On Jealousy and Envy.

 1. To be jealous of what you see to be good, and to be envious of those who are better than yourself, seems, beloved brethren, in the eyes of some peo

 2. He goeth about every one of us and even as an enemy besieging those who are shut up (in a city), he examines the walls, and tries whether there is

 3. Wherefore, beloved brethren, against all the devil’s deceiving snares or open threatenings, the mind ought to stand arrayed and armed, ever as read

 4. From this source, even at the very beginnings of the world, the devil was the first who both perished (himself) and destroyed (others). He who was

 5. Hence, in fine, began the primal hatreds of the new brotherhood, hence the abominable fratricides, in that the unrighteous Cain is jealous of the r

 6. Considering which things, beloved brethren, let us with vigilance and courage fortify our hearts dedicated to God against such a destructiveness of

 7. But what a gnawing worm of the soul is it, what a plague-spot of our thoughts, what a rust of the heart, to be jealous of another, either in respec

 8. Hence the threatening countenance, the lowering aspect, pallor in the face, trembling on the lips, gnashing of the teeth, mad words, unbridled revi

 9. The mischief is much more trifling, and the danger less, when the limbs are wounded with a sword. The cure is easy where the wound is manifest and

 10. And therefore, beloved brethren, the Lord, taking thought for this risk, that none should fall into the snare of death through jealousy of his bro

 11. Why do you rush into the darkness of jealousy? why do you enfold yourself in the cloud of malice? why do you quench all the light of peace and cha

 12. We ought to remember by what name Christ calls His people, by what title He names His flock. He calls them sheep, that their Christian innocence m

 13. Thus also the Apostle Paul, when he was urging the merits of peace and charity, and when he was strongly asserting and teaching that neither faith

 14. Vices and carnal sins must be trampled down, beloved brethren, and the corrupting plague of the earthly body must be trodden under foot with spiri

 15. For this is to change what you had been, and to begin to be what you were not, that the divine birth might shine forth in you, that the godly disc

 16. The mind must be strengthened, beloved brethren, by these meditations. By exercises of this kind it must be confirmed against all the darts of the

 17. To these rewards that you also may come who had been possessed with jealousy and rancour, cast away all that malice wherewith you were before held

 18. And you have many things to consider. Think of paradise, whither Cain does not enter, who by jealousy slew his brother. Think of the heavenly king

15. For this is to change what you had been, and to begin to be what you were not, that the divine birth might shine forth in you, that the godly discipline might respond to God, the Father, that in the honour and praise of living, God may be glorified in man; as He Himself exhorts, and warns, and promises to those who glorify Him a reward in their turn, saying, “Them that glorify me I will glorify, and he who despiseth me shall be despised.”34    1 Sam. ii. 30. For which glorification the Lord, forming and preparing us, and the Son of God instilling35    “And engendering in the sons of God.”—Oxford ed. the likeness of God the Father, says in His Gospel: “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, and pray for them which persecute you; that ye may be the children of your Father which is in heaven, who maketh His sun to rise on the good and on the evil, and sendeth rain upon the just and on the unjust.”36    Matt. v. 43–45. If it is a source of joy and glory to men to have children like to themselves—and it is more agreeable to have begotten an offspring then when the remaining37    Or, “successive.” progeny responds to the parent with like lineaments—how much greater is the gladness in God the Father, when any one is so spiritually born that in his acts and praises the divine eminence of race38    “Generositas.” is announced! What a palm of righteousness is it, what a crown to be such a one39    Or, “that one should be such;” or, “that thou shouldst be such.” as that the Lord should not say of you, “I have begotten and brought up children, but they have despised me!”40    Isa. i. 2. Let Christ rather applaud you, and invite you to the reward, saying, “Come, ye blessed of my Father, receive the kingdom which is prepared for you from the beginning of the world.”41    Matt. xxv. 34.

XV. Hoc est enim mutasse quod fueras et coepisse esse quod non eras, ut in te divina nativitas luceat, 0648B ut ad Patrem Deum deifica disciplina respondeat, ut honore et laude vivendi Deus in homine clarescat, ipso exhortante et monente et eis qui se clarificant vicem mutuam pollicente: Eos, inquit, qui clarificant me clarificabo; et qui spernit me spernetur (I Reg. II, 30). Ad quam clarificationem formans nos ac praeparans Dominus et Filius Dei similitudinem Dei Patris insinuans in Evangelio suo dicit: Audistis quia dictum est: Diliges proximum tibi , et odio habebisinimicum tibi. Ego autem dico vobis: Diligite inimicos vestros, et orate pro his qui vos persequuntur, ut sitis filii Patris vestriqui in coelis est, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos (Levit. XIX; Matth. V, 43-45). Si hominibus laetum est et gloriosum filios habere consimiles, et 0648C tunc magis generasse delectat si ad patrem lineamentis paribus soboles subsiciva respondeat, quanto major in Deo Patre laetitia est cum quis sic spiritaliter nascitur, ut in actibus ejus et laudibus divina generositas praedicetur? Quae justitiae palma est, quae corona, esse se talem de quo Deus non dicat: Filios generaviet exaltavi, ipsi autem spreverunt me.0649A (Isa. I, 2). Collaudet te potius Christus et invitet ad praemium dicens: Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi (Matth. XXV, 34).