The Gospel of Matthew 2:1-12
“When Jesus was born in Bethlehem of Judæa in
the days of Herod the king, behold, there came wise men from the east
to Jerusalem, saying, Where is He that is born King of the Jews? for we
have seen His star in the east, and are come to worship Him.”
We have need of much wakefulness, and many prayers, that
we may arrive at the interpretation of the passage now before us, and
that we may learn who these wise men were, and whence they came, and
how; and at whose persuasion, and what was the star. Or rather, if ye
will, let us first bring forward what the enemies of the truth say.
Because the devil hath blown upon them with so violent a blast, as even
from this passage try to arm them against the words of truth.
What then do they allege? “Behold,” say
they, “even when Christ was born a star appeared; which is a sign
that astrology may be depended on.” How then, if He had His birth
according to that law, did He put down astrology, and take away fate,
and stop the mouths of demons, and cast out error, and overthrow all
such sorcery?
And what moreover do the wise men learn from the star of
itself? That He was King of the Jews? And yet He was not king of this
kingdom; even as He said also to Pilate, “My kingdom is not of
this world.” At any rate He made no display of this kind, for He
had neither guards armed with spear or shield, nor horses, nor chariots
of mules, nor any other such thing around Him; but He followed this
life of meanness and poverty, carrying about with Him twelve men of
mean estate.
And even if they knew Him to be a king, for what intent
are they come? For surely this is not the business of astrology, to
know from the stars who are born, but from the hour when men are born
to predict what shall befall them: so it is said. But these were
neither present with the mother in her pangs, nor did they know the
time when He was born, neither did they, beginning at that moment, from
the motion of the stars compute what was to happen: but conversely,
having a long time before seen a star appear in their own country, they
come to see Him that was born.
Which circumstance in itself would afford a still
greater difficulty even than the former. For what reason induced them,
or the hope of what benefits, to worship one who was king so far off?
Why, had He been to reign over themselves, most assuredly not even so
would the circumstance be capable of a reasonable account. To be sure,
if He had been born in royal courts, and with His father, himself a
king, present by Him, any one would naturally say, that they, from a
wish to pay court to the father, had worshipped the child that was
born, and in this way were laying up for themselves beforehand much
ground of patronage. But now when they did not so much as expect Him to
be their own king, but of a strange nation, far distant from their
country, neither seeing Him as yet grown to manhood; wherefore do they
set forth on so long a journey, and offer gifts, and this when dangers
were sure to
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beset their whole
proceeding? For both Herod, when he heard it, was exceedingly troubled,
and the whole people was confounded on being told of these things by
them.
“But these men did not foresee this.” Nay,
this is not reasonable. For let them have been ever so foolish, of this
they could not be ignorant, that when they came to a city under a king,
and proclaimed such things as these, and set forth another king besides
him who then reigned, they must needs be bringing down on themselves a
thousand deaths.
2. And why did they at all worship one who was in
swaddling clothes? For if He had been a grown man, one might say, that
in expectation of the succor they should receive from Him, they cast
themselves into a danger which they foresaw; a thing however to the
utmost degree unreasonable, that the Persian, the barbarian, and one
that had nothing in common with the nation of the Jews, should be
willing to depart from his home, to give up country, and kindred, and
friends, and that they should subject themselves to another
kingdom.
But if this be foolish, what follows is much more
foolish. Of what nature then is this? That after they had entered on so
long a journey, and worshipped, and thrown all into confusion, they
went away immediately. And what sign at all of royalty did they behold,
when they saw a shed, and a manger, and a child in swaddling clothes,
and a poor mother? And to whom moreover did they offer their gifts, and
for what intent? Was it then usual and customary, thus to pay court to
the kings that were born in every place? and did they always keep going
about the whole world, worshipping them who they knew should become
kings out of a low and mean estate, before they ascended the royal
throne? Nay, this no one can say.
And for what purpose did they worship Him at all? If for
the sake of things present, then what did they expect to receive from
an infant, and a mother of mean condition? If for things future, then
whence did they know that the child whom they had worshipped in
swaddling clothes would remember what was then done? But if His mother
was to remind Him, not even so were they worthy of honor, but of
punishment, as bringing Him into danger which they must have foreseen.
Thence at any rate it was that Herod was troubled, and sought, and
pried, and took in hand to slay Him. And indeed everywhere, he who
makes known the future king, supposing him in his earliest age in a
private condition, doth nothing else than betray him to slaughter, and
kindle against him endless warfare.
Seest thou how manifold the absurdities appear, if we
examine these transactions according to the course of human things and
ordinary custom? For not these topics only, but more than these might
be mentioned, containing more matter for questions than what we have
spoken of. But lest, stringing questions upon questions, we should
bewilder you, come let us now enter upon the solution of the matters
inquired of, making a beginning of our solution with the star
itself.
3. For if ye can learn what the star was, and of what
kind, and whether it were one of the common stars, or new and unlike
the rest, and whether it was a star by nature or a star in appearance
only, we shall easily know the other things also. Whence then will
these points be manifest? From the very things that are written. Thus,
that this star was not of the common sort, or rather not a star at all,
as it seems at least to me, but some invisible power transformed into
this appearance, is in the first place evident from its very course.
For there is not, there is not any star that moves by this way, but
whether it be the sun you mention, or the moon, or all the other stars,
we see them going from east to west; but this was wafted from north to
south; for so is Palestine situated with respect to Persia.
In the second place, one may see this from the time
also. For it appears not in the night, but in mid-day, while the sun is
shining; and this is not within the power of a star, nay not of the
moon; for the moon that so much surpasses all, when the beams of the
sun appear, straightway hides herself, and vanishes away. But this by
the excess of its own splendor overcame even the beams of the sun,
appearing brighter than they, and in so much light shining out more
illustriously.
In the third place, from its appearing, and hiding
itself again. For on their way as far as Palestine it appeared leading
them, but after they set foot within Jerusalem, it hid itself: then
again, when they had left Herod, having told him on what account they
came, and were on the point of departing, it shows itself; all which is
not like the motion of a star, but of some power highly endued with
reason. For it had not even any course at all of its own, but when they
were to move, it moved; when to stand, it stood, dispensing266all as need required: in the same kind of way as the pillar of the
cloud, now halting
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and now rousing
up the camp of the Jews, when it was needful.
In the fourth place, one may perceive this clearly, from
its mode of pointing Him out. For it did not, remaining on high, point
out the place; it not being possible for them so to ascertain it, but
it came down and performed this office. For ye know that a spot of so
small dimensions, being only as much as a shed would occupy, or rather
as much as the body of a little infant would take up, could not
possibly be marked out by a star. For by reason of its immense height,
it could not sufficiently distinguish so confined a spot, and discover
it to them that were desiring to see it. And this any one may see by
the moon, which being so far superior to the stars, seems to all that
dwell in the world, and are scattered over so great an extent of
earth,—seems, I say, near to them every one. How then, tell me,
did the star point out a spot so confined, just the space of a manger
and shed, unless it left that height and came down, and stood over the
very head of the young child? And at this the evangelist was hinting
when he said, “Lo, the star went before them, till it came and
stood over where the young Child was.”
4. Seest thou, by what store of proofs this star is
shown not to be one of the many, nor to have shown itself according to
the order of the outward creation? And for what intent did it appear?
To reprove the Jews for their insensibility, and to cut off from them
all occasion of excuse for their willful ignorance. For, since He who
came was to put an end to the ancient polity, and to call the world to
the worship of Himself, and to be worshipped in all land and sea,
straightway, from the beginning, He opens the door to the Gentiles,
willing through strangers to admonish His own people. Thus, because the
prophets were continually heard speaking of His advent, and they gave
no great heed, He made even barbarians come from a far country, to seek
after the king that was among them. And they learn from a Persian
tongue first of all, what they would not submit to learn from the
prophets; that, if on the one hand they were disposed to be candid,
they might have the strongest motive for obedience; if, on the other
hand, they were contentious, they might henceforth be deprived of all
excuse. For what could they have to say, who did not receive Christ
after so many prophets, when they saw that wise men, at the sight of a
single star, had received this same, and had worshipped Him who was
made manifest. Much in the same way then as He acted in the case of the
Ninevites, when He sent Jonas, and as in the case of the Samaritan and
the Canaanitish women; so He did likewise in the instance of the magi.
For this cause He also said, “The men of Nineveh shall rise up,
and shall condemn:” and, “the Queen of the South shall rise
up, and shall condemn this generation:”267because these believed the lesser things, but the Jews not even the
greater.
“And wherefore,” one may say, “did He
attract them by such a vision?” Why, how should He have done?
Sent prophets? But the magi would not have submitted to prophets.
Uttered a voice from above? Nay, they would not have attended. Sent an
angel? But even him they would have hurried by. And so for this cause
dismissing all those means, God calleth them by the things that are
familiar, in exceeding condescension; and He shows a large and
extraordinary star, so as to astonish them, both at the greatness and
beauty of its appearance, and the manner of its course.
In imitation of this, Paul also reasons with the Greeks
from an heathen altar, and brings forward testimonies from the
poets.268 And not without circumcision doth he harangue the Jews. Sacrifices he
makes the beginning of his instruction to them that are living under
the law. For, since to every one what is familiar is dear, both God,
and the men that are sent by Him, manage things on this principle with
a view to the salvation of the world. Think it not therefore unworthy
of Him to have called them by a star; since by the same rule thou wilt
find fault with all the Jewish rites also, the sacrifices, and the
purifications, and the new moons, and the ark, and the temple too
itself. For even these derived their origin from Gentile grossness.269 Yet for all that, God, for the salvation of them that were in error,
endured to be served by these things, whereby those without were used
to serve devils; only He slightly altered them; that He might draw them
off by degrees from their customs, and lead them towards the highest
wisdom. Just so He did in the case of the wise men also, not disdaining
to call them by sight of a star, that He might lift them higher ever
after. Therefore after He hath brought them, leading them by the hand,
and hath set them by the manger; it is no longer by a star, but by an
angel that He now discourses unto them. Thus did they by little and
little become better men.
This did He also with respect to them of Ascalon, and of
Gaza. For those five cities too (when at the coming of the ark they had
been smitten with a deadly plague, and found no deliverance from the
ills under which they lay)—the men of them called their prophets,
and gathered an assembly, and sought to discover an escape from this
divine scourge. Then, when their prophets said that they should yoke to
the ark heifers untamed, and having their first calves, and let them go
their way, with no man to guide them, for so it would be evident
whether the plague was from God or whether it was any accident which
brought the disease;—(“for if,” it is said,
“they break the yoke in pieces for want of practice, or turn
where their calves are lowing, ‘it is a chance that hath
happened;’270but if they go on right, and err not from the way, and neither the
lowing of their young, nor their ignorance of the way, have any effect
on them, it is quite plain that it is the hand of God that hath visited
those cities:”)—when, I say, on these words of their
prophets the inhabitants of those cities obeyed and did as they were
commanded, God also followed up the counsel of the prophets, showing
condescension in that instance also, and counted it not unworthy of
Himself to bring to effect the prediction of the prophets, and to make
them seem trustworthy in what they had then said. For so the good
achieved was greater, in that His very enemies themselves bore witness
to the power of God; yea, their own teachers gave their voice
concerning Him. And one may see many other such things brought about by
God. For what took place with respect to the witch,271is again like this sort of dispensation; which circumstance also you
will now be able to explain from what hath been said.
With respect to the star, we have said these things, and
yet more perhaps may be said by you; for, it is said, “Give
occasion to a wise man, and he will be yet wiser:”272but we must now come to the beginning of what hath been read.
5. And what is the beginning? “When Jesus was born
in Bethlehem of Judæa, in the days of Herod the king, behold,
there came wise men from the east to Jerusalem.” While wise men
followed under the auspices of a star, these believed not, with
prophets even sounding in their ears. But wherefore doth he mention to
us both the time and the place, saying, “in Bethlehem,” and
“in the days of Herod the king?” And for what reason doth
he add his rank also? His rank, because there was also another Herod,
he who slew John: but that was a tetrarch, this a king. And the place
likewise, and the time, he puts down, to bring to our remembrance
ancient prophecies; whereof one was uttered by Micah, saying,
“And thou, Bethlehem, in the land of Judah, art by no means the
least among the princes of Judah;”273and the other by the patriarch Jacob, distinctly marking out to us the
time, and setting forth the great sign of His coming. For, “A
ruler,” saith he, “shall not fail out of Judah, nor a
leader out of his loins, until He come for whom it is appointed, and He
is the expectation of the Gentiles.”274
And this again is worth inquiry, whence it was that they
came to entertain such a thought, and who it was that stirred them up
to this. For it doth not seem to me to be the work of the star only,
but also of God, who moved their soul; which same kind of thing He did
also in the case of Cyrus, disposing him to let the Jews go. He did not
however so do this as to destroy their free will, since even when He
called Paul from above by a voice, He manifested both His own grace and
Paul’s obedience.
And wherefore, one may ask, did He not reveal this to
all the wise men of the East? Because all would not have believed, but
these were better prepared than the rest; since also there were
countless nations that perished, but it was to the Ninevites only that
the prophet was sent; and there were two thieves on the cross, but one
only was saved. See at least the virtue of these men, not only by their
coming, but also by their boldness of speech. For so that they may not
seem to be a sort of impostors,275they tell who showed them the way, and the length of their journey; and
being come, they had boldness of speech: “for we are come,”
that is their statement, “to worship Him:” and they were
afraid neither of the people’s anger, nor of the tyranny of the
king. Whence to me at least they seem to have been at home also
teachers of their countrymen.276 For they who here did not shrink from saying this, much more would they
speak boldly in their own country, as having received both the oracle
from the angel, and the testimony from the prophet.
6. But “when Herod,” saith the Scripture,
“had heard, he was troubled, and all Jerusa
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lem with him.” Herod naturally, as being
king, and afraid both for himself and for his children; but why
Jerusalem? Surely the prophets had foretold Him a Saviour, and
Benefactor, and a Deliverer from above. Wherefore then was
Jerusalem277troubled? From the same feeling which caused them before also to turn
away from God when pouring His benefits on them, and to be mindful of
the flesh-pots of Egypt, while in the enjoyment of great freedom.
But mark, I pray thee, the accuracy of the prophets. For
this selfsame thing also had the prophet foretold from the first,278saying, “They would be glad, if they had been burnt with fire;
for unto us a Child is born, unto us a Son is given.”279
But nevertheless, although troubled, they seek not to
see what hath happened, neither do they follow the wise men, nor make
any particular inquiry; to such a degree were they at once both
contentious and careless above all men. For when they had reason rather
to pride themselves that the king was born amongst them, and had
attracted to Him the land of the Persians, and they were on the point
of having all subject to them, as though their affairs had advanced
towards improvement, and from the very outset His empire had become so
glorious; nevertheless, they do not even for this become better. And
yet they were but just delivered from their captivity there; and it was
natural for them to think (even if they knew none of those things that
are high and mysterious, but formed their judgment from what is present
only), “If they thus tremble before our king at His birth, much
more when grown up will they fear and obey Him, and our estate will be
more glorious than that of the barbarians.”
7. But none of these things thoroughly awakens them, so
great was their dullness, and with this their envy also: both which we
must with exact care root out of our mind; and he must be more fervent
than fire who is to stand in such an array. Wherefore also Christ said,
“I am come to send fire on earth, and I would it were already
kindled.”280in the same lot with it, even so godly tears are a germ of perpetual
and unfading joy. In this way the very harlot became more honorable
than virgins when seized by this fire. That is, being thoroughly warmed
by repentance, she was thenceforth carried out
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of herself by her longing desire toward Christ; loosing her
hair, and drenching with her tears His holy feet, and wiping them with
her own tresses, and exhausting the ointment.281 And all these were outward results, but those wrought in her mind were
far more fervent than these; which things God Himself alone beheld. And
therefore, every one, when he hears, rejoices with her and takes
delight in her good works, and acquits her of every blame. But if we
that are evil pass this judgment, consider what sentence she obtained
from that God who is a lover of mankind; and how much, even before
God’s gifts, her repentance caused her to reap in the way of
blessing.
For much as after a violent burst of rain, there is a
clear open sky; so likewise when tears are pouring down, a calm arises,
and serenity, and the darkness that ensues on our sins quite
disappears. And like as by water and the spirit, so by tears and
confession are we cleansed the second time; unless we be acting thus
for display and vanity: for as to a woman whose tears were of that
sort, I should call her justly condemnable, more than if she decked
herself out with282lines and coloring. For I seek those tears which are shed not for
display, but in compunction; those which trickle down secretly and in
closets, and in sight of no man, softly and noiselessly; those which
arise from a certain depth of mind, those shed in anguish and in
sorrow, those which are for God alone; such as were Hannah’s, for
“her lips moved,” it is said, “but her voice was not
heard;”283however, her tears alone uttered a cry more clear than any trumpet. And
because of this, God also opened her womb, and made the hard rock a
fruitful field.
If thou also weep thus, thou art become a follower of
thy Lord. Yea, for He also wept, both over Lazarus, and over the city;
and touching Judas He was greatly troubled. And this indeed one may
often see Him do, but nowhere laugh, nay, nor smile but a little; no
one at least of the evangelists hath mentioned this. Therefore also
with regard to Paul, that he wept, that he did so three years night and
day,284both he hath said of himself, and others say this of him; but that he
laughed, neither hath he said himself anywhere, neither hath so much as
one other of the saints, either concerning him, or any other like him;
but this is said of Sarah only,285when she is blamed, and of the son of Noe, when for a freeman he became
a slave.286
9. And these things I say, not to suppress287all laughter, but to take away dissipation of mind. For wherefore, I
pray thee, art thou luxurious and dissolute, while thou art still
liable to such heavy charges, and are to stand at a fearful
judgment-seat, and to give a strict account of all that hath been done
here? Yes: for we are to give an account both of what we have sinned
willingly, and what against our will:—for “whosoever shall
deny me,” saith He, “before men, him will I also deny
before my Father:”288—and surely such a denial is against our will; but nevertheless
it doth not escape punishment, but of it too we have to give
account:—both of what we know, and of what we do not know;
“For I know nothing by myself,” saith one, “yet am I
not hereby justified:”289—both for what we have done in ignorance, and what in knowledge;
“For I bear them record,” it is said, “that they have
a zeal of God, but not according to knowledge;”290but yet this doth not suffice for an excuse for them. And when writing
to the Corinthians also he saith, “For I fear, lest by any means,
as the serpent beguiled Eve through his subtlety, so your minds should
be corrupted from the simplicity that is in Christ.”291
The things then being so great, for which thou art to
give account, dost thou sit laughing and talking wittily, and giving
thyself up to luxury? “Why,” one may say, “if I did
not so, but mourned, what would be the profit?” Very great
indeed; even so great, as it is not possible so much as to set it forth
by word. For while, before the temporal tribunals, be thy weeping ever
so abundant, thou canst not escape punishment after the sentence; here,
on the contrary, shouldest thou only sigh, thou hast annulled the
sentence, and hast obtained pardon. Therefore it is that Christ
discourses to us much of mourning, and blesses them that mourn, and
pronounces them that laugh wretched. For this is not the theatre for
laughter, neither did we come together for this intent, that we may
give way to immoderate mirth, but that we may groan, and by this
groaning inherit a kingdom. But thou, when standing by a
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king, dost not endure so much as merely to
smile; having then the Lord of the angels dwelling in thee, dost thou
not stand with trembling, and all due self-restraint, but rather
laughest, oftentimes when He is displeased? And dost thou not consider
that thou provokest Him in this way more than by thy sins? For God is
not wont to turn Himself away so much from them that sin, as from those
that are not awestruck after their sin.
But for all this, some are of so senseless a
disposition, as even after these words to say, “Nay, far be it
from me to weep at any time, but may God grant me to laugh and to play
all my days.” And what can be more childish than this mind? For
it is not God that grants to play, but the devil. At least hear, what
was the portion of them that played. “The people,” it is
said, “sat down to eat and drink, and rose up to
play.”292 Such were they at Sodom, such were they at the time of the deluge. For
touching them of Sodom likewise it is said, that “in pride, and
in plenty, and in fullness of bread, they waxed wanton.”293 And they who were in Noah’s time, seeing the ark a preparing for
so many years, lived on in senseless mirth, forseeing nought of what
was coming. For this cause also the flood came and swept them all away,
and wrought in that instant the common shipwreck of the world.
Ask not then of God these things, which thou receivest
of the devil. For it is God’s part to give a contrite and humbled
heart, sober, self-possessed, and awestruck, full of repentance and
compunction. These are His gifts, forasmuch as it is also of these
things that we are most in need. Yes, for a grievous conflict is at
hand, and against the powers unseen is our wrestling; against
“the spiritual wickednesses”294our fight, “against principalities, against powers” our
warfare: and it is well for us, if when we are earnest and sober and
thoroughly awakened, we can be able to sustain that savage phalanx. But
if we are laughing and sporting, and always taking things easily, even
before the conflict, we shall be overthrown by our own remissness.
10. It becometh not us then to be continually laughing,
and to be dissolute, and luxurious, but it belongs to those upon the
stage, the harlot women, the men that are trimmed for this intent,
parasites, and flatterers; not them that are called unto heaven, not
them that are enrolled into the city above, not them that bear
spiritual arms, but them that are enlisted on the devil’s side.
For it is he, yea, it is he, that even made the thing an art, that he
might weaken Christ’s soldiers, and soften the nerves of their
zeal. For this cause he also built theatres in the cities, and having
trained those buffoons, by their pernicious influence he causes that
kind of pestilence to light upon the whole city, persuading men to
follow those things which Paul bade us flee, “foolish talking and
jesting.”295 And what is yet more grievous than these things is the subject of the
laughter. For when they that act those absurd things utter any word of
blasphemy or filthiness, then many among the more thoughtless laugh and
are pleased, applauding in them what they ought to stone them for; and
drawing down on their own heads by this amusement the furnace of fire.
For they who praise the utterers of such words, it is these above all
who induce men so to speak: wherefore they must be more justly
accountable for the penalty allotted to these things. For were there no
one to be a spectator in such cases, neither would there be one to act;
but when they see you forsaking your workshops, and your crafts, and
your income from these, and in short everything, for the sake of
continuing there, they derive hence a greater forwardness, and exert a
greater diligence about these things.
And this I say, not freeing them from reproof, but that
ye may learn that it is you chiefly who supply the principle and root
of such lawlessness; ye who consume your whole day on these matters,
and profanely exhibit the sacred things of marriage, and make an open
mock of the great mystery. For not even he who acts these things is so
much the offender, as thou art before him; thou who biddest him make a
play on these things, or rather who not only biddest him, but art even
zealous about it, taking delight, and laughing, and praising what is
done, and in every way gaining strength for such workshops of the
devil.
Tell me then, with what eyes wilt thou after this look
upon thy wife at home, having seen her insulted there? Or how dost thou
not blush being put in mind of the partner of thy home, when thou seest
nature herself put to an open shame? Nay, tell me not, that what is
done is acting; for this acting hath made many adulterers, and
subverted many families. And it is for this most especially that I
grieve, that what is done doth not so much as seem evil, but there is
even applause and clamor, and much laughter, at
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commission of so foul adultery. What sayest
thou? that what is done is acting? Why, for this selfsame reason they
must be worthy of ten thousand deaths, that what things all laws
command men to flee, they have taken pains to imitate. For if the thing
itself be bad, the imitation thereof also is bad. And I do not yet say
how many adulterers they make who act these scenes of adultery, how
they render the spectators of such things bold and shameless; for
nothing is more full of whoredom and boldness than an eye that endures
to look at such things.
And thou in a market-place wouldest not choose to see a
woman stripped naked, or rather not even in a house, but callest such a
thing an outrage. And goest thou up into the theatre, to insult the
common nature of men and women, and disgrace thine own eyes? For say
not this, that she that is stripped is an harlot; but that the nature
is the same, and they are bodies alike, both that of the harlot, and
that of the free-woman. For if this be nothing amiss, what is the cause
that if thou were to see this done in a market place, thou wouldest
both hasten away thyself, and drive thence her who was behaving herself
unseemly? Or is it that when we are apart, then such a thing is
outrageous, but when we are assembled and all sitting together, it is
no longer equally shameful? Nay, this is absurdity and a disgrace, and
words of the utmost madness; and it were better to besmear the eyes all
over with mud and mire than to be a spectator of such a transgression.
For surely mire is not so much an hurt to an eye, as an unchaste sight,
and the spectacle of a woman stripped naked. Hear, for example, what it
was that caused nakedness at the beginning, and read the occasion of
such disgrace. What then did cause nakedness? Our disobedience,296and the devil’s counsel. Thus, from the first, even from the very
beginning, this was his contrivance. Yet they were at least ashamed
when they were naked, but ye take a pride in it; “having,”
according to that saying of the apostle, “your glory in your
shame.”297
How then will thy wife thenceforward look upon thee,
when thou art returned from such wickedness? how receive thee? how
speak to thee, after thou hast so publicly put to shame the common
nature of woman, and art made by such a sight the harlots’
captive and slave?298
Now if ye grieve at hearing these things, I thank you
much, for “who is he that maketh me glad, but he which is made
sorry by me?”299 Do not then ever cease to grieve and be vexed for them, for the sorrow
that comes of such things will be to you a beginning of a change for
the better. For this cause I also have made my language the stronger,
that by cutting deeper I might free you from the venom of them that
intoxicate you; that I might bring you back to a pure health of soul;
which God grant we may all enjoy by all means, and attain unto the
rewards laid up for these good deeds; by the grace and love towards man
of our Lord Jesus Christ, to whom be glory and dominion forever and
ever. Amen.
