from his victory, from his crowns, from his luxurious living, from his confidence, see what sort of things he said and did: But I said in my prosperity, says he, I shall never be moved. Psalm 30:6 But when he has come to be in affliction, hear what he says: And if He say to me, I have no mind for you; lo! Here am I, let Him do that which is pleasing in His sight. 2 Samuel 15:26 What can be more truly philosophic than these words? Whatsoever may be pleasing to God, says he, so let it be. And again he said to Saul: If the Lord stirs you up against me, may your sacrifice be acceptable. 1 Samuel 26:19 And then too, being in affliction, he spared even his enemies: but afterwards, not friends even, nor those who had done him no injury. Again, Jacob when he was in affliction, said: If the Lord will give me bread to eat, and raiment to put on. Genesis 28:20 As also the son of Noah did nothing of the kind erewhile; but when he was no longer afraid for his safety, you hear how wanton he became. Genesis 9:22 Hezekiah too, when he was in affliction, see what things he did in order to his deliverance; he put on sackcloth, and such like; but when he was in pleasure, he fell through the haughtiness of his heart. 2 Kings 19:20 For, says the Scripture, When you have eaten, and drunk, and art filled, take heed to yourself. Deuteronomy 6:11-12 For perilous, as on a precipice's brink, is the post of affluence. Take heed, says he, to yourself. When the Israelites were afflicted, they became all the more increased in number: but when He left them to themselves, then they all went to ruin. And why speak of examples from the ancients? In our own times, let us see, if you please, is it not the case, that when the most are in good case, they become puffed up, hostile to everybody, passionate, while the power is with them: but if it be taken away, they are gentle, lowly (and as) human beings, are brought to a consciousness of their own natural condition. Therefore the Scripture says, Pride has holden them unto the end: their iniquity shall go forth as from fatness. Psalm 73:6, Septuagint

Now these things I have spoken, that we should not make enjoyment every way our object. How then does Paul say, Rejoice always? He does not say simply, Rejoice, but he adds, in the Lord. Philippians 4:4 This is the greatest joy, such as the Apostles rejoiced withal; the joy of which prisons, and scourges, and persecutions, and evil report, and all painful things, are the source, and the root, and the occasion; whence also it comes to a happy issue. But that of the world, on the contrary, begins with sweets and ends in bitters. Neither do I forbid to rejoice in the Lord, nay, I earnestly exhort to this. The Apostles were scourged, and they rejoiced: were bound, and they gave thanks: were stoned, and they preached. This is the joy I also would have: from nothing bodily has it its origin, but from spiritual things. It is not possible for him who joys after the fashion of the world, to rejoice also after a godly sort: for every one who joys after the world's fashion, has his joy in riches, in luxury, in honor, in power, in arrogance: but he who rejoices after the mind of God, has his joy in dishonor for God's sake, in poverty, in want, in fasting, in humbleness of mind. Do you see, how opposite are the grounds (of joy)? To go without joy here, is to be without grief also: and to be without grief here, is to go without pleasure too. And in truth these are the things which produce real joy, since the others have the name only of joy, but they altogether consist of pain. What misery the arrogant man endures! How is he cut short (διακόπτεται) in the midst of his arrogance, bespeaking for himself numberless insults, much hatred, great enmity, exceeding spite, and many an evil eye! Whether it be that he is insulted by greater men, he grieves: or that he cannot make his stand against everybody, he is mortified. Whereas the humble man lives in much enjoyment: expecting honor from none, if he receive honor, he is pleased, but if not, he is not grieved. He takes it contentedly that he is honored; but above all, none dishonors him. Now not to seek honor, and yet to be honored— great must be the enjoyment of this. But in the other, it is just the reverse: he seeks honor, and is not honored. And the pleasure that the honor gives is not the same to him who seeks it, as it is to him who seeks it not. The one, however much he receives, thinks he has received nothing: the other, though you give him ever so little, takes it as though he had received all. Then again, he who lives in affluence and luxury has numberless affairs of business, and let his revenues flow in to him ever so easily, and, as it were, from full fountains, yet he fears the evils arising from luxurious living, and the uncertainty of the future: but the other is always in a state of security and enjoyment, having accustomed himself to scantiness of diet. For he does not so bemoan himself at not partaking of a sumptuous board, as he luxuriates in not fearing the uncertainty of the future. But the evils arising from luxurious living, how many and great they are, none can be ignorant: it is necessary, however, to mention them now. Twofold the war, in the body, and in the soul: twofold the storm: twofold the diseases; not only in this respect, but because they are both incurable, and bring with them great calamities. Not so, frugality: but here is twofold health, twofold the benefits. Sleep of health, we read, is in moderate eating. Sirach 31:20 For everywhere, that which keeps measure is pleasant, that which is beyond measure, ceases to please. For say now: on a little spark put a great pile of fagots, and you will no longer see the fire shining, but much disagreeable smoke. On a very strong and large man lay a burden which exceeds his strength, and you will see him with his burden lying prostrate on the ground. Embark too large a freight in your vessel, and you have ensured a grievous shipwreck. Just so it is here. For just as in overladen ships, great is the tumult of the sailors, the pilot, the man at the prow, and the passengers, while they cast into the sea the things above deck, and things below; so here too, with their vomitings upwards, and their purgings downwards, they mar their constitutions, and destroy themselves. And what is the most shameful of all, the mouth is made to do the office of the nether parts, and that becomes the more shameful member. But if to the mouth the disgrace be such, think what must it be in the soul! For indeed there it is all mist, all storm, all darkness, great the uproar of the thoughts, at being so thronged and crushed, the soul itself crying out at the abuse done to it: all (the parts and faculties) complaining of one another, beseeching, entreating, that the filth may be discharged somewhere. And after it is flung out, still the turmoil is not at an end; but then comes fever and diseases. And how comes it, say you, that one may see these luxurious livers, in goodly plight, riding on horseback? What idle talk is this, say you, to tell us of diseases? It is I that am diseased, I that am racked, I that am disgusting, while I have nothing to eat. Ah me! For one may well lament at such words. But the sufferers with the gout, the men that are carried on litters, the men that are swathed with bandages, from what class of people, I ask you, shall we see these? And indeed, were it not that they would deem it an insult, and think my words opprobrious, I would before now have addressed them even by name. But there are some of them, who are in good health as well. Because they give themselves not merely to luxurious living, but also to labors. Else show me a man, who does nothing whatever but fatten himself, free from pain as he lies there, without an anxious thought. For though a host of physicians without number came together, they would not be able to rescue him from his diseases. It is not in the nature of things. For I will hold you a medical discourse. Of the matters sent down into the belly, not all becomes nourishment; since even in the food itself, not all is nutritive, but part of it in the process of digestion passes into stool, part is turned into nourishment. If then in the process of digestion the operation is perfect, this is the result, and each finds its proper place; the wholesome and useful part betakes itself to its appropriate place, while that which is superfluous and useless, withdraws itself, and passes off. But if it be in too great quantity, then even the nutritive part of it becomes hurtful. And, to speak by way of example, in order that my meaning may be clearer to you: in wheat part is fine flour, part meal, part bran: now if the mill be able to grind (what is put in), it separates all these: but if you put in too much, all becomes mixed up together. Wine again, if it go through its proper process of formation, and under due influence of the seasons, then, whereas at first all is mixed together, anon part settles into lees, part rises into scum, part remains for enjoyment to those that use it, and this is the good part, and will not readily undergo any change. But what they call nourishment, is neither wine, nor lees, while all are mixed up together.— The same may be seen in the river, when its waters make a whirling flood. As at such time we see the fishes floating at top, dead, their eyes first blinded by the muddy slime: so is it with us. For when gormandizing, like a flood of rain, has drenched the inward parts, it puts all in a whirl, and makes that the faculties (λογισμοὶ), healthy till then and living in a pure element, drift lifeless on the surface. Since then by all these examples we have shown how great the mischief is, let us cease to count these men happy for that, for which we ought to think them wretched, and to bemoan ourselves for that, for which we ought to count ourselves happy, and let us welcome sufficiency with a contented mind. Or do you not hear even what physicians tell you, that want is the mother of health? But what I say is, that want is mother, not of bodily health, but also of that of the soul. These things Paul also, that physician indeed, cries aloud; when he says, Having food and raiment, let us therewith be content. 1 Timothy 6:8 Let us therefore do as he bids us, that so, being in sound health, we may perform the work that we ought to do, in Christ Jesus our Lord, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.

Acts VII. 35

This Moses whom they refused, saying, Who made you a ruler and a judge over us? The same did God send to be a ruler and a deliverer by the hand of the Angel which appeared to him in the bush.

Such is the boldness of speech of a man bearing the Cross. Let us then also imitate this: though it be not a time of war, yet it is always the time for boldness of speech. For, I spoke, says one, in Your testimonies before kings, and was not ashamed. Psalm 119:46 If we chance to be among heathens, let us thus stop their mouths. without wrath, without harshness. (Comp. Hom. in 1 Cor. iv. §6; xxxiii. §4, 5; Col. xi. §2.) For if we do it with wrath, it no longer seems to be the boldness (of one who is confident of his cause,) but passion: but if with gentleness, this is boldness indeed. For in one and the same thing success and failure cannot possibly go together. The boldness is a success: the anger is a failure. Therefore, if we are to have boldness, we must be clean from wrath that none may impute our words to that. No matter how just your words may be, when you speak with anger, you ruin all: no matter how boldly you speak, how fairly reprove, or what not. See this man, how free from passion as he discourses to them! For he did not abuse them: he did but remind them of the words of the Prophets. For, to show you that it was not anger, at the very moment he was suffering evil at their hands, he prayed, saying, Lay not to their charge this sin. So far was he from speaking these words in anger; no, he spoke in grief and sorrow for their sakes. As indeed this is why it speaks of his appearance, that they saw his face as it had been the face of an angel, on purpose that they might believe. Let us then be clean from wrath. The Holy Spirit dwells not where wrath is: cursed is the wrathful. It cannot be that anything wholesome should approach, where wrath goes forth. For as in a storm at sea, great is the tumult, loud the clamor, and then would be no time for lessons of wisdom (φιλοσοφεἵν): so neither in wrath. If the soul is to be in a condition either to say, or to be disciplined to, anything of philosophy, it must first be in the haven. Do you see not how, when we wish to converse on matters of serious import, we look out for places free from noise, where all is stillness, all calm, that we may not be put out and discomposed? But if noise from without discomposes, much more disturbance from within. Whether one pray, to no purpose does he pray with wrath and disputings: 1 Timothy 2:8 whether he speak, he will only make himself ridiculous: whether he hold his peace, so again it will be even then: whether he eat, he is hurt even then: whether he drink, or whether he drink not; whether he sit, or stand, or walk; whether he sleep: for even in their dreams such fancies haunt them. For what is there in such men that is not disagreeable? Eyes unsightly, mouth distorted, limbs agitated and swollen, tongue foul and sparing no man, mind distraught, gestures uncomely: much to disgust. Mark the eyes of demoniacs, and those of drunkards and madmen; in what do they differ from each other? Is not the whole madness? For what though it be but for the moment? The madman too is possessed for the moment: but what is worse than this? And they are not ashamed at that excuse; I knew not (says one) what I said. And how came it that thou did not know this, thou the rational man, you that hast the gift of reason, on purpose that you may not act the part of the creatures without reason, just like a wild horse, hurried away by rage and passion? In truth, the very excuse is criminal. For you ought to have known what you said. It was the passion, say you, that spoke the words, not I. How should it be that? For passion has no power, except it get it from you. You might as well say, It was my hand that inflicted the wounds, not I. What occasion, think you, most needs wrath? Would you not say, war and battle? But even then, if anything is done with wrath, the whole is spoiled and undone. For of all men, those who fight had best not be enraged: of all men, those had best not be enraged, who want to hurt (τοὺς ὑβρίζοντας). And how is it possible to fight then? You will ask. With reason, with self-command (ἐ πιεικεί& 139law, and order, and times? For wrath is nothing but an irrational impulse: and an irrational creature cannot possibly perform anything rational. For instance, the man here spoke such words, and did it without passion. And Elias said, How long will you halt on both your knees? 1 Kings 18:21 and spoke it not in passion. And Phinees slew, and did it without passion. For passion suffers not a man to see, but, just as in a night-battle, it leads him, with eyes blindfolded and ears stopped up, where it will. Then let us rid ourselves of this demon, at its first beginning let us quell it, let us put the sign of the Cross on our breast, as it were a curb. Wrath is a shameless dog: but let it learn to hear the law. If there be in a sheep-fold a dog so savage as not to obey the command of the shepherd, nor to know his voice, all is lost and ruined. He is kept along with the sheep: but if he makes a meal on the sheep, he is useless, and is put to death. If he has learned to obey you, feed your dog: he is useful when it is against the wolves, against robbers, and against the captain of the robbers that he barks, not against the sheep, not against friends. If he does not obey he ruins all: if he learns not to mind you, he destroys all. The mildness in you let not wrath consume, but let it guard it, and feed it up. And it will guard it, that it may feed in much security, if it destroy wicked and evil thoughts, if it chase away the devil from every side. So is gentleness preserved, when evil works are nowhere admitted: so we become worthy of respect, when we learn not to be shameless. For nothing renders a man so shameless, as an evil conscience. Why are harlots without shame? Why are virgins shamefaced? Is it not from their sin that the former, from their chastity that the latter, are such? For nothing makes a person so shameless, as sin. And yet on the contrary, say you, it puts to shame. Yes; him who condemns himself: but him that is past blushing, it renders even more reckless: for desperation makes daring. For the wicked, says the Scripture, when he has come into the depths of evils, despises. Proverbs 18:3 But he that is shameless, will also be reckless, and he that is reckless, will be daring.

See in what way gentleness is destroyed, when evil thoughts gnaw at it. This is why there is such a dog, barking mightily: we have also sling and stone (ye know what I mean): we have also spear and enclosure and cattle-fold: let us guard our thoughts unhurt. If the dog be gentle (σαίνῃ) with the sheep, but savage against those without, and keep vigilant watch, this is the excellence of a dog: and, be he ever so famished, not to devour the sheep; be he ever so full, not to spare the wolves. Such too is anger meant to be: however provoked, not to forsake gentleness; however at quiet, to be on the alert against evil thoughts: to acknowledge the friend, and not for any beating forsake him, and for all his caressing, to fly at the intruder. The devil uses caressing full oft: let the dog know at sight that he is an intruder. So also let us caress (σαίνωμεν) Virtue, though she put us to pain, and show our aversion to Vice, though she give us pleasure. Let us not be worse than the dogs, which, even when whipped and throttled, do not desert their master: but if the stranger also feed them, even so they do hurt. There are times when anger is useful; but this is when it barks against strangers. What means it, Whosoever is angry with his brother without a cause? Matthew 5:22 It means, Stand not up in your own quarrel, neither avenge yourself: if you see another suffering deadly wrong, stretch out your hand to help him. This is no longer passion, when you are clear of all feeling for yourself alone. David had gotten Saul into his power, and was not moved by passion, did not thrust the spear into him, the enemy he had in his power; but took his revenge upon the Devil. 1 Samuel 26:7 Moses, when he saw a stranger doing an injury, even slew him Exodus 2:22: but when one of his own people, he did not so: them that were brethren he would have reconciled; the others not so. That most meek Numbers 12:3 Moses, as Scripture witnesses of him, see how he was roused! But not so, we: on the contrary, where we ought to show meekness, no wild beast so fierce as we: but where we ought to be roused, none so dull and sluggish. (Hom. vi. de laud. Pauli, ad fin.) On no occasion do we use our faculties to the purpose they were meant for: and therefore it is that our life is spent to no purpose. For even in the case of implements; if one use them, one instead of other, all is spoilt: if one take his sword, and then, where he should use it and cut with it, uses only his hand, he does no good: again, where he should use his hand, by taking the sword in hand he spoils all. In like manner also the physician, if where he ought to cut, he cuts not, and where he ought not, he does cut, mars all. Wherefore, I beseech you, let us use the thing (τᾥ πράγματι) at its proper time. The proper time for anger is never, where we move in our own quarrel: but if it is our duty to correct others, then is the time to use it, that we may by force deliver others. (Hom. in Matt. xvi. §7.) So shall we both be like God, always keeping a spirit free from wrath, and shall attain unto the good things that are to come, through the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father and the Holy Ghost together, be glory, dominion, and honor, now and evermore, world without end. Amen.

Acts VII. 54

When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.