EPHES. that we may commit acts of violence on our neighbours, but I. 14. that we may correct those that are in sin, that we may bestir

ourselves, to prevent our becoming sluggish Anger is implanted in us as a sort of sting, to make us gnash with our teeth against the devil, to make us thus vehement against him, not to set us in array against each other. We have arms given us, not to make us at war amongst ourselves, but that we may employ our whole armour against the enemy. Art thou prone to anger? Be so against thine own sins: chastise thy soul, scourge thy conscience, be a severe judge, and merciless in thy sentence against thine own sins. This is the way to turn anger to account. It was for this that God implanted it within us.

But again, is plunder a matter of necessity? No, in no wise. Tell me, what manner of necessity is there to be grasping: what manner of compulsion? Poverty, a man will say, causes it, and the want of common necessaries. Now this is the very reason why you ought not to be grasping. Wealth so gotten has no security in it. You are doing the very same thing as a man would do, who, if he were asked why he laid the foundation of his house in the sand, should say, he did it because of the frost and rain. Whereas this would be the very reason why he should not lay it in the sand. They are the very foundations which the rain, and blasts, and wind, most quickly overturn. So that if thou wouldest be wealthy, never be rapacious; if thou wouldest transmit wealth to thy children, get righteous wealth, at least, if any there be that is such. Because this abides, and remains firm, whereas that which is not such, quickly wastes and perishes. Tell me, hast thou a mind to be rich, and dost thou take the goods of others? Surely this is not wealth: wealth consists in retaining what is thine own. He that is in possession of the goods of others, never can be a wealthy man; since at that rate even your very silk venders, because they have the piece consigned to them by others, would be the wealthiest and the richest of men. Though for the time, indeed, it is theirs, still we do not call them wealthy notwithstanding; and why forsooth? Because they are in possession of what belongs to others. For though the piece itself happens to be theirs, still the money it is worth is not theirs. Nay, and even

Man's physical frame itself sets bounds to the pursuit of wealth. 121

Now, HOMIL.

if the money is in their hands, still this is not wealth.
if consignments thus given render not men more wealthy
because we so soon resign them, how can those which arise
from rapine render them wealthy? However, if at any rate
thou desirest to be wealthy, (for the matter is not one of
necessity, what greater good is it that thou wouldest fain
enjoy? Is it a longer life? Yet, surely men of this character
are short-lived. Oftentimes they pay the penalty of plunder
and rapaciousness, by an untimely death; and not only by
the loss of the enjoyment of their gains, but by a departure,
having gained but little, and hell to boot. Oftentimes too
they die of diseases, which are the fruits of self-indulgence,
and of toil, and of anxiety. Fain would I understand why
it is that wealth is so eagerly pursued by mankind. Why
surely for this reason hath God set a limit and a boundary
to our nature, that we may have no need to go on seeking
wealth beyond it; and hath commanded us, for instance,
to clothe the body in one, or perhaps in two garments;
and there is no need of any more to cover us. Where
is the good of ten thousand changes of raiment, and those
moth-eaten? The stomach has its appointed bound, and
any thing given beyond this, will of necessity destroy the
whole man. Where then is the use of your herds, and flocks,
and cutting up of flesh? We require but one roof to
shelter us. Where then is the use of your vast ground-plots,
and costly buildings? Dost strip the poor, that vultures and
jackdaws may have where to dwell? And what a hell do not
these things deserve? Many are frequently raising splendid
edifices, with pillars and costly marbles, in places which they
never so much as saw. What scheme is there that they have
not adopted. Yet neither themselves reap the benefit, nor any
one else. The desolateness does not allow them to get away
thither; and yet not even thus do they desist. You see that
these things are not done for profit-sake, but in all these cases
folly, and absurdity, and vainglory, is the motive. And
this, I beseech you, let us avoid, that we may be enabled
to avoid also every other evil, and may obtain those good
things which are promised to them that love Him, through our
Lord Jesus Christ.

II.

HOMILY III.

EPHES.
I.15.20.

Ver. 15-20. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead.

Never was any thing equal to the yearnings of the Apostle, never any thing like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole Rom. 1, cities and peoples, and writes the same to all, I thank my 9.1 Cor. God for you, making mention of you in my prayers. Think Phil. 1, how many he had in his mind, whom it were a labour so much 1, 3. as to remember; how many he made mention of in his 1 Thes. prayers, giving thanks to God for them all, as though he himself had received the greatest blessing.

1, 4.

3,4. Col.

1, 2.

Wherefore, he says, i. e. because of what is to come, because of the good things that are laid up in store for them Vid. S. whose faith and life are right. And it is meet then to Cyprian Treat, give thanks to God both for all the things which mankind vii. 20. have received at His hands, both heretofore and hereafter; and meet to give Him thanks also for the faith of them that believe.

After I heard, saith he, of your faith in the Lord Jesus, and love unto all the saints.

Faith and love ever joined together by St. Paul.

123

III.

He on all occasions knits together and combines faith and HOMIL. love, a glorious pair; nor does he mention the saints of that country only, but all.

I cease not to give thanks for you, making mention of you in my prayers.

What is thy prayer, and what thy entreaty? It is

That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation. Two things he requires them to understand, as it is their duty to understand them; to what blessings they are called, and by what method they have been released from their former state. He says, however, himself, that these points are three. How then are they three? If we further understand touching the things to come; for from the good things laid up for us, we shall know His ineffable and surpassing riches, And from understanding who we were, and how we believed. we shall know His power and omnipotence, in turning again to Himself those who had been so long time estranged from Him. For the weakness of God is stronger than men. 1 Cor. Inasmuch as it is by the self-same power by which He raised 1, 25. Christ from the dead, that He hath also drawn us to Himself. Nor is that power limited to the resurrection, but far exceeds

it.

places

Ver. 21, 22. And set Him at His own right hand, far In the above all principality, and power, and might, and do- heavenly minion, and every name that is named: and hath put all'omitted, things in subjection under His feet, and gave Him to be but comHead over all things to the Church, which is His body, the on. fulness of Him that filleth all in all.

mented

Vast indeed are the mysteries and secrets of which He hath made us partakers. And these it is not possible for us to understand, otherwise than by being partakers of the Holy Ghost, and by receiving abundant grace. And it is for this reason that Paul prays thus, That the Father of glory, that is, He that hath given us vast blessings, for he constantly appeals to Him according to the subject he is upon, as, for instance, when he says, The Father of mercies and God of all 2 Cor. comfort. And, again, the Prophet says, The Lord is my 18,1. strength and my might.

The Father of glory.

1, 3.

EPHES.
I.15.20.

2, 14.

124

No Angel or Archangel can confer spiritual gifts. He has no name by which he may represent these things, and on all occasions calls them glory, which is in fact, with us, the name and appellation of every kind of magnificence. Mark, of glory, he says, the Father; but of Christ the God; What then? Is the Son inferior to the glory? No, there is no one, not even a maniac, would

May give unto yo",

say so.

That is, may raise and elevate your understanding, for it is 1 Cor. not possible otherwise to understand these things. For the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him. So then, there is need of spiritual wisdom, that we may perceive things spiritual, that we may see things hidden. That Spirit revealeth all things, He prepares to tell us the mysteries of God. Now the knowledge of the mysteries of God, the Spirit alone comprehends, which also searcheth His deep things. It is not said, " that Angel, or Archangel, or any other created power, may give," that is, confer upon you a spiritual gift. And if this be of revelation, then is the discovery of arguments consequently vain. For he that hath learned God, that knoweth God, shall no longer doubt concerning any thing. He will not say, This is impossible, and That is possible, and How did the other thing come to pass? If we learn God, as we ought to know Him; if we learn God from Him from whom we ought to learn Him, from the Spirit Himself; then shall we no longer doubt concerning any thing. And hence it is that

he says,

The eyes of your heart being enlightened in the knowledge of Him.

He that hath learned what God is, will have no misgiving about His promises, will have no disbelief about what hath been already brought to pass. He prays, then, that there may be given them the spirit of wisdom and revelation. Yet still he also establishes it, as far as he can himself, by arguments, and from already existing facts. For, whereas he was about to mention some things which had already come to pass, and others which had not as yet happened; he makes those which have been brought to pass, a pledge of those which have not in some such way, I mean, as this,

That ye may know, saith he, what is the hope of His calling.