(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)


ST. JOHN CHRYSTOSTOM

HOMILIES 1-9 ON THE GOSPEL ACCORDING TO ST. MATTHEW

[Translated by Rev. Sir George Prevost, Baronet, M.A.
of Oriel College, Oxford.]


HOMILY I.

   IT were indeed meet for us not at all to require(1) the aid of the
written Word, but to exhibit a life so pure, that the grace of the Spirit
should be instead of books to our souls, and that as these are inscribed
with ink, even so should our hearts be with the Spirit. But, since we have
utterly put away from us this grace, come, let us at any rate embrace the
second best course.

   For that the former was better, God hath made manifest,(2) both by His
words, and by His doings. Since unto Noah, and unto Abraham, and unto his
offspring, and unto Job, and unto Moses too, He discoursed not by writings,
but Himself by Himself, finding their mind pure. But after the whole people
of the Hebrews had fallen into the very pit of wickedness, then and
thereafter was a written word, and tables, and the admonition which is
given by these.

   And this one may perceive was the case, not of the saints in the Old
Testament only, but also of those in the New. For neither to the apostles
did God give anything in writing, but instead of written words He promised
that He would give them the grace of the Spirit: for "He," saith our Lord,
"shall bring all things to your remembrance."(3) And that thou mayest learn
that this was far better, hear what He saith by the Prophet: "I will make a
new covenant with you, putting my laws into their mind, and in their heart
I will write them," and, "they shall be all taught of God."(4) And Paul
too, pointing out the same superiority, said, that they had received a law
"not in tables of stone, but in fleshy tables of the heart."(5)

   But since in process of time they made shipwreck, some with regard to
doctrines, others as to life and manners, there was again need that they
should be put in remembrance by the written word.

   2. Reflect then how great an evil it is for us, who ought to live so
purely as not even to need written words, but to yield up our hearts, as
books, to the Spirit; now that we have lost that honor, and are come to
have need of these, to fail again in duly employing even this second
remedy. For if it be a blame to stand in need of written words, and not to
have brought down on ourselves the grace of the Spirit; consider how heavy
the charge of not choosing to profit even after this assistance, but rather
treating what is written with neglect, as if it were cast forth without
purpose, and at random, and so bringing down upon ourselves our punishment
with increase.(6)

   But that no such effect may ensue, let us give strict heed unto the
things that are written; and let us learn how the Old Law was given on the
one hand, how on the other the New Covenant.

   3. How then was that law given in time past, and when, and where? After
the destruction of the Egyptians, in the wilderness, on Mount Sinai, when
smoke and fire were rising up out of the mountain, a trumpet sounding,
thunders and lightnings, and Moses entering into the very depth of the
cloud.(1) But in the new covenant not so,-- neither in a wilderness, nor in
a mountain, nor with smoke and darkness and cloud and tempest; but at the
beginning of the day, in a house, while all were sitting together, with
great quietness, all took place. For to those, being more unreasonable, and
hard to guide, there was need of outward pomp,(2) as of a wilderness, a
mountain, a smoke, a sound of trumpet, and the other like things: but they
who were of a higher character, and submissive, trod who had risen above
mere corporeal imaginations,(3) required none of these. And if even in
their case there was a sound, it was not for the sake of the apostles, but
for the Jews, who were present, on whose account also the tongues of fire
appeared. For if even after this, some said, "they are filled with new
wine,"(4) much more would they have said so, had they seen none of these
things.

   And in the Old Testament, it was upon Moses' going up, that God came
down; but here, when our nature hath been carried up into Heaven, or rather
unto the royal throne, then the Spirit makes His descent.

   Now had the Spirit been an inferior being,(5) the results would not
have been greater and more wonderful. For indeed these tables are far
better, and the achievements more illustrious. Since the apostles came not
down from a mountain, as Moses, bearing monuments of stone in their hands,
but carrying about the Spirit in their mind, and pouring forth a kind of
treasure and fountain of doctrines and of gifts and of all things that are
good, so they went everywhere around, and became, through that grace,
living books and laws. Thus they won over "the three thousand," thus "the
five thousand,"(6) thus the nations of the world; God, by their tongue,
discoursing with all that approached them.

   4. By whom Matthew also, being filled with the Spirit, wrote, what he
did write:-- Matthew the Publican, for I am not ashamed to name him by his
trade, neither him nor the others. For this in a very special way indicates
both the grace of the Spirit, and their virtue.

   And He hath properly called His work by a name (which signifies) good
tidings.(7) Yea, for it was removal of punishment, and remission of sins,
and "righteousness, and sanctification, and redemption,"(8) and adoption,
and an inheritance of Heaven, and a relationship unto the Son of God, which
he came declaring unto all; to enemies, to the perverse, to them that were
sitting in darkness. What then could ever be equal to these good tidings?
God on earth, man in Heaven; and all became mingled together, angels joined
the choirs of men, men had fellowship with the angels, and with the other
powers above: and one might see the long war brought to an end, and
reconciliation made between God and our nature,(9) the devil brought to
shame, demons in flight, death destroyed, Paradise opened, the curse
blotted out, sin put out of the way, error driven off, truth returning, the
word of godliness everywhere sown, and flourishing in its growth, the
polity of those above planted on the earth, those powers in secure
intercourse with us, and on earth angels continually haunting, and hope
abundant touching things to come.

   Therefore he hath called the history good tidings, forasmuch as all
other things surely are words only without substance; as, for instance,
plenty of wealth, greatness of power, kingdoms, and glories, and honors,
and whatever other things among men are accounted to be good: but those
which are published by the fishermen would be legitimately and properly
called good tidings: not only as being sure and immoveable blessings, and
beyond our deserts, but also as being given to us with all facility.

   For not by laboring and sweating, not by fatigue and suffering, but
merely as being beloved of God, we received what we have received.

   5. And why can it have been, that when there were so many disciples,
two write only from among the apostles, and two from among their followers?
(For one that was a disciple of Paul, and another of Peter, together with
Matthew and John, wrote the Gospels.) It was because they did nothing for
vainglory, but all things for use.

   "What then? Was not one evangelist sufficient to tell all?" One indeed
was sufficient; but if there be four that write, not at the same times, nor
in the same places, neither after having met together, and conversed one
with another, and then they speak all things as it were out of one mouth,
this becomes a very great demonstration of the truth.(1)

   6. "But the contrary," it may be said, "hath come to pass, for in many
places they are convicted of discordance." Nay, this very thing is a very
great evidence of their truth. For if they had agreed in all things exactly
even to time, and place, and to the very words, none of our enemies would
have believed but that they had met together, and had written what they
wrote by some human compact; because such entire agreement as this cometh
not of simplicity. But now even that discordance which seems to exist in
little matters delivers them from all suspicion, and speaks clearly in
behalf of the character of the writers.

   But if there be anything touching times or places, which they have
related differently, this nothing(2) injures the truth of what they have
said. And these things too, so far as God shall enable us, we will
endeavor, as we proceed, to point out; requiring you, together with what we
have mentioned, to observe, that in the chief heads, those which constitute
our life and furnish out(3) our doctrine, nowhere is any of them found to
have disagreed, no not ever so little.

   But what are these points? Such as follow: That God became man, that He
wrought miracles, that He was crucified, that He was buried, that He rose
again, that He ascended, that He will judge, that He hath given
commandments tending to salvation, that He hath brought in a law not
contrary to the Old Testament, that He is a Son, that He is only-begotten,
that He is a true Son, that He is of the same substance with the Father,
and as many things as are like these; for touching these we shall find that
there is in them a full agreement.

   And if amongst the miracles they have not all of them mentioned all,
but one these, the other those, let not this trouble thee. For if on the
one hand one had spoken of all, the number of the rest would have been
superfluous; and if again all had written fresh things, and different one
from another, the proof of their agreement would not have been manifest.
For this cause they have both treated of many in common, and each of them
hath also received and declared something of his own; that, on the one
hand, he might not seem superfluous, and cast on the heap(4) to no purpose;
on the other, he might make our test of the truth of their affirmations
perfect.(5)

   7. Now Luke tells us also the cause wherefore he proceeds to write:
"that thou mayest hold," saith he, "the certainty of the words wherein thou
hast been instructed;"(1) that is, that being continually reminded thou
mayest hold to the certainty,(7) and abide in certainty.

   But as to John, he hath himself kept silence touching the cause;
yet,(8) (as a tradition(9) saith, which hath come down to us from the
first, even from the Fathers,) neither did he come to write without
purpose; but forasmuch as it had been the care of the three to dwell upon
the account of the dispensation,(10) and the doctrines of the Godhead were
near being left in silence, he, moved by Christ, then and not till then set
himself to compose his Gospel.(11) And this is manifest both from the
history itself, and from the opening of his Gospel. For he doth not begin
like the rest from beneath, but from above, from the same point, at which
he was aiming, and it was with a view to this that(12) he composed the
whole book. And not in the beginning only, but throughout all the Gospel,
he is more lofty than the rest.

   Of Matthew again it is said,(13) that when those who from amongst the
Jews had believed came to him, and besought him to leave to them in writing
those same things, which he had spoken to them by word, he also composed
his Gospel in the language of the Hebrews. And Mark too, in Egypt,(14) is
said to have done this self-same thing at the entreaty of the disciples.

   For this cause then Matthew, as writing to Hebrews, sought to shew
nothing more, than that He was from Abraham, and David; but Luke, as
discoursing to all in general, traces up the account higher, going on even
to Adam. And the one begins with His generation, because nothing was so
soothing to the Jew as to be told that Christ was the offspring of Abraham
and David: the other doth not so, but mentions many other things, and then
proceeds to the genealogy.

   8. But the harmony between them we will establish, both by the whole
world, which hath received their statements, and by the very enemies of the
truth. For many sects have had birth, since their time, holding opinions
opposed to their words; whereof some have received all that they have said,
while some have cut off from the rest certain portions of their statements,
and so retain them for themselves.(1) But if there were any hostility(2) in
their statements, neither would the sects, who maintain the contrary part,
have received all, but only so much as Seemed to harmonize with themselves;
nor would those, which have parted off a portion, be utterly refuted by
that portion; so that the very fragments(3) cannot be hid, but declare
aloud their connexion(3) with the whole body. And like as if thou shouldest
take any part from the side of an animal, even in that part thou wouldest
find all the things out of which the whole is composed;--nerves and veins,
bones, arteries, and blood, and a sample, as one might say, of the whole
lump;--so likewise with regard to the Scriptures; in each portion of what
is there stated, one may see the connexion with the whole clearly
appearing. Whereas, if they were in discord, neither could this have been
pointed out, and the doctrine itself had long since been brought to nought:
"for every kingdom," saith He, "divided against itself shall not stand."4
But now even in this shines forth the might of the Spirit, namely, in that
it prevailed on these men, engaged as they were in those things which are
more necessary and very urgent, to take no hurt at all from these little
matters.

   Now, where each one was abiding, when he wrote, it is not right for us
to affirm very positively.

   But that they are not opposed to each other, this we will endeavor to
prove, throughout the whole work. And thou, in accusing them of
disagreement, art doing just the same as if thou wert to insist upon their
using the same words and forms of speech.

   9. And I do not yet say, that those likewise who glory greatly in
rhetoric and philosophy, having many of them written many books touching
the same matters, have not merely expressed themselves differently, but
have even spoken in opposition to one another (for it is one thing to speak
differently and another to speak at variance); none of these things do I
say. Far be it from me to frame our defense from the frenzy of those men,
neither am I willing out of falsehood to make recommendations for the
truth.

   But this I would be glad to inquire: how were the differing accounts
believed? how did they prevail? how was it that, while saying opposite
things, they were admired, were believed, were celebrated everywhere in the
world?

   And yet the witnesses of what they said were many, and many too were
the adversaries and enemies thereof. For they did not write these things in
one corner and bury them, but everywhere, by sea and by land, they unfolded
them in the ears of all, and these things were read in the presence of
enemies, even as they are now, and none of the things which they said
offended any one. And very naturally, for it was a divine power that
pervaded all, and made it to prosper with all men.

   10. For if it had not been so, how could the publican, and the
fisherman, and the unlearned, have attained to such philosophy?(5) For
things, which they that are without have never been able to imagine, no not
in a dream, are by these men with great certainty both published and made
convincing, and not in their lives only, but even after death: neither to
two men, nor twenty men, nor an hundred, nor a thousand, nor ten thousand,
but to cities, nations, and people, both to land and sea, in the land both
of Greeks and barbarians, both inhabited and desert; and all concerning
things far beyond our nature. For leaving the earth, all their discourse is
concerning the things in heaven, while they bring in unto us another
principle of life, another manner of living: both wealth and poverty,
freedom and slavery, life and death, our world and our polity, all changed.

   Not like Plato, who composed that ridiculous Republic,(1) or Zeno, or
if there be any one else that hath written a polity, or hath framed laws.
For indeed, touching all these, it hath been made manifest by themselves,
that an evil spirit, and some cruel demon at war with our race, a foe to
modesty, and an enemy to good order, oversetting all things, hath made his
voice be heard in their soul. When, for example, they make their women
common to all, and stripping virgins naked in the Palaestra, bring them
into the gaze of men; and when they establish secret marriages, mingling
all things together and confounding them, and overturning the limits of
nature, what else is there to say? For that these their sayings are all
inventions of devils, and contrary to nature, even nature herself would
testify, not tolerating what we have mentioned; and this, though they write
not amidst persecutions, nor dangers, nor fightings, but in all security
and freedom, and deck it out with many ornaments from many sources. But
these doctrines of the fishermen, chased as they were, scourged and in
jeopardy, both learned and unlearned, both bond and free, both kings and
private soldiers, both barbarians and Greeks, have received with all good
will.

   11. And thou canst not say, that it was because these things were
trifling and low, that they were easily to be received by all men: nay, for
these doctrines are far higher than those. For as to virginity, they never
imagined even the name thereof so much as in a dream, nor yet of voluntary
poverty, nor of fasting, nor of any other of those things that are high.

   But they that are of our part not only exterminate lust, they chastise
not only the act, but even an unchaste look, and insulting language, and
disorderly laughter, and dress, and gait, and clamor, and they carry on
their exactness even to the smallest things, and have filled the whole
earth with the plant of virginity. And touching God too, and the things in
heaven, they persuade men to be wise with such knowledge as no one of those
hath at any time been able so much as to conceive in his mind. For how
could they, who made for gods images of beasts, and of monsters that crawl
on the earth, and of other things still more vile?

   Yet these high doctrines were both accepted and believed, and they
flourish every day and increase; but the others have passed away, and
perished, having disappeared more easily than spiders' webs.

   And very naturally, for they were demons that published these things;
wherefore besides their uncleanness, their obscurity is great, and the
labor they require greater. For what could be more ridiculous than that
"republic,"(3) in which, besides what I have mentioned, the philosopher,
when he hath spent lines without number, that he may be able to shew what
justice is, hath over and above this prolixity filled his discourse with
much indistinctness? This, even if it did contain anything profitable, must
needs be very useless for the life of man. For if the husbandman and the
smith, the builder and the pilot, and every one who subsists by the labor
of his hands, is to leave his trade, and his honest toils, and is to spend
such and such a number of years in order to learn what justice is; before
he has learnt he will often times be absolutely destroyed by hunger, and
perish because of this justice, not having learnt anything else useful to
be known, and having ended his life by a cruel death.

   12. But our lessons are not such; rather Christ hath taught(4) us what
is just, and what is seemly, and what is expedient, and all virtue in
general, comprising it in few and plain words: at one time saying that, "on
two commandments hang the Law and the Prophets;(5) that is to say, on the
love of God and on the love of our neighbor: at another time, "Whatsoever
ye would that men should do to you, do ye also to them; for this is the Law
and the Prophets.(6)

   And these things even to a laborer, and to a servant, and to a widow
woman, and to a very child, and to him that appeareth to be exceedingly
slow of understanding, are all plain to comprehend and easy to learn. For
the lessons of the truth are like this; and the actual result bears witness
thereto. All at least have learned what things they are to do, and not
learned only, but been emulous also of them; and not in the cities alone
nor in the midst of the market places, but also in the summits of the
mountains.

   Yea, for there wilt thou see true wisdom(7) abounding, and choirs of
angels shining forth in a human body, and the commonwealth(8) of Heaven
manifested here on earth. For a commonwealth(1) did these fishermen too
write for us, not with commands that it should be embraced from childhood,
like those others, nor making it a law that the virtuous man must be so
many years old, but addressing their discourse generally to every age. For
those lessons are children's toys, but these are the truth of things.

   And as a place for this their commonwealth(1) they have assigned
Heaven, and God they have brought in as the framer thereof, and as lawgiver
of the statutes there set; as indeed was their duty. And the rewards in
their commonwealth" are not leaves of bay nor olive, nor an allowance of
meat in the public hall, nor statues of brass, these cold and ordinary
things, but a life which hath no end, and to become children of God, to
join the angels' choir, and to stand by the royal throne, and to be always
with Christ. And the popular guides of this commonwealth(1) are publicans,
and fishermen, and tent-makers, not such as have lived for a short time,
but such as are now living for ever. Therefore even after their death they
may possibly do the greatest good to the governed.

   This republic(1) is at war not with men, but with devils, and those
incorporeal powers. Wherefore also their captain is no one of men, nor of
angels, but God Himself. And the armor too of these warriors suits the
nature of the warfare, for it is not formed of hides and steel, but of
truth and of righteousness, and faith, and all true love of wisdom.(2)

   13. Since then the aforesaid republic(1) is both the subject on which
this book was written, and it is now proposed for us to speak thereof, let
us give careful heed to Matthew, discoursing plainly concerning this: for
what he saith is not his own, but all Christ's, who hath made the laws of
this city.(1) Let us give heed, I say, that we may be capable of enrolment
therein, and of shining forth among those that have already become citizens
thereof, and are awaiting those incorruptible crowns. To many, however,
this discourse seems to be easy, while the prophetic writings are
difficult. But this again is the view of men who know not the depth of the
thoughts laid up therein. Wherefore I entreat you to follow us with much
diligence, so as to enter into the very ocean of the things written, with
Christ for our guide at this our entering in.

   But in order that the word may be the more easy to learn, we pray and
entreat you, as we have done also with respect to the other Scriptures, to
take up beforehand that portion of the Scripture which we may be going to
explain, that your reading may prepare the way for your understanding (as
also was the case with the eunuch(3)), and so may greatly facilitate our
task.

   14. And this because(4) the questions are many and frequent. See, for
instance, at once in the beginning of his Gospel, how many difficulties
might be raised one after the other. As first, wherefore the genealogy of
Joseph is traced, who was not father of Christ. Secondly, whence may it be
made manifest that He derives His origin from David, while the forefathers
of Mary, who bare Him, are not known, for the Virgin's genealogy is not
traced? Thirdly, on what account Joseph's genealogy is traced, when he had
nothing to do with the birth; while with regard to the Virgin, who was the
very mother, it is not shown of what fathers, or grandfathers, or
ancestors, she is sprung.

   And along with these things, this is also worth inquiry, wherefore it
can be, that, when tracing the genealogy through the men, he hath mentioned
women also; and why since he determined upon doing this, he yet did not
mention them all, but passing over the more eminent, such as Sarah,
Rebecca, and as many as are like them, he hath brought forward only them
that are famed for some bad thing; as, for instance, if any was a harlot,
or an adulteress, or a mother by an unlawful marriage, if any was a
stranger or barbarian. For he hath made mention of the wife of Uriah, and
of Thamar, and of Rahab, and of Ruth, of whom one was of a strange race,
another an harlot, another was defiled by her near kinsman, and with him
not in the form of marriage, but by a stolen intercourse, when she had put
on herself the mask of an harlot; and touching the wife of Uriah no one is
ignorant, by reason of the notoriety of the crime. And yet the evangelist
hath passed by all the rest, and inserted in the genealogy these alone.
Whereas, if women were to be mentioned, all ought to be so; if not all but
some, then those famed in the way of virtue, not for evil deeds.

   See you how much care is required of us straightway in the first
beginning? and yet the beginning seems to be plainer than the rest; to many
perhaps even superfluous, as being a mere numbering of names.

   After this, another point again is worth inquiry; wherefore he hath
omitted three kings. For if, because they were exceeding ungodly, he
therefore passed by their names in silence, neither should he have
mentioned the others, that were like them.

   And this again(1) is another question; why, after having spoken of
fourteen generations, he hath not in the third division maintained the
number.(2)

   And wherefore Luke hath made mention of other names, and not only not
all of them the same, but also many more of them, while Matthew hath both
fewer and different, though he too hath ended with Joseph, with whom Luke
likewise concluded.

   Ye see how much wakeful attention is needed on our part, not only for
explanation, but even that we may learn what things we have to explain. For
neither is this a little matter, to be able to find out the difficulties;
there being also this other hard point, how Elizabeth, who was of the
Levitical tribe, was kinswoman to Mary.

   15. But that we may not overload your memory, by stringing many things
together, here let us stay our discourse for a time. For it is enough for
you in order that ye be thoroughly roused, that you learn(3) the questions
only. But if ye long for(4) their solution also, this again depends on
yourselves, before we speak. For if I see you thoroughly awakened, and
longing to learn, I will endeavor to add the solution also; but if gaping
and not attending, I will conceal both the difficulties, and their
solution, in obedience to a divine law. For, saith He, "Give not the holy
things to the dogs, neither cast ye your pearls before swine, lest they
trample them under their feet."(5)

   But who is he that tramples them under foot? He that doth not account
these things precious, and venerable. And who, it may be asked, is so
wretched as not to esteem these things venerable, and more precious than
all? He who doth not bestow on them so much leisure as on the harlot women
in the theatres of Satan. For there the multitude pass the whole day, and
give up not a few of their domestic concerns for the sake of this
unseasonable employment, and they retain with exactness whatever they have
heard, and this though it be to the injury of their souls, that they keep
it. But here, where God is speaking, they will not bear to tarry even a
little time.

   Therefore, let me warn you, we have nothing in common with Heaven, but
our citizenship(6) goes no further than words. And yet because of this, God
hath threatened even hell, not in order to cast us therein, but that He
might persuade us to flee this grievous tyranny. But we do the opposite,
and run each day the way that leads thither, and while God is commanding us
not only to hear, but also to do what He saith, we do not submit so much as
to hearken.

   When then, I pray thee, are we to do what is commanded, and to put our
hand to the works, if we do not endure so much as to hear the words that
relate to them, but are impatient and restless about the time we stay here,
although it be exceedingly short?

   16. And besides, when we are talking of indifferent matters, if we see
those that are in company do not attend, we call what they do an insult;
but do we consider that we are provoking God, if, while He is discoursing
of such things as these, we despise what is said, and look another way?

   Why, he that is grown old, and hath travelled over much country,
reports to us with all exactness the number of stadia, and the situations
of cities, their plans, and their harbors and markets; but we ourselves
know not even how far we are from the city that is in Heaven. For surely we
should have endeavored to shorten the space, had we known the distance.
That city being not only as far from us as Heaven is from the earth, but
even much farther, if we be negligent; like as, on the other hand, if we do
our best,(7) even in one instant we shall come to the gates thereof. For
not by local space, but by moral disposition, are these distances defined.

   But thou knowest exactly the affairs of the world, as well new as old,
and such too as are quite ancient; thou canst number the princes under whom
thou hast served in time past, and the ruler of the games, and them that
gained the prize, and the leaders of armies, matters that are of no concern
to thee; but who hath become ruler in this city, the first or the second or
the third, and for how long, each of them; and what each hath accomplished,
and brought to pass, thou hast not imagined even as in a dream. And the
laws that are set in this city thou wilt not endure to hear, nor attend to
them, even when others tell thee of them. How then, I pray thee, dost thou
expect to obtain the blessings that are promised, when thou dost not even
attend to what is said?

   17. But though never before, now, at any rate, let us do this. Yea, for
we(8) are on the point of entering into a city (if God permit) of gold, and
more precious than any gold.

Let us then mark her foundations, her gates consisting of sapphires and
pearls; for indeed we have in Matthew an excellent guide. For through his
gate we shall now enter in, and much diligence is required on our part. For
should He see any one not attentive, He casts him out of the city.

   Yes, for the city is most kingly and glorious; not as the cities with
us, divided into a market-place, and the royal courts; for there all is the
court of the King. Let us open therefore the gates of our mind, let us open
our ears, and with great trembling, when on the point of setting foot on
the threshold, let us worship the King that is therein. For indeed the
first approach hath power straightway to confound the beholder.

   For the present we find the gates closed; but when we see them thrown
open (for this is the solution of the difficulties), then we shall perceive
the greatness of the splendor within. For there also, leading thee with the
eyes of the Spirit, is one who offers to show thee all, even this Publican;
where the King sitteth, and who of His host stand by Him; where are the
angels, where the archangels; and what place is set apart for the new
citizens in this city, and what kind of way it is that leads thither, and
what manner of portion they have received, who first were citizens therein,
and those next after them, and such as followed these. And how many are the
orders of these tribes, how many those of the senate, how many the
distinctions of dignity.

   Let us not therefore with noise or tumult enter in, but with a mystical
silence.

   For if in a theatre, when a great silence hath been made, then the
letters of the king are read, much more in this city must all be composed,
and stand with soul and ear erect. For it is not the letters of any earthly
master, but of the Lord of angels, which are on the point of being read.

   If we would order ourselves on this wise, the grace itself of the
Spirit will lead us in great perfection, and we shall arrive at the very
royal throne, and attain to all the good things, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might, together
with the Father and the Holy Ghost, now and always, even for ever and ever.
Amen.


HOMILY II: MATT. I. 1.

"The book of the generation of Jesus Christ, the Son of David, the Son of
Abraham."

   Do ye indeed remember the charge, which we lately made you, entreating
you to hearken unto all the things that are said with all silence, and
mystical quietness? For(1) we are to-day to set foot within the holy
vestibule, wherefore I have also put you in mind of the charge.

   Since, if the Jews, when they were to approach "a mountain that burned,
and fire, and blackness, and darkness, and tempest;"(2)--or rather when
they were not so much as to approach, but both to see and to hear these
things from afar;--were commanded for three days before to abstain from
their wives, and to wash their garments, and were in trembling and fear,
both themselves and Moses with them; much more we, when we are to hearken
to such words, and are not to stand far from a smoking mountain, but to
enter into Heaven itself, ought to show forth a greater self-denial;(3) not
washing our garments, but wiping clean the robe of our soul, and ridding
ourselves of all mixture with worldly things. For it is not blackness that
ye shall see, nor smoke, nor tempest, but the King Himself sitting on the
throne of that unspeakable glory, and angels, and archangels standing by
Him, and the tribes of the saints, with those interminable myriads.

   For such is the city of God, having "the Church of the first-born, the
spirits of the just, the general assembly of the angels, the blood of
sprinkling,"(1) whereby all are knit into one, and Heaven hath received the
things of earth, and earth the things of Heaven, and that peace hath come
which was of old longed for both by angels and by saints.

   Herein standeth the trophy of the cross, glorious, and conspicuous, the
spoils won by Christ, the first-fruits(2) of our nature, the booty of our
King; all these, I say, we shall out of the Gospels know perfectly. If thou
follow in becoming quietness, we shall be able to lead thee about
everywhere, and to show where death is set forth crucified, and where sin
is hanged up, and where are the many and wondrous offerings from this war,
from this battle.

   Thou shalt see likewise the tyrant here bound, and the multitude of the
captives following, and the citadel from which that unholy demon overran
all things in time past. Thou wilt see the hiding places, and the dens of
the robber, broken up now, and laid open, for even there also was our King
present.(3)

   But be not thou weary, beloved, for if any one were describing a
visible war, and trophies, and victories, wouldest thou feel no satiety at
all; nay, thou wouldest not prefer either drink or meat to this history.
But if that kind of narrative be welcome, much more this. For consider what
a thing it is to hear, how on the one side God from Heaven, arising "out of
the royal thrones, leaped down(4)" unto the earth, and even unto hell
itself, and stood in the battle array; and how the devil on the other hand
set himself in array against Him; or rather not against God unveiled, but
God hidden in man's nature.

   And what is marvellous, thou wilt see death destroyed by death, and
curse extinguished by curse, and the dominion of the devil put down by
those very things whereby he did prevail. Let us therefore rouse ourselves
thoroughly, and let us not sleep, for lo, I see the gates opening to us;
but let us enter in with all seemly order, and with trembling, setting foot
straightway within the vestibule itself.

   2. But what is this vestibule? "The book of the generation of Jesus
Christ, Son of David, Son of Abraham."

   "What sayest thou? Didst thou not promise to discourse of the Only-
begotten Son of God, and dost thou make mention of David, a man born after
a thousand generations, and say that he is both father and ancestor?" Stay,
seek not to learn all at once, but gently and by little and little. Why, it
is in the vestibule that thou art standing, by the very porch; why then
dost thou hasten towards the inner shrine? As yet thou hast not well marked
all without. For neither for a while do I declare unto thee that other
generation: or rather not even this which cometh after, for it is
unutterable, and unspeakable. And before me the Prophet Esaias hath told
thee this; where(5) when proclaiming His passion, and His great care for
the world, and admiring who He was, and what He became, and whither He
descended, he cried out loud and clear, saying thus, "Who shall declare His
generation?"(6)

   It is not then of that we are now to speak, but of this beneath, this
which took place on earth, which was amongst ten thousand witnesses. And
concerning this again we will relate in such wise as it may be possible for
us, having received the grace of the Spirit. For not even this may any one
set forth altogether plainly, forasmuch as this too is most awful. Think
not, therefore, it is of small things thou art hearing, when thou hearest
of this birth, but rouse up thy mind, and straightway tremble, being told
that God hath come upon earth. For so marvellous was this, and beyond
expectation, that because of these things the very angels formed a choir,
and in behalf of the world offered up their praise for them, and the
prophets from the first were amazed at this, that "He was seen upon earth,
and conversed with men(7)." Yea, for it is far beyond all thought to hear
that God the Unspeakable, (8) the Unutterable, the Incomprehensible, and He
that is equal to the Father, hath passed through a virgin's womb, and hath
vouchsafed to be born of a woman, and to have Abraham and David for
forefathers. But why do I say Abraham and David? For what is even more
amazing, there are those women, whom we have lately mentioned.

   3. Hearing these things, arise, and surmise nothing low: but even
because of this very thing most of all shouldest thou marvel,(9) that being
Son of the Unoriginate God, and His true Son, He suffered Himself to be
called also Son of David, that He might make thee Son of God. He suffered a
slave to be father to Him, that He might make the Lord Father to thee a
slave.

   Seest thou at once from the beginning of what nature are the Gospels?
If thou doubt concerning the things that pertain to thee from what belongs
to Him believe these also For it is far more difficult, judging by human
reason, for God to become man, than for a man to be declared a Son of God.
When therefore thou art told that the Son of God is Son of David and of
Abraham, doubt not any more that thou too, the son of Adam, shall be son of
God. For not at random, nor in vain did He abase Himself so greatly, only
He was minded to exalt us. Thus He was born after the flesh, that thou
mightest be born after the Spirit; He was born of a woman, that thou
mightest cease to be the son of a woman.

   Wherefore the birth was twofold, both made like unto us, and also
surpassing ours. For to be born of a woman indeed was our lot, but "to be
born not of blood, nor of the will of flesh, nor of man," but of the Holy
Ghost,(1) was to proclaim beforehand the birth surpassing us, the birth to
come, which He was about freely to give us of the Spirit. And everything
else too was like this. Thus His baptism also was of the same kind, for it
partook of the old, and it partook also of the new. To be baptized by the
prophet marked the old, but the coming down of the Spirit shadowed out the
new. And like as though any one were to place himself in the space between
any two persons that were standing apart, and stretching forth both his
hands were to lay hold on either side, and tie them together; even so hath
He done, joining the old covenant with the new, God's nature with man's,
the things that are His with ours.

   Seest thou the flashing brightness(2) of the city, with how great a
splendor it hath dazzled thee from the very beginning? how it hath
straightway shown the King in thine own form; as though in a camp? For
neither there doth the king always appear bearing his proper dignity, but
laying aside the purple and the diadem, he often disguises himself in the
garb of a common soldier. But there it is, lest by being known he should
draw the enemy upon himself; but here on the contrary, lest, if He were
known, He should cause the enemy to fly from the conflict with Him, and
lest He should confound all His own people: for His purpose was to save,
not to dismay.

   4. For this reason he hath also straightway called Him by this title,
naming Him Jesus. For this name, Jesus, is not Greek, but in the Hebrew
language it is thus called Jesus; which is, when interpreted into the Greek
tongue, "A Saviour." And He is called a Saviour, from His saving His
people.

   Seest thou how he hath given wings to the hearer, at once speaking
things familiar, and at the same time by these indicating to us things
beyond all hope? I mean that(3) both these names were well known to the
Jews. For, because the things that were to happen were beyond expectation,
the types even of the names went before, in order that from the very first
all the unsettling power of novelty might be taken away. Thus he is called
Jesus, who after Moses brought the people into the land of promise. Hast
thou seen the type? Behold the truth. That led into the land of promise,
this into heaven, and to the good things in the heavens; that, after Moses
was dead, this after the law had ceased; that as a leader, this as a King.

   However, lest having heard the word Jesus, thou shouldest by reason of
the identity of the name be perplexed, he hath added, "Jesus Christ, Son of
David." But that other was not of David, but of another tribe.

   5. But wherefore doth he call it a "book of the generation of Jesus
Christ," while yet this book hath not the birth only, but the whole
dispensation? Because this is the sum of the whole dispensation, and is
made an origin and root of all our blessings. As then Moses calleth it the
book of heaven and earth,(4) although he hath not discoursed of heaven and
earth only, but also of all things that are in the midst thereof; so also
this man hath named his book from that which is the sum of all the great
things done. For that which teems with astonishment, and is beyond hope and
all expectation, is that God should become man. But this having come to
pass, all afterwards follows in reasonable consequence

   6. But wherefore did he not say, "the Son of Abraham," and then "the
Son of David?" it is not, as some suppose, that he means to proceed upward
from the lower point, since then he would have done the same as Luke, but
now he doth the contrary. Why then hath he made mention of David? The man
was in the mouths of all, both from his distinction, and from the time, for
he had not been so very long since dead, like Abraham. And though God made
promises to both, yet the one, as old, was passed over in silence, while
the other, as fresh and recent, was repeated of all. Themselves, for
instance, say, "Doth not Christ come of the seed of David, and out of
Bethlehem, the town where David was?"(1) And no man called Him Son of
Abraham, but all Son of David; and that because this last was more in the
recollection of all, both on account of the time, as I have already said,
and because of his royalty. On this principle again all the kings whom they
had in honor after his time were named from him, both by the people
themselves and by God. For both Ezekiel(2) and other prophets besides speak
of David as coming and rising again; not meaning him that was dead, but
them who were emulating his virtue. And to Hezekiah He saith, "I will
defend this city, for mine own sake and for my servant David's sake."(3)
And to Solomon too He said, that for David's sake He rent not the kingdom
during his lifetime.(4) For great was the glory of the man, both with God
and with men.

   On account of this he makes the beginning at once from him who was more
known, and then runs up to his father; accounting it superfluous, as far as
regards the Jews, to carry the genealogy higher up. For these were
principally the persons held in admiration; the one as a prophet and a
king, the other as a patriarch and a prophet.

   7. "But(5) whence is it manifest that He is of David?" one may say. For
if He was not sprung of a man, but from a woman only, and the Virgin hath
not her genealogy traced, how shall we know that He was of David's race?
Thus, there are two things inquired; both why His mother's genealogy is not
recited, and wherefore it can be that Joseph is mentioned by them, who hath
no part in the birth: since the latter seems to be superfluous, and the
former a defect.

   Of which then is it necessary to speak first? How the Virgin is of
David. How then shall we know that she is of David? Hearken unto God,
telling Gabriel to go unto "a virgin betrothed to a man (whose name was
Joseph), of the house and lineage of David."(6) What now wouldest thou have
plainer than this, when thou hast heard that the Virgin was of the house
and lineage of David?

   Hence it is evident that Joseph also was of the same. Yes, for there
was a law, which bade that it should not be lawful to take a wife from any
other stock, but from the same tribe. And the patriarch Jacob also foretold
that He should arise out of the tribe of Judah, saying on this wise: "there
shall not fail a ruler out of Judah, nor a governor out of his loins, until
He come for whom it is appointed, and He is the expectation of the
Gentiles."(7)

   "Well; this prophecy doth indeed make it clear that He was of the tribe
of Judah, but not also that He was of the family of David. Was there then
in the tribe of Judah one family only, even that of David, or were there
not also many others? And might it not happen for one to be of the tribe of
Judah, but not also of the family of David?"

   Nay, lest thou shouldest say this, the evangelist hath removed this
suspicion of thine, by saying, that He was "of the house and lineage of
David."

   And if thou wish to learn this from another reason besides, neither
shall we be at a loss for another proof. For not only was it not allowed to
take a wife out of another tribe, but not even from another lineage, that
is, from another kindred. So that if either we connect with the Virgin the
words, "of the house and lineage of David," what hath been said stands
good; or if with Joseph, by that fact this also is proved. For if Joseph
was of the house and lineage of David, he would not have taken his wife
from another than that whence he himself was sprung.

   "What then," one may say, "if he transgressed the law?" Why, for this
cause he hath by anticipation testified that Joseph was righteous, on
purpose that thou mightest not say this, but having been told his virtue,
mightest be sure also that he would not have transgressed the law. For he
who was so benevolent, and free from passion, as not to wish, even when
urged by suspicion, to attempt inflicting punishment on the Virgin, how
should he have transgressed the law for lust? he that showed wisdom and
self- restraint beyond the law (for to put her away, and that privily, was
to act with self- restraint beyond the law), how should he have done
anything contrary to the law; and this when there was no cause to urge
him?(8)

   8. Now that the Virgin was of the race of David is indeed from these
things evident; but wherefore he gave not her genealogy, but Joseph's,
requires explanation. For what cause was it then? It was not the law among
the Jews that the genealogy of women should be traced. In order then that
he might keep the custom, and not seem to be making alterations(1) from the
beginning, and yet might make the Virgin known to us, for this cause he
hath passed over her ancestors in silence, and traced the genealogy of
Joseph. For if he had done this with respect to the Virgin, he would have
seemed to be introducing novelties; and if he had passed over Joseph in
silence, we should not have known the Virgin's forefathers. In order
therefore that we might learn, touching Mary, who she was, and of what
origin, and that the laws might remain undisturbed, he hath traced the
genealogy of her espoused husband, and shown him to be of the house of
David. For when this hath been clearly proved, that other fact is
demonstrated with it, namely, that the Virgin likewise is sprung from
thence, by reason that this righteous man, even as I have already said,
would not have endured to take a wife from another race.

   There is also another reason, which one might mention, of a more
mystical nature, because of which the Virgin's forefathers were passed over
in silence; but this it were not seasonable now to declare, because so much
has been already said.(2)

   9. Wherefore let us stay at this point our discourse concerning the
questions, and in the meanwhile let us retain with accuracy what hath been
revealed to us; as, for instance, why he mentioned David first; wherefore
he called the book, "a book of the generation;" on what account he said,
"of Jesus Christ;" how the birth is common and not common; whence it was
that Mary was shown to be from David; and wherefore Joseph's genealogy is
traced, while her ancestors are passed over in silence.

   For if ye retain these things, ye will the more encourage us with
respect to what is to come; but if ye reject and cast them from your mind,
we shall be the more backward as to the rest Just as no husbandman would
care to pay attention to a soil which had destroyed the former seed.

   Wherefore I entreat you to revolve these things. For from taking
thought concerning such matters, there springs in the soul some great good,
tending unto salvation. For by these meditations we shall be able to please
God Himself; and our mouths will be pure from insults, and filthy talking,
and reviling, while they are exercising themselves in spiritual sayings;
and we shall be formidable to the devils, while arming our tongue with such
words; and we shall draw unto ourselves God's grace the more, and it will
render our eye more piercing. For indeed both eyes and mouth and hearing He
set in us to this intent, that all our members may serve Him, that we may
speak His words, and do His deeds, that we may sing unto Him continual
hymns, that we may offer up sacrifices of thanksgiving,(3) and by these may
thoroughly purify our consciences.

   For as a body will be more in health when enjoying the benefits of a
pure air, even so will a soul be more endued with practical wisdom(4) when
nourished in such exercises as these. Seest thou not even the eyes of the
body, that when they abide in smoke they are always weeping; but when they
are in clear air, and in a meadow, and in fountains and gardens. they
become more quicksighted and more healthy? Like this is the soul's eye
also, for should it feed in the meadow of spiritual oracles, it will be
clear and piercing, and quick of sight; but should it depart into the smoke
of the things of this life, it will weep without end, and wail both now and
hereafter. For indeed the things of this life are like smoke. On this
account also one hath said, "My days have failed like smoke."(5) He indeed
was referring to their shortness of duration, and to their unsubstantial
nature, but I would say that we should take what is said, not in this sense
alone, but also as to their turbid character.

   For nothing doth so hurt and dim the eye of the soul as the crowd of
worldly anxieties and the swarm of desires. For these are the wood that
feedeth this smoke. And as fire, when it lays hold of any damp and
saturated fuel, kindles much smoke; so likewise this desire, so vehement
and burning, when it lays hold of a soul that is (so to speak) damp and
dissolute, produces also in its way abundance of smoke. For this cause
there is need of the dew of the Spirit, and of that air, that it may
extinguish the fire, and scatter the smoke, and give wings to our thoughts.
For it cannot, it cannot be that one weighed down with so great evils
should soar up to heaven; it is well if being without impediment (6) we can
cleave our way thither; or rather it is not possible even so, unless we
obtain the wing of the Spirit. Now if there be need both of an unencumbered
mind, and of spiritual grace, that we may mount up to that height; what if
there be none of these things, but we draw to ourselves whatever is
opposite to them, even a satanical weight? how shall we be able to soar
upwards, when dragged down by so great a load? For indeed, should any one
attempt to weigh our words as it were in just balances; in ten thousand
talents of worldly talk he will scarcely find an hundred pence of spiritual
words, or rather, I should say, not even ten farthings. Is it not then a
disgrace, and an extreme mockery, that if we have a servant, we make use of
him for the most part in things necessary, but being possessed of a tongue,
we do not deal with our member so well even as with a slave, but on the
contrary make use of it for things unprofitable, and mere makeweights?(1)
And would it were only for makeweights:(1) but now it is for what are
contrary and hurtful and in no respect advantageous to us. For if the
things that we spoke were profitable to us, they would assuredly be also
pleasing to God. But as it is, whatever the devil may suggest, we speak it
all, now laughing, and now speaking wittily; now cursing and insulting, and
now swearing, lying, and taking false oaths; now murmuring, and now making
vain babblings, and talking trifles more than old wives; uttering all
things that are of no concern to us.

   For, tell me, who of you that stand here, if he were required, could
repeat one Psalm, or any other portion of the divine Scriptures? There is
not one.

   And it is not this only that is the grievous thing, but that while ye
are become so backward with respect to things spiritual, yet in regard of
what belongs to Satan ye are more vehement than fire. Thus should any one
be minded to ask of you songs of devils and impure effeminate melodies, he
will find many that know these perfectly, and repeat them with much
pleasure.

   10. But what is the answer to these charges? "I am not," you will say,
"one of the monks, but I have both a wife and children, and the care of a
household." Why, this is what hath ruined all, your supposing that the
reading of the divine Scriptures appertains to those only, when ye need it
much more than they. For they that dwell in the world,(2) and each day
receive wounds, these have most need of medicines. So that it is far worse
than not reading, to account the thing even "superfluous:" for these are
the words of diabolical invention. Hear ye not Paul saying, "that all these
things are written for our admonition"?(3)

   And thou, if thou hadst to take up a Gospel, wouldest not choose to do
so with hands unwashed; but the things that are laid up within it, dost
thou not think to be highly necessary? It is because of this, that all
things are turned upside down.

   For if thou wouldest learn how great is the profit of the Scriptures,
examine thyself, what thou becomest by hearing Psalms, and what by
listening to a song of Satan; and how thou art disposed when staying in a
Church, and how when sitting in a theatre; and thou wilt see that great is
the difference between this soul and that, although both be one. Therefore
Paul said, "Evil communications corrupt good manners."(4) For this cause we
have need continually of those songs, which serve as charms from the
Spirit. Yes, for this it is whereby we excel the irrational creatures,
since with respect to all other things, we are even exceedingly inferior to
them.

   This is a soul's food, this its ornament, this its security; even as
not to hear is famine and wasting; for "I will give them," saith He, "not a
famine of bread, nor a thirst of water, but a famine of hearing the word of
the Lord."(5)

   What then can be more wretched? when the very evil, which God threatens
in the way of punishment, this thou art drawing upon thine head of thine
own accord, bringing into thy soul a sort of grievous famine, and making it
the feeblest thing in the world? For it is its nature both to be wasted and
to be saved by words. Yea, this leads it on to anger; and the same kind of
thing again makes it meek: a filthy expression is wont to kindle it to
lust, and it is trained to temperance by speech full of gravity.

   But if a word merely have such great power, tell me, how is it thou
dost despise the Scriptures? And if an admonition can do such great things,
far more when the admonitions are with the Spirit. Yes, for a word from the
divine Scriptures, made to sound in the ear, doth more than fire soften the
hardened soul, and renders it fit for all good things.

   11. In this way too did Paul, when he had found the Corinthians puffed
up and inflamed, compose them, and make them more considerate. For they
were priding themselves on those very things, touching which they ought to
have been ashamed, and to have hid their face. But after they had received
the letter, hear the change in them, of which the Teacher himself hath
borne witness for them, saying on this wise: for "this very thing, that ye
sorrowed after a godly sort, what carefulness it wrought in you, yea, what
clearing of yourselves, yea, what indignation, yea, what zeal, yea, what
revenge."(1) In this way do we bring to order servants and children, wives,
and friends, and make our enemies friends.

   In this way the great men too, they that were dear to God, became
better. David, for instance, after his sin, when he had had the benefit of
certain words, then it was that he came unto that most excellent
repentance; and the apostles also by this mean became what they did become,
and drew after them the whole world.

   "And what is the profit," one may say, "when any one hears, but doeth
not what is said?" No little will the profit be even from hearing. For he
will go on to condemn himself,(2) and to groan inwardly, and will come in
time also to do the things that are spoken of. But he that doth not even
know that he hath sinned, when will he cease from his negligence? when will
he condemn himself?

   Let us not therefore despise the hearing of the divine Scriptures. For
this is of Satan's devising; not suffering us to see the treasure, lest we
should gain the riches. Therefore he saith that the hearing the divine laws
is nothing, lest he should see us from the hearing acquiring the practice
also.

   Knowing then this his evil art, let us fortify ourselves against him on
all sides, that being fenced with this armor, we may both abide unconquered
ourselves, and smite him on the head: and thus, having crowned ourselves
with the glorious wreaths of victory, we may attain unto the good things to
come, by the grace and love towards man of our Lord Jesus Christ, to whom
be glory and might for ever and ever. Amen.


HOMILY III: MATT. I. 1.

"The book of the generation of Jesus Christ, the Son of David, the Son of
Abraham."

   BEHOLD a third discourse, and we have not yet made an end of the
prefatory matter. It was not then for nought that I said, It is the nature
of these thoughts to have a great depth.

   Come, then, let us speak to-day what remains. What is it then that is
now required? Why Joseph's genealogy is traced, who had no part in the
birth. And one cause we have mentioned already; but it is necessary to
mention likewise the other, that which is more mystical and secret than the
first. What then is this? He would not that it should be manifest to the
Jews, at the time of the birth, that Christ was born of a virgin.

   Nay, be not troubled at the strangeness of the saying. For it is no
statement of mine, but of our fathers, wonderful and illustrious men.(1)
For if He disguised many things from the first, calling Himself Son of Man,
and hath not everywhere clearly unfolded to us even His equality with the
Father; why dost thou wonder at His having for a time disguised this also,
taking order as He was for a certain great and marvellous purpose?(1)

   But what kind of marvel? it may be asked. That the Virgin should be
preserved, and delivered from evil suspicion. For if this had been
discovered by the Jews from the beginning, they would have stoned the
Virgin, making the report a handle for mischief,(2) and would have
condemned her for adultery. For if in regard to the other matters, for
which they had frequent precedents likewise in the old dispensation, they
were quite shameless in their obstinacy(3) (for so, because He had cast out
devils, they called Him possessed; and because He healed on the Sabbath
day, they supposed Him to be an adversary of God; and yet oftentimes even
before this had the Sabbath been broken), what would they not have said, if
this had been told them? Especially as(4) they had all time before this on
their side, in that it never had produced any such thing. For if after so
many miracles they still called Him son of Joseph, how before the miracles
would they have believed that He was born of a virgin?

   It is then for this reason that both Joseph has his genealogy traced,
and the Virgin betrothed to him. For if even he, who was both a just and
wondrous man, required many things, in order that he should receive that
which had come to pass; an angel, and the vision in dreams, and the
testimony from the prophets; how could the Jews, being both dull and
depraved, and of so unfriendly spirit towards Him, have admitted this idea
into their minds? For the strangeness and novelty thereof would be sure
greatly to disturb them, and the fact that they had never so much as heard
of such a thing having happened in the times of their forefathers. For as
the man who was once persuaded that He is Son of God, would after that have
no cause to doubt concerning this too; so he who was accounting Him to be a
deceiver and an adversary of God, how could he but have been yet more
offended by this, and have been led on unto the opposite notion? For this
cause neither do the apostles at the first directly say this, but while of
His resurrection they discourse much and often (forasmuch as of this there
were examples in the times before, although not such as this); that He was
born of a virgin they do not say always: nay, not even His mother herself
ventured to utter this. See, for instance, what saith the Virgin even to
Himself: "Behold, Thy father and I have sought Thee."(6) For if this
suspicion had been entertained, neither would He any longer have been
accounted to be a Son of David, and this opinion not being held, many other
evils besides would have arisen. For this cause neither do the angels say
these things to all, but to Mary only, and Joseph; but when showing to the
shepherds the glad tidings of that which was come to pass, they no longer
added this.

   2. But why is it, that having mentioned Abraham, and having said that
"he begat Isaac, and Isaac, Jacob;" and not having made any mention of his
brother; when he is come to Jacob, he remembers both "Judah, and his
brethren"? Now there are some that say, it was because of the perverseness
of Esau, and of the rest that came before. But I should not say this; for
if it were so, how is it that he a little after mentions such women? It
being out of contraries, in this place, that His glory is manifested; not
by having great forefathers, but low and of little account. For to the
lofty One it is a great glory to be able to abase Himself exceedingly.
Wherefore then did He not mention them? Because Saracens, and Ishmaelites,
and Arabians, and as many as are sprung from those ancestors, have nothing
in common with the race of the Israelites. For this cause then he passes
over those in silence, and hastens on to His forefathers, and those of the
Jewish people. Wherefore he saith, "And Jacob begat Judas and his
brethren." For at this point the race of the Jews begins to have its
peculiar mark.

   3. "And Judas begat Phares and Zara of Thamar."(7) "What doest thou, O
man, putting us in remembrance of a history that contains an unlawful
intercourse?" But why is this said?(8) Since, if we were recounting the
race of a mere man, one might naturally have been silent touching these
things; but if of God Incarnate, so far from being silent, one ought to
make a glory of them, showing forth His tender care, and His power. Yea, it
was for this cause He came, not to escape our disgraces, but to bear them
away. Therefore as He is the more admired, in that He not only died, but
was even crucified (though the thing be opprobrious, yet the more
opprobrious the more cloth it show Him full of love to man), so likewise
may we speak touching His birth; it is not only because He took flesh upon
Him, and became man, that we justly stand amazed at Him, but because He
vouchsafed to have also such kinsfolk, being in no respect ashamed of our
evils. And this He was proclaiming from the very beginnings of His birth,
that He is ashamed of none of those things that belong to us; while He
teaches us also hereby, never to hide our face at our forefathers'
wickedness, but to seek after one thing alone, even virtue. For such a man,
though he have an alien for his ancestor, though he have a mother who is a
prostitute, or what you will, can take no hurt thereby. For if the
whoremonger himself, being changed, is nothing disgraced by his former
life, much more will the wickedness of his ancestry have no power to bring
to shame him that is sprung of an harlot or an adulteress, if he be
virtuous.

   But he did these things not only to instruct us, but also to bring down
the haughtiness of the Jews. For since they, negligent about virtue in
their own souls, were parading the name of Abraham,(1) thinking they had
for a plea their forefathers' virtue; he shows from the very beginning that
it is not in these things men ought to glory, but in their own good deeds.

   Besides this, he is establishing another point also, to show that all
are under sin, even their forefathers themselves. At least their patriarch
and namesake is shown to have committed no small sin, for Thamar stands
against him, to accuse his whoredom. And David too had Solomon by the wife
whom he corrupted. But if by the great ones the law was not fulfilled, much
more by the less. And if it was not fulfilled, all have sinned, and
Christ's coming is become necessary.

   For this cause he made mention also of the twelve patriarchs, by this
again bringing down their pride at the noble birth of their fathers.
Because many of these also were born of women that were slaves; but
nevertheless the difference of the parents did not make a difference in the
children. For all were equally both patriarchs and heads of tribes. For
this is the precedence of the Church, this the prerogative of the nobility
that is among us, taking its type from the beginning. So that whether thou
be bond or free, thou hast from thence nothing more nor less; but the
question is all about one thing only, namely, the mind, and the disposition
of the soul.

   4. But besides what we have said, there is another cause also,
wherefore he hath mentioned even this history; for to be sure, Zara's name
was not cast at random on that of Phares. (For indeed it was irrelevant,
and superfluous, when he had mentioned Phares, from whom he was to trace
Christ's genealogy, to mention Zara also.) Wherefore then did he mention
him? When Thamar was on the point of giving birth to them, the pangs having
come upon her, Zara put forth his hand first.(2) Then the midwife, when she
saw this, in order that the first should be known, bound his hand with
scarlet; but the child, when he was bound, drew in his hand, and when he
had drawn it in, Phares came forth first, and then Zara. The midwife when
she saw this said, "Why was the hedge broken up for thee?"(3)

   Seest thou the dark expression of mysteries? For it was not without
purpose that these things were recorded for us: since neither was it worth
our study to learn, what it might be that the midwife said; nor worth a
narrative to know, that he who came out second, put forth his hand first.
What then is the mysterious lesson?(4) First, from the name of the child we
learn what is inquired, for Phares is "a division," and "a breach." And
moreover from the thing itself, which took place; for it was not in the
order of nature that, having thrust out his hand, he should draw it in
again when bound; these thing neither belonged to a movement directed by
reason, nor did they take place in the way of natural consequence. For
after the hand had found its way out, that another child should come forth
before was perhaps not unnatural; but that he should draw it back, and give
a passage for another, was no longer after the manner of children at the
birth, but the grace of God was present with the children, ordering these
things, and sketching out for us by them a sort of image of the things that
were to come.

   What then? Some of those who have examined these things accurately say,
that these children are a type of the two nations? And so in order that
thou mightest learn that the polity of the latter people shone forth
previously to the origin of the former, the child that hath the hand
stretched forth doth not show itself entire, but draws even it in again;
and after his brother had glided forth whole, then he too appears entire.
And this took place also with regard to the two nations. I mean, that after
the polity of the Church had been manifested in the times of Abraham, and
then had been withdrawn in the midst of its course, the Jewish people came,
and the legal polity, and then the new people appeared entire with their
own laws. Wherefore also the midwife saith, "Why was the hedge broken up
for thee?" because the law coming in had broken in upon the freedom of the
polity. For indeed the Scripture is ever wont to call the law a hedge; as
the prophet saith: "Thou hast broken down her hedge, so that all they which
pass by the way do pluck off her grapes:"(1) and, "I have set a hedge about
it:"(2) and Paul, "Having broken down the middle wall of the hedge."(3) But
others say, that the saying, "Why was the hedge broken up for thee?" was
spoken touching the new people: for this at its coming put down the law.(4)

   5. Seest thou that it was not for few nor small causes that he brought
to our remembrance the whole history concerning Judah? For this end he hath
mentioned Ruth also and Rahab, the one an alien, the other an harlot, that
thou mayest learn that He came to do away with all our ills. For He hath
come as a Physician, not as a Judge. Therefore in like manner as those of
old took harlots for wives, even so God too espoused unto Himself the
nature which had played the harlot: and this also prophets(5) from the
beginning declare to have taken place with respect to the Synagogue. But
that spouse was ungrateful towards Him who had been an husband to her,
whereas, the Church, when once delivered from the evils received from our
fathers, continued to embrace the Bridegroom.

   See, for instance, what befell Ruth, how like it is to the things which
belong to us. For she was both of a strange race, and reduced to the utmost
poverty, yet Boaz when he saw her neither despised her poverty nor abhorred
her mean birth, as Christ having received the Church, being both an alien
and in much poverty, took her to be partaker of the great blessings. But
even as Ruth, if she had not before left her father, and renounced
household and race, country and kindred, would not have attained unto this
alliance; so the Church too, having forsaken the customs which men had
received from their fathers, then, and not before,(6) became lovely to the
Bridegroom. Of this therefore the prophet discourses unto her, and saith,
"Forget thy people, and thy father's house, so shall the king have pleasure
in thy beauty."(7) This Ruth did too, and because of this she became a
mother of kings, even as the Church did likewise. For of her David himself
sprung. So then to shame them by all these things, and to prevail on them
not to be high-minded, he hath both composed the genealogy, and brought
forward these women. Yes, for this last, through those who intervened, was
parent to the great king, and of these David is not ashamed. For it cannot,
nay, it cannot be that a man should be good or bad, obscure or glorious,
either by the virtue or by the vice of his forefathers; but if one must say
somewhat even paradoxical, he shines forth the more, who not being of
worthy ancestors, has yet become excellent.

   6. Let no one therefore be high-minded on account of these matters, but
let him consider the forefathers of the Lord, and put away all his
haughtiness, and let good actions be his pride; or rather, not even these.
For thus it was that the Pharisee came to be inferior to the Publican.
Thus, if thou wouldest show the good work to be great, have no high
thought,(8) and thou hast proved it so much the greater. Make account that
thou hast done nothing, and then thou hast done all. For if, being sinners,
when we account ourselves to be what we are, we become righteous, as indeed
the Publican did; how much more, when being righteous we account ourselves
to be sinners. Since if out of sinners men are made righteous by a lowly
mind (although this were not to be lowly-minded but to be right-minded); if
then to be right-minded avails so much in the case of sinners, consider
what will not lowliness of mind do with respect to righteous men.

   Do not then mar thy labors, nor cast away from thee the fruits of thy
toils, neither run thou in vain, making frustrate all thy labor after the
many courses thou hast run. Nay, for thy Lord knows thy good works better
than thou dost. Though thou give but a cup of cold water, not even this
doth He overlook; though thou contribute but a farthing, though thou
shouldest utter a sigh only, He receives it all with great favor and is
mindful thereof, and assigns for it great rewards.

   But wherefore dost thou search out thine own doings, and bring them out
before us continually? Knowest thou not, that if thou praise thyself, God
will no more praise thee? even as if thou bewail thyself,(1) He will not
cease proclaiming thee before all. For it is not at all His will that thy
labors should be disparaged. Why do I say, disparaged? Nay, He is doing and
contriving all things, so that even for little He may crown thee; and He
goes about seeking excuses, whereby thou mayest be delivered from hell. For
this cause, though thou shouldest work but the eleventh hour of the day, He
gives thy wages entire; and though thou afford no ground of salvation, He
saith, "I do it for mine own sake, that my name be not profaned:"(2) though
thou shouldest sigh only, though thou shouldest only weep, all these things
He quickly catches hold of, for an occasion of saving thee.

   Let us not therefore lift up ourselves, but let us declare ourselves
unprofitable, that we may become profitable. For if thou call thyself
approved, thou art become unprofitable, though thou wert approved; but if
useless, thou art become profitable, even though thou wert reprobate.

   7. Wherefore it is necessary to forget our good actions. "Yet how is it
possible," one may say, "not to know these things with which we are well
acquainted?" How sayest thou? Offending thy Lord perpetually, thou livest
delicately, and laughest, and dost not so much as know that thou hast
sinned, but hast consigned all to oblivion; and of thy good actions canst
thou not put away the memory? And yet fear is a stronger kind of thing. But
we do the very contrary; on the one hand, whilst each day we are offending,
we do not so much as put it before our mind; on the other, if we give a
little money to a poor person, this we are ever revolving. This kind of
conduct comes of utter madness, and it is a very great loss to him who so
makes his reckoning.(2) For the secure storehouse of good works is to
forget our good works. And as with regard to raiment and gold, when we
expose them in a market-place, we attract many ill-meaning persons; but if
we put them by at home and hide them, we shall deposit them all in
security: even so with respect to our good deeds; if we are continually
keeping them in memory, we provoke the Lord, we arm the enemy, we invite
him to steal them away; but if no one know of them, besides Him who alone
ought to know, they will lie in safety.

   Be not therefore for ever parading them, lest some one should take them
away. As was the case with the Pharisee, for bearing them about upon his
lips; whence also the devil caught them away. And yet it was with
thanksgiving he made mention of them, and referred the whole to God. But
not even did this suffice Him. For it is not thanksgiving to revile others,
to be vainglorious before many, to exalt one's self against them that have
offended. Rather, if thou art giving thanks to God, be content with Him
only, and publish it not unto men, neither condemn thy neighbor; for this
is not thanksgiving. Wouldest thou learn words of thanksgiving? hearken
unto the Three Children, saying, "We have sinned, we have transgressed.
Thou art righteous, O Lord, in all that thou hast done unto us, because
thou hast brought all things upon us by a true judgment."(4) For to confess
one's own sins, this is to give thanks with confessions unto God: a kind of
thing which implies one to be guilty of numberless offenses, yet not to
have the due penalty exacted. This man most of all is the giver of thanks.

   8. Let us beware therefore of saying anything about ourselves, for this
renders us both odious with men and abominable to God. For this reason, the
greater the good works we do, the less let us say of ourselves; this being
the way to reap the greatest glory both with men and with God. Or rather,
not only glory from God, but a reward, yea, a great recompense. Demand not
therefore a reward that thou mayest receive a reward.

Confess thyself to be saved by grace, that He may profess Himself a debtor
to thee; and not for thy good works only, but also for such rightness of
mind. For when we do good works, we have Him debtor for our good works
only; but when we do not so much as think we have done any good work, then
also for this disposition itself; and more for this, than for the other
things: so that this is equivalent to our good works. For should this be
absent, neither will they appear great. For in the same way, we too, when
we have servants,(1) do then most approve them when, after having performed
all their service with good will, they do not think they have done anything
great. Wherefore, if thou wouldest make thy good deeds great, do not think
them to be great, and then they will be great.

   It was in this way that the centurion also said, "I am not fit that
thou shouldest enter under my roof;" because of this, he became worthy, and
was "marvelled at"(2) above all Jews. On this wise again Paul saith, "I am
not meet to be called an apostle;"(3) because of this he became even first
of all. So likewise John: "I am not meet to loose the latchet of His
shoe;"(4) because of this he was the "friend of the Bridegroom," and the
hand which he affirmed to be unworthy to touch His shoes, this did Christ
draw unto His own head.(5) So Peter too said, "Depart from me, for I am a
sinful man;"(6) because of this he became a foundation of the Church.

   For nothing is so acceptable to God as to number one's self with the
last. This is a first principle of all practical wisdom.(7) For he that is
humbled, and bruised in heart, will not be vainglorious, will not be
wrathful, will not envy his neighbor, will not harbor any other passion.
For neither when a hand is bruised, though we strive ten thousand times,
shall we be able to lift it up on high. If therefore we were thus to bruise
our heart(8) likewise, though it were stirred by ten thousand swelling
passions, it could not be lifted up, no, not ever so little. For if a man,
by mourning for things pertaining to this life, drives out all the diseases
of his soul, much more will he, who mourns for sins, enjoy the blessing of
self-restraint.(9)

   9. "But who," one may say, "will be able thus to bruise his own heart?"
Listen to David, who became illustrious chiefly because of this, and see
the contrition of his soul. How after ten thousand good works, and when he
was on the point of being deprived of country, and home, and life itself,
at the very season of his calamity, seeing a vile and outcast common
soldier trample on the turn of his fortunes(10) and revile him; so far from
reviling him again, he utterly forbad one of his captains, who was desirous
to have slain him, saying, "Let him alone, for the Lord hath bidden
him."(11) And again, when the priests desired to carry about the ark of
God(12) with him, he did not permit it; but what doth he say?(13) "Let me
set it down in the temple, and if God deliver me from the dangers that are
before me, I shall see the beauty thereof; but if He say to me, I have no
delight in thee, behold, here am I, let Him do to me as seemeth good unto
Him." And that which was done with regard to Saul, again and again, even
oftentimes, what excellence of self-restraint doth it not show? Yea, for he
even surpassed the old law, and came near to the apostolic injunctions. For
this cause he bore with contentedness all that came from the Lord's hands;
not contending against what befell him, but aiming at one object alone,
namely, in everything to obey, and follow the laws set by Him. And when
after so many noble deeds on his part, he saw the tyrant, the parricide,
the murderer of his own brother, that injurious, that frenzied one,
possessing in his stead his own kingdom, not even so was he offended. But
"if this please God," saith he, "that I should be chased, and wander, and
flee, and that he should be in honor, I acquiesce, and accept it, and do
thank God for His many afflictions." Not like many of the shameless and
impudent ones, who when they have not done, no not the least part of his
good works, yet if they see any in prosperity, and themselves enduring a
little discouragement, ruin their own souls by ten thousand blasphemies.
But David was not such an one; rather he showed forth all modesty.(14)
Wherefore also God said, "I have found David, the son of Jesse, a man after
mine own heart."(15)

   Such a spirit as this let us too acquire, and whatever we may suffer we
shall bear it easily, and before the Kingdom, we shall reap here the gain
accruing from lowliness of mind. Thus "learn," saith He, "of me, for I am
meek and lowly in heart, and ye shall find rest unto your souls."(1)
Therefore in order that we may enjoy rest both here and hereafter, let us
with great diligence implant in our souls the mother of all things that are
good, I mean humility. For thus we shall be enabled both to pass over the
sea of this life without waves, and to end our voyage in that calm harbor;
by the grace and love towards man of our Lord Jesus Christ, to whom be
glory and might for ever and ever. Amen.


HOMILY IV: MATT. I. 17.

"So all the generations from Abraham to David are fourteen generations, and
from David until the carrying away into Babylon are fourteen generations,
and from the carrying away into Babylon unto Christ are fourteen
generations."

   He hath divided all the generations into three portions, to indicate
that not even when their form of government was changed did they become
better, but alike under an aristocracy, and under a king, and under an
oligarchy, they were in the same evil ways, and whether popular leaders, or
priests, or kings controlled them, it was no advantage to them in the way
of virtue.

   But wherefore hath he in the middle portion passed over three kings,
and in the last, having set down twelve generations, affirmed them to be
fourteen? The former question I leave for you to examine;(1) for neither is
it needful for me to explain all things to you, lest ye should grow
indolent: but the second we will explain.(2) To me then he seems in this
place to be putting in the place of a generation, both the time of the
captivity, and Christ Himself, by every means connecting Him with us. And
full well doth he put us in mind of that captivity, making it manifest that
not even when they went down thither, did they become more sober-minded; in
order that from everything His coming may be shown to be necessary.

   "Why then," one may say, "doth not Mark do this, nor trace Christ's
genealogy, but utter everything briefly?" It seems to me that Matthew was
before the rest in entering on the subject (wherefore he both sets down the
genealogy with exactness, and stops at those things which require it): but
that Mark came after him, which is why he took a short course, as putting
his hand to what had been already spoken and made manifest.(3)

   How is it then that Luke not only traces the genealogy, but doth it
through a greater number? As was natural, Matthew having led the way, he
seeks to teach us somewhat in addition to former statements. And each too
in like manner imitated his master; the one Paul, who flows fuller than any
river; the other Peter, who studies brevity.

   2. And what may be the reason that Matthew said not at the beginning,
in the same way as the prophet, "the vision which I saw," and "the word
which came unto me"? Because he was writing unto men well disposed, and
exceedingly attentive to him. For both the miracles that were done cried
aloud, and they who received the word were exceeding faithful. But in the
case of the prophets, there were neither so many miracles to proclaim them;
and besides, the tribe of the false prophets, no small one, was riotously
breaking in upon them: to whom the people of the Jews gave even more heed.
This kind of opening therefore was necessary in their case.

   And if ever miracles were done, they were done for the aliens' sake, to
increase the number of the proselytes; and for manifestation of God's
power, if haply their enemies having taken them captives, fancied they
prevailed, because their own gods were mighty: like as in Egypt, out of
which no small "mixed multitude"(1) went up; and, after that, in Babylon,
what befell touching the furnace and the dreams. And miracles were wrought
also, when they were by themselves in the wilderness; as also in our case:
for among us too, when we had just come out of error, many wonderful works
were shown forth; but afterwards they stayed, when in all countries true
religion had taken root.

   And what took place at a later period(2) were few and at intervals; for
example, when the sun stood still in its course, and started back in the
opposite direction. And this one may see to have occurred in our case also.
For so even in our generation, in the instance of him who surpassed all in
ungodliness, I mean Julian, many strange things happened. Thus when the
Jews were attempting to raise up again the temple at Jerusalem, fire burst
out from the foundations, and utterly hindered them all; and when both his
treasurer,(3) and his uncle and namesake, made the sacred vessels the
subject of their open insolence, the one was "eaten with worms, and gave up
the ghost,"(4) the other "burst asunder in the midst." Moreover, the
fountains failing,(5) when sacrifices were made there, and the entrance of
the famine into the cities together with the emperor himself, was a very
great sign. For it is usual with God to do such things; when evils are
multiplied, and He sees His own people afflicted, and their adversaries
greatly intoxicated with their dominion over them, then to display His own
power; which he did also in Persia with respect to the Jews.

   3. Wherefore, that he was not acting without an object, or by chance,
when he distributed Christ's forefathers into three portions, is plain from
what hath been said. And mark, too, whence he begins, and where he ends.
From Abraham to David; from David to the captivity of Babylon; from this
unto Christ Himself. For both at the beginning he put the two in close
succession, David and Abraham, and also in summing up he mentions both in
the same way. And this, because, as I have already said, it was to them
that the promises were made.

   But why can it be, that as he mentioned the captivity of Babylon, he
did not mention also the descent into Egypt? Because they had ceased to be
any longer afraid of the Egyptians, but the Babylonians they dreaded still.
And the one thing was ancient, but the other fresh, and had taken place of
late. And to the one they were carried down for no sins, but to the other,
transgressions were the cause of their being removed.

   And also with regard to the very names, if any one were to attempt to
translate their etymologies, even thence would he derive great matter of
divine speculation,(6) and such as is of great importance with regard to
the New Testament: as, for instance, from Abraham's name, from Jacob's,
from Solomon's, from Zorobabel's. For it was not without purpose that these
names were given them. But lest we should seem to be wearisome by running
out a great length, let us pass these things by, and proceed to what is
urgent.

   4. Having then mentioned all His forefathers, and ending with Joseph,
he did not stop at this, but added, "Joseph the husband of Mary;"
intimating that it was for her sake he traced his genealogy also. Then,
lest when thou hast heard of the "husband of Mary," thou shouldest suppose
that Christ was born after the common law of nature, mark, how he sets it
right by that which follows. "Thou hast heard," saith he, "of an husband,
thou hast heard of a mother, thou hast heard a name assigned to the child,
therefore hear the manner too of the birth. "The birth of Jesus Christ was
on this wise."(7) "Of what kind of birth art thou telling me, I pray thee,
since thou hast already mentioned His ancestors?" "I still wish to tell
thee the manner also of His birth." Seest thou, how he wakens up the
hearer? For as though he were about to speak of something unusual,(8) he
promises to tell also the manner thereof.

   And observe a most admirable order in the things he hath mentioned. For
he did not proceed directly to the birth, but puts us in mind first, how
many generations he was from Abraham, how many from David, and from the
captivity of Babylon; and thus he sets the careful hearer upon considering
the times, to show that this is the Christ who was preached by the
prophets. For when thou hast numbered the generations, and hast learnt by
the time that this is He, thou wilt readily receive likewise the miracle
which took place in His birth. Thus, being about to tell of a certain great
thing, His birth of a virgin, he first shadows over the statement, until he
hath numbered the generations, by speaking of "an husband of Mary;" or
rather he doth even put in short space(1) the narration of the birth
itself, and then proceeds to number also the years, reminding the hearer,
that this is He, of whom the patriarch Jacob had said, He should then at
length come, when the Jewish rulers had come to an end; of whom the prophet
Daniel had proclaimed beforehand, that He should come after those many
weeks. And if any one, counting the years spoken of to Daniel by the angel
in a number of weeks, would trace down the time from the building of the
city to His birth, by reckoning he will perceive the one to agree with the
other.(2)

   5. How then was He born, I pray thee? "When as His mother Mary was
espoused:"(3) He saith not "virgin," but merely "mother;" so that his
account is easy to be received. And so having beforehand prepared the
hearer to look for some ordinary piece of information, and by this laying
hold of him, after all he amazes him by adding the marvellous fact, saying,
"Before they came together, she was found with child of the Holy Ghost." He
saith not, "before she was brought to the bridegroom's house;" for indeed
she was therein. It being the way of the ancients for the most part to keep
their espoused wives in their house:(4) in those parts, at least, where one
may see the same practised even now. Thus also Lot's sons-in-law were in
his house with him. Mary then herself likewise was in the house with
Joseph.

   And wherefore did she not conceive before her espousal? It was, as I
said at first, that what had been done might be concealed awhile, and that
the Virgin might escape every evil suspicion. For when he, who had most
right of all to feel jealousy, so far from making her a show, or degrading
her, is found even receiving and cherishing her after her conception; it
was quite clear that, unless he had fully persuaded himself that what was
done was of the operation of the Holy Spirit, he would not have kept her
with him, and ministered to her in all other things. And most properly hath
he said, that "she was 'found' with child," the sort of expression that is
wont to be used with respect to things strange, and such as happen beyond
all expectation, and are unlooked for.

   Proceed therefore no further, neither require anything more than what
hath been said; neither say thou, "But how was it that the Spirit wrought
this of a virgin?" For if, when nature is at work, it is impossible to
explain the manner of the formation; how, when the Spirit is working
miracles, shall we be able to express these? And lest thou shouldest weary
the evangelist, or disturb him by continually asking these things, he hath
said who it was that wrought the miracle, and so withdrawn himself. "For I
know," saith he, "nothing more, but that what was done was the work of the
Holy Ghost."

   6. Shame on them who busy themselves touching the generation on high.
For if this birth, which hath witnesses without number, and had been
proclaimed so long a time before, and was manifested and handled with
hands, can by no man be explained; of what excess of madness do they come
short who make themselves busy and curious touching that unutterable
generation? For neither Gabriel nor Matthew was able to say anything more,
but only that it was of the Spirit; but how, of the Spirit, or in what
manner, neither of them hath explained; for neither was it possible.

   Nor think that thou hast learnt all, by hearing "of the Spirit;" nay,
for we are ignorant of many things, even when we have learnt this; as, for
instance, how the Infinite is in a womb, how He that contains all things is
carried, as unborn, by a woman; how the Virgin bears, and continues a
virgin. How, I pray thee, did the Spirit frame that Temple? how did He take
not all the flesh from the womb, but a part thereof, and increased it, and
fashioned it? For that He did come forth of the Virgin's flesh, He hath
declared by speaking of "that which was conceived in her;"(5) and Paul, by
saying, "made of a woman;" whereby he stops the mouths of them(6) that say,
Christ came among us as through some conduit. For, if this were so, what
need of the womb? If this were so, He hath nothing in common with us, but
that flesh is of some other kind, and not of the mass which belongs to us.
How then was He of the root of Jesse? How was He a rod? how Son of man? how
was Mary His mother? how was He of David's seed? how did he "take the form
of a servant?"(1) how "was the Word made flesh?"(2) and how saith Paul to
the Romans, "Of whom as concerning the flesh Christ came, who is God over
all?"(3) Therefore that He was of us, and of our substance,(4) and of the
Virgin's womb, is manifest from these things, and from others beside; but
how, is not also manifest. Do not either thou then inquire; but receive
what is revealed, and be not curious about what is kept secret.

   7. "And Joseph her husband, being," saith he "a just man, and not
willing to make her a public example, was minded to put her away
privily."(5)

   Having said that it was of the Holy Ghost, and without cohabitation, he
establishes his statement in another way again.(6) Lest any one should say,
"Whence doth this appear? Who hath heard, who hath seen any such thing ever
come to pass?"--or lest you should suspect the disciple as inventing these
things to favor his Master;--he introduces Joseph as contributing, by what
he underwent, to the proof of the things mentioned; and by his narrative
all but says, "If thou doubt, me, and if thou suspect my testimony, believe
her husband." For "Joseph," saith he, "her husband, being a just man." By
"a just man" in this place he means him that is virtuous in all things. For
both freedom from covetousness is justice, and universal virtue is also
justice;(7) and it is mostly in this latter sense that the Scripture uses
the name of justice; as when it saith, "a man that was just and true;"(8)
and again, "they were both just."(9) Being then "just," that is good and
considerate, "he was minded to put her away privily." For this intent he
tells what took place before Joseph's being fully informed, that thou
mightest not mistrust what was done after he knew. However, such a one was
not liable to be made a public example only, but that she should also be
punished was the command of the law. Whereas Joseph remitted not only that
greater punishment, but the less likewise, namely, the disgrace. For so far
from punishing, he was not minded even to make an example of her. Seest
thou a man under self-restraint, and freed from the most tyrannical of
passions. For ye know how great a thing jealousy is: and therefore He said,
to whom these things are clearly known, "For full of jealousy is the rage
of a husband;"(10) "he will not spare in the day of vengeance:" and
"jealousy is cruel as the grave."(11) And we too know of many that have
chosen to give up their lives rather than fall under the suspicion of
jealousy. But in this case it was not so little as suspicion, the burden of
the womb entirely convicting her. But nevertheless he was so free from
passion as to be unwilling to grieve the Virgin even in the least matters.
Thus, whereas to keep her in his house seemed like a transgression of the
law, but to expose and bring her to trial would constrain him to deliver
her to die; he doth none of these things, but conducts himself now by a
higher rule than the law. For grace being come, there must needs henceforth
be many tokens of that exalted citizenship. For as the sun, though as yet
he show not his beams, doth from afar by his light illumine more than
half(12) the world; so likewise Christ, when about to rise from that womb,
even before He came forth, shone over all the world. Wherefore, even before
her travail, prophets danced for joy, and women foretold what was to come,
and John, when he had not yet come forth from the belly, leaped from the
very womb. Hence also this man exhibited great self- command, in that he
neither accused nor upbraided, but only set about putting her away.

   8. The matter then being in this state, and all at their wits' end,(13)
the angel comes to solve all their difficulties. But it is worth inquiring,
why the angel did not speak sooner, before the husband had such thoughts:
but, "when he thought on it," not until then, he came; for it is said,
"While he thought on these things, the angel" comes. And yet to her he
declares the good tidings even before she conceived. And this again
contains another difficulty; for even though the angel had not spoken,
wherefore was the Virgin silent, who had been informed by the angel; and
why, when she saw her betrothed husband in trouble, did she not put an end
to his perplexity?

   Wherefore then did not the angel speak before Joseph became troubled.
For we must needs explain the former difficulty first. For what reason then
did he not speak? Lest Joseph should be unbelieving, and the same happen to
him as to Zacharias. For when the thing was visible, belief was thenceforth
easy; but when it had not yet a beginning, it was not equally easy to
receive his saying. For this reason the angel spake not at the first, and
through the same cause the Virgin too held her peace. For she did not think
to obtain credit with her betrothed husband, in declaring to him a thing
unheard of, but rather that she should provoke him the more, as though she
were cloking a sin that had been committed. Since if she herself, who was
to receive so great a favor, is affected somewhat after the manner of man,
and saith, "How shall this be, seeing I know not a man?"(1) much more would
he have doubted; and especially when hearing it from the woman who was
under suspicion. Wherefore the Virgin saith nothing to him, but the angel,
the time demanding it, presents himself to him.

   9. Why then, it may be asked, did he not so in the Virgin's case also,
and declare the good tidings to her after the conception? Lest she should
be in agitation and great trouble. For it were likely that she, not knowing
the certainty, might have even devised something amiss touching herself,
and have gone on to strangle or to stab herself, not enduring the disgrace.
For wondrous indeed was that Virgin, and Luke points out her excellency,
saying, that when she heard the salutation, she did not straightway pour
herself out,(2) neither did she accept the saying, but "was troubled,"
seeking "what manner of salutation this might be."(3) Now she who was of
such perfect delicacy would even have been distracted with dismay at the
thought of her shame, not expecting, by whatever she might say, to convince
any one who should hear of it, but that what had happened was adultery.
Therefore to prevent these things, the angel came before the conception.
Besides that, it was meet that womb should be free from trouble which the
Maker of all things entered; and the soul rid of all perturbation, which
was thought worthy to become the minister of such mysteries. For these
reasons He speaks to the Virgin before the conception, but to Joseph at the
time of travail.

   And this many of the simpler sort, not understanding, have said there
is a discordance; because Luke saith it was Mary to whom he declared the
good tidings, but Matthew, that it was Joseph; not knowing that both took
place. And this sort of thing it is necessary to bear in mind throughout
the whole history; for in this way we shall solve many seeming
discordances.

   10. The angel then comes, when Joseph is troubled. For in addition to
the causes mentioned, with a view also to the manifestation of his self-
command, he defers his coming. But when the thing was on the point of
taking place, then at last he presents himself. "While he thought on these
things, an angel appeareth to Joseph in a dream."(4)

   Seest thou the mildness of the husband? So far from punishing, he did
not even declare it to any one, no not even to her whom he suspected, but
was thinking it over with himself, as aiming to conceal the cause even from
the Virgin herself. For neither is it said that he was minded to "cast her
out," but to "put her away," so very mild and gentle was the man. "But
while he is thinking on these things, the angel appeareth in a dream."

   And why not openly, as to the shepherds, and to Zacharias, and to the
Virgin? The man was exceedingly full of faith, and needed not this vision.
Whereas the Virgin, as having declared to her very exceeding good tidings,
greater than to Zacharias, and this before the event, needed also a
marvellous vision; and the shepherds, as being by disposition rather dull
and clownish.(5) But this man, after the conception,(6) when his soul was
actually possessed with that evil suspicion, and ready to exchange it for
good hopes, if there appeared any one to guide that way, readily receives
the revelation. Wherefore he hath the good tidings declared to him after
his suspicion, that this selfsame thing might be to him a convincing proof
of the things spoken. I mean, that the fact of his having mentioned it to
no one, and his hearing the angel say the very things which he thought in
his mind, this afforded him an unquestionable sign that one had come from
God to say it. For to Him alone it belongs to know the secrets of the
heart.

   Mark only, what a number of results are here. The man's self-command is
thoroughly shown; the word spoken in season contributes to his faith, and
the history is freed from suspicion, in that it shows him to have felt what
it was likely a husband would feel.

   10. How then doth the angel assure him? Hear and marvel at the wisdom
of his words. For being come he saith, "Joseph, thou son of David, fear not
to take unto thee Mary thy wife." He straightway puts him in mind of David,
of whom the Christ was to spring, and he doth not suffer him to be greatly
perturbed, by the title of his forefathers, reminding him of the promise
made to the whole race. Else wherefore doth he call him "Son of David"?

   "Fear not:" and yet in another case God doeth not so, but when one was
devising about a certain woman what he ought not, He spake the word more in
a way of rebuke, and with a threat.[1] And yet there too, the act was of
ignorance, for not with knowledge did that person take Sarah; yet
nevertheless He rebuked him: but here mildly. For exceeding great were the
mysteries He was dispensing,[2] and wide the interval between the two men;
wherefore neither was there need of rebuke.

   But by saying, "fear not," he signifies him to have been afraid, lest
he should give offense to God, as retaining an adulteress; since, if it had
not been for this, he would not have even thought of casting her out. In
all ways then he points out that the angel came from God, bringing forward
and setting before him all, both what he thought to do, and what he felt in
his mind.

   Now having mentioned her name, he stayed not at this, but added also,
"thy wife;" whereas he would not have called her so, if she had been
corrupted. And here he calls her that is espoused "a wife;" as indeed the
Scripture is wont to call betrothed husbands sons-in-law even before
marriage.

   But what means, "to take unto thee?" To retain her in his house, for in
intention she had been now put away by him. "Her, being put away, do thou
retain," saith he, "as committed unto thee by God, not by her parents. And
He commits her not for marriage; but to dwell with thee; and by my voice
doth He commit her." Much as Christ Himself afterwards committed her to His
disciple, so even now unto Joseph.

   12. Then having obscurely signified the matter in hand, he mentioned
not the. evil suspicion; but, in a manner more reverent and seemly, by
telling the cause of travail he removed this also; implying that the very
thing which had made him afraid, and for which he would have cast her out,-
-this very thing, I say, was a just cause why he should take her and retain
her in his house. Thus more than entirely[3] doing away with his distress.
"For she is not only free," saith he, "from unlawful intercourse, but even
above all nature is her conception. Not only therefore put away thy fear,
but even rejoice more exceedingly, 'for that which is conceived in her is
of the Holy Ghost.'"

   A strange thing it was which he spake of, surpassing man's reason, and
above all the laws of nature. How then is he to believe, to whom such
tidings are altogether new? "By the things that are past," saith he, "by
the revelations." For with this intent he laid open all things that were in
his mind, what he felt, what he feared, what he was resolved to do;--that
by these he might assure himself of this point.

   Or rather, not by things past only, but like wise by things to come, he
wins him over. "And she shall bring forth," saith he, "' a Son, and thou
shall call His name Jesus."[4] "For do not thou, because He is of the Holy
Ghost, imagine that thou art an alien to the ministry of this dispensation.
Since although in the birth thou hast no part, but the Virgin abode
untouched, nevertheless, what pertains to a father, not injuring the honor
of virginity, that do I give thee, to set a Name on that which is born: for
"thou shalt call Him." For though the offspring be not thine, yet shalt
thou exhibit a father's care towards Him. Wherefore I do straightway, even
from the giving of the name, connect thee with Him that is born."

   Then lest on the other hand any one should from this suspect him to be
the father, hear what follows, with what exact care he states it. "She
shall bring forth," he saith, "a Son:" he doth not say, "bring forth to
thee," but merely "she shall bring forth," putting it indefinitely:[5]
since not to him did she bring forth, but to the whole world.

   13. For this cause too the angel came bringing His name from Heaven,
hereby again intimating that this is a wondrous birth: it being God Himself
who sends the name from above by the angel to Joseph. For neither was this
without an object, but a treasure of ten thousand blessings. Wherefore the
angel also interprets it, and suggests good hopes, in this way again
leading him to belief. For to these things we are wont to be more inclined,
and therefore are also fonder of believing them.

   So having established his faith by all, by the past things, by the
future, by the present, by the honor given to himself, he rings in the
prophet also in good time, to give his suffrage in support of all these.
But before introducing him, he proclaims beforehand the good things which
were to befall the world through Him. And what are these? Sins removed and
done away.[1] "For He shall save His people from their sins."

   Here again the thing is signified to be beyond all expectation. For not
from visible wars, neither from barbarians, but what was far greater than
these, from sins, he declares the glad tidings of deliverance; a work
which; had never been possible to any one before.

   But wherefore, one may ask, did he say, "His people," and not add the
Gentiles also? That he might not startle the hearer yet a while. For to him
that listens with understanding he darkly signified the Gentiles too. For
"His people" are not the Jews only, but also all that draw nigh and receive
the knowledge that is from Him.

   And mark how he hath by the way discovered to us also His dignity, by
calling the Jewish nation "His people." For this is the word of one
implying nought else, but that He who is born is God's child, and that the
King of those on high is the subject of his discourse. As neither doth
forgiving sins belong to any other power. but only to that single essence.

   14. Forasmuch then as we have partaken of so great a gift, let us do
everything not to dishonor such a benefit. For if even before this honor,
what was done was worthy of punishment, much more now, after this
unspeakable benefit. And this I say not now for no cause.[2] but because I
see many after their baptism living more carelessly than the uninitiated,
and having nothing peculiar to distinguish them in their way of life. It
is, you see, for this cause, that neither in the market nor in the Church
is it possible to know quickly who is a believer and who an unbeliever;
unless one be present at the time of the mysteries, and see the one sort
put out, the others remaining within. Whereas they ought to be
distinguished not by their place, but by their way of life. For as men's
outward[3] dignities are naturally to be discovered by the outward signs
with which they are invested, so ours ought to be discernible by the soul.
That is, the believer ought to be manifest not by the gift only, but also
by the new life. The believer ought to be the light and. salt of the world.
But when thou dost not give light even to thyself. neither bind up thine
own gangrene, what remains, whereby we are to know thee? Because thou hast
entered the holy waters? Nay, this to thee becomes a store[4] of
punishment. For greatness of honor is, to them who do not choose to live
worthy of the honor, an increase of vengeance. Yea, the believer ought to
shine forth not only by what he hath received from God, but also by what he
himself hath contributed; and should be discernible by everything, by his
gait, by his look, by his garb, by his voice. And this I have said, not
that display, but that the profit of beholders, may be the rule by which we
frame ourselves.

   15. But now, what things soever I might seek to recognize thee by, I
find thee in all points distinguished by the contraries of the same. For
whether by thy place I would fain discern thee, I see thee spending thy day
in horse races, and theatres, and scenes of lawlessness, in the wicked
assemblies in the market places, and in companies of depraved men; or by
the fashion of thy countenance, I see thee continually laughing to excess,
and dissolute as a grinning[5] and abandoned harlot; or by thy clothes, I
see thee in no better trim than the people on the stage; or by thy
followers, thou art leading about parasites and flatterers; or by thy
words, I hear thee say nothing wholesome, nothing necessary, nothing of
moment to our life; or by thy table, yet heavier from thence will the
charge against thee appear.

   By what then, tell me, am I to recognize the believer[6] in thee, while
all the things I . have mentioned give the contrary sentence? And why do I
say, the believer? since I can not clearly make out whether thou art a man.
For when thou art like an ass, kicking, and like a bull, wantoning, and
like a horse neighing after women; when thou dost play the glutton like the
bear, and pamper thy flesh as the mule, and bear malice like the camel;[7]
when thou dost raven as a wolf, art wrathful as a serpent, stingest like a
scorpion, and art crafty as a fox, treasurest the poison of wickedness like
an asp or a viper, and warrest against thy brethren like that evil demon ;-
-how shall I be able to number thee with men, not seeing in thee the marks
of man's nature. Why, whilst I am seeking the difference of catechumen and
believer, I come near not to find even the difference between a man and a
will beast. For what shall I call thee? a wild beast? Nay, the wild beasts
are possessed by some one of these defects, but thou heapest all together,
and far surpassest their brutishness. Shall I then call thee a devil?[1]
Nay, a devil is not a slave to the dominion of the belly, neither doth he
set his love on riches. When therefore thou hast more faults than either
wild beasts or devils, how, I pray thee, shall we call thee a man? And if
thou art not to be styled a man, how shall we address thee as a believer?

   16. And what is yet more grievous is this, that being in such evil
case, we have no idea whatever of the deformity of our own soul, nor
discern the hideousness thereof. And yet when thou art sitting at a
hairdresser's, and having thine hair cut, thou takest the mirror, and dost
examine with care the arrangement of thy locks, and askest them that stand
by, and the haircutter himself, if he hath well disposed what is on the
forehead; and being old, for so it often happens, art not ashamed of going
wild with the fancies of youth: while of our own soul, not only deformed,
but transformed into a wild beast, and made a sort of Scylla or Chimaera,
according to the heathen fable, we have not even a slight perception. And
yet in this case too there is a mirror, spiritual, and far more excellent,
and more serviceable than that other one; for it not only shows our own
deformity, but transforms it too, if we be willing, into surpassing beauty.
This mirror is the memory of good men, and the history of their blessed
lives; the reading of the Scriptures; the laws given by God. If thou be
willing once only to look upon the portraitures of those holy men, thou
will both see the foulness of thine own mind, and having seen this, wilt
need nothing else to be set free from that deformity. Because the mirror is
useful for this purpose also, and makes the change easy.

   Let no man therefore continue in the form of the irrational creatures.
For if the slave doth not enter into the father's house, how wilt thou,
having become even a wild beast, be able to set thy foot within those
vestibules? And why say I, a wild beast? Nay, such a one is more
unmanageable than any wild beast. For they, although by nature savage, yet
when they have had the advantage of man's art, oftentimes grow tame; but
thou who hast changed their natural wildness into this unnatural
gentleness, what sort of plea wilt thou have, when thou hast trained thine
own natural meekness into the savageness that is contrary to nature? when
that which is wild by nature thou exhibitest in gentle mood, but presentest
thyself, by nature so gentle, unnaturally savage? and the lion[2] thou
tamest and makest tractable, but thine own wrath thou renderest wilder than
any lion. And yet in that case there are two hindrances, first that the
beast is deprived of reason, and then that it is the most wrathful of all
things; nevertheless by the excellency of the wisdom given to thee of God,
thou dost overcome even nature. Thou therefore, who in who beasts art
victorious over nature herself, how is it that in thine own case together
with nature thou givest up thine admirable quality of free will[3] also?

   Further, if I were bidding thee make another man gentle, not even so
ought I to seem as one enjoining impossible things; however, thou mightest
then object that thou hast not the control of another's disposition, and
that it doth not altogether rest with thee. But now it is thine own wild
beast, and a thing which absolutely depends on thee. What plea then hast
thou? or what fair excuse wilt thou be able to put forth, turning as thou
art a lion into a man, and regardless that thou thyself art of a man
becoming a lion; upon the beast bestowing what is above nature, but for
thyself not even preserving what is natural? Yea, while the wild beasts are
by thine earnest endeavors advanced into our noble estate, thou art by
thyself cast down from the throne of the kingdom, and thrust out into their
madness. Thus, imagine, if thou wilt, thy wrath to be a kind of wild beast,
and as much zeal as others have displayed about lions, so much do thou in
regard of thyself, and cause that way of taking things[4] to become gentle
and meek. Because this too hath grievous teeth and talons, and if thou tame
it not, it will lay waste all things. For not even lion nor serpent hath
such power to rend the vitals as wrath, with its iron talons continually
doing so. Since it mars, we see, not the body only, but the very health
likewise of the soul is corrupted by it, devouring, rending, tearing to
pieces all its strength, and making it useless for everything. For if a man
nourishing worms in his entrails, shall not be able so much as to breathe,
his inward parts all wasting away; how shall we. having so large a serpent
eating up all within us (it is wrath I mean), how, I say, shall we be able
to produce anything noble?

17. How then are we to be freed from this pest? If we can drink a potion
that is able 5 to kill the worms within us and the serpents.' "And of what
nature," it will be asked, "may this potion be, that hath such power?" The
precious Blood of Christ, if it be received with full assurance,[1] (for
this will have power to extinguish every disease); and together with this
the divine Scriptures carefully heard, and almsgiving added to our hearing;
for by means of all these things we shall be enabled to mortify the
affections that mar our soul. And then only shall we live; for now surely
we are in no better state than the dead: forasmuch as it cannot be, that
while those passions live, we should live too, but we must necessarily
perish. And unless we first kill them here, they will be sure to kill us in
the other life; or rather before that death they will exact of us, even
here, the utmost penalty. Yes, for every such passion is both cruel and
tyrannical and insatiable, and never ceases to devour us every day. For
"their teeth are the teeth of a lion,"[2] or rather even far more fierce.
For the lion, as soon as ever he is satisfied, is wont to leave the carcass
that hath fallen in his way; but these passions neither are satisfied, nor
do they leave the man whom they have seized, until they have set him nigh
the devil. For so great is their power, that the very service which Paul
showed forth to Christ,[3] despising both hell and the kingdom for His
sake, even this same do they require of them whom they have seized. For
whether it be with the love of women, or of riches, or of glory, that any
one is entangled, he laughs at hell thenceforth, and despises the kingdom,
that he may work the will of these. Let us not then doubt Paul when he
saith that he so loved Christ. For when some are found so doing service to
their passions, how should that other afterwards seem incredible? Yea, and
this is the reason why our longing for Christ is feebler, because all our
strength is consumed on this love, and we rob, and defraud, and are slaves
to vainglory; than which what can be more worthless?

   For though thou shouldest become infinitely conspicuous, thou wilt be
nothing better than the base: rather for this selfsame cause thou wilt even
be baser. For when they who are willing to give thee glory, and make thee
illustrious, do for this very cause ridicule thee, that thou desirest the
glory which comes of them, how can such instances fail to turn the contrary
way in regard of thee. For indeed this thing is among those which attract
censure. So that even as in the case of one desiring to commit adultery or
fornication, should any one praise or flatter him, by this very act he
becomes an accuser. rather than a commender of the person indulging such
desires: so with regard to him who is desirous of glory; when we all
praise, it is accusation rather than praise which we bestow on those who
wish to be made glorious.

   18. Why then bring upon thyself that, from which the very opposite is
wont to befall thee. Yea, if thou wilt be glorified, despise glory; so
shall thou be more illustrious than any. Why feel as Nebuchadnezzar felt?
For he too set up an image, thinking from wood and from a senseless figure
to procure to himself an increase of fame, and the living would fain appear
more glorious by the help of that which hath no life. Seest thou the excess
of his madness; how, thinking to do honor, he rather offered insult, to
himself? For when it appears that he is relying rather on the lifeless
thing, than on himself and the soul that lives in him, and when for this
cause he advances the stock unto such high precedence, how can he be other
than ridiculous, endeavoring as he doth to adorn himself, not by his way of
living, but by planks of wood? Just as if a man should think proper to give
himself airs, because of the pavement of his house, and his beautiful
staircase rather than because he is a man. Him do many too amongst us
imitate now. For as he for his image, so some men claim to be admired for
their clothes, others for their house; or for their mules and chariots, and
for the columns in their house. For inasmuch as they have lost their being
as men, they go about gathering to themselves from other quarters such
glory as is full of exceeding ridicule.

   But as to the noble and great servants of God, not by these means, but
by such as best became them, even by such did they shine forth. For
captives as they were, and slaves, and youths, and strangers, and stripped
of all resources of their own they proved at that time far more awful than
he who was invested with all these things. And while Nebuchadnezzar found
neither so great an image. nor satraps, nor captains of the host, nor
endless legions, nor abundance of gold, nor other pomp, enough to meet his
desire, and to show him great; to these, on the other hand, stripped of all
this, their high self- restraint alone was sufficient, and showed him that
wore the diadem and the purple, as much inferior in glory to those who had
no such thing, as the sun is more glorious than a pearl.[4] For they were
led forth in the midst of the whole world, being at once youths, and
captives, and slaves, and straightway on their appearance the king darted
fire from his eyes, and captains, and deputies, and governors, and the
whole amphitheatre of the devil, stood around; and a voice of pipes from
all sides, and of trumpets, and of all music, borne up to Heaven, was
sounding in their ears, and the furnace burned up to a boundless height,
and the flame reached the very clouds, and all was full of terror and
dismay. But none of these things dismayed them, but they laughed it all to
scorn, as they would children mocking them, and exhibited their courage and
meekness, and uttering a voice clearer than those trumpets, they said, "Be
it known unto thee, O king."[1] For they did Not wish to affront the king,
no not so much as by a word, but to declare their religion[2] only. For
which cause, neither did they extend their speech to any great length, but
set forth all briefly; "For there is," say they, "a God in Heaven, who is
able to deliver us,"[3] "why showest thou me the multitude? why the
furnace? why the sharpened swords? why the terrible guards? our Lord is
higher and more might}, than all these."

   Then when they considered that it was possible that God might be
willing even to permit them to be burnt; lest, if this should come to pass,
they might seem to be speaking falsehoods; they add this also and say, "If
this happen not, be it known unto thee, O king, that we serve not thy
gods."[4] For had they said, "Sins are the cause of His not delivering us,
should He fail to deliver," they would not have been believed. Wherefore in
this place they are silent on that subject, though they speak of it in the
furnace, again and again alleging their sins. But before the king they say
no such thing; only, that though they were to be burnt, they would not give
up their religion.

   For it was not for rewards and recompenses that they did what they did,
but out of love alone; and yet they were in captivity too, and in slavery,
and had enjoyed no good thing. Yea, they had lost their country, and their
freedom, and all their possessions. For tell me not of their honors in the
king's courts, for holy and righteous as they were, they would have chosen
ten thousand times rather to have been beggars at home, and to have been
partakers of the blessings in the temple. "For I had rather," it is said,
"be an outcast[5] in the house of my God, than to dwell in the tents of
sinners." And "one day in thy courts is better than thousands."[6] They
would have chosen then ten thousand times rather to be outcasts at home,
than kings in Babylon. And this is manifest, from what they declare even in
the furnace, grieving at their continuance in that country. For although
themselves enjoyed great honors, yet seeing the calamities of the rest they
were exceedingly vexed; and this kind of thing is most especially
characteristic of saints, that no glory, nor honor, nor anything else
should be more precious to them than their neighbor's welfare. See, for
example, how even when they were in a furnace, they made their supplication
for all the people. But we not even when at large bear our brethren in
mind. And again, when they were inquiring about the dreams? they were
looking "not to their own but the common good,"[8] for that they despised
death they showed by many things afterwards. But everywhere they put
themselves forward, as wishing to prevail[9] with God by importunity. Next,
as not accounting themselves either to be sufficient, they flee to the
Fathers; but of themselves they said that they offer nothing more than "a
contrite !spirit."[10]

   19. These men then let us also imitate. Because now too there is set up
a golden image, even the tyranny of Mammon. But let us not give heed to the
timbrels, nor to the flutes, nor to the harps, nor to the rest of the pomp
of riches; yea, though we must needs fall into a furnace of poverty, let us
choose it, rather than worship that idol, and there will be "in the midst a
moist whistling wind."[11] Let us not then shudder at hearing of "a furnace
of poverty." For so too at that time they that fell into the furnace were
shewn the more glorious, but they that worshipped were destroyed. Only then
all took place at once, but in this case some part will be accomplished
here, some there, some both here and in the day that is to come. For they
that have chosen poverty, in order that they might not worship mammon, will
be more glorious both here and then, but they that have been rich unjustly
here, shall then pay the utmost penalty.

   From this furnace Lazarus too went forth, not less glorious than those
children; but the rich man who was in the place of them that worshipped the
image, was condemned to hell.[1] For indeed what we have now mentioned was
a type of this. Wherefore as in this instance they who fell into the
furnace suffered no hurt, but they who sat without were laid hold of with
great fierceness, so likewise shall it be then. The saints walking through
the river of fire shall suffer no pain, nay they will even appear joyous;
but they that have worshipped the image, shall see the fire rest upon them
fiercer than any wild beast, and draw them in. So that if any one
disbelieves hell, when he sees this furnace, let him from the things
present believe things to come, and fear not the furnace of poverty, but
the furnace of sin. For this is flame and torment, but that, dew[2] and
refreshment; and by this stands the devil, by that, angels wafting aside
the flame.

   20. These things let them hear that are rich, that are kindling the
furnace of poverty. For though they shall not hurt those others, "the
dew"[2] coming to their aid; yet themselves they will render an easy prey
to the flame, which they have kindled with their own hands.

   Then, an angel went down with those children; now, let us go down
with[3] them that are in the furnace of poverty, and by alms-deeds let us
make a "dewy air,"[2] and waft the flame quite aside, that we may be
partakers of their crowns also; that the flames of hell may likewise be
scattered by the voice of Christ saying, "Ye saw me an hungered, and fed
me."[4] For that voice shall then be with us instead of a "moist wind
whistling"[2] through the midst of the flame. Let us then go down with
alms-giving, unto the furnace of poverty; let us behold them that in self-
restraint walk therein, and trample on the burning coals; let us behold the
marvel, strange and beyond thought, a man singing praise in a furnace, a
man giving thanks in fire, chained unto extreme poverty, yet offering much
praise to Christ. Since they, who bear poverty with thankfulness, really
become equal to those children. For no flame is so terrible as poverty, nor
so apt to set us on fire. But those children were not set on fire; rather,
on their giving thanks to the Lord, their bonds too were at once loosed. So
likewise now, if when thou hast fallen into poverty, thou art thankful,
both the bonds are loosened, and the flame extinguished; or though it be
not extinguished (what is much more marvellous), it becomes a fountain
stead of a flame: which then likewise came to pass, and in the midst of a
furnace they enjoyed a pure dew. For the fire indeed it quenched not, but
the burning of those cast in it altogether hindered. This one may see in
their case also who live by the rules of wisdom,[5] for they, even in
poverty, feel more secure than the rich.

   Let us not therefore sit down without the furnace, feeling no pity
towards the poor; lest the same befall us as then befell those
executioners. For if thou shouldest go down to them, and take thy stand
with the children, the fire will no longer work thee any harm; but if thou
shouldest sit above and neglect them in the flame of their poverty, the
flame will burn thee up. Go down therefore into the fire, that thou mayest
not be burnt up by the fire; sit not down without the fire, lest the flame
catch hold of thee. For if it should find thee amongst the poor, it will
depart from thee; but if alienated from them, it will run upon thee
quickly, and catch thee. Do not therefore stand off from them that are cast
in, but when the devil gives command. to cast them that have not worshipped
gold into the furnace of poverty, be not thou of them that cast others in,
but of them that are cast in; that-thou mayest be of 'the number of the
saved, and not of the burned. For indeed it is a most effectual dew, to be
held in no subjection by desire of wealth, to be associate with poor
persons. These are wealthier than all, who have trampled under foot the
desire of riches. Forasmuch as those children too, by despising the king at
that time, became more glorious than the king. And thou therefore, if thou
despise the things of the world, shalt become more honorable than all the
world; like those holy men, "of whom the world was not worthy."[6]

   In order then to become worthy of the things in Heaven, I bid thee
laugh to scorn things present. For in this way thou shalt both be more
glorious here, and enjoy the good things to come, by the grace and love
towards man of our Lord Jesus Christ; to whom be glory and might for ever
and ever. Amen.


HOMILY V: MATT. I. 25, 23.

"Now all this was done, that it might be fulfilled which was spoken of the
Lord by the Prophet, saying, Behold, a Virgin shall be with child, and
shall bring forth a Son, and they shall call His name Emmanuel."

   I HEAR many say, "While we are here, and enjoying the privilege of
hearing, we are awed, but when we are gone out, we become altered men
again, and the flame of zeal is quenched." What then may be done, that this
may not come to pass? Let us observe whence it arises. Whence then doth so
great a change in us arise? From the unbecoming employment of our time, and
from the company of evil men. For we ought not as soon as we retire from
the Communion,[1] to plunge into business unsuited to the Communion, but as
soon as ever we get home, to take our Bible into our hands, and call our
wife and children to join us in putting together what we have heard, and
then, not before, engage in the business of life.[2]

   For if after the bath you would not choose to hurry into the market
place, lest by the business in the market you should destroy the
refreshment thence derived; much more ought we to act on this principle
after the Communion. But as it is, we do the contrary, and in this very way
throw away all. For while the profitable effect of what hath been said to
us is not yet well fixed, the great force of the things that press upon us
from without sweeps all entirely away.

   That this then may not be the case, when you retire from the Communion,
you must account nothing more necessary than that you should put together
the things that have been said to you. Yes, for it were the utmost folly
for us, while we give up five and even six days to the business of this
life, not to bestow on things spiritual so much as one day, or rather not
so much as a small part of one day. See ye not our own children, that
whatever lessons are given them, those they study throughout the whole day?
This then let us do likewise, since otherwise we shall derive no profit
from coming here, drawing water daily into a vessel with holes, and not
bestowing on the retaining of what we have heard even so much earnestness
as we plainly show with respect to gold and silver. For any one who has
received a few pence both puts them into a bag and sets a seal thereon; but
we, having given us oracles more precious than either gold or costly
stones, and receiving the treasures of the Spirit, do not put them away in
the storehouses of our soul, but thoughtlessly and at random suffer them to
escape from our minds. Who then will pity us after all this, plotting
against our own interests, and casting ourselves into so deep poverty?
Therefore, that this may not be so, let us write it down an unalterable law
for ourselves, for our wives, and for our children, to give up this one day
of the week entire to hearing, and to the recollection of the things we
have heard. For thus with greater aptness for learning shall we approach
what is next to be said; and to us the labor will be less, and to you the
profit greater, when, bearing in memory what hath been lately spoken, ye
hearken accordingly to what comes afterwards. For no little doth this also
contribute towards the understanding of what is said, when ye know
accurately the connexion of the thoughts, which we are busy in weaving
together for you. For since it is not possible to set down all in one day,
you must by continued remembrance make the things laid before you on many
days into a kind of chain, and so wrap it about your soul: that the body of
the Scriptures may appear entire.

   Therefore let us not either to-day go on to the subjects set before us,
without first recalling what was lately said to our memory.[3]

   2. But what are the things set before us to-day? "Now all this was
done, that it might be fulfilled which was spoken of the Lord by the
prophet, saying." In a tone worthy of the wonder, with all his might he
hath uttered his voice, saying, "Now all this was done." For when he saw
the sea and the abyss of the love of God towards man, and that actually
come to pass which never had been looked for, and nature's laws broken, and
reconciliations made, Him who is above all come down to him that is lower
than all, and "the middle walls of partition broken,"[1] and the
impediments removed, and many more things than these done besides; in one
word he hath put before us the miracle, saying, "Now all this was done that
it might be fulfilled which was spoken of the Lord." For, "think not,"
saith he, "that these things are now determined upon; they were prefigured
of old." Which same thing, Paul also everywhere labors to prove.

   And the angel proceeds to refer Joseph to Isaiah; in order that even if
he should, when awakened, forget his own words, as newly spoken, he might
by being reminded of those of the prophet, with which he had been nourished
up continually, retain likewise the substance of what he had said.[2] And
to the woman he mentioned none of these things, as being a damsel and
unskilled in them, but to the husband, as being a righteous man and one who
studied the prophets, from them he reasons. And before this he saith "Mary,
thy wife;" but now, when he hath brought the prophet before him, he then
trusts him with the name of virginity; for Joseph would not have continued
thus unshaken, when he heard from him of a virgin, unless[3] he had first
heard it also from Isaiah. For indeed it was nothing novel that he was to
hear out of the prophets,[4] but what was familiar to him, and had been for
a long time the subject of his meditations. For this cause the angel, to
make what he said easy to be received, brings in Isaiah. And neither here
doth he stop, but connects the discourse with God. For he doth not call the
saying Isaiah's, but that of the God of all things. For this cause he said
not, "that it might be fulfilled which was spoken of Isaiah," but "which
was spoken of the Lord." For the mouth indeed was Isaiah's, but the oracle
was wafted from above.

   3. What then saith this oracle? "Behold, a virgin shall be with child,
and shall bring forth a son, and they shall call His name Emmanuel."

   How was it then, one may say, that His name was not called Emmanuel,
but Jesus Christ? Because he said not, "thou shalt call," but "they shall
call," that is, the multitude, and the issue of events. For here he puts
the event as a name: and this is customary in Scripture, to substitute the
events that take place for names.

   Therefore, to say, "they shall call" Him "Emmanuel," means nothing else
than that they shall see God amongst men. For He hath indeed always been
amongst men, but never so manifestly.

   But if Jews are obstinate, we will ask them. when was the child called,
"Make speed to the spoil, hasten the prey?" Why, they could not say. How is
it then that the prophet said, "Call his name Maher-shalal-hash-baz?"[5]
Because, when he was born, there was a taking and dividing of spoils,
therefore the event that took place in his time is put as his name. And the
city, too, it is said, shall be called "the city of righteousness, the
faithful city Sion."[6] And yet we nowhere find that the city was called
"righteousness," but it continued to be called Jerusalem. However, inasmuch
as this came to pass in fact, when the city underwent a change for the
better, on that account he saith it is so called. For when any event
happens which marks out him who brings it to pass, or who is benefited by
it, more clearly than his name, the Scripture[7] speaks of the truth of the
event as being a name to him.

   4. But if, when their mouths are stopped on this point, they should
seek another, namely, what is said touching Mary's virginity, and should
object to us other translators,[8] saying, that they used not the term
"virgin," but "young woman;" in the first place we will say this, that the
Seventy were justly entitled to confidence above all the others. For these
made their translation after Christ's coming, continuing to be Jews, and
may justly be suspected as having spoken rather in enmity, and as darkening
the prophecies on purpose; but the Seventy, as having entered upon this
work an hundred years or more before the coming of Christ, stand clear from
all such suspicion, and on account of the date, and of their number, and of
their agreement,(1) would have a better right to be trusted.

   But even if they bring in the testimony of those others, yet so the
tokens of victory would be with us. Because the Scripture is wont to put
the word "youth," for "virginity;" and this with respect not to women only,
but also to men. For it is said, "young men and maidens, old men with
younger ones."(2) And again, speaking of the damsel who is attacked, it
saith, "if the young woman cry out,"(3) meaning the virgin.

   And what goes before also establishes this interpretation. For he doth
not merely say, "Behold, the Virgin shall be with child," but having first
said, "Behold, the Lord Himself shall give you a sign," then he subjoins,
"Behold, the Virgin shall be with child."(4) Whereas, if she that was to
give birth was not a virgin, but this happened in the way of marriage, what
sort of sign would the event be? For that which is a sign must of course be
beyond the course of common events, it must be strange and extraordinary;
else how could it be a sign?

   5. "Then Joseph, being raised from sleep, did as the angel of the Lord
had bidden him." Seest thou obedience, and a submissive mind? Seest thou a
soul truly wakened, and in all things incorruptible? For neither when he
suspected something painful or amiss could he endure to keep the Virgin
with him; nor yet, after he was freed from this suspicion, could he bear to
cast her out, but he rather keeps her with him, and ministers to the whole
Dispensation.

   "And took unto him Mary his wife." Seest thou how continually the
evangelist uses this word, not willing that that mystery should be
disclosed as yet, and annihilating that evil suspicion?

   And when he had taken her, "he knew her not, till she had brought forth
her first- born Son."(5) He hath here used the word "till," not that thou
shouldest suspect that afterwards he did know her, but to inform thee that
before the birth the Virgin was wholly untouched by man. But why then, it
may be said, hath he used the word, "till"? Because it is usual in
Scripture often to do this, and to use this expression without reference to
limited times. For so with respect to the ark likewise, it is said, "The
raven returned not till the earth was dried up."(6) And yet it did not
return even after that time. And when discoursing also of God, the
Scripture saith, "From age until age Thou art,"(7) not as fixing limits in
this case. And again when it is preaching the Gospel beforehand, and
saying, "In his days shall righteousness flourish, and abundance of peace,
till the moon be taken away,"(8) it doth not set a limit to this fair part
of creation. So then here likewise, it uses the word "till," to make
certain what was before the birth, but as to what follows, it leaves thee
to make the inference. Thus, what it was necessary for thee to learn of
Him, this He Himself hath said; that the Virgin was untouched by man until
the birth; but that which both was seen to be a consequence of the former
statement, and was acknowledged, this in its turn he leaves for thee to
perceive; namely, that not even after this, she having so become a mother,
and having been counted worthy of a new sort of travail, and a child-
bearing so strange, could that righteous man ever have endured to know her.
For if he had known her, and had kept her in the place of a wife, how is it
that our Lord(9) commits her, as unprotected, and having no one, to His
disciple, and commands him to take her to his own home?

   How then, one may say, are James and the others called His brethren? In
the same kind of way as Joseph himself was supposed to be husband of Mary.
For many were the veils provided, that the birth, being such as it was,
might be for a time screened. Wherefore even John so called them, saying,
"For neither did His brethren believe in Him."(10)

   6. Nevertheless they, who did not believe at first, became afterwards
admirable, and illustrious. At least when Paul and they that were of his
company were come up to Jerusalem about decrees(11) they went in
straightway unto James. For he was so admired as even to be the first to be
entrusted with the bishop's office. And they say he gave himself up to such
great austerity, that even his members became all of them as dead, and that
from his continual praying, and his perpetual intercourse with the ground,
his forehead became so callous as to be in no better state than a camel's
knees, simply by reason of his striking it so against the earth.(1) This
man gives directions to Paul himself, when he was after this come up again
to Jerusalem, saying,(2) "Thou seest, brother, how many thousands there are
of them that are come together." So great was his understanding and his
zeal, or rather so great the power of Christ. For they that mock Him when
living, after His death are so filled with awe, as even to die for Him with
exceeding readiness. Such things most of all show the power of His
resurrection. For this, you see, was the reason of the more glorious things
being kept till afterwards, viz. that this proof might become indisputable.
For seeing that even those who are admired amongst us in their life, when
they are gone, are apt to be forgotten by us; how was it that they, who
made light of this Man living, afterwards thought Him to be God, if He was
but one of the many? How was it that they consented even to be slain for
His sake, unless they received His resurrection on clear proof?

   7. And these things we tell you, that ye may not hear only, but imitate
also his manly severity,(3) his plainness of speech, his righteousness in
all things; that no one may despair of himself, though hitherto he have
been careless, that he may set his hopes on nothing else, after God's
mercy, but on his own virtue. For if these were nothing the better for such
a kindred, though they were of the same house and lineage with Christ,
until they gave proof of virtue; what favor can we possibly receive, when
we plead righteous kinsmen and brethren, unless we be exceeding dutiful,(4)
and have lived in virtue? As the prophet too said, intimating the selfsame
thing, "A brother redeemeth not, shall a man redeem?"(5) No, not although
it were(6) Moses, Samuel, Jeremiah. Hear, for example, what God saith unto
this last, "Pray not thou for this people, for I will not hear thee."(7)
And why marvellest thou if I hear not thee? "Though Moses himself and
Samuel stood before me,"(8) I would not receive their supplication for
these men." Yea, if it be Ezekiel who entreats, he will be told, "Though
Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor
daughters."(9) Though the patriarch Abraham be supplicating for them that
are most incurably diseased, and change not, God will leave him and go His
way,(10) that he may not receive his cry in their behalf. Though again it
be Samuel who is doing this, He saith unto him, "Mourn not thou for
Saul."(11) Though for his own sister one entreat, when it is not fitting,
he again shall have the same sort of answer as Moses, "If her father had
but spit in her face."(12)

   Let us not then be looking open-mouthed towards others. For it is true,
the prayers of the saints have the greatest power; on condition however of
our repentance and amendment. Since even Moses, who had rescued his own
brother and six hundred thousand men from the wrath that was then coming
upon them from God, had no power to deliver his sister;(13) and yet the sin
was not equal; for whereas she had done despite but to Moses, in that other
case it was plain impiety, what they ventured on. But this difficulty I
leave for you; while that which is yet harder, I will try to explain.

   For why should we speak of his sister? since he who stood forth the
advocate of so great a people had not power to prevail for himself, but
after his countless toils, and sufferings, and his assiduity for forty
years, was prohibited from setting foot on that land, touching which there
had been so many declarations and promises. What then was the cause? To
grant this favor would not be profitable, but would, on the contrary, bring
with it much harm, and would be sure to prove a stumbling-block to many of
the Jews. For if when they were merely delivered from Egypt, they forsook
God, and sought after Moses, and imputed all to him; had they seen him also
lead them into the land of promise, to what extent of impiety might they
not have been cast away? And for this reason also, let me add, neither was
his tomb made known.

   And Samuel again was not able to save Saul from the wrath from above,
yet he oftentimes preserved the Israelites. And Jeremiah prevailed not for
the Jews, but some one else he did haply cover from evil by his
prophecy.(14) And Daniel saved the barbarians from slaughter,(15) but he
did not deliver the Jews from their captivity.

   And in the Gospels too we shall see both these events come to pass, not
in the case of different persons, but of the same; and the same man now
prevailing for himself and now given up. For he who owed the ten thousand
talents, though he had delivered himself from the danger by entreaty, yet
again he prevailed not,(16) and another on the contrary, who had before
thrown himself away, afterwards had power to help himself in the greatest
degree.(1) But who is this? He that devoured his Father's substance.

   So that on the one hand, if we be careless, we shall not be able to
obtain salvation, no not even by the help of others; if, on the other hand,
we be watchful, we shall be able to do this by ourselves, and by ourselves
rather than by others. Yes; for God is more willing to give His grace to
us, than to others for us; that we by endeavoring ourselves to do away His
wrath, may both enjoy confidence towards Him, and become better men. Thus
He had pity on the Canaanitish woman, thus He saved the harlot, thus the
thief, when there was none to be mediator nor advocate.

   8. And this I say, not that we may omit supplicating the saints, but to
hinder our being careless, and entrusting our concerns to others only,
while we fall back and slumber ourselves. For so when He said, "make to
yourselves friends,(2) he did not stop at this only, but He added, "of the
unrighteous mammon;" that so again the good work may be thine own; for it
is nothing else but almsgiving which He hath here signified. And, what is
marvellous, neither doth He make a strict account with us, if we withdraw
ourselves from injustice. For what He saith is like this: "Hast thou gained
ill? spend well. Hast thou gathered by unrighteousness? scatter abroad in
righteousness." And yet, what manner of virtue is this, to give out of such
gains? God, however, being full of love to man, condescends even to this
and if we thus do, promises us many good things. But we are so past all
feeling, as not to give even of our unjust gain, but while plundering
without end, if we contribute the smallest part, we think we have fulfilled
all. Hast thou not heard Paul saying, "He which soweth sparingly, shall
reap also sparingly"?(3) Wherefore then dost thou spare? What, is the act
an outlay? is it an expense? Nay, it is gain and good merchandise. Where
there is merchandise, there is also increase; where there is sowing, there
is also reaping. But thou, if thou hadst to till a rich and deep soil, and
capable of receiving much seed, wouldest both spend what thou hadst, and
wouldest borrow of other men, accounting parsimony in such cases to be
loss; but, when it is Heaven which thou art to cultivate, which is exposed
to no variation of weather, and will surely repay thine outlay with
abundant increase, thou art slow and backward, and considerest not that it
is possible by sparing to lose, and by not sparing to gain.

   9. Disperse therefore, that thou mayest not lose; keep not, that thou
mayest keep; lay out, that thou mayest save; spend, that thou mayest gain.
If thy treasures are to be hoarded, do not thou hoard them, for thou wilt
surely cast them away; but entrust them to God, for thence no man makes
spoil of them. Do not thou traffic, for thou knowest not at all how to
gain; but lend unto Him who gives an interest greater than the principal.
Lend, where is no envy, no accusation, nor evil design, nor fear. Lend unto
Him who wants nothing, yet hath need for thy sake; who feeds all men, yet
is an hungered, that thou mayest not suffer famine; who is poor, that thou
mayest be rich. Lend there, where thy return cannot be death, but life
instead of death. For this usury is the harbinger of a kingdom, that, of
hell; the one coming of covetousness, the other of self-denial; the one of
cruelty, the other of humanity. What excuse then will be ours, when having
the power to receive more, and that with security, and in due season, and
in great freedom, without either reproaches, or fears, or dangers, we let
go these gains, and follow after that other sort, base and vile as they
are, insecure and perishable, and greatly aggravating the furnace for us?
For nothing, nothing is baser than the usury of this world, nothing more
cruel. Why, other persons' calamities are such a man's traffic; he makes
himself gain of the distress of another, and demands wages for kindness, as
though he were afraid to seem merciful, and under the cloak of kindness he
digs the pitfall deeper, by the act of help galling a man's poverty, and in
the act of stretching out the hand thrusting him down, and when receiving
him as in harbor, involving him in shipwreck, as on a rock, or shoal, or
reef.

   "But what dost thou require?" saith one; "that I should give another
for his use that money which I have got together, and which is to me
useful, and demand no recompense?" Far from it: I say not this: yea, I
earnestly desire that thou shouldest have a recompense; not however a mean
nor small one, but far greater; for in return for gold, I would that thou
shouldest receive Heaven for usury. Why then shut thyself up in poverty,
crawling about the earth, and demanding little for great? Nay, this is the
part of one who knows not how to be rich. For when God in return for a
little money is promising thee the good things that are in Heaven, and thou
sayest, "Give me not Heaven, but instead of Heaven the gold that
perisheth," this is for one who wishes to continue in poverty. Even as he
surely who desires wealth and abundance will choose things abiding rather
than things perishing; the inexhaustible, rather than such as waste away;
much rather than little, the incorruptible rather than the corruptible. For
so the other sort too will follow. For as he who seeks earth before Heaven,
will surely lose earth also, so he that prefers Heaven to earth, shall
enjoy both in great excellency. And that this may be the case with us, let
us despise all things here, land choose the good things to come. For thus
shall we obtain both the one and the other, by the grace and love towards
man of our Lord Jesus Christ; to whom be glory and might for ever and ever.
Amen.


HOMILY VI: MATT. II. 1, 2.

"When Jesus was born in Bethlehem of Judaea 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 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, dispensing(1) all as need required: in the same kind of way as the
pillar of the cloud, now halting 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:"(1)
because 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.(2) 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.(3) 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;'(1) but 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,(2) is 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:"(3) but 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
Judaea, 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 cloth 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;"(4) and 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."(5)

   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,(6) they 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.(7) 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 Jerusalem 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 Jerusalem(1) troubled? 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,(2) saying, "They would
be glad, if they had been burnt with fire; for unto us a Child is born,
unto us a Son is given."(3)

   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."(4) And the Spirit on this
account appears in fire.

   But we are grown more cold than a cinder, and more lifeless than the
dead; and this, when we see Paul soaring above the Heaven, and the Heaven
of Heaven, and more fervent than any flame, conquering and overpassing all
things, the things beneath, and the things above; the things present, and
the things to come; the things that are, and the things that are not.

   But if that example be too great for thee, in the first place, this
saying itself cometh of sloth; for what had Paul more than thou, that thou
shouldest say emulation of him is to thee impossible? However, not to be
contentious, let us leave Paul, and consider the first believers, who cast
away both goods and gains, together with all worldly care and worldly
leisure, and devoted themselves to God entire, every night and day giving
attendance on the teaching of the word. For such is the fire of the Spirit,
it suffers us not to have any desire for the things that are here, but
removes us to another love. For this cause, he who hath set his love on
such things as these, though what he hath must be given away, or luxury or
glory laughed to scorn, or his very soul yielded up, he doeth all these
things with perfect ease. For the warmth of that fire entering into the
soul casts out all sluggishness, and makes him whom it hath seized more
light than anything that soars; and thenceforth overlooking the things that
are seen, such a one abides in continual compunction, pouring forth never-
ceasing fountains of tears, and thence reaping fruit of great delight. For
nothing so binds and unites unto God as do such tears. Such a one, though
he be dwelling in the midst of cities, spends his time as in a desert, and
in mountains and woods; none of them that are present doth he see, neither
feel any satiety of such lamentations; whether it be for himself, or for
the negligences of others, that he is weeping. For this cause God blessed
these above all the rest of men, saying, "Blessed are they that mourn."

   8. And how saith Paul, "Rejoice in the Lord always?"(5) The joy he is
speaking of is what springs from those tears. For as men's joy for the
world's sake hath a sorrow(6) in 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 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.(1) 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 lot 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 with(2) lines 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;"(3) however, 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,(4) both 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,(5) when she is blamed, and of the son of Noe, when for a freeman he
became a slave.(6)

   9. And these things I say, not to suppress(7) all 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:"(8)--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:"(9)-- 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;"(10) but yet this cloth 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."(11)

   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 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

   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."(1)
Such were they at Sodore, 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."(2) 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"(3) our 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."(4) 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
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,(1) and 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."(2)

   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?(3)

   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?"(4) 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.


HOMILY VII: MATT. II. 4, 5.

"And when he had gathered all the chief priests and scribes of the people
together, he demanded of them where Christ should be born. And they said
unto him, in Bethlehem of Judaea."

   Seest thou how all things are done to convict the Jews? how, as long as
He was out of their sight, the envy had not yet laid hold of them, and they
rehearsed the testimonies of Him with truth; but when they saw the glory
that arose from the miracles, a grudging spirit possessed them, and
thenceforth they betrayed the truth.

   However, the truth was exalted by all things, and strength was the more
gathered for it even by its enemies. See for example in this very case, how
wonderful and beyond expectation are the results secretly provided for.(1)
For both the barbarians and the Jews do the same time alike learn something
more of one another, and teach one another. Thus the Jews, for their part,
heard from the wise men, that a star also had proclaimed Him in the land of
the Persians; the wise men, in their turn, were informed by the Jews that
this Man, whom the star proclaimed, prophets also had made known from a
long time of old. And the ground(2) of their inquiry was made to both an
occasion of setting forth clearer and more perfect instruction; and the
enemies of the truth are compelled even against their will to read the
writings in favor of the truth, and to interpret the prophecy; although not
all of it. For having spoken of Bethlehem, and how that out of it He shall
come that should rule Israel, they proceed not afterwards to add what
follows, out of flattery to the king. And what was this? That "His goings
forth are from of old, from everlasting."

   2. "But why," one may say, "if He was to come from thence, did He live
in Nazareth after the birth, and obscure the prophecy?" Nay, He did not
obscure it, but unfolded it the more. For the fact, that while His mother
had her constant residence in the one place, He was born in the other,
shows the thing to have been done by a Divine dispensation.(3)

   And for this cause, let me add, neither did He remove from thence
straightway after His birth, but abode forty days, giving opportunity to
them that were disposed to be inquisitive to examine all things accurately.
Because there were in truth many things to move them to such an inquiry, at
least if they had been disposed to give heed to them. Thus at the coming of
the wise men the whole city was in a flutter,(4) and together with the city
the king, and the prophet was brought forward, and a court of high
authority was summoned; and many other things too were done there, all
which Luke relates minutely. Such were what concerns Anna, and Simeon, and
Zacharias, and the angels, and the shepherds; all which things were to the
attentive sufficient to give hints for ascertaining what had taken place.
For if the wise men, who came from Persia, were not ignorant of the place,
much more might they, whose abode it was, acquaint themselves with these
things.

    He manifested Himself then from the beginning by many miracles, but
when they would not see, He hid Himself for a while, to be again revealed
from another more glorious beginning. For it was no longer the wise men,
nor the star, but the Father from above that proclaimed Him at the streams
of Jordan; and the Spirit likewise came upon Him, guiding that voice to the
head of Him just baptized; and John, with all plainness of speech, cried
out everywhere in Judaea, till inhabited and waste country alike were
filled with that kind of doctrine; and the witness too of the miracles, and
earth, and sea, and the whole creation, uttered in His behalf a distinct
voice. But at the time of the birth, just so many things happened as were
fitted quietly to mark out Him that was come. Thus, in order that the Jews
might not say, "We know not when He was born, nor whereabouts," both all
these events in which the wise men were concerned were brought about by
God's providence, and the rest of the things which we have mentioned; so
that they would have no excuse to plead, for not having inquired into that
which had come to pass.

   But mark also the exactness of the prophecy. For it does not say, "He
will abide" in Bethlehem," but "He will come put" thence." So that this too
was a subject of prophecy, His being simply born there.

   Some of them, however, being past shame, say that these things were
spoken of Zerubbabel. But how can they be right? For surely "his goings
forth" were not "from of old, from everlasting."(5) And how can that suit
him which is said at the beginning, "Out of thee shall He come forth:"
Zorobabel not having been born in Judaea, but in Babylon, whence also he
was called Zorobabel,(6) because he had his origin there? And as many as
know the Syrians' language know what I say.

   And together with what hath been said, all the time also since these
things is sufficient to establish the testimony. For what saith he? "Thou
art not the least among the princes of Judah," and he adds the cause of the
pre-eminence, saying, "out of thee shall He come." But no one else hath
made that place illustrious or eminent, excepting Him alone. For example:
since that birth, men come from the ends of the earth to see the manger,
and the site of the shed. And this the prophet foretold aloud from the
first, saying, "Thou art not the least among the princes of Judah;" that
is, among the heads of tribes. By which expression he comprehended even
Jerusalem.(1) But not even so have they given heed, although the advantage
passes on to themselves. Yea, and because of this the prophets at the
beginning discourse nowhere so much of His dignity, as touching the benefit
which accrued to them by Him. For so, when the Virgin was bearing the
child, he saith, "Thou shalt call His name Jesus;"(2) and he gives the
reason saying, "for He shall save His people from their sins." And the wise
men too said not, "Where is the Son of God?" but "He that is born King of
the Jews." And here again it is not affirmed, "Out of thee shall come
forth" the Son of God, but "a Governor, that shall feed my people
Israel."(3) For it was needful to converse with them at first, setting out
in a tone of very exceeding condescension, test they should be offended;
and to preach what related to their salvation in particular, that hereby
they might be the rather won over. At any rate, all the testimonies that
are first cited, and for which it was the season immediately at the time of
the birth, say nothing great, nor lofty concerning Him, nor such as those
subsequent to the manifestation of the miracles; for these discourse more
distinctly concerning His dignity. For instance, when after many miracles
children were singing hymns unto Him, hear what saith the prophet, "Out of
the mouth of babes and sucklings Thou hast perfected praise."(4) And again,
"I will consider the Heavens, the works of Thy fingers;" which signifies
Him to be Maker of the universe. And the testimony too, which was produced
after the ascension, manifests His equality with the Father; thus saying,
"The Lord said unto my Lord, Sit Thou on my right hand."(5) And Isaiah too
saith, "He that riseth up to rule over the Gentiles, in Him shall the
Gentiles trust."(6)

   But how saith he that Bethlehem is "not the least among the princes of
Judah?" for not in Palestine alone, but in the whole world, the village
hath become conspicuous. Why, so far he was speaking to Jews; wherefore
also he added, "He shall feed my people Israel." And yet He fed the whole
world; but as I have said, He is fain not to offend as yet, by revealing
what He hath to say touching the Gentiles.

   But how was it, one may say, that He did not feed the Jewish people? I
answer, first, this too is accomplished: for by the term Israel in this
place, he figuratively meant such as believed on Him from among the Jews.
And Paul interpreting this, saith, "For they are not all Israel, which are
of Israel,"(7) but as many as have been born by faith and promise. And if
He did not feed them all, this is their own fault and blame. For when they
ought to have worshipped with the wise men, and have glorified God that
such a time was come, doing away all their sins (for not a word was spoken
to them of judgments set, or of accounts to be given, but of a mild and
meek Shepherd); they for their part do just the contrary, and are troubled,
and make disturbance, and go on continually framing plots without end.

   3. "Then Herod, when he had privily called the wise men, inquired of
them diligently(8) what time the star appeared:"(9)

   Attempting to slay that which was born,--an act of extreme idiocy(10)
not of madness only; since what had been said and done was enough to have
withholden him from any such attempt. For those occurrences were not after
the manner of man. A star, I mean, calling the wise men from on high; and
barbarians making so long a pilgrimage, to worship Him that lay in
swaddling clothes and a manger; and prophets too from of old, proclaiming
beforehand all this;--these and all the rest were more than human events:
but nevertheless, none of these things restrained him. For such a thing is
wickedness. It falls foul of itself, and is ever attempting
impossibilities. And mark his utter folly. If on the one hand he believed
the prophecy, and accounted it to be unchangeable, it was quite clear that
he was attempting impossibilities; if again he disbelieved, and did not
expect that those sayings would come to pass, he need not have been in fear
and alarm, nor have formed any plot on that behalf. So that in either way
his craft was superfluous.

   And this too came of the utmost folly, to think that the wise men would
make more account of him than of the Child that was born, for the sake of
which they had come so long a journey. For if, before they saw, they were
so inflamed with longing for Him; after they had seen with their eyes, and
been confirmed by the prophecy, how hoped he to persuade them to betray the
young Child to him?

   Nevertheless, many as were the reasons to withhold him, he made the
attempt; and having "privily called the wise men, he inquired of them."(1)
Because he thought that Jews would be concerned in favor of the Child, and
he never could expect that they would fall away unto such madness as to be
willing to give up to His enemies their Protector and Saviour, and Him who
was come for the deliverance of their nation. On account of this he both
calls them privily, and seeks the time not of the Child, but of the star:
thereby marking out the object of his chase so as to include far more than
it.(2) For the star, I think, must have appeared a long time before. It was
a long time which the wise men had to spend on their journey. In order,
therefore, that they might present themselves just after His birth (it
being meet for Him to be worshipped in His very swaddling clothes, that the
marvellous and strange nature of the thing might appear), the star, a long
time before, makes itself visible. Whereas if at the moment of His birth in
Palestine, and not before, it had been seen by them in the East, they,
consuming a long time in their journey, would not have seen Him in
swaddling clothes on their arrival. As to his slaying the children "from
two years old and under," let us not marvel; for his wrath and dread, for
the sake of a fuller security, added very much to the time, so that not one
might escape.

   Having therefore called them, he saith, "Go and search diligently(3)
for the young Child; and when ye have found Him, bring me word again, that
I may come and worship Him also."(4)

   Seest thou his extreme folly? Why, if thou sayest these things in
sincerity, wherefore dost thou inquire privily? But if intending to plot
against Him, how is it thou dost not perceive, that from the fact of their
being asked secretly the wise men will be able to perceive thy craft? But
as I have already said, a soul taken captive by any wickedness becomes more
utterly senseless than any thing.

   And he said not, "go and learn concerning the King," but "concerning
the young Child;" for he could not even endure to call Him by the name of
His dominion.

   4. But the wise men perceive nothing of this, by reason of their
exceeding reverence (for they never could have expected that he could have
gone on to so great wickedness, and would have attempted to form plots
against a dispensation so marvellous): and they depart suspecting none of
these things, but from what was in themselves auguring all that would be in
the rest of mankind.

   "And, lo! the star, which they saw in the east, went before them."(5)

   For therefore only was it hidden, that having lost their guide, they
might come to be obliged to make inquiry of the Jews, and so the matter
might be made evident to all. Since after they have made inquiries, and
have had His enemies(6) for informants, it appears to them again. And mark
how excellent was the order; how in the first place after the star the
people(7) of the Jews receives them, and the king, and these bring in the
prophecy to explain what had appeared: how next, after the prophet, an
angel again took them up and taught them all things; but for a time they
journey from Jerusalem to Bethlehem by the guidance of the star, the star
again journeying with them from that place also; that hence too thou
mightest learn, that this was not one of the ordinary stars, for there is
not so much as one star that hath this nature. And it not merely moved, but
"went before them," drawing and guiding them on in mid-day.

   "But what need of this star any more," one may ask, "when the place was
ascertained?" In order that the Child also might be seen. For there was not
anything to make Him manifest, since the house was not conspicuous, neither
was His mother glorious, or distinguished. There was need then of the star,
to set them by the place. Wherefore it re-appears on their coming out of
Jerusalem, and stays not, before it hath reached the manger.

   And marvel was linked on to marvel; for both were strange things, as
well the magi worshipping, as the star going before them; and enough to
attract even such as were made all of stone. For if the wise men had said,
they had heard prophets say these things, or that angels had discoursed
with them in private, they might have been disbelieved; but now, when the
vision of the star appeared on high, even they that were exceeding
shameless had their mouths stopped.

   Moreover, the star, when it stood over the young Child, stayed its
course again: which thing itself also was of a greater power than belongs
to a star, now to hide itself, now to appear, and having appeared to stand
still. Hence they too received an increase of faith. For this cause they
rejoiced also, that they had found what they were seeking, that they had
proved messengers of truth, that not without fruit had they come so great a
journey; so great a longing (so to speak) had they for Christ. For first it
came and stood over His very head, showing that what is born is Divine;
next standing there, it leads them to worship Him; being not simply
barbarians, but the wiser sort amongst them.

   Seest thou, with how great fitness the star appeared? Why; because even
after the prophecy, and after the interpretation of the chief priests and
scribes, they still had their minds turned towards it.

   5. Shame upon Marcion, shame upon Paul of Samosata,(1) for refusing to
see what those wise men saw,--the forefathers of the Church; for I am not
ashamed so to call them. Let Marcion be ashamed, beholding God worshipped
in the flesh. Let Paul be ashamed, beholding Him worshipped as not being
merely a man. As to His being in the flesh, that first is signified by the
swaddling clothes and the manger; as to their not worshipping Him as a mere
man, they declare it, by offering Him, at that unripe age, such gifts as
were meet to be offered to God. And together with them let the Jews also be
ashamed, seeing themselves anticipated by barbarians and magi, whilst they
submit not so much as to come after them. For indeed what happened then was
a type of the things to come, and from the very beginning it was shown that
the Gentiles would anticipate their nation.

   "But how was it," one may ask, "that not at the beginning, but
afterwards, He said, 'Go ye, and make disciples of all nations' "? Because
the occurrence was a type, as I said, of the future, and a sort of
declaration of it beforehand. For the natural order was that Jews should
come unto Him first; but forasmuch as they of their own choice gave up
their proper benefit, the order of things was inverted. Since not even in
this instance should the wise men have come before the Jews, nor should
persons from so great a distance have anticipated those who were settled
about the very city, nor should those who had heard nothing have
presented(2) them that were nurtured in so many prophecies. But because
they were exceedingly ignorant of their own blessings, those from Persia
anticipate those at Jerusalem. And this indeed is what Paul also saith: "It
was necessary that the word of the Lord should first have been spoken to
you, but seeing ye have judged yourselves unworthy, lo, we turn to the
Gentiles."(3) For even though before they did not obey, at any rate when
they heard it from the wise men, they ought to have made all haste; but
they would not. Therefore, while those are slumbering, these run before.

   6. Let us then also follow the magi, let us separate ourselves from our
barbarian customs, and make our distance therefrom great, that we may see
Christ, since they too, had they not been far from their own country, would
have missed seeing Him. Let us depart from the things of earth. For so the
wise men, while they were in Persia, saw but the star, but after they had
departed from Persia, they beheld the Sun of Righteousness. Or rather, they
would not have seen so much as the star, unless they had readily risen up
from thence. Let us then also rise up; though all men be troubled, let us
run to the house of the young Child; though kings, though nations, though
tyrants interrupt this our path, let not our desire pass away. For so shall
we thoroughly repel all the dangers that beset us. Since these too, except
they had seen the young Child, would not have escaped their danger from the
king. Before seeing the young Child, fears and dangers and troubles pressed
upon them from every side; but after the adoration, it is calm and
security; and no longer a star but an angel receives them, having become
priests from the act of adoration; for we see that they offered gifts also.

   Do thou therefore likewise leave the Jewish people, the troubled city,
the blood- thirsty tyrant, the pomp of the world, and hasten to Bethlehem,
where is the(3) house of the spiritual Bread.(4) For though thou be a
shepherd, and come hither, thou writ behold the young Child in an inn:
though thou be a king, and approach not here, thy purple robe will profit
thee nothing; though thou be one of the wise men, this will be no hindrance
to thee; only let thy coming be to honor and adore, not to spurn the Son of
God; only do this with trembling and joy: for it is possible for both of
these to concur in one.

   But take heed that thou be not like Herod, and say, "that I may come
and worship Him," and when thou art come, be minded to slay Him. For him do
they resemble, who partake of the mysteries unworthily: it being said, that
such a one "shall be guilty of the Body and Blood of the Lord."(1) Yes; for
they have in themselves the tyrant who is grieved at Christ's kingdom, him
that is more wicked than Herod of old, even Mammon. For he would fain have
the dominion, and sends them that are his own to worship in appearance, but
slaying while they worship. Let us fear then, lest at any time, while we
have the appearance of suppliants and worshippers, we should in deed show
forth the contrary.

   And let us cast everything out of our hands when we are to worship;
though it be gold that we have, let us offer it unto him and not bury it.
For if those barbarians then offered it for honor, what will become of
thee, not giving even to Him that hath need? If those men journeyed so far
to see Him newly born, what sort of excuse wilt thou have, not going out of
thy way one alley's length, that thou mayest visit Him sick or in bonds?
And yet when they are sick or in bonds, even our enemies have our pity;
thine is denied even to thy Benefactor and Lord. And they offered gold,
thou hardly givest bread. They saw the star and were glad, thou, seeing
Christ Himself a stranger and naked, art not moved.

   For which of you, for Christ's sake, hath made so long a pilgrimage,
you that have received countless benefits, as these barbarians, or rather,
these wiser than the wisest philosophers? And why say I, so long a journey?
Nay, many of our women are so delicate, that they go not over so much as
one crossing of the streets to behold Him on the spiritual manger,(2)
unless they can have mules to draw them. And others being able to walk, yet
prefer to their attendance here, some a crowd of worldly business, some the
theatres. Whereas the barbarians accomplished so great a journey for His
sake, before seeing Him; thou not even after thou hast seen Him dost
emulate them, but forsakest Him after seeing Him, and runnest to see the
stage player. (For I touch again on the same subjects, as I did also of
late.(3)) And seeing Christ lying in the manger, thou leavest Him, that
thou mayest see women on the stage.

   7. What thunderbolts do not these things deserve? For tell me, if any
one were to lead(4) thee into a palace, and show thee the king on his
throne, wouldest thou indeed choose to see the theatre instead of those
things? And yet even in the palace there is nothing to gain; but here a
spiritual well of fire gushes up out of this table. And thou leavest this,
and runnest down to the theatre, to see women swimming, and nature put to
open dishonor, leaving Christ sitting by the well? Yes: for now, as of old,
He sits down by the well, not discoursing to a Samaritan woman, but to a
whole city. Or perchance now too with a Samaritan woman only. For neither
now is any one with Him; but some with their bodies only, and some not even
with these. But nevertheless, He retires not, but remains, and asks of us
to drink, not water, but holiness, for "His holy things He gives unto the
holy."(5) For it is not water that He gives us from this fountain, but
living blood; and it is indeed a symbol of death, but it is become the
cause of life.

   But thou, leaving the fountain of blood, the awful cup, goest thy way
unto the fountain of the devil, to see a harlot swim, and to suffer
shipwreck of the soul. For that water is a sea of lasciviousness, not
drowning bodies, but working shipwreck of souls. And whereas she swims with
naked body, thou beholding, art sunk into the deep of lasciviousness. For
such is the devil's net; it sinks, not them that go down into the water
itself, but them that sit above more than such as wallow therein; and it
chokes them more grievously than Pharaoh, who was of old sunk in the sea
with his horses and his chariots. And if souls could but be seen, I could
show you many floating on these waters, like the bodies of the Egyptians at
that time. But what is still more grievous is this, that they even call
such utter destruction a delight, and they term the sea of perdition a
channel for a pleasure voyage.(6) Yet surely one might easier pass over in
safety the AEgean or the Tuscan sea, than this spectacle. For in the first
place, through a whole night the devil preoccupies their souls with the
expectation of it; then having shown them the expected object, he binds
them at once, and makes them captives. For think not, because thou hast not
been joined unto the harlot, thou art clean from the sin; for in the
purpose of thine heart thou hast done it all. Since if thou be taken by
lust, thou hast kindled the flame up higher; if thou feel nothing at what
thou seest, thou deservest a heavier charge, for being a scandal to others,
by encouraging them in these spectacles, and for polluting thine own eye-
sight, and together with thine eye-sight, thy soul.

   However, not merely to find fault, come let us devise a mode of
correction too. What then will the mode be? I would commit you to your own
wives, that they may instruct you. It is true, according to Paul's law,(1)
you ought to be the teachers. But since that order is reversed by sin, and
the body has come to be above, and the head beneath, let us even take this
way.

   But if thou art ashamed to have a woman for thy teacher, fly from sin,
and thou wilt quickly be able to mount up an the throne which God hath
given thee. Since so long as thou sinnest the Scripture sends thee not to a
woman only, but even to things irrational, and those of the viler sort;
yea, it is not ashamed to send thee who art honored with reason, as a
disciple to the ant.(2) Plainly this is no charge against the Scripture,
but against them that so betray their own nobility of race. This then we
will do likewise; and for the present we will commit thee to thy wife; but
if thou despise her, we will send thee away to the school of the very
brutes, and will point out to thee how many birds, fishes, four-footed
beasts, and creeping things are found more honorable, and chaster than
thou.

   If now thou art ashamed, and dost blush at the comparison, mount up to
thine own nobility, and fly the sea of hell, and the flood of fire, I mean
the pool in the theatre. For this pool introduces to that sea, and kindles
that abyss of flame. Since if "he that looketh on a woman to lust after her
hath already committed adultery,"(3) he who is forced even to see her
naked, how doth he not become ten thousandfold a captive? The flood in the
days of Noah did not so utterly destroy the race of men as these swimming
women drown all that are there with great disgrace. For as to that rain,
though it wrought indeed a death of the body, yet did it repress the
wickedness of the soul; but this hath the contrary effect; while the bodies
remain, it destroys the soul. And ye, when there is a question of
precedence, claim to take place of the whole word, forasmuch as our city
first crowned itself with the name of Christian;(4) but in the competition
of chastity, ye are not ashamed to be behind the rudest cities.

   8. "Well," saith one, "and what dost thou require us to do? to occupy
the mountains, and become monks?" Why it is this which makes me sigh, that
ye think them alone to be properly concerned with decency and chastity; and
yet assuredly Christ made His laws common to all. Thus, when He saith, "if
any one look on a woman to lust after her," He speaks not to the solitary,
but to him also that hath a wife; since in fact that mount was at that time
filled with all kinds of persons of that description. Form then in thy mind
an image of that amphitheatre, and hate thou this, which is the devil's.
Neither do thou condemn the severity of my speech. For I nether "forbid to
marry,"(5) nor hinder thy taking pleasure; but I would have this be done in
chastity, not with shame, and reproach, and imputations without end. I do
not make it a law that you are to occupy the mountains and the deserts, but
to be good and considerate and chaste, dwelling in the midst of the city.
For in fact all our laws are common to the monks also, except marriage; yea
rather, even with respect to this, Paul commands us to put ourselves
altogether on a level with them; saying, "For the fashion of this world
passeth away:" that "they that have wives be as though they had none."(6)

   "Wherefore" (so he speaks) "I do not bid you take possession of the
summits of the mountains; it is true I could wish it, since the cities
imitate the things that were done in Sodom; nevertheless, I do not enforce
this. Abide, having house and children and wife; only do not insult thy
wife, nor put thy children to shame, neither bring into thine house the
infection from the theatre." Hearest thou not Paul saying, "The husband
hath not power of his own body, but the wife,"(7) and setting down laws
common to both? But thou, if thy wife be continually thrusting herself into
a public assembly, art severe in blaming her; but thyself, spending whole
days on public shows, thou dost not account worthy of blame. Yea, touching
thy wife's modesty thou art so strict as even to go beyond necessity or
measure, and not to allow her so much as indispensable absences; but to
thyself thou deemest all things lawful. Yet Paul allows thee not, who gives
the wife likewise the same authority, for thus he speaks: "Let the husband
render unto the wife due honor."(8) What sort of honor then is this, when
thou insultest her in the chiefest things, and givest up her body to
harlots (for thy body is hers); when thou bringest tumults and wars into
thine house, when thou doest in the market place such things, as being
related by thyself to thy wife at home, overwhelm her with shame, and put
to shame also thy daughter if present, and more than them, surely, thyself?
For thou must necessarily either be silent, or behave thyself so unseemly,
that it would be just for thy very servants to be scourged for it. What
plea then wilt thou have, I pray thee, beholding, as thou dost, with great
eagerness, things which even to name is disgraceful; preferring to all
sights these, which even to recount is intolerable?

   Now then for a season, in order not to be too burdensome, I will here
bring my discourse to an end. But if ye continue in the same courses, I
will make the knife sharper, and the cut deeper; and I will not cease, till
I have scattered the theatre of the devil, and so purified the assembly of
the Church For in this way we shah both be delivered from the present
disgrace, and shall reap the fruit of the life to come, by the grace and
love towards man of our Lord Jesus Christ, to whom be glory and might for
ever and ever. Amen.


HOMILY VIII: MATT. II. 2.

"And when they were come into the house, they saw the young Child with Mary
His mother."(1)

   How then saith Luke, that He was lying in the manger? Because at the
birth indeed she presently laid Him there (for, as was not unlikely, in
that large assemblage for the taxing, they could find no house; which Luke
also signifies, by saying, "Because there was no room, she laid Him"
there); but afterwards she took Him up, and held Him on her knees. For no
sooner was she arrived at Bethlehem than she brought her pangs to an
end,(2) that thou mayest thence also learn the whole dispensation, and that
these things were not done at random, or by chance, but that they all were
in course of accomplishment, according to some Divine foreknowledge, and
prophetic order.

   But what was it that induced them to worship? For neither was the
Virgin conspicuous, nor the house distinguished, nor was any other of the
things which they saw apt to amaze or attract them. Yet they not only
worship, but also "open their treasures," and "offer gifts;" and gifts, not
as to a man, but as to God. For the frankincense and the myrrh were a
symbol of this. What then was their inducement? That which wrought upon
them to set out from home and to come so long a journey; and this was both
the star, and the illumination wrought of God in their mind, guiding them
by little and little to the more perfect knowledge. For, surely, had it not
been so, all that was in sight being ordinary, they would not have shown so
great honor.(3) Therefore none of the outward circumstances was great in
that instance, but it was a manger, and a shed, and a mother in poor
estate; to set before thine eyes, naked and bare, those wise men's love of
wisdom,(3) and to prove to thee, that not as mere man they approached Him,
but as a God, and Benefactor. Wherefore neither were they offended by ought
of what they saw outwardly, but even worshipped, and brought gifts; gifts
not only free from Judaical grossness, in that they sacrificed not sheep
and calves, but also coming nigh to the self-devotion of the Church, for it
was knowledge and obedience and love that they offered unto Him.

   "And being warned of God in a dream that they should not return unto
Herod, they departed into their own country another way."(1)

   See from this also their faith, how they were not offended, but are
docile, and considerate; neither are they troubled, nor reason with
themselves, saying, "And yet, if this Child be great, and hath any might,
what need of flight, and of a clandestine retreat? and wherefore can it be,
that when we have come openly and with boldness, and have stood against so
great a people, and against a king's madness, the angel sends us out of the
city as runaways and fugitives?" But none of these things did they either
say or think. For this most especially belongs to faith, not to seek an
account of what is enjoined, but merely to obey the commandments laid upon
US.

   2. "And when they were departed, behold, an angel appeareth to Joseph
in a dream, saying, Arise, and take the young Child and His mother, and
flee into Egypt."(2)

   There is something here worth inquiring into, both touching the magi,
and touching the Child; for if even they were not troubled, but received
all with faith, it is worthy of examination on our part, why they and the
young Child are not preserved, continuing there, but they as fugitives go
into Persia, He with His mother into Egypt. But what? should He have fallen
into the hands of Herod, and having fallen, not have been cut off? Nay, He
would not have been thought to have taken flesh upon Him; the greatness of
the Economy would not have been believed.

   For if, while these things are taking place, and many circumstances are
being ordered mysteriously after the manner of men, some have dared to say
that His assumption of our flesh(3) is a fable; in what degree of impiety
would they not have been wrecked. had He done all in a manner becoming His
Godhead, and according to His own power?

   As to the wise men, He sends them off quickly, at once both
commissioning them as teachers to the land of the Persians, and at the same
time intercepting the madness of the king, that he might learn that he was
attempting things impossible, and might quench his wrath, and desist from
this his vain labor. For not alone openly to subdue His enemies, but also
to deceive them with ease, is worthy of His power. Thus, for example, He
deceived the Egyptians also in the case of the Jews, and having power to
transfer their wench openly into the hands of the Hebrews He bids them do
this secret and with craft; and this surely, not less than the other
miracles, made Him an object of terror to His enemies. At least, they of
Ascalon, and all the rest, when they had taken the ark, and being smitten,
did after that devise their countrymen not to fight, nor to set themselves
against Him, with the other miracles brought this also forward, saying,
"Wherefore harden ye your hearts, as Egypt and Pharaoh hardened? when He
had mocked them, did He not after that send forth His people, and they
departed?"(4) Now this they said, as accounting this fresh one not inferior
to those other signs that had been done openly, towards the demonstration
of His power, and of His greatness. And the like ensued on this occasion
too; a thing sufficient to astonish the tyrant. For consider what it was
natural for Herod to feel, and how his very breath would be stopped,
deceived as he was by the wise men, and thus laughed to scorn. For what, if
he did not become better? It is not His fault, who mavellously ordered all
this, but it is the excess of Herod's madness, not yielding even to those
things which had virtue(5) to have persuaded him, and deterred him from his
wickedness, but going on still further, to receive a yet sharper punishment
for folly so great.

   3. But wherefore, it may be said, is the young Child sent into Egypt?
In the first place, the evangelist himself hath mentioned the cause,
saying," That it might be fulfilled, Out of Egypt have I called my Son."
And at the same time beginnings of fair hopes were thenceforth proclaimed
before to the world. That is, since Babylon and Egypt, most in the whole
earth, were burnt up with the flame of ungodliness, He, signifying from the
first that He means to correct and amend both, and inducing men hereby to
expect His bounties in regard of the whole world likewise, sent to the one
the wise men, the other He Himself visited with His mother.

   And besides what I have said, there is another lesson also, which we
are hereby taught, tending not slightly to true self-command in us. Of what
kind then is it? To look from the beginning for temptations and plots. See,
for instance, how this was the case even at once from His swaddling
clothes. Thus you see at His birth, first a tyrant raging, then flight
ensuing, and departure beyond the border; and for no crime His mother is
exiled into the land of the barbarians: that thou, hearing these things
(supposing thee thought worthy to minister to any spiritual matter, and
then to see thyself suffering incurable ills, and enduring countless
dangers), shouldest not be greatly troubled, nor say, "What can this be?
yet surely I ought to be crowned and celebrated, and be glorious and
illustrious for fulfilling the Lord's commandment:" but that having this
example, thou mightest bear all things nobly, knowing that this especially
is the order of all things spiritual, to have everywhere temptations in the
same lot with them. See at least how this is the case not only with regard
to the mother of the young Child, but also of those barbarians; since they
for their part retire secretly in the condition of fugitives; and she
again, who had never passed over the threshold of her house, is commanded
to undergo so long a journey of affliction, on account of this wonderful
birth, and her spiritual travail.

   And behold a wonder again. Palestine plots, and Egypt receives and
preserves Him that is the object of the plots. For, as it appears, not only
in the instance of the sons of the patriarch(1) did types take place, but
also in our Lord's own case. In many instances, we are sure, His doings at
that time were prophetic declarations of what was to happen afterwards; as,
for example, in the matter of the ass and the colt.(2)

   4. Now the angel having thus appeared, talks not with Mary, but with
Joseph; and what saith he? "Arise, and take the young Child and His
mother." Here, he saith not any more, "thy wife," but "His mother." For
after that the birth had taken place, and the suspicion was done away, and
the husband appeased, thenceforth the angel talks openly, calling neither
child nor wife his, but "take the young Child and His mother, and flee into
Egypt;" and he mentions the cause of the flight: "For Herod," saith he,
"will seek the young Child's life."

   Joseph, when he had heard these things, was not offended, nether did he
say. "The thing is hard to understand: Didst thou not say just now, that He
should 'save His people?' and now He saves not even Himself: but we must
fly, and go far from home, and be a long time away: the facts are contrary
to the promise." Nay, none of these things doth he say (for the man was
faithful): neither is he curious about the time of his return; and this
though the angel had put it indefinitely thus: "Be thou there until I tell
thee." But nevertheless, not even at this did he shudder, but submits and
obeys, undergoing all the trials with joy.

   And this because God, who is full of love to man, did with these
hardships mingle things pleasant also; which indeed is His way with regard
to all the saints, making neither their dangers nor their refreshment
continual, but weaving the life of all righteous men, out of both the one
and the other. This very thing He did here also: for consider, Joseph saw
the Virgin with child; this cast him into agitation and the utmost trouble,
for he was suspecting the damsel of adultery. But straightway the angel was
at hand to do away his suspicion, and remove his fears; and seeing the
young child born, he reaped the greatest joy. Again, this joy no trifling
danger succeeds, the city being troubled, and the king in his madness
seeking after Him that was born. But this trouble was again succeeded by
another joy; the star, and the adoration of the wise men. Again, after this
pleasure, fear and danger; "For Herod," saith he, "is seeking the young
Child's life," and He must needs fly and withdraw Himself as any mortal
might: the working of miracles not being seasonable as yet. For if from His
earliest infancy He had shown forth wonders, He would not have been
accounted a Man.

   Because of this, let me add, neither is a temple framed at once; but a
regular conception takes place, and a time of nine months, and pangs, and a
delivery, and giving suck, and silence for so long a space, and He awaits
the age proper to manhood; that by all means acceptance might be won for
the mystery of His Economy.

   "But wherefore then," one may say, "were even these signs wrought at
the beginning?" For His mother's sake; for the sake of Joseph and of
Simeon, who was presently to depart; for the sake of the shepherds and of
the wise men; for the sake of the Jews. Since they, had they been willing
to mind diligently what was taking place, would from this event also have
reaped no small advantage in regard of what was to come.

   But if the prophets do not mention what relates to the wise men, be not
troubled; for they neither foretold all things, nor were they silent
touching all. For as without any warning to see those things coming to
pass, would naturally occasion much astonishment and trouble; so also to
have been informed of all would dispose the hearer to sleep, and would have
left nothing for the evangelists to add.

   5. And if the Jews should raise a question touching the prophecy, and
say, that the words, "Out of Egypt have I called my Son," were uttered
concerning themselves; we would tell them, This is a law of prophecy, that
in many cases much that is spoken of one set of persons is fulfilled in
another; of which kind is that which is said touching Simeon and Levi, "I
will divide them," saith He, "in Jacob, and scatter them in Israel"(1) And
yet not in themselves did this come to pass, but in their descendants; and
Noah's saying again about Canaan, came to pass in the Gibeonites, Canaan's
descendants.(2) And that concerning Jacob one may see to have so come to
pass; for those blessings which say, "Be lord over thy brother, and let thy
father's sons worship thee,"(3) had no accomplishment in himself (how could
they, he being in fear and trembling, and worshipping his brother over and
over again?(4)), but in his offspring they had The very same may be said in
this case also. For which may be called the truer son of God, he that
worships a calf, and is joined to Baalpeor(5) and sacrifices his sons to
devils? or He that is a Son by nature, and honors Him that begat Him? So
that, except this man had come, the prophecy would not have received, its
due fulfillment. It is worth observing, too, that the evangelist intimates
the same by the phrase, "that it might be fulfilled;" implying that it
would not have been fulfilled, unless He had come.

   And this makes the Virgin also in no common degree glorious and
distinguished; that the very thing which was the whole people's sperm
endowment in the way of praise, she also might thenceforth have for her
own. I mean, that whereas they were proud of their coming up from Egypt,
and used to boast of it (which indeed the prophet also was hinting at, when
he said, "Have I not brought up the strangers from Cappadocia, and the
Assyrians from the pit"(6)), He makes this pre-eminence belong to the
Virgin likewise.

   Rather, however, both the people and the patriarch, going down thither,
and coming up thence, were together completing the type of this His return.
Thus, as they went down to avoid death by famine, so He death by
conspiracy. But whereas they on their arrival were for the time delivered
from the famine, this man, when He had gone down, sanctified the whole
land, by setting His foot thereon.

   At least it is observable how, in the midst of His humiliations, the
tokens of His Godhead are disclosed. Thus, first of all, the angel saying,
"Flee into Egypt," did not promise to journey with them, either in their
descent or return; intimating that they have a great fellow-traveller, the
Child that had been born; such an one as actually changed all things
immediately on His appearing, and wrought so that His enemies should
minister in many ways to this Economy. Thus magi and barbarians, leaving
the superstition of their fathers, are come to worship: thus Augustus
ministers to the birth at Bethlehem by the decree for the taxing; Egypt
receives and preserves Him, driven from His home, and plotted against, and
obtains a sort of first impulse towards her union unto Him; so that when in
after-time she should hear Him preached by the apostles, she might have
this at least to glory of, as having received Him first. And yet this
privilege did belong unto Palestine alone; but the second proved more
fervent than the first.

   6. And now, shouldest thou come unto the desert of Egypt, thou wilt see
this desert become better than any paradise, and ten thousand choirs of
angels in human forms, and nations of martyrs, and companies of virgins,
and all the devil's tyranny put down, while Christ's kingdom shines forth
in its brightness. And the mother of poets, and wise men, and magicians,(7)
the inventor of every kind of sorcery, and propagator thereof among all
others, her thou wilt see now taking pride in the fishermen, and treating
all those with contempt, but carrying about everywhere the publican, and
the tentmaker, and protecting herself with the cross; and these good things
not in the cities only, but also in the deserts more than in the cities;
since in truth everywhere in that land may be seen the camp of Christ, and
the royal flock, and the polity of the powers above. And these rules one
may find in force, not among men only, but also in woman's nature. Yea,
they, not less than men, practise that search of wisdom, not taking shield,
and mounting horse, as the Grecians' grave lawgivers and philosophers
direct, but another and far severer fight are they undertaking. For the war
against the devil and his powers is common to them and to the men, and in
no respect doth the delicacy of their nature become an impediment in such
conflicts, for not by bodily constitution, but by mental choice, are these
struggles decided. Wherefore women in many cases have actually been more
forward in the contest than men, and have set up more brilliant trophies.
Heaven is not so glorious with the varied choir of the stars, as the
wilderness of Egypt, exhibiting to us all around the tents of the monks.

   Whoever knows that ancient Egypt, her that fought against God in
frenzy, her that was the slave of cats, that feared and dreaded onions;
this man will know well the power of Christ. Or rather, we have no need of
ancient histories; for even yet there remain relics of that senseless race,
for a specimen of their former madness. Nevertheless, these who of old
broke out all of them into so great madness, now seek to be wise touching
heaven, and the things above heaven, and laugh to scorn the customs of
their fathers, and acknowledge the wretchedness of their ancestors, and
hold the philosophers in no estimation: having learnt by the real facts.
that all that was theirs(1) were but inventions of sottish old women, but
the real philosophy, and worthy of heaven, is this, which was declared unto
them by the fishermen. And for this very cause, together with their so
great exactness in doctrine, they exhibit also by their life that extreme
seriousness. For when they have stripped themselves of all that they have,
and are crucified to the whole world, they urge their course on again yet
farther, using the labor of their body for the nourishment of them that be
in need. For neither, because they fast and watch, do they think it meet to
be idle by day; but their nights they spend in the holy hymns and in
vigils, and their days in prayers, and at the same time in laboring with
their own hands imitating the zeal of the apostle. For if he when the whole
world was looking unto him for the sake of nourishing them that were in
need, both occupied a workshop, and practised a craft, and being thus
employed did not so much as sleep by night; how much more, say they, is it
meet that we, who have taken up our abode in the wilderness, and have
nothing to do with the turmoils in the cities, should use the leisure of
our quiet for spiritual labors!

   Let us then be ashamed all of us, both they that are rich, and they
that are poor, when those having nothing at all but a body only and hands,
force their way on and strive eagerly to find thence a supply for the poor;
while we, having endless stores within, touch not even our superfluities
for these objects. What kind of plea shall we have then, I pray thee? and
what sort of excuse?

   Yet further consider, how of old these Egyptians were both avaricious,
and gluttonous, together with their other vices. For there were the flesh-
pots(3) which the Jews remember; there, the great tyranny of the belly.
Nevertheless, having a willing mind, they changed: and having caught fire
from Christ, they set off at once on their voyage towards heaven; and
though more ardent than the rest of mankind, and more headstrong, both in
anger, and in bodily pleasures, they imitate the incorporeal powers in
meekness, and in the rest of that freedom from passions which pertains unto
self- denial.

   7. Now if any man hath been in the country, he knows what I say. But if
he have never entered those tabernacles, let him call to mind him who even
until now is in the mouths of all men,--him whom, after the apostles, Egypt
brought forth,--the blessed and great Antony; and let him put it to
himself, "This man, too, was born in the same country with Pharaoh;
nevertheless he was not thereby damaged, but both had a divine vision
vouchsafed him, and showed forth such a life as the laws of Christ
require." And this any man shall know perfectly, when he hath read the book
that contains the history of that man's life;(4) in which also he will
perceive much prophecy. I allude to his prediction about those infected
with the errors of Arius, and his statement of the mischief that would
arise from them; God even then having shown them to him. and sketched out
before his eyes all that was coming A thing which most especially (among
the rest) serves to demonstrate the truth, that no person, belonging to the
heresies without, hath such a man to mention. But, not to depend on us for
this information, look earnestly into what is written in that book, and ye
will learn all exactly, and thence be instructed in much self-denial.

   And this advice I give, that we not merely peruse what is written
there, but that we also For if we will take heed to ourselves, none of
these things shall be an hindrance to us, since even Abraham had an ungodly
father,(2) but he inherited not his wickedness; and Hezekiah, Ahaz: yet
nevertheless he became dear to God. And Joseph too when in the midst of
Egypt, adorned himself with the crowns of temperance; and the Three
Children no less in the midst of Babylon, and of the palace, when a table
like those at Sybaris was set before them, showed the highest self-denial;
and Moses also in Egypt, and Paul in the whole world; but nothing was to
any one of these an hindrance in the race of virtue.

   Let us then, bearing in mind all these things, put out of the way these
our superfluous pleas and excuses, and apply ourselves to those toils which
the cause of virtue requires. For thus shall we both attract to ourselves
more favor from God, and persuade Him to assist us in our struggles, and we
shall obtain the eternal blessings; unto which God grant that we may all
attain, by the grace and love towards man of our Lord Jesus Christ, to whom
be glory and victory for ever and ever. Amen.


HOMILY IX: MATT. II. 16.

"Then Herod, when he saw that he was mocked of the wise men, was exceeding
wroth."

   Yet surely it was a case not for anger, but for fear and awe: he ought
to have perceived that he was attempting impossible things. But he is not
refrained. For when a soul is insensible and incurable, it yields to none
of the medicines given by God. See for example this man following up his
former efforts,(1) and adding many murders to one, and hurried down the
steep any whither. For driven wild by this anger, and envy, as by some
demon, he takes account of nothing, but rages even against nature herself,
and his anger against the wise men who had mocked him he vents upon the
children that had done no wrong: venturing then in Palestine upon a deed
akin to the things that had been done in Egypt. For he "sent forth," it is
said, "and slew all the children that were in Bethlehem, and in all the
coasts thereof, from two years old and under, according to the time which
he had diligently inquired of the wise men."

   Here attend to me carefully. Because many things are uttered by many
very idly touching these children, and the course of events is charged with
injustice, and some of these express their perplexity about it in a more
moderate way, others with more of audaciousness and frenzy. In order then
that we may free these of their madness and those of their perplexity,
suffer us to discourse a little upon this topic. Plainly, then, if this be
their charge, that the children were left to be slain, they should find
fault likewise with the slaughter of the soldiers that kept Peter.(2) For
as here, when the young Child had fled, other children are massacred in the
place of Him who was sought; even so then, too, Peter having been delivered
from his prison and chains by the angel, one of like name with this tyrant,
and like temper too, when he had sought him, and found him not, slew
instead of him the soldiers that kept him.

   "But what is this? it may be said; "why this is not a solution, but an
enhancement of our difficulty." I know it too, and for this intent I bring
forward all such cases, that to all I may adduce one and the same solution.
What then is the solution of these things? or what fair account of them can
we give? That Christ was not the cause of their slaughter, but the king's
cruelty; as indeed neither was Peter to those others, but the madness of
Herod. For if he had seen the wall broken through, or the doors overthrown,
he might, perhaps, have had ground to accuse the soldiers that kept the
apostle, of neglect; but now when all things continued in due form,(3) and
the doors were thrown wide open, and the chains fastened to the hands of
them that kept him (for in fact they were bound unto him), he might have
inferred from these things (that is, if he had been strictly doing a
judge's office on the matters before him), that the event was not of human
power or craft, but of some divine and wonder-working power; he might have
adored the doer of these things, instead of waging war with the sentinels.
For God had so done all that He did, that so far from exposing the keepers,
He was by their means leading the king unto the truth. But if he proved
senseless, what signifies to(1) the skillful Physician of Souls, managing
all things to do good, the insubordination of him that is diseased?

   And just this one may say in the present case likewise. For, wherefore
art thou wroth, O Herod, at bring mocked of the wise men? didst thou not
know that the birth was divine? didst thou not summon the chief prices?
didst thou not gather together the scribes? did not they, bring called,
bring the prophet also with them into thy court of judgment, proclaiming
these things beforehand from of old? Didst thou not see how the old things
agreed with the new? Didst thou not hear that a star also ministered to
these men? Didst thou not reverence the zeal of the barbarians? Didst thou
not marvel at their boldness? Wast thou not horror-struck at the truth of
the prophet? Didst thou not from the former things perceive the very last
also? Wherefore didst thou not reason with thyself from all these things,
that this event was not of the craft of the wise men, but of a Divine
Power, duly dispensing all things? And even if thou wert deceived by the
wise men, what is that to(2) the young children, who have done no wrong?

   3. "Yea," saith one, "Herod thou hast full well deprived of excuse, and
proved him blood-thirsty; but thou hast not yet solved the question about
the injustice of what took place. For if he did unjustly, wherefore did God
permit it?" Now, what should we say to this? That which I do not cease to
say continually, in church, in the market-place and everywhere; that which
I also wish you carefully to keep in mind, for it is a sort of rule for us,
suited to every such perplexity. What then is our rule, and what our
saying? That although there be many that injure, yet is there not so much
as one that is injured. And in order that the fiddle may not disturb you
too much, I add the solution too with all speed. I mean, that what we may
suffer unjustly from any one, it tells either to the doing away of our
sins, God so putting that wrong to our account; or unto the recompense of
rewards.

   And that what I may say may be clearer, let us conduct our argument in
the way of illustration. As thus: suppose a certain servant who owes much
money to his master, and then that this servant has been despitefully used
by unjust men, and robbed of some of his goods. If then the master, in
whose power it was to stay the plunderer and wrong doer, should not indeed
restore that same property, but should reckon what was taken away towards
what was owed him by his servant, is the servant then injured? By no means.
But what if he should repay him even more? Has he not then even gained more
than he has lost? Every one, I suppose, perceives it.

   Now this same reckoning we are to make in regard of our own sufferings.
For as to the fact, that in consideration of what we may suffer wrongfully,
we either have sins done away, or receive more glorious crowns, if the
amount of our sins be not so great: hear what Paul says concerning him that
had committed fornication, "Deliver ye such a one to Satan for the
destruction of the flesh, that the spirit may be saved."(3) "But what is
this?" you may say, "for the discourse was about them that were injured by
others, not about them that are corrected by their teachers." I might
answer, that there is no difference;(4) for the question was, whether to
suffer evil be not an indignity to the sufferer. But, to bring my argument
nearer the very point inquired of; remember David, how, when he saw Shimei
at a certain time assailing him, and trampling on his affliction, and
pouring on him revilings without end, his captains desiring to slay him, he
utterly forbade them, saying, "Let him curse, that the Lord may look upon
mine abasement, and that he may requite me good for this cursing this
day."(5) And in the Psalms too in his chanting, he said, "Consider mine
enemies, that they are multiplied, and they hate me with unjust hatred,"
and "forgive all my sins."(6) And Lazarus again for the same cause enjoyed
remission, having in this life suffered innumerable evils. They therefore
who are wronged, are not wronged if they bear nobly all that they suffer,
yea, rather they gain even more abundantly, whether they be smitten of God,
or scourged by the devil.

   3. "But what kind of sin had these children," it may be said, "that
they should do it away? for touching those who are of full age, and have
been guilty of many negligences, one might with show of reason speak thus:
but they who so underwent premature death, what sort of sins did they by
their sufferings put away?" Didst thou not hear me say, that though there
were no sins, there is a recompense of rewards hereafter for them that
suffer ill here? Wherein then were the young children hurt in being slain
for such a cause, and borne away speedily into that waveless harbor?
"Because," sayest thou, "they would in many instances have achieved, had
they lived, many and great deeds of goodness" Why, for this cause He lays
up for them beforehand no small reward, the ending their lives for such a
cause. Besides, if the children were to have been any great persons, He
would not have suffered them to be snatched away beforehand. For if they
that eventually will live in continual wickedness are endured by Him with
so great long-sufferings, much more would He not have suffered these to be
so taken off had He foreknown they would accomplish any great things.

   And these are the reasons we have to give; yet these are not all; but
there are also others more mysterious than these, which He knoweth
perfectly, who Himself ordereth these things. Let us then give up unto Him
the more perfect understanding of this matter, and apply ourselves to what
follows, and in the calamities of others let us learn to bear all things
nobly. Yea, for it was no little scene of woe, which then befall Bethlehem,
the children were snatched from their mother's breast, and dragged unto
this unjust slaughter.

   And if thou art yet faint-hearted, and not equal to controlling thyself
in these things, learn the end of him who dared all this, and recover
thyself a little. For very quickly was he overtaken by punishment for these
things; and he paid the due penalty of such an abominable act, ending his
life by a grievous death, and more pitiable than that which he now dared
inflict;(1) suffering also countless additional ills, which ye may know of
by perusing Josephus' account of these events. But, lest we should make our
discourse long, and interrupt its continuity, we have not thought it
necessary to insert that account in what we are saying.

   4. "Then was fulfilled that which was spoken by Jeremy the prophet,(2)
saying, In Rama was there a voice heard, Rachel weeping for her children,
and would not be comforted, because they are not."(3)

   Thus having filled the hearer with horror by relating these things: the
slaughter so violent and unjust, so extremely cruel and lawless; he
comforts him again, by saying, Not from God's wanting power to prevent it
did all this take place, nor from any ignorance of His, but when He both
knew it, and foretold it,(4) and that loudly by His prophet. Be not
troubled then, neither despond, looking unto His unspeakable providence,
which one may most dearly see, alike by what He works, and by what He
permits. And this He intimated in another place also, when discoursing to
His disciples. I mean where, having forewarned them of the judgment seats,
and executions, and of the wars of the world, and of the battle that knows
no truce, to uphold their spirit and to comfort them He saith, "Are not two
sparrows sold for a farthing? and one of them shall not fall on the ground
without your Father which' is in Heaven."(5) These things He said,
signifying that nothing is done without His knowledge, but while He knows
all, yet not in all doth He act. "Be not then troubled," He saith, "neither
be disturbed." For if He know what ye suffer, and hath power to hinder it,
it is quite clear that it is in His providence and care for you that He
doth not hinder it. And this we ought to bear in mind in our own
temptations also, and great will be the consolation we shall thence
receive.

   But what, it may be said, hath Rachel to do with Bethlehem? For it
saith, "Rachel weeping for her children." And what hath Rama to do with
Rachel? Rachel was the mother of Benjamin, and on his death, they buried
her in the horse-course that was near this place.(6) The tomb then being
near, and the portion pertaining unto Benjamin her infant (for Rama was of
the tribe of Benjamin), from the head of the tribe first, and next from the
place of her sepulcure, He naturally denominates her young children who
were massacred.(7) Then to show that the wound that befell her was
incurable and cruel, He saith, "she would not be comforted because they are
not."

   Hence again we are taught this, which I mentioned before, never to be
confounded when what is happening is contrary to the promise of God.
Behold, for instance, when He was come for the salvation of the people, or
rather for the salvation of the world, of what kind were His beginnings.
His mother, first, in flight; His birth-place is involved in irremediable
calamities, and a murder is perpetrated of all murders the bitterest, and
there is lamentation and great mourning, and willings everywhere. But be
not trouble for He is wont ever to accomplish His own dispensations by
their contraries, affording us from thence a very great demonstration of
His power.

   Thus did He lead on His own disciples also, and prepared them to do all
their duty, bringing about things by their contraries, that the marvel
might be greater. They, at any rate, being scourged and persecuted, and
suffering terrors without end, did in this way get the better of them that
were beating and persecuting them.

   5. "But when Herod was dead, behold, an angel of the Lord appeareth in
a dream to Joseph saying, Arise, and take the young Child and His mother,
and go into the land of Israel."(1)

   He no more saith "fly," but "go." Seest thou again after the temptation
refreshment? then after the refreshment danger again? in that he was freed
indeed from his banishment, and came back again to his own country; and
beheld the murderer of the children brought to the slaughter;(2) but when
he hath set foot on his own country, he finds again a remnant of the former
perils, the son of the tyrant living, and being king.

   But how did Archelaus reign over Judaea, when Pontius Pilate was
governor? Herod's death had recently taken place, and the kingdom had not
yet been divided into many parts; but as he had only just ended his life,
the son for a while kept possession of the kingdom "in the room of his
father Herod;" his brother also beating this name, which is the reason why
the evangelist added, "in the room of his father Herod."

   It may be said, however, "if he was afraid to settle in Judaea on
account of Archelaus, he had cause to fear Galilee also on account of
Herod." I answer, By his changing the place, the whole matter was
thenceforward thrown into shade; for the whole assault was upon "Bethlehem
and the coasts thereof." Therefore now that the slaughter had taken place,
the youth Archelaus had no other thought, but that the whole was come to an
end, and that amongst the many, He that was sought had been destroyed. And
besides, his father having come to such an end of his life before his eyes,
he became for the future more cautious about farther proceedings, and about
urging on that course of iniquity.

   Joseph therefore comes to Nazareth, partly to avoid the danger, partly
also delighting to abide in his native place. To give him the more courage,
he receives also an oracle from the angel touching this matter. Luke,
however, doth not say that he came there by Divine warning, but that when
they had fulfilled all the purification, they returned to Nazareth.(3) What
then may one say? That Luke is giving an account of the time before the
going down to Egypt, when he saith these things. For He would not have
brought them down thither before the purification, in order that nothing
should be done contrary to the law, but he waited for her to be purified,
and to go to Nazareth, and that then they should go down to Egypt. Then,
after their return, He bids them go to Nazareth. But before this they were
not warned of God to go thither, but yearning after their native place,
they did so of their own accord. For since they had gone up for no other
cause but on account of the taxing, and had not so much as a place where to
stay, when they had fulfilled that for which they had come up, they went
down to Nazareth.(4)

   6. We see here the cause why the angel also, putting them at ease for
the future, restores them to their home. And not even this simply, but he
adds to it a prophecy, "That it might be fulfilled," saith he, "which was
spoken by the prophets, He shall be called a Nazarene."(5)

   And what manner of prophet said this? Be not curious, nor overbusy. For
many of the prophetic writings have been lost; and this one may see from
the history of the Chronicles.(6) For being negligent, and continually
falling into ungodliness, some they suffered to perish, others they
themselves burnt up(7) and cut to pieces. The latter fact Jeremiah
relates;(8) the former, he who composed the fourth book of Kings, saying,
that after(9) a long time the book of Deuteronomy was hardly found, buried
somewhere and lost. But if, when there was no barbarian there, they so
betrayed their books, much more when the barbarians had overrun them. For
as to the fact, that the prophet had foretold it, the apostles themselves
in many places call Him a Nazarene.(1)

   "Was not this then," one may say, "casting a shade over the prophecy
touching Bethlehem?" By no means: rather this very fact was sure greatly to
stir up men, and to awaken them to the search of what was said of Him.
Thus, for example, Nathanael too enters on the inquiry concerning Him,
saying, "Can there any good thing come out of Nazareth?"(2) For the place
was of little esteem; or rather not that place only, but also the whole
district of Galilee. Therefore the Pharisees said, "Search and look, for
out of Galilee ariseth no prophet"(3) Nevertheless, He is not ashamed to be
named even from thence, signifying that He needs not ought of the things of
men; and His disciples also He choses out of Galilee; everywhere cutting
off the pretexts of them who are disposed to be remiss, and giving tokens
that we have no need of outward things, if we practise virtue. For this
cause He doth not choose for Himself so much as a house; for "the Son of
Man," saith He," hath not where to lay His head;"(4) and when Herod is
plotting against Him, He teeth, and at His birth is laid in a manger, and
abides in an inn, and takes a mother of low estate; teaching us to think no
such thing a disgrace, and from the first outset trampling under foot the
haughtiness of man, and bidding us give ourselves up to virtue only.

   7. For why dost thou pride thyself on thy country, when I am commanding
thee to be a stranger to the whole world? (so He speaks); when thou hast
leave to become such as that all the universe shall not be worthy of thee?
For these things are so utterly contemptible, that they are not thought
worthy of any consideration even amongst the philosophers of the Greeks,
but are called Externals, and occupy the lowest place.

   "But yet Paul" one may say, "allows them, saying on this wise, 'As
touching the election, they are beloved for the fathers' sake.'"(5) But
tell me, when, and of what things was he discoursing, and to whom? Why, to
those of Gentile origin, who were puffing themselves up on their faith, and
exalting themselves against the Jews, and so breaking them off the more: to
quell the swelling pride of the one, and to win over the others, and
thoroughly excite them to the same emulation. For when he is speaking of
those noble and great men, hear how he saith, "They that say these things,
show plainly that they seek a country; and truly if they had been mindful
of that from whence they came out, they might have had opportunity to have
returned: but now they desire another, a better country."(6) And again,
"These all died in faith, not having obtained the promises, but having seen
them afar off, and embraced them."(7) And John too said unto those that
were coming to him, "Think not to say, We have Abraham to our father."(8)
And Paul again, "For they are not all Israel, which are of Israel; neither
they, which are the children of the flesh, are they the children of
God."(9) For what were the sons of Samuel advantaged, tell me, by their
father's nobleness, when they were not heirs of their father's virtue? And
what profit had Moses' sons, not having emulated his perfection?(10)
Therefore neither did they inherit the dominion; but whilst they enrolled
him as their father, the rule of the people passed away to another, to him
who had become his son in the way of virtue. And what harm was it to
Timothy, that he was of a Greek father? Or what on the other hand again was
Noah's son profiled by the virtue of his father, when he became a slave
instead of free? Seest thou, how little the nobleness of a father avails
his children in the way of advocacy?(11) For the wickedness of Ham's
disposition overcame the laws of nature, and cast him not only out of the
nobility which he had in respect of his father, but also out of his free
estate. And what of Esau? Was he not son of Isaac, and had he not his
father to stand his friend? Yea, his father too endeavored and desired that
he should partake of the blessings, and he himself for the sake of this did
all that was commanded him. Nevertheless, because he was untoward,(12) none
of these things profited him; but although he was by birth fist, and had
his father on his side doing everything for this object, yet not having God
with him, he lost all.

   But why do I speak of men? The Jews were sons of God, and gained
nothing by this their high birth. Now if a man, having become a son of God,
but filling to show forth an excellency meet for this noble birth, is even
punished the more abundantly; why dost thou bring me forward the nobleness
of ancestors remote or near? For not under the old covenant(1) only, but
even under the new, one may find this rule to have held. For "as many as
received Him," it is said "to them gave He power to become the sons of
God."(2) And yet many of these children Paul hath affirmed to be nothing
profited by their father; "For if ye be circumcised," saith he, "Christ
shall profit you nothing."(3) And if Christ be no help to those who will
not take heed to themselves, how shall a man stand up in their behalf?

   8. Let us not therefore pride ourselves either on high birth, or on
wealth, but rather despise them who are so minded: neither let us be
dejected at poverty. But let us seek that wealth, which consists in good
works; let us flee that poverty, which causes men to be in wickedness, by
reason of which also that rich man was poor;(4) wherefore he had not at his
command so much as a drop of water, and that, although he made much
entreaty. Whereas, who can be so poor amongst us,(5) as to want water
enough even for comfort? There is none such For even they that are pining
with extreme hunger, may have the comfort of a drop of water; and not of a
drop only, but of refreshment too far more abundant. Not so that rich man,
but he was poor even to this degree: and what was yet more grievous, he
could not so much as soothe his poverty from any source. Why then do we
gape after riches, since they bring us not into Heaven?

   For tell me, if any king among those upon earth had said, It is
impossible for him that is rich to be distinguished at court, or to enjoy
any honor; would ye not have thrown away every one his riches with
contempt? So then, if they cast us out from such honor as is in the palaces
below, they shall be worthy of all contempt: but, when the King of Heaven
is day by day crying aloud and saying, "It is hard with them, to set foot
on that sacred threshold;" shall we not give up all, and withdraw from our
possessions, that with boldness we may enter into the kingdom? And of what
consideration are we worthy, who are at great pains to encompass ourselves
with the things that obstruct our way thither; and to hide them not only in
chests, but even in the earth, when we might entrust them to the guard of
the very Heavens? Since now surely thou art doing the same, as if any
husbandman, having gotten wheat wherewith to sow a rich land, was to leave
the land alone, and bury all the wheat in a pit, so as neither to enjoy it
himself, nor for the wheat to come to ought, but decay and waste. But what
is their common plea, when we accuse them of these things? It gives no
little comfort, say they, to know that all is laid up for us in safety at
home. Nay, rather not to know of its being laid up is a comfort. For even
if thou art not afraid of famine, yet other more grievous things, on
account of this store, must needs be a terror to thee: deaths, wars, plots
laid against thee. And if a famine should ever befall us, the people again,
constrained by the belly, takes weapon in hand against thy house. Or
rather, in so doing, thou art first of all bringing famine into our cities,
and next thou art forming for thine own house this gulf, more grievous than
famine. For by stress of famine I know not any who have come to a speedy
end; there being in fact many means in many quarters which may be devised
to assuage that evil: but for possessions and riches, and the pursuits
connected with them. I can show many to have come by their ruin, some in
secret, some openly. And with many such instances the highways abound, with
many the courts of law, and the market-places, But why speak I of the
highways, the courts of law and the market- places? Why, the very sea thou
mayest behold filled with their blood. For not over the land only, as it
seems, hath this tyranny prevailed, but over the ocean also hath walked in
festal procession with great excess. And one makes a voyage for gold,
another, again, is stabbed for the same; and the same tyrannical power hath
made one a merchant, the other a murderer.

   What then can be less trustworthy than Mammon, seeing that for his sake
one travels, and ventures, and is slain? "But who," it is said, "will pity
a charmer that is bitten with a serpent?"(6) For we ought, knowing its
cruel tyranny, to flee that slavery, and destroy that grievous longing.
"But how," saith one, "is this possible?" By introducing another longing,
the longing for Heaven. Since he that desires the kingdom will laugh
covetousness to scorn; he that is become Christ's slave is no slave of
mammon, but rather his lord; for him that flieth from him, he is wont to
follow, and to fly from him that pursues. He honors not so much his pursuer
as his despiser; no one doth he so laugh to scorn, as them that desire him;
no doth he only laugh them to scorn, but wraps round them also innumerable
bonds.

   Be it ours then, however late, to loose these grievous chains. Why
bring thy reasonable soul into bondage to brute matter, to the mother of
those untold evils? But, oh the absurdity! that while we are warring
against it in words, it makes war with us by deeds, and leads and carries
us everywhere about, insulting us as purchased with money, and meet for the
lash; and what can be more disgraceful and dishonorable than this?

   Again: if we do not get the better of senseless forms of matter, how
shall we have the advantage of the incorporeal powers? If we despise not
vile earth and abject stones, how shall we bring into subjection the
principalities and authorities? How shall we practise temperance? I mean,
if silver dazzle and overpower us, when shall we be able to hurry by a fair
face? For, in fact, some are so sold under this tyranny, as be moved
somehow even at the mere show of the gold, and in playfulness to say, that
the very eyes are the better for a gold coin coming in sight. But make not
such jests, whoever thou art;(1) for nothing so injures the eyes, both
those of the body and those of the soul, as the lust of these things. For
instance; it was this grievous longing that put out the lamps of those
virgins, and cast them out of the bride chamber. This sight, which (as thou
saidst) "doeth good to the eyes," suffered not the wretched Judas to
hearken unto the Lord's voice, but led him even to the halter, made him
burst asunder in the midst; and, after all that, conducted him on to hell.

   What then can be more lawless than this? what more horrible? I do not
mean the substance of riches, but the unseasonable and frantic desire of
them? Why, it even drops human gore, and looks murder, and is fiercer than
any wild beast, tearing in pieces them that fall in its way, and what is
much worse, it suffers them not even to have any sense of being so mangled.
For reason would that those who are so treated should stretch forth their
hand to them that pass by, and call them to their assistance, but these are
even thankful for such rendings of their flesh, than which what can be more
wretched?

   Let us then, bearing in mind all these things, flee the incurable
disease; let us heal the wounds it hath made, and withdraw ourselves from
such a pest: in order that both here we may live a secure and untroubled
life, and attain to the future treasure; unto which God grant that we may
all attain,(2) by the grace and love towards man of our Lord Jesus Christ,
with whom unto the Father together with the Holy Ghost be glory, might,
honor, now and ever, and world without end. Amen.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/X, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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       EWTN On-Line Services
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       Manassas, VA 22110
       Voice: 703-791-2576
       Fax: 703-791-4250
       Data: 703-791-4336
       FTP: ftp.ewtn.com
       Telnet: ewtn.com
       WWW: http://www.ewtn.com.
       Email address: [email protected]

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