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Homily 22
20 complete historical source paragraphs and 13 editorial footnotes. Author and edition credits are shown for each record; original wording is retained.
English translation and editorial credits: Thomas Keble, John Keble, Dr. Barrow, Frederic Gardiner.
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Thus the sentence is inconsequent, as it stands in the best texts: in the common editions it is altered to, “For inasmuch as the Faith was at that time calumniated,” &c.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-6 · Original source
[2.] What then does Paul do? He encourages them by the fathers; and before that by the common notions [of mankind]. For tell me, he says, since Faith is calumniated as being a thing without demonstration and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me? It is manifest, he saith, that God made the things which are, out of things which are not, things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence [is it shown] that He did this even “by a Word”? For reason suggests nothing of this kind; but on the contrary, that the things which appear are [formed] out of things which appear.
At this place and generally throughout the Homily: the later texts and the common editions insert the words of the Epistle, but not so the best mss. or the old translation.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-8 · Original source
[2.] What then does Paul do? He encourages them by the fathers; and before that by the common notions [of mankind]. For tell me, he says, since Faith is calumniated as being a thing without demonstration and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me? It is manifest, he saith, that God made the things which are, out of things which are not, things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence [is it shown] that He did this even “by a Word”? For reason suggests nothing of this kind; but on the contrary, that the things which appear are [formed] out of things which appear.
ἄ ξιος. St. Chrys. takes the word in its primary sense, “of like value,” “worth as much as.” See Hom. xxvii. [6], pp. 489 sqq.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-18 · Original source
[3.] Having thus stated the general [princi ple], he afterwards tests it by individuals. For a man of note is equivalent to the world. This at all events he afterwards hinted. For when he had matched it against one or two hundred persons, and then saw the smallness of the number, he afterwards says, “by whom the world was outweighed in worth.” ( c. xi. 38.)
The reading of some mss. and of the editions except Savile’s was ὁ κύρίος instead of ὁ Σύρος On this Montfaucon has the note:“This sentence is imperfect. Mutianus’s rendering is, ‘On Abel (saith he) He looked, and on his sacrifices.’ But in the Syrian language it has, ‘And set [them] on fire.’ It would seem, therefore, that we should read, ὁ Σύρος, καὶ ἐνεπύρισεν, εἶπεν The Hebrew words are וישע יהוה, which (not the Syriac translator, but) Theodotion renders καὶ ἐνεπύρισεν ὁ Θεός, ‘And God set [them] on fire,’ as may be seen in our edition of the Hexapla, and is proved by Jerome’s testimony on the passage. For the Syriac translation is, ‘and God was well pleased.’ So perhaps it might be an error of Chrysostom.” Four of the six mss. mentioned by Mr. Field [but not the Catena] have Σύρος. [Field’s mss. A and O have κύριος.—F.G.]
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-21 · Original source
And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise “testified of that he was righteous”? It is said, that fire came down and consumed the sacrifices. For instead of [“And the Lord] had respect to Abel and to his sacrifices” ( Gen. iv. 4 ), the Syriac said, “And He set them on fire.” He therefore who both by word and deed bare witness to the righteous man and sees him slain for His sake, did not avenge him, but left him to suffer.
[ἀ ποστρέψαι. Some of Field’s mss. read ἐ πιστρέψαι. The sentence is not clear, but the meaning seems to be, “to guide him back from the evil ways of the world around.” The Bened. translator has ad eum avertendum ; Mutianus, ad revocandum eum et dehortandum. The English edition, “to turn him away from [serving God],” is certainly wrong.—F.G.]
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-23 · Original source
[4.] ( Ver. 5 ) “By faith Enoch was translated, that he should not see death, and was not found, because God had translated him.” This man displayed greater faith than Abel. How (you ask)? Because, although be came after him, yet what befell [Abel] was sufficient to guide him back. How? God foreknew that [Abel] would be killed. For He said to Cain: “Thou hast sinned: do not add thereto.” Honored by him, He did not protect him. And yet neither did this throw him [Enoch] into indifference. He said not to himself, ‘What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?’ He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased [God], how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made [Enoch] well-pleasing [to God], namely, that he received nothing. For he knew that [God] “is a rewarder.” Whence [knew he this]? “For He recompensed Abel,” do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled.
The words of the Septuagint, Gen. iv. 7 , are ἥ μαρτες ; ἡσύχασον : for which St. Chrys. substitutes the words of Ecclus. xxi. 1, ἥ μαρτες ; μὴ προσθῇς ἔτι. He combines these two texts (either from confusing them or by way of explanation) in three other places. See Mr. Fields’ note. The words were addressed to Cain before he killed his brother.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-24 · Original source
[4.] ( Ver. 5 ) “By faith Enoch was translated, that he should not see death, and was not found, because God had translated him.” This man displayed greater faith than Abel. How (you ask)? Because, although be came after him, yet what befell [Abel] was sufficient to guide him back. How? God foreknew that [Abel] would be killed. For He said to Cain: “Thou hast sinned: do not add thereto.” Honored by him, He did not protect him. And yet neither did this throw him [Enoch] into indifference. He said not to himself, ‘What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?’ He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased [God], how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made [Enoch] well-pleasing [to God], namely, that he received nothing. For he knew that [God] “is a rewarder.” Whence [knew he this]? “For He recompensed Abel,” do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled.
That is, what the substance of God is, is not a part of what we must believe in order to please Him: nor can it be ascertained by reasonings.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-25 · Original source
[5.] It is necessary to “believe that He is,” not ‘what He is.’ If “that He is” needs Faith, and not reasonings; it is impossible to comprehend by reasoning ‘what He is.’ If that “He is a rewarder” needs Faith and not reasonings, how is it possible by Reasoning to compass His essence? For what Reasoning can reach this? For some persons say that the things that exist are self-caused. Seest thou that unless we have Faith in regard to all things, not only in regard to retribution, but also in regard to the very being of God, all is lost to us?
The words of the Liturgy which were said throughout the Church Catholic, “Lift up your hearts,” &c.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-29 · Original source
And how, you say, is this cloud broken through? If we draw to ourselves the beams of “the sun of righteousness.” “The lifting up of my hands” (it is said) “is an evening sacrifice.” ( Ps. cxli. 2.) With our hands let us also lift up our mind: ye who have been initiated know what I mean, perhaps too ye recognize the expression, and see at a glance what I have hinted at. Let us raise up our thoughts on high.
[1.] {{small-caps|Faith needs a generous and vigorous soul, and one rising above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible to become a believer, otherwise than by raising one’s self above the common customs [of the world].
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 4 · Original source
Inasmuch then as the souls of the Hebrews were thoroughly weakened, and though they had begun from faith, yet from circumstances, I mean sufferings, afflictions, they had afterwards become faint-hearted, and of little spirit, and were shaken from [their position], he encouraged them first indeed from these very things, saying, “Call to remembrance the former days” ( c. x. 32 ); next from the Scripture saying, “But the just shall live by faith” ( c. x. 38 ); afterwards from arguments, saying, “But Faith is the substance of things hoped for, the evidence of things not seen.” ( c. xi. 1.) And now again from their forefathers, those great and admirable men, as much as saying; If where the good things were close at hand, all were saved by faith, much more are we.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 5 · Original source
Therefore the philosophers expressly say that ‘nothing comes out of things that are not’ being “sensual” ( Jude 19 ), and trusting nothing to Faith. And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that “God is without beginning, and unborn” ; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say that God is without beginning; and yet this is far more wonderful than the [creation] out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties, than to say that God made the things which are, out of things which are not. For here there are many things uncertain: as, that some one made it, that what was made had a beginning, that, in a word, it was made. But in the other case, what? He is self-existing, unborn, He neither had beginning nor time; tell me, do not these things require faith? But he did not assert this, which was far greater, but the lesser.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 8 · Original source
Whence [does it appear], he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence is it shown? It is plainly the result of faith. “Through faith we understand that the worlds were made.” Why “through faith”? Because “the things that are seen were not made of things which do appear.” For this is Faith.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 9 · Original source
And by a “more excellent sacrifice” in this place, he means that which is more honorable, more splendid, more necessary.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 12 · Original source
And we cannot say (he says) that it was not accepted. He did accept it, and said unto Cain, [“Hast thou] not [sinned], if thou rightly offer, but dost not rightly divide?” ( Gen. iv. 7 , LXX.) So then Abel both rightly offered, and rightly divided. Nevertheless for this, what recompense did he receive? He was slain by his brother’s hand: and that sentence which his father endured on account of sin, this he first received who was upright. And he suffered so much the more grievously because it was from a brother, and he was the first [to suffer].
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 13 · Original source
And he did these things rightly looking to no man. For to whom could he look, when he so honored God? To his father and his mother? But they had outraged Him in return for His benefits. To his brother then? But he also had dishonored [God]. So that by himself he sought out what was good.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 14 · Original source
But your case is not such: for how could it be? You who have both prophets and examples, and encouragements innumerable, and signs and miracles accomplished? Hence that was faith indeed. For what miracles did he see, that he might believe he should have any recompense of good things? Did he not choose virtue from Faith alone?
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 16 · Original source
What is, “and by it he being dead yet speaketh”? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? ‘The influence coming from him is great, he means, “and he yet speaketh”; that is, [Cain] slew him, but he did not with him slay his glory and memory. He is not dead; therefore neither shall ye die. For by how much the more grievous a man’s sufferings are, so much the greater is his glory.’
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 17 · Original source
How does he “yet speak”? This is a sign both of his being alive, and of his being by all celebrated, admired, counted blessed. For he who encourages others to be righteous, speaks. For no speech avails so much, as that man’s suffering. As then heaven by its mere appearance speaks, so also does he by being had in remembrance. Not if he had made proclamation of himself, not if he had ten thousand tongues, and were alive, would he have been so admired as now. That is, these things do not take place with impunity, nor lightly, neither do they pass away.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 18 · Original source
How was it “by faith” that “Enoch was translated”? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. For if he had not known that he should receive a reward, how could he have pleased [Him]? “But without faith it is impossible to please” Him. How? If a man believe that there is a God and a retribution, he will have the reward. Whence then is the well-pleasing?
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 20 · Original source
But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil’s tyranny, and that death will be done away; for he was translated, not dead, but “that he should not see death.”
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 22 · Original source
Therefore he added, he was translated alive, because he was well-pleasing [unto God]. For just as a Father when he has threatened his son, wishes indeed immediately after he has threatened, to relax his threat, but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm; so also God, to speak as it were after the manner of men, did not continue resolute, but immediately showed that death is done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to show that the sentence is verily fixed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover, He did not raise the former, lest they should immediately grow bold; but He translated the other being yet alive: having excited fear by Abel, but by this latter giving zeal to be well-pleasing unto Him. Wherefore they who say that all things are ruled and governed of themselves, and do not expect a reward, are not well-pleasing; as neither are the heathen. For “He becomes a rewarder of them that diligently seek Him” by works and by knowledge.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 23 · Original source
[6.] Since then we have “a rewarder,” let us do all things that we may not be deprived of the rewards of virtue. For indeed the neglecting such a recompense, the scorning such a reward, is worthy of many tears. For as to “those who diligently seek Him,” He is a rewarder, so to those who seek Him not, the contrary.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 24 · Original source
For instance, suppose that any among us has lost his son, what do we not do? What land, what sea do we not make the circuit of? Do we not reckon money, and houses, and everything else as secondary to the finding him? And should we find him, we cling to him, we hold him fast, we do not let him go. And when we are going to seek anything whatever, we busy ourselves in all ways to find what is sought. How much more ought we to do this in regard to God, as seeking what is indispensable; nay rather, not in the same way, but much more! But since we are weak, at least seek God as thou seekest thy money or thy son. Wilt thou not leave thy home for Him? Hast thou never left thy home for money? Dost thou not busy thyself in all ways? When thou hast found [it], art thou not full of confidence?
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 26 · Original source
[7.] “Seek” (He says) “and ye shall find.” For things sought after need much care, especially in regard of God. For many are the hindrances, many the things that darken, many that impede our perception. For as the sun is manifest, and set forth publicly before all, and we have no need to seek it; but if on the other hand we bury ourselves and turn everything upside down, we need much labor to look at the sun; so truly here also, if we bury ourselves in the depth of evil desires, in the darkness of passions and of the affairs of this life, with difficulty do we look up, with difficulty do we raise our heads, with difficulty do we see clearly. He that is buried underground, in whatever degree he sees upwards, in that degree does he come towards the sun. Let us therefore shake off the earth, let us break through the mist which lies upon us. It is thick, and close, and does not allow us to see clearly.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 27 · Original source
I myself know many men almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted into the air, and thus praying with earnestness. Thus I would have you always, and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers. For, tell me, canst thou not stretch forth the hands? Stretch forth the will, stretch forth as far as thou wilt, yea even to heaven itself. Even shouldst thou wish to touch the very summit, even if thou wouldst ascend higher and walk thereon, it is open to thee. For our mind is lighter, and higher than any winged creature. And when it receives grace from the Spirit, O! how swift is it! How quick is it! How does it compass all things! How does it never sink down or fall to the ground! These wings let us provide for ourselves: by means of them shall we be able to fly even across the tempestuous sea of this present life. The swiftest birds fly unhurt over mountains, and woods, and seas, and rocks, in a brief moment of time. Such also is the mind; when it is winged, when it is separated from the things of this life, nothing can lay hold of it, it is higher than all things, even than the fiery darts of the devil.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 29 · Original source
The devil is not so good a marksman, as to be able to reach this height; he sends forth his darts indeed, for he is void of all shame, yet he does not hit the mark; the dart returns to him without effect, and not without effect only, but it [falls] upon his own head. For what is sent forth by him must of necessity strike [something]. As then, that which has been shot out by men, either strikes the person against whom it is directed, or pierces bird, or fence, or garment, or wood, or the mere air, so does the dart of the devil also. It must of necessity strike; and if it strike not him that is shot at, it necessarily strikes him that shoots it. And we may learn from many instances, that when we are not hit, without doubt he is hit himself. For instance, he plotted against Job: he did not hit him, but was struck himself. He plotted against Paul, he did not hit him, but was struck himself. If we watch, we may see this happening everywhere. For even when he strikes, he is hit; much more then [when he does not hit].
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 30 · Original source
[8.] Let us turn his weapons then against himself, and having armed and fortified ourselves with the shield of faith, let us keep guard with steadfastness, so as to be impregnable. Now the dart of the devil is evil concupiscence. Anger especially is a fire, a flame; it catches, destroys, consumes; let us quench it, by longsuffering, by forbearance. For as red-hot iron dipped into water, loses its fire, so an angry man filling in with a patient one does no harm to the patient man, but rather benefits him, and is himself more thoroughly subdued.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 31 · Original source
For nothing is equal to longsuffering. Such a man is never insulted; but as bodies of adamant are not wounded, so neither are such souls. For they are above the reach of the darts. The longsuffering man is high, and so high as not to receive a wound from the shot. When one is furious, laugh; but do not laugh openly, lest thou irritate him: but laugh mentally on his account. For in the case of children, when they strike us passionately, as though forsooth they were avenging themselves, we laugh. If then thou laugh, there will be as great difference between thee and him, as between a child and a man: but if thou art furious thou hast made thyself a child. For the angry are more senseless than children. If one look at a furious child, does he not laugh at him? “The poor-spirited” (it is said) “is mightily simple.” ( Prov. xiv. 29.) The simple then is a child: and “he who is longsuffering” (it is said) “is abundant in wisdom.” This “abundant wisdom” then let us follow after, that we may attain to the good things promised us in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.
Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 22, source paragraph 32 · Original source
“De nihilo nihil” is probably referred to.
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-10 · Original source
Therefore the philosophers expressly say that ‘nothing comes out of things that are not’ being “sensual” ( Jude 19 ), and trusting nothing to Faith. And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that “God is without beginning, and unborn” ; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say that God is without beginning; and yet this is far more wonderful than the [creation] out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties, than to say that God made the things which are, out of things which are not. For here there are many things uncertain: as, that some one made it, that what was made had a beginning, that, in a word, it was made. But in the other case, what? He is self-existing, unborn, He neither had beginning nor time; tell me, do not these things require faith? But he did not assert this, which was far greater, but the lesser.
λέγοντες, an irregular construction: the common texts substitute λέγουσιν
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-13 · Original source
Therefore the philosophers expressly say that ‘nothing comes out of things that are not’ being “sensual” ( Jude 19 ), and trusting nothing to Faith. And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that “God is without beginning, and unborn” ; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say that God is without beginning; and yet this is far more wonderful than the [creation] out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties, than to say that God made the things which are, out of things which are not. For here there are many things uncertain: as, that some one made it, that what was made had a beginning, that, in a word, it was made. But in the other case, what? He is self-existing, unborn, He neither had beginning nor time; tell me, do not these things require faith? But he did not assert this, which was far greater, but the lesser.
ἐ ξ οὐκ ὃντων, i.e. “out of nothing.”
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-9 · Original source
[2.] What then does Paul do? He encourages them by the fathers; and before that by the common notions [of mankind]. For tell me, he says, since Faith is calumniated as being a thing without demonstration and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me? It is manifest, he saith, that God made the things which are, out of things which are not, things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence [is it shown] that He did this even “by a Word”? For reason suggests nothing of this kind; but on the contrary, that the things which appear are [formed] out of things which appear.
ἡ ἐπισκοπὴ ἡ παῤ αὐτοῦ
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-22 · Original source
What is, “and by it he being dead yet speaketh”? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? ‘The influence coming from him is great, he means, “and he yet speaketh”; that is, [Cain] slew him, but he did not with him slay his glory and memory. He is not dead; therefore neither shall ye die. For by how much the more grievous a man’s sufferings are, so much the greater is his glory.’
ἐ ν ταῖς ἑωθιναῖς, ἐν ταῖς ἑσπεριναῖς
Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 22, editorial note cite_note-30 · Original source
I myself know many men almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted into the air, and thus praying with earnestness. Thus I would have you always, and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers. For, tell me, canst thou not stretch forth the hands? Stretch forth the will, stretch forth as far as thou wilt, yea even to heaven itself. Even shouldst thou wish to touch the very summit, even if thou wouldst ascend higher and walk thereon, it is open to thee. For our mind is lighter, and higher than any winged creature. And when it receives grace from the Spirit, O! how swift is it! How quick is it! How does it compass all things! How does it never sink down or fall to the ground! These wings let us provide for ourselves: by means of them shall we be able to fly even across the tempestuous sea of this present life. The swiftest birds fly unhurt over mountains, and woods, and seas, and rocks, in a brief moment of time. Such also is the mind; when it is winged, when it is separated from the things of this life, nothing can lay hold of it, it is higher than all things, even than the fiery darts of the devil.