I.

14 Love the source of Grace and Peace, Adoption and Sanctification.

HOMIL. God. For this is the best discrimination, and shews whence the sanctification was. Whence then was the sanctification? from Love. For after saying beloved, then he proceeds, called 1 dnλ to be saints, shewing' that it is from this that the fount of all 4 Mss. blessings is. But saints he calls all the faithful. Grace unto you and peace.

5.

καὶ παν

τοδαπὸν

Oh address, that bringeth countless blessings to us! This Luke10, also Christ bade the Apostles to use as their first word when entering into houses. Wherefore it is from this that Paul also in all places takes his beginning, from grace and peace; for it was no small war which Christ put an end to, but one Txi.o varying and of every kind and of a long season: and this not from our labours, but through His own grace. Since then love presented us with grace, and grace with peace, having set them down as if in the due order of an address, he prays over them that they may abide perpetual and unmoved, so that no other war may again be blown into flame, and beseeches Him that gave, to keep these things firmly settled, saying as follows, Grace be unto you and peace from God our Father, and the Lord Jesus Christ. See in this passage, the 'from' is common to the Father and the Son, and this is equivalent to out of. For he did not say, Grace be unto you and peace from God the Father, through our Lord Jesus Christ; but, from God the Father, and our Lord Jesus Christ. Strange! how mighty is the love of God! they 2 Sav. in which were' enemies and disgraced, have all at once become 4 Mss. saints and sons. For when he calls Him Father, he shews we that them to be sons; and when he has said sons, he has unveiled the whole treasure of blessings.

m. and

were

Let us then keep shewing a conversation worthy of the gift, and hold on in peace and holiness. For other dignities are but for a time, and are brought to an end along with this life present, and may be bought with money, (whence one should not even call them dignities, but names of dignities only, having their strength in the investiture of fine array and the servility of attendants,) but this as having been given of I mean) God, the gift of sanctification and adoption, is not broken through even by death, but even here maketh men conspicuous, and also departs with us upon our journey to the See St. Basil de Spiritu Sancto, c. 2. 4. and 5.

2 Mss.

Happiness of keeping the conscience clear through the Spirit. 15

life to come.

ώτερος

Plato

35.

For he that holdeth on in the adoption, and Roм. keeps an exact watch upon his holiness, is much brighter_1, 7. and more [worthy of being thought'] happy even than he that 'axa (1is arrayed with the diadem itself, and has the purple; and has 4 Mss. the delight of abundant peace in the present life, and is s. μακα nurtured up with goodly hopes, and hath no ground for ges worry and disturbance, but enjoys constant pleasure; for as Rep. 1. for good spirits and joy, it is not greatness of power, not abundance of wealth, not pomp of authority, not strength of body, not sumptuousness of the table, not the adorning of dresses, nor any other of the things in man's reach that ordinarily produces them, but spiritual success, and a good conscience alone. And he that hath this cleansed, even though he be clad in rags and struggling with famine, is of better spirits than they that live so softly. So too he that is conscious of wicked deeds, even though he may gather to himself all men's goods, is the most wretched of all men. For this cause Paul, living in continual hunger and nakedness, and being scourged every day, was joyful, and went more softly than they that were then emperors. But Ahab when king, and indulging in a sumptuous luxury, when he had done that one sin, groaned and was out of spirits, and his countenance was fallen both before the sin and after the sin. If then we wish to enjoy pleasure, above all things else let us shun wickedness, and follow after virtue; since it is not in the nature of things for one to have a share thereof on any other terms, even if we were mounted upon the king's throne itself. Wherefore also Paul saith, But the fruit of Gal. 5, the Spirit is love, joy, peace. This fruit then let us keep 22. growing by us, that we may be in the fruition of joy here, and may obtain the kingdom to come, by the grace and love towards man of our Lord Jesus Christ, through 2 Whom also 24 Mss. be glory to the Father, and to the Holy Spirit, now and vid. S. always even unto all ages. Amen.

Basil De Sp. S.

c. 7. 8.

HOMILY II.

ROM. i. 8.

HOMIL. First, I thunk my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

II.

AN exordium worthy of this blessed spirit, and able to teach all men to offer unto God the firstlings of their good deeds and words, and to render thanks not only for their own, but also for others' well-doings: which also maketh the soul pure from envy and grudging, and draweth God in a greater measure towards the loving spirit of them that so render Eph. 1, thanks. Wherefore also elsewhere he says, Blessed be God and the Father of our Lord Jesus Christ, who hath blessed us sinayiq with all spiritual blessing. And it is fitting that we render

3.

so rec.

text

thanks not only when rich, but also when poor, not when in health only, but also when sick, not when we thrive only, but also when we have to bear the reverse. For when our affairs are borne onward with a fair wind, to be thankful is not matter of wonder. But when no small tempests be upon us, and the vessel veers about and is in jeopardy, then is the great time for displaying patience and goodness of heart. For this cause Job also gained a crown from hence, and the shameless mouth of the devil did he stop, and shew clearly that not even when he saw good days was it through wealth that he was thankful, but through his much love toward God. And see too what things he is thankful for: not for things earthly and perishing, as for power and authority and glory, (for these things are of no account,) but for real blessings, faith, and boldness of speech. And with how much feeling he gives thanks: for he saith not to God, but to my God,

a dialiosas, see Ernesti Lex. Technol. in v.

a

God His servants'own. Christ's power shewn to all in Romans' faith.17

ἐκείνου

which also the Prophets do, so making Him Who is common Roм. to all their own. And what is there wonderful in the 1, 8. Prophets doing so? For God Himself plainly does it continually to His servants, calling Himself the God of Abraham and Isaac and Jacob, as peculiarly theirs. That your faith is spoken of throughout the whole world. What then, had the whole world heard of the faith of the Romans? Yes, the whole1, according to him. And it is not a thing unlikely.āra iz For the city was not one of no note, but as being upon a sort of eminence it was every where visible. But consider, I pray, the power of the preaching, how in a short time by means of publicans and fishermen it took hold upon the very summit of all cities, and Syrians became the teachers and guides of Romans. He attests then two excellencies in them, both that they believed, and that they believed with boldness of speech, and that so great as that the fame of them reached into all the world. For your faith, he says, is spoken of throughout the whole world. Your faith, not your verbal disputations, nor your questionings, nor your syllogisms. And yet there were there many hindrances to the teaching. For having recently acquired the empire of the world they were elated, and lived in riches and luxury, and fishermen brought the preaching there, and they Jews and of the Jews, a nation hated and had in abomination among all men; and they were bidden to worship the Crucified, Who was brought up in Judæa. And with the doctrine the teachers proclaimed also an austere life to men who were practised in softness, and were agitated about things present. And they irronμíτους πρὸς that proclaimed it were poor and common men, of no family, and born of men of no family. But none of these things hindered the course of the word. So great was the power of the Crucified as to carry the word round every where. For it is spoken of, he says, in all the world. He says not, it is manifested, but, is spoken of, as if all men had them in their mouths. And indeed when he bears witness of this in the Thessalonians, he adds another thing also. For after saying, from you sounded out the word of God, he adds, so that we 1 Thess. need not to speak any thing. For the disciples had come into the place of teachers, by their boldness of speech instructing all, and drawing them to themselves. For the

C

1, 8.

II.

18 Why St. Paul calls God to witness, his love shewn by his prayers.

HOMIL. preaching came not any where to a stand, but went over the whole world more rapidly than fire. But here there is only thus much-it is spoken of. He well says that it is spoken of, shewing that there was no need to add ought to what was said, or to take away. For a messenger's business is this, to convey from one to another only what is told him. Mal. 2, For which cause also the priest is called a messenger, because he speaks not his own words, but those of Him that sent him. And yet Peter had preached there. But he reckons what was his, to be his own as well. In such degree, as I said before, was he beyond measure clear of all grudging!

7.

Ver. 9. For God is my witness, whom I serve with my spirit in the Gospel of His Son.

Words these of an Apostle's bowels of affection, the shewing forth this of fatherly' concernment! And what is it which he says, and why does he call God to witness? He had to declare his feeling towards them, since then he had not as yet ever seen them, he therefore called no man to witness, but Him Who walketh in the hearts. For since he had said, I love you, and as a token thereof alleged his praying continually for them, and wishing to come to them, and neither was this self-evident, he betakes himself to the trustworthy testimony. Will then 15 Mss. any one of us1 be able to boast that he remembers, when of you praying at his house, the entire body of the Church? I think not. But Paul drew near to God in behalf not of one city only, but of the whole world, and this not once, or twice, or thrice, but continually. But if the continually bearing any one about in one's memory would not happen without much love; to have any in one's prayers, and to have them there continually, think what great affection and friendship that implies. But when he says, Whom I serve with my spirit in the Gospel of His Son, he shews us at once the grace of God, and also his own humble-mindedness; the grace of God because He entrusted to him so great a matter; but his own humility, because he imputes it all not to his own zeal, but to the assistance of the Spirit. But the

οἰκίας.

b Three Mss. didarnaλías, a father's mode of teaching. S. andauerías.