Avoid bad men. Care for Christ's little ones. 809 brings them in. For the saying, But woe to that man, was MATT. that of One shewing that great was the punishment, but not this only, but also by the comparison which He added He increased the fear.

Then He is not satisfied with these things, but He sheweth also the way, by which one may avoid the offences.

But what is this? The wicked, saith He, though they be exceeding dear friends to thee, cut off from thy friendship.

And He giveth a reason that cannot be gainsaid. For if they continue friends, thou wilt not gain them, but thou wilt lose thyself besides; but if thou shouldest cut them off, thine own salvation at least thou wilt gain. So that if any one's friendship harms thee, cut it off from thee. For if of our own members we often cut off many, when they are both in an incurable state, and are ruining the rest, much more ought one to do this in the case of friends.

But if evils were by nature, superfluous were all this admonition and advice, superfluous the precaution by the means that have been mentioned. But if it be not superfluous, as surely it is not superfluous, it is quite clear that wickedness is of the will'.

XVIII.

7.

1 γνώμης Take heed that ye despise not one of these little ones; for I v. 10. say unto you, that their Angels do always behold the Face of My Father, Which is in Heaven.

He calleth little ones not them that are really little, but them that are so esteemed by the multitude, the poor, the objects of contempt, the unknown, (for how should he be little who is equal in value to the whole world, how should he be little, who is dear to God?) but them who in the imagination of the multitude are so esteemed.

And He speaks not of many only, but even of one, even by this again warding off the hurt of the many offences. For even as to flee the wicked, so also to honour the good, hath very great gain, and would be a twofold security to him. who gives heed, the one by rooting out the friendships with them that offend, the other from regarding these saints with respect and honour.

Then in another way also He makes them objects of reverence, saying, That their Angels do always behold the Face of My Father, Which is in Heaven.

HOMIL.

LIX. 4.

810 The little ones cared for by Angels, yea by our Lord.

Hence it is evident, that the Saints have Angels, or even all men. For the Apostle too saith of the woman, That she 11 Cor. ought to have power on her head because of the Angels'. And 11, 10. Moses, He set the bounds of the nations according to the 2 Deut. number of the Angels of God'.

32, 8.

v. 11.

But here He is discoursing not of Angels only, but rather of Angels that are greater than others. But when He saith, The Face of My Father, He means nothing else than their fuller confidence, and their great honour.

For the Son of Man is come to save that which was lost. Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings v.12-14. in the Father also as desiring these things. For how think ye? saith He; If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, he rejoiceth over it more than over the ninety and nine, which went not astray. Even so it is not willed before your Father, that one of these little ones should perish.

Seest thou by how many things He is urging to the care of our mean brethren. Say not then, "Such a one is a blacksmith, a shoemaker, he is a ploughman, he is a fool," and so despise him. For in order that thou shouldest not feel this, see by how many motives He persuades thee to practise moderation, and presses thee into a care for these.

He set a little child, and saith, Be ye as little children. And, Whosoever receiveth such a little child receiveth Me; and, Whosoever shall offend, shall suffer the utmost penalties. And He was not even satisfied with the comparison of the millstone, but added also His woe, and commanded us to cut off such, though they be in the place of hands and eyes to us. And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own Will and Passion; (for when He said, The Son of Man is come to save that which was lost, He signifies even the Cross, like as Paul saith, speaking of a brother, For whom Christ died;") and from the Father, for a E. V. Children of Israel,' al.' Sons of God,' and hence' Angels.'

God wills their salvation. No excuse for despising. 811

XVIII.

that neither to Him doth it seem good that one should Matt. perish; and from common custom, because the shepherd 7. leaves them that are safe, and seeks what is lost; and when he hath found what was gone astray, he is greatly delighted at the finding and the saving of this.

[5.] If then God thus rejoices over the little one that is found, how dost thou despise them that are the objects of God's earnest care, when one ought to give up even one's very life for one of these little ones? But is he weak and mean? Therefore for this very cause most of all, one ought to do every thing in order to preserve him. For even He Himself left the ninety and nine sheep, and went after this, and the safety of so many availed not to throw into the shade. the loss of one. But Luke saith, that He even brought it on his shoulders, and that There was greater joy over one sinner that repenteth, than over ninety and nine just persons1. And from His forsaking those that were saved for1 Luke it, and from His taking more pleasure in this one, He shewed 15, 7. His carnestness about it to be great.

Let us not then be careless about such souls as these. For all these things are said for this object. For by threatening, that he who has not become a little child should not so much as at all set foot in the Heavens, and speaking of the millstone, He hath brought down the haughtiness of the boastful; for nothing is so hostile to Love as pride; and by saying, It must needs be that offences come, He made them to be wakeful; and by adding, Woe unto him by whom the offence cometh, He hath caused each to endeavour that it be not by him. And while by commanding to cut off them that offend He made salvation easy; by enjoining not to despise them, and not merely enjoining, but with earnestness, (For take heed, saith He, that ye despise not one of these little ones,) and by saying, Their Angels behold the Face of My Father, and, "For this end am I come," and "My Father willeth this," He hath made those who should take care of them more diligent.

Seest thou what a wall He hath set around them, and what earnest care He taketh of them that are contemptible and perishing, at once threatening incurable ills to them that make them fall, and promising great blessings to them that

812 The Christian soldier must look to his fellow's safety.

HOMIL. Wait upon them, and take care of them, and bringing an example from Himself again and from the Father?

LIX. 5.

Him let us also imitate, refusing none of the tasks that seem lowly and troublesome for our brethren's sake; but though we have to do service, though he be small, though he be mean for whom this is done, though the work be laborious, though we must pass over mountains and precipices, let all things be held endurable for the salvation of our brother. For a soul is an object of such earnest care to God, that He Rom. spared not His own Son'. 8, 32.

Wherefore I entreat, when morning hath appeared, straightway as we come out of our house, let us have this one object in view, this earnest care above all, to rescue him that is in danger; I do not mean this danger only that is known by sense, for this is not danger at all, but the danger of the soul, that which is brought upon men by the devil.

For the merchant too, to increase his wealth, crosses the sea; and the artizan, to add to his substance, doeth all things. Let us also then not be satisfied with our own salvation only, since else we destroy even this. For in a war too, and in an engagement, the soldier who is looking to this only how he may save himself by flight, destroys the rest also with himself; much as on the other hand the noble minded one, and he who stands in arms in defence of the others, with the others preserves himself also. Since then our state too is a war, and of all wars the bitterest, and an engagement and a battle, even as our King commanded us, so let us set ourselves in array in the engagement, prepared for slaughter, and blood, and murders, looking to salvation in behalf of all, and cheering them that stand, and raising up them that are down. For indeed many of our brethren lie fallen in this conflict, having wounds, wallowing in blood, and there is none to heal, not any one of the people, not a priest, no one else, no one to stand by, no friend, no brother, but we look every man to his own things.

By reason of this we maim our own interests also. For the greatest confidence and means of approval is the not looking to our own things.

Therefore I say, are we weak and easy to be overcome both by men, and by the devil, because we seek the opposite

We must bear with others for their amendment. 813

XVIII. 7.

to this, and lock not our shields one with another, neither MATT. are fortified with godly love, but seek for ourselves other motives of friendship, some from relationship, some from long acquaintance, some from community of interest, some from neighbourhood; and from every cause rather are we friends, than from godliness, when one's friendships ought to be formed upon this only. But now the contrary is done; with Jews, and with Greeks' we sometimes become friends, i. e. rather than with the children of the Church.

[6.] Yes, saith he, because the one is worthless, but the other kind and gentle. What sayest thou? Dost thou call thy brother worthless, who art commanded not to call him so much as Raca? And art thou not ashamed, neither dost thou blush, at exposing thy brother, thy fellow member, him that hath shared in the same Birth with thee, that hath partaken of the same Table?

But if thou hast any brother after the flesh, if he should perpetrate ten thousand evil deeds, thou labourest to conceal him, and accountest thyself also to partake of the shame, when he is disgraced; but as to thy spiritual brother, when thou oughtest to free him from calumny, thou dost rather encompass him with ten thousand charges against him?

"Why he is worthless and insufferable," thou mayest say. Nay then for this reason become his friend, that thou mayest put an end to his being such a one, that thou mayest convert him, that thou mayest lead him back to virtue." But he obeys not," thou wilt say, "neither doth he bear advice."Whence knowest thou it? What, hast thou admonished him, and attempted to amend him?" I have admonished him often," thou wilt say. How many times?—Oftentimes, both once, and a second time.-Oh! Is this often? Why, if thou hadst done this throughout all the time, oughtest thou to grow weary, and to give it up? Seest thou not how God is always admonishing us, by the Prophets, by the Apostles, by the Evangelists? What then? have we performed all? and have we been obedient in all things? By no means. Did He then cease admonishing? Did He hold His peace? Doth He not say each day, Ye cannot serve God, and mammon2 and with many, the superfluity and the tyranny of wealth yet increases? Doth He not cry aloud each day, Forgive, and

Hea

thens.

22 Matt.

6, 24.