I have threatened, so as by every means to gather you in unto the fruit of repentance. And now it behoveth that your part be done, and so your joy will be unfading.'

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the temple when we kiss each other. See ye not how many kiss even the porch of this temple, some stooping down, others grasping it with their hand, and putting their hand to their

'Be perfected." What is, "be perfected ?" | mouth. And through these gates and doors Be complete, fill up what is deficient."

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"Be of the same mind, live in peace." The request he made in the former Epistle also, at the opening. For it is possible to be of one mind, and yet not to live in peace, [for instance], when people agree in doctrine, but in their dealings with each other are at variance. But Paul requires both.

Christ both had entered into us, and doth enter, "Be comforted." For, since their trials whensoever we communicate. Ye who partake were numerous, and their perils great, he says, of the mysteries understand what I say. For it be comforted," both by one another, and by is in no common manner that our lips are us, and by your change unto the better. For if honored, when they receive the Lord's Body. ye should have joy of conscience and become It is for this reason chiefly that we here kiss. complete, nothing is wanting unto your cheerful- Let them give ear who speak filthy things, who ness and comfort. For nothing doth so produce utter railing, and let them shudder to think what comfort as a pure conscience, yea, though innum- that mouth is they dishonor; let those give erable trials surround.' ear who kiss obscenely. Hear what things God hath proclaimed by thy mouth, and keep it undefiled. He hath discoursed of the life to come, of the resurrection, of immortality, that death is not death, of those other innumerable mysteries. For he that is about to be initiated comes to the priest's mouth as it were an oracle, to hear things full of awe. For he "And the God of love and peace shall be lost his life even from his forefathers, and comes with you." For truly he not only recommends to seek it again, and to ask how he may haply and advises, but also prays. For either he find and get it back. Then God announceth to prays for this, or else foretells what shall hap-him how it may be found, and that mouth bepen; or rather, both. For if ye do these comes more awful than the very mercy-seat. things,' he says, 'for instance, if ye be "of one For that mercy-seat never sent forth a voice like mind" and "live in peace,' God also will be this, but spake much of lesser things, of with you, for He is the God of love and of wars and such peace as is here below: but this peace," and in these things He delighteth, He speaks all about heaven and the life to come, rejoiceth. Hence shall peace also be yours and things new and that pass understanding. from His love; hence shall every evil be re- And having said, moved. This saved the world, this ended the long war, this blended together heaven and earth, this made men angels. This then let us also imitate, for love is the mother of countless good things. By this we were saved, by this all those unspeakable good things [come] to us.' [2.] Then to lead them on unto it, he says, Ver. 12. "Salute one another with a holy

kiss."

Ver. 13.

"Salute one another with an holy kiss," he added, "All the saints salute you." By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Seest thou how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message?

What is "holy?" not hollow,1 not treacherous, like the kiss which Judas gave to Christ. [3.] Ver. 14. "The grace of our Lord For therefore is the kiss given, that it may be Jesus Christ, and the love of God," and the fuel unto love, that it may kindle the disposi- Father," "and the communion of the Holy tion, that we may so love each other, as brothers Ghost, be with you all." After having united brothers, as children parents, as parents child- them to one other by the salutations and the ren; yea, rather even far more: For those kisses, he again closes his speech with prayer, things are a disposition implanted by nature, with much carefulness uniting them unto God but these by spiritual grace. Thus our souls also. Where now are they who say that because bound unto each other. And therefore when the Holy Spirit is not inserted in the beginnings we return after an absence we kiss each other, of the Epistles, He is not of the same substance? our souls hastening unto mutual intercourse. For, behold, he hath now enumerated Him For this is that member which most of all with the Father and Son. And besides this, declares to us the workings of the soul. But one may remark, that when writing to the about this holy kiss somewhat else may yet be Colossians and saying, "Grace to you, and said. To what effect? We are the temple of peace from God our Father," he was silent of the Christ; we kiss then the porch and entrance of Son, and added not, as in all his Epistles, and

· ὑπούλῳ

kai Iláтpos om. R. T.

[4.] Let us then continue both to hold these

from the Lord Jesus Christ.1 Is then the Son not of the same substance either, because of doctrines in their strictness, and to draw to us this? Nay, these reasonings are of extreme the love of God. For before indeed He loved folly. For this very thing especially shows us when hating Him, and reconciled us who Him to be of the same substance, that Paul were His enemies; but henceforth He wishes to useth the expression [or not] indifferently. love us as loving Him. Let us then continue to And that what is here said is no conjecture, love Him, so that we may be also loved by hear how he mentions Son and Spirit, and is Him. For if when beloved by powerful men quite silent of the Father. For, writing to the we are formidable to all, much more when Corinthians, he says, “But ye were washed, but [beloved] by God. And should it be needful ye were sanctified, but ye were justified in the to give wealth, or body, or even life itself for name of the Lord Jesus Christ, and in the this love, let us not grudge them. For it is not Spirit of our God." (1 Cor. vi. 11.) What enough to say in words that we love, but we then, tell me? were these not baptized into the ought to give also the proof of deeds; for Father? Then assuredly they were neither neither did He show love by words only, but washed nor sanctified. But did they baptize by deeds also. Do thou then also show this by thy them? doubtless then just as also they did bap- deeds and do those things which please Him, tize. How then did he not say, 'Ye are washed for so shalt thou thyself reap again the advanin the name of the Father? Because it was tage. For He needeth nothing that we have to indifferent in his view, at one time to make men- bestow, and this is also a special proof of a sintion of this, at another of that Person; and you cere love, when one who needeth nothing and may observe this custom in many places of the is not in any necessity, doth all for the sake of Epistles. For writing to the Romans he says, being loved by us. Wherefore also Moses said, "I beseech you therefore by the mercies of "For what doth the Lord God require of you, God," (Rom. xii. 1.) although those mercies but to love Him, and that thou shouldest be are of the Son; and, "I beseech you by the ready to walk after Him?" (Deut. x. 12.) So love of the Spirit," (Rom. xv. 30.) although that when He biddeth thee love Him, He then love is of the Father. Wherefore then men- most of all showeth that He loves thee. For tioned he not the Son in "the mercies," nor nothing doth so secure our salvation as to love the Father in "the love?" Because as being Him. See then, how that all His commandthings plain and admitted, he was silent about ments even tend together to our repose and them. Moreover, he will be found again, to put salvation and good report. For when he says, the gifts also themselves transposedly. For hav-"Blessed are the merciful, blessed are the pure ing said here, "The grace of Christ, and the love in heart, blessed are the meek, blessed are the of God and the Father, and the communion of the Holy Ghost;" he in another place speaks of "the communion of the Son," and of "the love of the Spirit." For, "I beseech you," he says, "by the love of the Spirit." (Rom. xv. 30.) And in his Epistle to the Corinthians, "God is faithful, by Whom ye were called into the communion of His Son." (1 Cor. i. 9.) Thus the things of the Trinity are undivided and whereas the communion is of the Spirit, it hath been found of the Son; and whereas the grace is of the Son, it is also of the Father and of the Holy Spirit; for [we read], "Grace be to you from God the Father." And in another place, having enumerated many forms of it, he added, "But all these worketh the one and the same Spirit, dividing to each one severally as He will." (1 Cor. xii. 11.) And I say these things, not confounding3 the Persons, (away with the thought!) but knowing both the individuality and distinctness of These, and the Unity of the Substance.

poor in spirit, blessed are the peacemakers;'
(Matt. v. 3-9.) He Himself indeed reaps no
advantage from these, but he enjoins them for
our adorning and attuning; and when He says,
"I was an hungred," it is not as needing that
ministry from us, but as exciting thee to human-
ity. For He was well able even without thee
to feed the poor man; but as bestowing upon
thee an exceeding treasure, he laid these com-
mands upon thee. For if the sun, which is but
a creature, needeth not our eyes; for he abideth
in his own proper brightness, even though none
should look upon him, and we it is who are the
gainers when we enjoy his beams; much more
is this so with God. But that thou mayest
learn this in yet another way; how great wilt
thou have the distance to be between God and
us? as great as between gnats and us, or much
greater? Quite plainly it is much greater, yea,
infinite. If then we vainglorious creatures need
not service nor honor from gnats, much rather
the Divine Nature [none from us], seeing It is
impassible and needing nothing. The measure
of that which He enjoyeth by us is but the
greatness of our benefit, and the delight He
taketh in our salvation. For this reason He