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ST. JOHN CHRYSTOSTOM

HOMILIES 10-17 ON THE GOSPEL ACCORDING TO ST. MATTHEW

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


HOMILY X: MATT. III. 1, 2.

"In those days cometh John the Baptist, preaching in the wilderness of
Judaea, and saying, Repent ye: for the kingdom of Heaven is at hand."

   How "in those days"? For not then, surely, when He was a child, and
came to Nazareth, but thirty years after, John cometh; as Luke also
testifies. How then is it said, "in those days"? The Scripture is always
wont to use this manner of speech, not only when it is mentioning what
occurs in the time immediately after, but also of things which are to come
to pass many years later. Thus also, for example, when His disciples came
unto Him as He sat on the Mount of Olives, and sought to learn about His
coming, and the taking of Jerusalem:(1) and yet ye know how great is the
interval between those several periods. I mean, that having spoken of the
subversion of the mother city, and completed His discourse on that subject,
and being about to pass to that on the consummation, he inserted, "Then
shall these things also come to pass;"(1) not bringing together the times
by the word then, but indicating that time only in which these things were
to happen. And this sort of thing he doth now also, saying, "In those
days." For this is not put to signify the days that come immediately after,
but those in which these things were to take place, which he was preparing
to relate.

   "But why was it after thirty years," it may be said, "that Jesus came
unto His baptism"? After this baptism He was thenceforth to do away with
the law: wherefore even until this age, which admits of all sins, He
continues fulfilling it all; that no one might say, that because He Himself
could not fulfill it, He did it away. For neither do all passions assail us
at all times; but while in the first age of life there is much
thoughtlessness and timidity, in that which comes after it, pleasure is
more vehement, and after this again the desire of wealth. For this cause he
awaits the fullness of His adult age, and throughout it all fulfills the
law, and so comes to His baptism, adding it as something which follows upon
the complete keeping of all the other commandments.

   To prove that this was to Him the last good work of those enjoined by
the law, hear His own words: "For thus it becometh us to fulfill all
righteousness."(2) Now what He saith is like this: "We have performed all
the duties of the law, we have not transgressed so much as one commandment.
Since therefore this only remains, this too must be added, and so shall we
"fulfill all righteousness." For He here calls by the name of
"righteousness" the full performance of all the commandments.

   2. Now that on this account Christ came to His baptism, is from this
evident. But wherefore was this baptism devised for Him For that not of
himself did the son of Zacharias proceed to this, but of God who moved
him,--this Luke also declares, when he saith, "The word of the Lord came
unto him,"(3) that is, His commandment. And he himself too saith, "He that
sent me to baptize with water, the same said to me, upon whom thou shalt
see the Spirit descending like a dove, and remaining on Him, the same is He
which baptizeth with the Holy Ghost."(4) Wherefore then was he sent to
baptize? The Baptist again makes this also plain to us, saying, "I knew Him
not, but that He should be made manifest to Israel, therefore am I come
baptizing with water."(5)

   And if this was the only cause, how saith Luke, that "he came into the
county about Jordan, preaching the baptism of repentance for the remission
of sins?"(6) And yet it had not remission, but this gift pertained unto the
baptism that was given afterwards; for in this "we are buried with Him,"(7)
and our old man was then crucified with Him, and before the cross there
doth not appear remission anywhere; for everywhere this is imputed to His
blood. And Paul too saith, "But ye are washed, but ye are sanctified," not
by the baptism of John, but "in the name of our Lord Jesus Christ, and by
the Spirit of our God."(8) And elsewhere too he saith, "John verily
preached a baptism of repentance," (he saith not "of remission,") "that
they should believe on Him that should come after him."(9) For when the
sacrifice was not yet offered, nether had the spirit yet come down, nor sin
was put away, nor the enmity removed, nor the curse destroyed; how was
remission to take place?

   What means then, "for the remission of sins?"

   The Jews were senseless, and had never any feeling of their own sins,
but while they were justly accountable for the worst evils, they were
justifying themselves in every respect; and this more than anything caused
their destruction, and led them away from the faith. This, for example,
Paul himself was laying to their charge, when he said, that "they being
ignorant of God's righteousness, and going about(10) to establish their
own, had not submitted themselves unto the righteousness of God."(11) And
again: "What shall we say then? That the Gentiles, which followed not after
righteousness, have attained(12) to righteousness; but Israel, which
followed after the law of righteousness, hath not attained(13) unto the law
of righteousness. Wherefore? Because they sought it not by faith, but as it
were by works."(14)

   Since therefore this was the cause of their evils, John cometh, doing
nothing else but bringing them to a sense of their own sins. This, among
other things, his very garb declared, being that of repentance and
confession. This was indicated also by what he preached, for nothing else
did he say, but "bring forth fruits meet for repentance."(1) Forasmuch then
as their not condemning their own sins, as Paul also hath explained, made
them start off from Christ, while their coming to a sense thereof would set
them upon longing to seek after their Redeemer, and to desire remission;
this John came to bring about, and to persuade them to repent, not in order
that they might be punished, but that having become by repentance more
humble, and condemning themselves, they might hasten to receive remission.

   But let us see how exactly he hath expressed it; how, having said, that
he "came preaching the baptism of repentance in the wilderness of Judaea,"
he adds, "for remission, "as though he said, For this end he exhorted them
to confess and repent of their sins; not that they should be punished, but
that they might more easily receive the subsequent remission. For had they
not condemned themselves, they could not have sought after His grace; and
not seeking, they could not have obtained remission.

   Thus that baptism led the way for this; wherefor also he said, that
"they should believe on Him which should come after him;"(2) together with
that which hath been mentioned setting forth this other cause of His
baptism. For neither would it have been as much for him to have gone about
to their houses, and to have led Christ around, taking Him by the hand, and
to have said, "Believe in This Man;" as for that blessed voice to be
uttered, and all those other things performed in the presence and sight of
all.

   On account of this He cometh to the baptism. Since in fact both the
credit of him that was baptizing, and the purport of the thing itself,(3)
was attracting the whole city, and calling it unto Jordan; and it became a
great spectacle.(4)

   Therefore he humbles them also when they are come, and persuades them
to have no high fancies about themselves; showing them liable to the utmost
evils, unless they would repent, and leaving their forefathers, and all
vaunting in them, would receive Him that was coming.

   Because in fact the things concerning Christ had been up to that time
veiled, and many thought He was dead, owing to the massacre which took
place at Bethlehem. For though at twelve years old He discovered Himself,
yet did He also quickly veil Himself again. And for this cause there was
need of that splendid exordium and of a loftier beginning. Wherefore also
then for the first time he with clear voice proclaims things which the Jews
had never heard, neither from prophets, nor from any besides; making
mention of Heaven, and of the kingdom there, and no longer saying anything
touching the earth.

   But by the kingdom in this place he means His former and His last
advent.

   3. "But what is this to the Jews?" one may say, "for they know not even
what thou sayest." "Why, for this cause," saith he, "do I so speak, in
order that being roused by the obscurity of my words, they may proceed to
seek Him, whom I preach." In point of fact, he so excited them with good
hopes when they came near, that even many publicans and soldiers inquired
whet they should do, and how they should direct their own life; which was a
sign of being thenceforth set free from all worldly things, and of looking
to other greater objects, and of forebodings things to come. Yea, for all,
both the sights and the words of that time, led them unto lofty thoughts.

   Conceive, for example, how great a thing it was to see a man after
thirty years coming down from the wilderness, being the son of a chief
priest, who had never known the common wants of men, and was on every
account venerable, and had Isaiah with him. For he too was present
proclaiming him, and saying, "This is he who I said should come crying, and
preaching throughout the whole wilderness with a clear voice." For so great
was the earnestness of the prophets touching these things, that not their
own Lord only, but him also who was to minister unto Him, they proclaimed a
long time beforehand, and they not only mentioned him, but the place too in
which he was to abide, and the manner of the doctrine which he had to teach
when he came, and the good effect that was produced by him.

   See, at least, how both the prophet and the Baptist go upon the same
ideas, although not upon the same words.

   Thus the prophet saith that he shall come saying, "Prepare ye the way
of the Lord, make his paths straight."(6) And he himself when he was come
said, "Bring forth fruits meet for repentance,"(7) which corresponds with,
"Prepare ye the way of the Lord." Seest thou that both by the words of the
prophet, and by his own preaching, this one thing is manifested alone; that
he was come, making a way and preparing beforehand, not bestowing the gift,
which was the remission, but ordering in good time the souls of such as
should receive the God of all?

   But Luke expresses somewhat further: not repeating the exordium, and so
passing on, but setting down likewise all the prophecy. "For every valley,"
saith he, "shall be filled; and every mountain and hill shall be brought
low; and the crooked shall be made straight, and the rough ways smooth; and
all flesh shall see the salvation of God."(1) Dost thou perceive how the
prophet hath anticipated all by his words; the concourse of the people.
Thus, when he saith, "Every valley shall be filled, and every mountain and
hill shall be brought low, and the rough ways shall be made smooth;" he is
signifying the exaltation of the lowly, the humiliation of the self-willed,
the hardness of the law changed into easiness of faith. For it is no longer
toils and labors, saith he, but grace, and forgiveness of sins, affording
great facility of salvation. Next he states the cause of these things,
saying, "All flesh shall see the salvation of God;" no longer Jews and
proselytes only, but also all earth and sea, and the whole race of men.
Because by "the crooked things" he signified our whole corrupt life,
publicans, harlots, robbers, magicians, as many as having been perverted
before afterwards walked in the right way: much as He Himself likewise
said, "publicans and harlots go into the kingdom of God before you,"(2)
because they believed. And in other words also again the prophet declared
the self-same thing, thus saying, "Then wolves and lambs shall feed
together"(3) For like as here by the hills and valleys, he meant that
incongruities of character(4) are blended into one and the same evenness of
self-restraint, so also there, by the characters of the brute animals
indicating the different dispositions of men, he again spoke of their being
linked in one and the same harmony of godliness. Here also, as before,
stating the cause. That cause is, "There shall be He that riseth to reign
over the Gentiles, in Him shall the Gentiles trust:"(5) much the same as
here too he said, "All flesh shall see the salvation of God," everywhere
declaring that the power and knowledge of these our Gospels would be poured
out to the ends of the world, converting the human race, from a brutish
disposition and a fierce temper to something very gentle and mild.

   4. "And the same John had his raiment of camel's hair, and a leathern
girdle about his loins."(6)

   Observe, how the prophets foretold some things, others they left to the
evangelists. Wherefore also Matthew both sets down the guided by what they
then beheld, to the memory of that blessed man; or rather, even to a
greater astonishment. For the one indeed was brought up in cities and in
houses, the other dwelt entirely in the wilderness from his very swaddling
clothes. For it be away all the ancient ills, the labor, for example, the
curse, the sorrow, the sweat; himself also to have certain tokens of such a
gift, and to come at once to be above that condemnation. Thus he neither
ploughed land, nor opened furrow, he ate not his bread by the sweat of his
face, but his table was hastily supplied, and his clothing more easily
furnished than his table, and his lodging yet less troublesome than his
clothing. For he needed neither roof, nor bed, nor table, nor any other of
these things, but a kind of angel's life in this our flesh did he exhibit.
For this cause his very garment was of hair, that by his dress he might
instruct men to separate themselves from all things human, and to have
nothing in common with the earth, but to hasten back to their earlier
nobleness, wherein Adam was before he wanted garments or robe. Thus that
garb bore tokens of nothing less than a kingdom, and of repentance.

   And do not say to me, "Whence had he a garment of hair and a girdle.
dwelling as he did in the wilderness?" For if thou art to make a difficulty
of this, thou wilt also inquire into more things besides; how in the
winters, and how in the heats of summer, he continued in the wilderness,
and this with a delicate body, and at an immature age? how the nature of
his infant flesh endured such great inconstancy of weather, and a diet so
uncommon, and all the other hardships arising from the wilderness?

   Where now are the philosophers of the Greeks, who at random and for
nought emulated the shamelessness of the Cynics (for what is the profit of
being shut up in a tub, and afterwards running into such wantonness)? they
who encompassed themselves with rings and cups, and men servants and maid
servants, and with much pomp besides, falling into either extreme. But this
man was not so; but he dwelt in the wilderness as in Heaven, showing forth
all strictness of self-restraint. And from thence, like some angel from
Heaven, he went down unto the cities, being a champion of godliness, and a
crowned victor over the world, and a philosopher of that philosophy which
is worthy of the heavens. And these things were, when sin was not yet put
away, when the law had not yet ceased, when death was not yet bound, when
the brazen gates were not yet broken up, but while the ancient polity still
was in force.

   Such is the nature of a noble and thoroughly vigilant soul, for it is
everywhere springing forward, and passing beyond the limits set to it; as
Paul(1) also did with respect to the new polity.

   But why, it may be asked, did he use a girdle with his raiment? This
was customary with them of old time, before men passed into this soft and
loose kind of dress. Thus, for instance, both Peter(2) appears to have been
"girded," and Paul; for it saith, "the man that owneth this girdle."(3) And
Elijah(4) too was thus strayed, and every one of the saints, because they
were at work continually, laboring, and busying themselves either in
journeyings, or about some other necessary matter; and not for this cause
only, but also with a view of trampling under foot all ornaments, and
practising all austerity. This very kind of thing accordingly Christ
declares to be the greatest praise of virtue, thus saying, "What went ye
out for to see? a man clothed in soft raiment? behold, they that wear soft
clothing are in king's houses."(5)

   But if he, who was so pure, and more glorious than the heaven, and
above all prophets, than whom none greater was born, and who had such great
boldness of speech, thus exercised himself in austerity, scorning so
exceedingly all dissolute delicacy, and training himself to this hard life;
what excuse shall we have, who after so great a benefit, and the unnumbered
burdens of our sins, do not show forth so much as the least part of his
penance,(6) but are drinking and surfeiting, and smelling of perfumes, and
in no better trim than the harlot women on the stage, and are by all means
softening ourselves, and making ourselves an easy prey to the devil?(7)

   5." Then went out to him all Judea, and Jerusalem, and all the region
round about Jordan, and were baptized of him, confessing their sins."(8)

   Seest thou how great power was in the coming of the prophet? how he
stirred up all the people; how he led them to a consideration of their own
sins? For it was indeed worthy of wonder to behold him in human form
showing forth such things and using so great freedom of speech, and rising
up in condemnation of all as children, and having his great grace beaming
out from his countenance. And, moreover, the appearance of a prophet after
the great interval of time contributed to their amazement, because the gift
had failed them, and returned to them after a long time. And the nature of
his preaching too was strange and unusual For they heard of none of those
things to which they were accustomed; such as wars and battles and
victories below, and famine and pestilence, and Babylonians and Persians,
and the taking of the city, and the other things with which they were
familiar, but of Heaven and of the kingdom there, and of the punishment in
hell. And it was for this cause, let me add, that although they that
committed revolt in the wilderness, those in the company of Judas, and of
Theudas,(9) had been all of them slain no great while before, yet they were
not the more backward to go out thither. For neither was it for the same
objects that he summoned them, as for dominion, or revolt, or revolution;
but in order to lead them by the hand to the kingdom on high. Wherefore
neither did he keep them in the wilderness. to take them about with him,
but baptizing them, and teaching them the rules concerning self- denial, he
dismissed them; by all means instructing them to scorn whatever things are
on earth, and to raise themselves up to the things to come, and press on
every day.

   6. This man then let us also emulate, and forsaking luxury and
drunkenness let us go over unto the life of restraint. For this surely is
the time of confession both for the uninitiated and for the baptized; for
the one, that upon their repentance they may partake of the sacred
mysteries; for the others, that having washed away their stain after
baptism, they may approach the table with a clean conscience. Let us then
forsake this soft and effeminate way of living. For it is not, it is not
possible at once both to do penance(1) and to live in luxury. And this let
John teach you by his raiment, by his food, by his abode. What then? dost
thou require us, you may say, to practise such self- restraint as this? I
do not require it, but I advise and recommend it. But if this be not
possible to you, let us at least, though in cities, show forth repentance,
for the judgment is surely at our doors. But even if it were further off,
we ought not even so to be emboldened, for the term of each man's life is
the end of the world visually to him that is summoned. But that it is even
at the doors, hear Paul saying, "The night is far spent, the day is at
hand;"(2) and again, "He that cometh will come, and will not tarry."(3)

   For the signs too are now complete, which announce that day. For "this
Gospel of the Kingdoms" saith He, "shall be preached in all the world for a
witness unto all nations; and then shah the end come."(4) Attend with care
to what is said. He said not, "when it hath been believed by all men," but
"when it hath been preached to(5) all." For this cause he also said, "for a
witness to the nations," to show, that He doth not wait for all men to
believe, and then for Him to come. Since the phrase, "for a witness," hath
this meaning, "for accusation," "for reproof," "for condemnation of them
that have not believed."

   But we, while hearing these things and seeing them, slumber, and see
dreams, sunk in a lethargy, as in some very deepest night.(6) For the
things present are nothing better than dreams, whether they be prosperous,
or whether they be painful. Wherefore I entreat you now at length to be
awakened, and to look another way, unto the Sun of Righteousness. For no
man while sleeping can see the sun, nor delight his eyes with the beauty of
its beams; but whatever he may see, he beholds all as in a dream. For this
cause we need much penance, and many tears; both as being in a state of
insensibility while we err, and because our sins are great, and beyond
excuse. And that I lie not, the more part of them that hear me are
witnesses. Nevertheless, although they be beyond excuse, let us repent, and
we shall receive crowns.

   7. But by repentance I mean, not only to forsake our former evil deeds,
but also to show forth good deeds greater than those. For, "bring forth,"
saith he, "fruits meet for repentance."(7) But how shall we bring them
forth? If we do the opposite things: as for instance, hast thou seized by
violence the goods of others? henceforth give away even thine own. Hast
thou been guilty of fornication for a long time? abstain even from thy wife
for certain appointed days; exercise continence. Hast thou insulted and
stricken such as were passing by? Henceforth bless them that insult thee,
and do good to them that smite thee. For it sufficeth not for our health to
have plucked out the dart only, but we must also apply remedies to the
wound. Hast thou lived in self-indulgence, and been drunken in time past?
Fast, and take care to drink water, in order to destroy the mischief that
hath so grown up within thee. Hast thou beheld with unchaste eyes beauty
that belonged to another? Henceforth do not so much as look upon a woman at
all, that thou mayest stand in more safety. For it is said, "Depart from
evil, and do good;"(8) and again, "Make thy tongue to cease from evil, and
thy lips that they speak no guile."(9) "But tell me the good too." "Seek
peace, and pursue it:" I mean not peace with man only, but also peace with
God. And he hath well said, "pursue" her: for she is driven away, and cast
out; she hath left the earth, and is gone to sojourn in Heaven. Yet shall
we be able to bring her back again, if we will put away pride and boasting,
and whatsoever, things stand in her away, and will follow this temperate
and frugal life.(10) For nothing is more grievous than wrath and fierce
anger. This renders men both puffed up and servile, by the former making
them ridiculous, by the other hateful; and bringing in opposite vices,
pride and flattery, at the same time. But if we will cut off the greediness
of this passion, we shall be both lowly with exactness, and exalted with
safety. For in our bodies too all distempers arise from excess; and when
the elements thereof leave their proper limits, and go on beyond
moderation, then all these countless diseases are generated, and grievous
kinds of death. Somewhat of the same kind one may see take place with
respect to the soul likewise

   8. Let us therefore cut away excess, and drinking the salutary medicine
of moderation, let us abide in our proper temperament, and give careful
heed to our prayers. Though we receive not, let us persevere that we may
receive; and if we do receive, then because we have received. For it is not
at all His wish to defer giving, but by such delay He is contriving for us
to persevere. With this intent He doth also lengthen out(1) our
supplication, and at times permits a temptation to come upon us, that we
may continually flee for refuge unto Him, and where we have fled for
refuge, may there abide. Thus also do affectionate fathers act, and mothers
that love their children; when they see their tittle children forsake their
society, and playing with those of their own age, they cause their servants
to enact many fearful things, that by such fear they may be constrained to
flee for refuge to their mother's bosom. Even so doth God oftentimes hold
out some kind of threat; not that He may bring it upon us, but that He may
draw us unto Himself. At any rate, when we return, he doth away with our
fear at once; since assuredly, if we were alike in temptations and at ease,
there would have been no need o[ temptations.

   But why do I speak of us? Since even to those saints of old great was
the lesson of that Thou hast humbled me."(2) And He Himself likewise said
to the apostles, "In the world ye shall have tribulation."(3) And Paul
signifies this self-same thing, when he saith, "There was given to me a
thorn in the Wherefore also when he sough to me a thorn in the flesh, he
messenger of Satan to buffet me."(4) Wherefore also when he sought to be
delivered from the temptation, he obtained it not, by reason of the great
benefit thence ensuing. And if we should go over the whole life of David,
we shall find him more glorious in his dangers; both himself and all the
others that were like him. For so Job at that season shone forth the more
abundantly, and Joseph too in this way became the more approved, and Jacob
also, and his father likewise, and his father's father; and all as many as
ever put on crowns of peculiar glory, it was by tribulations and
temptations that they first won their crowns, then had their names recited.

   Being conscious of all these things, according to the wise saying, let
us "not make haste in time of trouble"(5) but let us teach ourselves one
thing only, how to bear all nobly, and not to be curious or inquisitive
about any of the things that are coming to pass. For to know when our
tribulations should be done away, belongs to God who permits them to befall
us; but to bear them, brought upon us, with all thankfulness, all that is
the work of a good disposition on our par; and if this be so, then all our
blessings will follow. In order therefore that these may follow, and that
we may become better approved here, and more glorious in that world, let us
submit to all, whatever may be brought upon us, for all thanking Him who
knows(6) what is good for us better than we do, and loves us more ardently
than those who gave us birth. And let both these considerations be a charm
for us to chant to ourselves in every terror that occurs, that so we may
quell our despondency, and in all things glorify Him, who on our behalf
doeth and ordereth all, even God.

   For so we shall both easily repulse all hostile devices, and attain
unto the incorruptible crowns: by the grace and love towards man of our
Lord Jesus Christ, with whom be unto the Father glory, might, and honor,
together with the Holy Ghost, now, and always, even for ever and ever.
Amen.


HOMILY XI: MATT. III. 7.

"But when he saw many of the Pharisees and Sadducees come to his baptism,
he said unto them, O generation of vipers, who hath warned you to flee from
the wrath to come?"

   How then doth Christ say, that they did not believe John.(1) Because
this was not believing, to decline receiving Him whom he preached. For so
they thought they regarded their prophets and their lawgiver, nevertheless
He said they had not regarded them, forasmuch as they received not Him,
that was foretold by them. "For if ye had believed Moses," saith He, "ye
would have believed Me."(1) And after this again, being asked by Christ,
"The baptism of John, whence is it?"(2) they said, "If we shall say, Of
earth, we fear the people; if we shall say, From heaven, He will say unto
us, How then did ye not believe him?"

   So that from all these things it is manifest that they came indeed and
were baptized, yet they did not abide in the belief of that which was
preached. For John also points out their wickedness, by their sending(3)
unto the Baptist, and saying, "Art thou Elias? Art thou Christ?" wherefore
he also added, "they which were sent were of the Pharisees."(4)

   "What then? were not the multitudes also of this same mind"? one may
say. Nay, the multitudes in simplicity of mind had this suspicion, but the
Pharisees, wishing to lay hold of Him. For since it was acknowledged that
Christ comes out of the village of David, and this man was of the tribe of
Levi, they laid a snare by the question, in order that if he should say any
such thing they might quickly come upon him. This at any rate he hath
declared by what follows; for on his not acknowledging any of the things
which they expected, even so they take hold of him, saying, "Why baptizest
thou then, if thou be not the Christ?"(5)

   And to convince thee that the Pharisees came with one mind, and the
people with another, hear how the evangelist hath declared this too; saying
of the people, "that they came and were baptized of him, confessing their
sins;"(6) but concerning the Pharisees, no longer like that, but that "when
he saw many of the Pharisees and Sadducees coming, he said, O generation of
vipers, who hath warned you to flee from the wrath to come?" O greatness of
mind! How doth he discourse unto men ever thirsting after the blood of the
prophets, and in disposition no better than serpents! how doth he disparage
both themselves and their progenitors with all plainness!

   2. "Yea," saith one; "he speaks plainly enough, but the question is if
there be any reason in this plainness. For be did not see them sinning, but
in the act of change; wherefore they did not deserve blame, but rather
praise and approbation, for having left city and houses, and making haste
to hear his preaching."

   What then shall we say? That he had not things present, and even now
doing, in his view, but he knew the secrets of their mind, God having
revealed this. Since then they were priding themselves on their
forefathers, and this was like to prove the cause of their destruction, and
was casting them into a state of carelessness, he cuts away the roots of
their pride. For this cause Isaiah also calls them, "rulers of Sodom," and
"people of Gomorrah;"(7) and another prophet saith, "Are ye not as children
of the Ethiopians;"(8) and all withdraw them from this way of thinking,
bringing down their pride, which had caused them unnumbered evils.

   "But the prophets," you will say, "naturally did so; for they saw them
sinning: but in this case, with what view and for what cause doeth he the
same, seeing them obey him." To make them yet more tender-hearted.

   But if one accurately mark his words, he hath also tempered his rebuke
with commendation. For he spake these things, as marveling at them, that
they were become able. however late, to do what seemed almost an
impossibility for them. His rebuke, you see, is rather that of one bringing
them over, and working upon them to arouse themselves. For in that he
appears amazed, he implies both their former wickedness to be great, and
their conversion marvellous and beyond expectation. Thus, "what hath come
to pass," saith he, "that being children of those men, and brought up so
badly, they have repented? Whence hath come so great a change? Who hath
softened down the harshness of their spirit? Who corrected that which was
incurable?"

   And see how straightway from the beginning he alarmed them, by laying
first, for a foundation, his words concerning hell. For he spake not of the
usual topics: "Who hath warned you to flee from wars, from the inroads of
the barbarians, from captivities, from famines, from pestilences?" but
concerning another sort of punishment, never before made manifest to them,
he was striking the first preparatory note, saying thus, "Who hath warned
you to flee from the wrath to come?"

   And full well did he likewise call them, "generation of vipers." For
that animal too is said to destroy the mother that is in travail with her,
and eating through her belly, thus to come forth unto light; which kind of
thing these men also did being "murderers of fathers, and murderers of
mothers,"(9) and destroying their instructors with their own hands.

   3. However, he stops not at the rebuke, but introduces advice also.
For, "Bring forth," says he, "fruits meet for repentance."(1)

   For to flee from wickedness is not enough, but you must show forth also
great virtue. For let me not have that contradictory yet ordinary(2) case,
that(3) refraining yourselves for a little while, ye return unto the same
wickedness. For we are not come for the same objects as the prophets
before. Nay, the things that are now are changed, and are more exalted,
forasmuch as the Judge henceforth is coming, His very self, the very Lord
of the kingdom, leading unto greater self-restraint, calling us to heaven,
and drawing us upward to those abodes. For this cause do I unfold the
doctrine also touching hell, because both the good things and the painful
are for ever. Do not therefore abide as ye are, neither bring forward the
accustomed pleas, Abraham, Isaac, Jacob, the noble race of your ancestors."

   And these things he said, not as forbidding them to say that they were
sprung from those holy men, but as forbidding them to put confidence in
this, while they were neglecting the virtue of the soul; at once bringing
forward publicly what was in their minds, and foretelling things to come.
Because after this they are found to say, "We have Abraham to our father,
and were never in bondage to any man."(4) Since then it was this, which
most of all lifted them up with pride and ruined them, he first puts it
down.

   And see how with his honor paid to the patriarch he combines his
correction touching these things. Namely, having said, "Think not to say,
We have Abraham to our father," he said not, "for the patriarch shall not
be able to profit you anything," but somehow in a more gentle and
acceptable manner he intimated the self-same thing, by saying,

   "For God is able of these stones to raise up children to Abraham."(5)

   Now some say, that concerning the Gentiles he saith these things,
calling them stones, metaphorically; but I say, that the expression hath
also another meaning. But of what kind is this? Think not, saith he, that
if you should perish, you would make the patriarch childless, this is not
so. For with God it is possible, both out of bring them to that
relationship; since at the beginning also it was so done. For it was like
the birth of men out of stones, when a child came forth from that hardened
womb.

   This accordingly the prophet also was intimating, when he said, "Look
unto the hard rock, whence ye are hewn, and to the hole of the pit, whence
ye are digged: look unto Abraham your father, and unto Sarah that bare
you." (6) Now of this prophecy, you see, he reminds them, showing that if
at the beginning he made him a father, as marvellously as if he had made
him so out of stones, it was possible for this now also to come to pass.
And see how he both alarms them, and cuts them off: in that he said not,
"He had already raised up," lest they should despair of themselves, but
that He "is able to raise up:" and he said not, "He is able out of stones
to make men," but what was a much greater thing, "kinsmen and children of
Abraham."

   Seest thou how for the time he drew them off from their vain
imagination about things of the body, and from their refuge in their
forefathers; in order that they might rest the hope of their salvation in
their own repentance and continence? Seest thou how by casting out their
carnal relationship, he is bringing in that which is of faith?

   4. Mark then how by what follows also he increases their alarm, and
adds intensity to their agonizing fear.

   For having said that "God is able of these stones to raise up children
unto Abraham," he added, "And now also the axe is laid unto the root of the
trees," (7) by all means making his speech alarming. For as he from his way
of life had much freedom of speech, so they needed his severe rebuke,
having been left barren(8) now for a long time. For "why do I say" (such
are his words) "that ye are on the point of falling away from your
relationship to the patriarch and of seeing other, even those that are of
stones, brought in to your preeminence? Nay, not to this point only will
your penalty reach, but your punishment will proceed further. "For now,"
saith he, "the axe is laid unto the root of the trees." There is nothing
more terrible than this turn of his discourse. For it is no longer "a
flying sickle,"(9) nor "the taking down of a hedge," nor "the treading
under foot of the vineyard;"(10) but an axe exceeding sharp, and what is
worse, it is even at the doors. For inasmuch as they continually
disbelieved the prophets, and used to say, "Where is the day of the
Lord:"(11) and "let the counsel of the Holy One of Israel come, that we may
know it,"(1) by reason that it was many years before what they said came to
pass; to lead them off from this encouragement also, he sets the terrors
close to them And this he declared by saying "now," and by his putting it
to "the root." "For the space between is nothing now," saith he, "but it is
laid to the very root." And he said not, "to the branches," nor "to the
fruits," but "to the rook" Signifying, that if they were negligent, they
would have incurable horrors to endure, and not have so much as a hope of
remedy. It being no servant who is now come, as those before Him were, but
the very Lord of all, bringing on them His fierce and most effectual
vengeance.

   Yet, although he hath terrified them again, he suffers them not to fall
into despair; but as before he said not "He hath raised up," but "He is
able to raise up children to Abraham" (at once both alarming and comforting
them); even so here also he did not say that "it hath touched the root,"
but "it is laid to the root, and is now hard by it, and shows signs of no
delay." However, even though He hath brought it so near, He makes its
cutting depend upon you. For if ye change and become better men, this axe
will depart without doing anything; but if ye continue in the same ways, He
will tear up the tree by the roots. And therefore, observe, it is neither
removed from the root, nor applied as it is doth it cut at all: the one,
that ye may not grow supine, the other to let you know that it is possible
even in a short time to be changed and saved. Wherefore he doth also from
all topics heighten their fear, thoroughly awakening and pressing them on
to repentance. Thus first their falling away from their forefathers; next,
others being introduced instead; lastly, those terrors being at their
doors, the certainty of suffering incurable evils (both which he declared
by the root and the axe), was sufficient to rouse thoroughly those even
that were very supine, and to make them full of anxiety. I may add, that
Paul too was setting forth the same, when he said, "A short word(2) will
the Lord make upon the whole world."(3)

   But be not afraid; or rather, be afraid, but despair not. For thou hast
yet a hope of change; the sentence is not quite absolute,(4) neither did
the axe come to cut (else what hindered it from cutting, close as it was to
the root?); but on purpose by this fear to make thee a better man, and to
prepare thee to bring forth fruit. For this cause he added, "Therefore
every tree, which bringeth not forth good fruit, is hewn down, and cast
into the fire."(5) Now by the word "every," he rejects again the privilege
which they had from their noble descent; "Why, if thou be Abraham's own
descendant," saith he, "if thou have thousands of patriarchs to enumerate,
thou wilt but undergo a double punishment, abiding unfruitful."

   By these words he alarmed even publicans, the soldiers' mind was
startled by him, not casting them into despair, yet ridding them of all
security. For along with the terror, there is also much encouragement in
what he saith; since by the expression, "which bringeth not forth good
fruit," he signified that what bears fruit is delivered from all vengeance.

   5. "And how," saith one, "shall we be able to bring forth fruit, when
the edge is being applied, and the time so strait, and the appointed season
cut short." "Thou wilt be able," saith he, "for this fruit is not of the
same kind as that of common trees, waiting a long time, and in bondage to
the necessities(6) of seasons, and requiring much other management; but it
is enough to be willing, and the tree at once hath put forth its fruit. For
not the nature of the root only, but also the skill of the husbandman
contributes the most to that kind of fruit-bearing."

   For (let me add) on account of this,--lest they should say, "Thou art
alarming and pressing, and constraining us, applying an axe, and
threatening us with being cut down, yet requiring produce in time of
punishment,"--he hath added, to signify the ease of bearing that fruit, "I
indeed baptize you with water, but He that cometh after me is mightier than
I, the latchet of whose shoe I am not worthy to unloose; He shall baptize
you with the Holy Ghost and with fire:"(7) implying hereby that
consideration(8) only is needed and faith, not labors and toils; and as it
is easy to be baptized, so is it easy to be convened, and to become better
men. So having stirred their mind by the fear of God's judgment, and the
expectation of His punishment, and by the mention of the axe, and by the
loss of their ancestors, and by the bringing in of those other children,
and by the double vengeance of cutting off and burning, and having by all
means softened their hardness, and brought them to desire deliverance from
so great evils; then he brings in what he hath to say touching Christ; and
not simply, but with a declaration of His great superiority. Then in
setting forth the difference between himself and Him, lest he should seem
to say this out of favor, he establishes the fact by comparison of the
gifts bestowed by each of them. For he did not at once say, "I am not
worthy to unloose the lachet of His shoe;" but when he had first set forth
the little value of his own baptism, and had shown that it hath nothing
more than to lead them to repentance (for he did not say with water of
remission, but of repentance), he sets forth Christ's also, which is full
of the unspeakable gift. Thus he seems to say, "Lest, on being told that He
cometh after me, thou shouldest despise Him as having come later; learn
thou the virtue(1) of His gift, and thou wilt clearly know that I uttered
nothing worthy nor great, when I said, "I am not worthy to unloose the
latchet of His shoe." So too when thou art told, "He is mightier than I,"
do not think I said this in the way of making a comparison. For I am not
worthy to be ranked so much as among His servants, no, not even the lowest
of His servants, nor to receive the least honored portion of His ministry."
Therefore He did not merely say, "His shoes," but not even "the latchet,"
which kind of office was attributing what he had said to humility, he adds
also the proof from the facts: "For He shall baptize you," saith he, "with
the Holy Ghost and with fire."

   6. Seest thou how great is the wisdom of the Baptist? how, when He
Himself is preaching, He saith everything to alarm, and fill them with
anxiety; but when He is sending men to Him, whatever was mild and apt to
recover them: not bringing forward the axe, nor the tree that is cut down
and burnt, and cast into the fire, nor the wrath to come, but remission of
sins, and removing of punishment, and righteousness, and sanctification,
and redemption, and adoption, and brotherhood, and a partaking of the
inheritance, and an abundant supply of the Holy Ghost. For all these things
he obscurely denoted, when he said, "He shall baptize you with the Holy
Ghost;" at once, by the very figure of speech, declaring the abundance of
the grace (for he said not, "He will give you the Holy Ghost," but "He will
baptize you with the Holy Ghost"); and by the specification of fire on the
other hand indicating the vehement and uncontrollable quality of His grace.

   Imagine only what sort of men it was meet for the hearers to become,
when they considered that they were at once to be like the prophets, and
like those great ones. For it was on this account, you see, that he made
mention at all of fire; that he might lead them to reflect on the memory of
those men. Because, of all the visions that appeared unto them, I had
almost said, the more part appeared in fire; thus God discoursed with Moses
in the bush, thus with all the people in the mount Sinai, thus with Ezekiel
on the cherubim.(2)

   And mark again how he rouses the hearer, by putting that first which
was to take place after all. For the Lamb was to be slain, and sin to be
blotted out, and the enmity to be destroyed, and the burial to take place,
and the resurrection, and then the Spirit to come. But none of these things
cloth he mention as yet, but that first which was last, and for the sake of
which all the former were done, and which was fittest to proclaim His
dignity; so that when the hearer should be told that he was to receive so
great a Spirit he might search with himself, how and in what manner this
shall be, while sin so prevails; that finding him full of thought and
prepared for that lesson, he might thereupon introduce what he had to say
touching the Passion, no man being any more offended, under the expectation
of such a gift.

   Wherefore he again cried out, saying, "Behold the Lamb of God, which
beareth the sin of the world."(3) He did not say, "which remitteth," but,
that which implies a more guardian care," which heareth it." For it is not
all one, simply to remit, and to take it upon Himself.(4) For the one was
to be done without peril, the other with death.

   And again, he said, "He is Son of God."(5) But not even this declared
His rank openly to the hearers (for they did not so much as know yet how to
conceive of Him as a true Son): but by so great a gift of the Spirit that
also was established. Therefore the Father also in sending John gave him,
as you know, this as a first token of the dignity of Him that was come,
saying, "Upon whom thou shalt see the Spirit descending and remaining, the
same is He which baptizeth with the Holy Ghost."(6) Wherefore himself too
saith, "I saw and bare record that this is the Son of God;" as though the
one were to all time the clear evidence of the other.

   7. Then, as having uttered the gentler part of his message, and soothed
and relaxed the hearer, he again binds him up, that he may not become
remiss. For such was the nature of the Jewish nation; by all encouraging
things they were easily puffed up, and corrupted. Wherefore he again
adduces his terrors, saying,

   "Whose fan is in His hand."(1)

   Thus, as before he had spoken of the punishment, so here he points out
the Judge likewise, and introduces the eternal vengeance. For "He will burn
the chaff," saith he, "with unquenchable fire." Thou seest that He is Lord
of all things, and that He is Himself the Husbandman; albeit in another
place He calls His Father the same. For "My Father, "saith He, "is the
Husbandman?(2) Thus, inasmuch as He had spoken of an axe, lest thou
shouldest suppose that the thing needed labor, and the separation was hard
to make; by another comparison he suggest the easiness of it, implying that
all the world is His; since He could not punish those who were not His own.
For the present, it is true, all are mingled together (for though the wheat
appears gleaming through, yet it lies with the chaff, as on a threshing
floor, not as in a garner), but then, great will be the separation.

   Where now are they by whom hell-fire(3) is disbelieved? Since surely
here are two points laid down, one, that He will baptize with the Holy
Ghost, the other, that He will burn up the disobedient. If then that is
credible, so is this too, assuredly. Yea, this is why the two predictions
are put by him in immediate connection, that by that which hath taken place
already, he might accredit the other, as yet unaccomplished. For Christ too
Himself in many places doth so, often of the same things, and often of
opposites, setting down two prophecies; the one of which He performs here,
the other He promises in the future; that such as are too contentious may,
from the one which has already come to pass, believe the other also. which
is not yet accomplished. For instance, to them that strip themselves of all
that they have for His sake(4) He promised to give an hundred fold in the
present world, and life eternal in that which is to come; by the things
already given making the future also credible. Which, as we see, John
likewise hath done in this place; laying down two things, that He shall
both baptize with the Holy Ghost, and burn up with unquenchable fire. Now
then, if He had not baptized with the Spirit the apostles, and all every
day who are willing, thou mightest have doubts concerning those other
things too; but if that which seems to be greater and more difficult, and
which transcends all reason, hath been done, and is done every day; how
deniest thou that to be true, which is easy, and comes to pass according to
reason? Thus having said, "He shall baptize with the Holy Ghost and with
fire," and having thence promised great blessings; lest thou, released
wholly from the former things, grow supine, he hath added the fan, and the
judgment thereby declared. Thus, "think not at all," saith he, "that your
baptism suffices, if ye become ordinary persons(5) hereafter:" for we need
both virtue, and plenty of that known self-restraint.(6) Therefore as by
the axe he urges them unto grace, and unto the font, so after grace he
terrifies them by the fan, and the unquenchable fire. And of the one sort,
those yet unbaptized, he makes no distinction, but saith in general "Every
tree that bringeth not forth good fruit is hewn down,"(7) punishing all the
unbelievers. Whereas after baptism He works of their faith.

   Let no man then become chaff, let no one be tossed to and fro, nor lie
exposed to wicked desires, blown about by them easily every way. For if
thou continue wheat, though temptation be brought on thee, thou wilt suffer
nothing dreadful; nay, for in the threshing floor, the wheels of the car,
that are like saws,(8) do not cut in pieces the wheat; but if thou fall
away into the weakness of chaff, thou wilt both here suffer incurable ills,
being smitten of all men, and there thou wilt undergo the eternal
punishment. For all such persons both before that furnace become food for
the irrational passions here, as chaff is for the brute animal: and there
again they are material and food for the flame.

    Now to have said directly that He will judge men's doings, would not
so effectually procure acceptance for His doctrine: but to blend with it
the parable, and so establish it all, was apter to persuade the hearer, and
part so discourses with them; threshing floor, and harvest, and vineyard,
and wine-press, and field, and net, and fishing, and all things familiar,
and among which they were busied He makes ingredients in His discourses
This kind of thing then the Baptist likewise did here, and offered an
exceeding great demonstration of his words, the giving of the Spirit. For
"He who hath so great power, as both to forgive sins, and to give the
Spirit, much more will these things also be within His power:" so he
speaks.

   Seest thou how now in due order the mystery(1) came to be laid as a
foundation, before the resurrection and judgment?(2)

   "And wherefore," it may be said, "did he not mention the signs and
wonders which were straightway to be done by Him?" Because this was greater
than all, and for its sake all those were done. Thus, in his mention of the
chief thing, he comprehended all; death dissolved, sins abolished, the
curse blotted out, those long wars done away; our entrance into
paradise,(3) our ascent into heaven, our citizenship with the angels, our
partaking of the good things to come: for in truth this is the earnest of
them all. So that in mentioning this, he hath mentioned also the
resurrection of our bodies, and the manifestation of His miracles here, and
our partaking of His kingdom, and the good things, which "eye hath not
seen, nor ear heard, neither have entered into the heart of main"(4) For
all these things He bestowed on us by that gift. It was therefore
superfluous to speak of the signs that were immediately to ensue, and which
sight can judge of; but those were meet to be discoursed on, whereof they
doubted; as for instance, that He is the Son of God; that He exceeds John
beyond comparison; that He "beareth(5) the sin of the world;" that He will
require an account of all that we do; that our interests are not limited to
the present, but elsewhere every one will undergo the due penalty. For
these things were not as yet proveable by sight.

   8. Therefore, knowing these things, let us use great diligence, while
we are in the threshing floor; for it is possible while we are here, to
change even out of chaff into wheat, even as on the other hand many from
wheat have become chaff. Let us not then be supine, nor be carried about
with every wind; neither let us separate ourselves from our brethren,
though they seem to be small and mean; forasmuch as the wheat also compared
with the chaff is less in measure, but better in nature. Look not therefore
to the forms of outward pomp, for they are prepared for the fire, but to
this godly humility, so firm and indissoluble, and which cannot be cut,
neither is burnt by the fire. It being for their sake that He bears long
with the very chaff, that by their intercourse with them they may become
better. Therefore judgment is not yet, that we may be all crowned together,
that from wickedness many may be convened unto virtue.

   Let us tremble then at hearing this parable. For indeed that fire is
unquenchable. "And how," it may be said, "is it unquenchable?" Seest thou
not this sun ever burning, and never quenched? didst thou not behold the
bush burning, and not consumed? If then thou also desirest to escape the
flame, lay up alms beforehand, and so thou wilt not even taste of that
fire. For if, while here, thou wilt believe what is told thee, thou shalt
not so much as see this furnace, after thy departure into that region; but
if thou disbelieve it now, thou shalt know it there full well by
experience, when no sort of escape is possible. Since in truth no entreaty
shall avert the punishment from them who have not shown forth an upright
life. For believing surely is not enough, since even the devils tremble at
God, but for all that they will be

   9. Wherefore our care of our conduct hath son of our continually
assembling you here; not simply that ye should enter in, but that ye should
also reap some fruit from your continuance here. But if ye come indeed
constantly, but go away again reaping no fruit from thence, ye will have no
advantage from your entering in and attendance in this place.

   For if we, when sending children to teachers, should we see them
reaping no benefit thereby, begin to be severe in blaming the teachers, and
remove them often to others; what excuse shall we have for not bestowing
upon virtue even so much diligence as upon these earthly things, but
forever bringing our tablets home empty? And yet our teachers here are more
in number and greater. For no less than prophets and apostles and
patriarchs, and all righteous men, are by us set over you as teachers in
every Church. And not even so is there any profit, but if you have joined
in chanting two or three Psalms, and making the accustomed prayers at
random and anyhow, are so dismissed, ye think this enough for your
salvation. Have ye not heard the prophet, saying (or rather God by the
prophet), "This people honoreth me with their lips, but their heart is far
from me?"(1)

   Therefore, test this be our case too, wipe thou out the letters, or
rather the impressions, which the devil hath engraven in thy soul; and
bring me a heart set free from worldly tumults, that without fear I may
write on it what I will. Since now at least there is nothing else to
discern, except his letters;--rapines, covetings, envy, jealousy. Wherefore
of course, when I receive your tablets, I am not able so much as to read
them. For I find not the letters, which we every Lord's day inscribe on
you, and so let you go; but others, instead of these, unintelligible and
misshapen. Then, when we have blotted them out, and have written those
which are of the Spirit, ye departing, and giving up your hearts to the
works of the devil, give Him again power to substitute his own characters
in you. What then will be the end of all this, even without any words of
mine, each man's own conscience knoweth. For I indeed will not cease to do
my part, and to write in you the right letters. But if ye mar our
diligence, for our part our reward is unaltered, but your danger is not
small.

   Now, though I would fain say nothing to disgust you, yet I beseech
again and entreat you,(2) imitate at least the little children's diligence
in these matters. For so they first learn the form of the letters, after
that they practise themselves in distinguishing them put out of shape, and
then at last in their reading they proceed orderly by means of them. Just
so let us also do; let us divide virtue, and learn first not to swear, nor
to forswear ourselves, nor to speak evil; then proceeding to another
row,(3) not to envy, not to lust, not to be gluttonous, not to be drunken,
not fierce, not slothful, so that from these we may pass on again to the
things of the Spirit, and practise continence, and neglect of the belly,
temperance, righteousness, to be above glory, and gentle and contrite in
mind; and let us join these one with another, and write them upon our soul.

   10. And all these let us practise at home. with our own friends, with
our wife, with our children. And, for the present, let us begin with the
things that come first, and are easier; as for instance, with not sweating;
and let us practise this one letter continually at home. For, in truth,
there are many at his wife annoying and angering him, sometimes an indocile
and disorderly child urgues him on to threatening and swearing. If now at
home, when thus continually galled, thou shouldest attain not to be tempted
into swearing, thou wilt in the market-place also have power with ease to
abide unconquered.

   Yea, and in like sort, thou will attain to keep thyself from insulting
any, by not insulting thy wife, nor thy servants, nor any one else among
those in thy house. For a man's wife too not seldom, praising this or that
person, or bemoaning herself, stirs him up to speak evil of that other. But
do not thou let thyself be constrained to speak evil of him that is
praised, but bear it all nobly. And if thou shouldest perceive thy servants
praising other masters, be not perturbed, but stand nobly. Let thy home be
a sort of lists, a place of exercise for virtue, that having trained
thyself well there, thou mayest with entire skill encounter all abroad.

   Do this with respect to vainglory also. For if thou train thyself not
to be vainglorious in company of thy wife and thy servants, thou wilt not
ever afterwards be easily caught by this passion with regard to any one
else. For though this malady be in every case grievous and tyrannical, yet
is it so especially when a woman is present. If we therefore in that
instance put down its power, we shall easily master it in the other cases
also.

   And with respect to the other passions too, let us do this self-same
thing, exercising ourselves against them at home, and anointing ourselves
every day.

   And that our exercise may be easier, let us further enact a penalty for
ourselves, upon our transgressing any of our purposes. And let the very
penalty again be such as brings with it not loss, but reward,--such as
procures some very great gain. And this is so, if we sentence ourselves to
intenser fastings, and to sleeping often on the bare ground, and to other
like austerity. For in this way will much profit come unto us from every
quarter; we shall both live the sweet life of virtue here, and we shall
attain unto the good things to come and be perpetually friends of God.

   But in order that the same may not happen again,--that ye may not,
having here admired what is said, go your way, and cast aside at random,
wherever it may chance, the tablet of your mind, and so allow the devil to
blot out these things;--let each one, on returning home, call his own wife,
and tell her these things, and take her to help him; and from this day let
him enter into that noble school of exercise, using for oil the supply of
the Spirit. And though thou fall once, twice, many times in thy training,
despair not, but stand again, and wrestle; and do not give up until thou
hast bound on thee the glorious crown of triumph over the devil, and hast
for the time to come stored up the riches of virtue in an inviolable
treasure-house.

   For if thou shouldest establish thyself in the habits of this noble
self-restraint, then, not even when remiss, wilt thou be able to transgress
any of the commandment, habit imitating the solidity of nature, Yea, as to
sleep is easy, and to eat, and to drink, and to breathe, so also will the
deeds of virtue be easy to us, and we shall reap to ourselves that pure
pleasure, resting in a harbor without a wave, and enjoying continual calm,
and with a great freight bringing our vessel into haven, in that City, on
that day; and we shall attain unto the undecaying crowns, unto which may we
all attain, by the grace and love towards man of our Lord Jesus Christ, to
whom be all glory and might, now and always, and world without end. Amen.


HOMILY XII: MATT. III. 13.

"Then cometh Jesus from Galilee to Jordan," etc.

   WITH the servants the Lord, with the criminals the Judge, cometh to be
baptized. But be not thou troubled; for in these humiliations His
exaltation doth most shine forth. For He who vouchsafed to be borne so long
in a Virgin's womb, and to come forth thence with our nature, and to be
smitten with rods, and crucified, and to suffer all the rest which He
suffered;--why marvellest thou if He vouchsafed also to be baptized, and to
come with the rest to His servant. For the amazement lay in that one thing,
that being God, He would be made Man; but the rest afar this all follows in
course of reason.

   For this cause, let me add, John also by way of anticipation said all
that he had said before, that he "was not worthy to unloose the latchet of
His shoe;" and all the rest, as for instance, that He is Judge. and rewards
every man according to his desert, and that He will bestow His Spirit
abundantly on all; in order that when thou shouldest see Him coming to the
baptism, thou mightest not suspect anything mean. Therefore he forbids Him,
even when He was come, saying.

   "I have need to be baptized of Thee, and comest Thou to me."(1) For,
because the baptism was "of repentance," and led men to accuse themselves
for their offenses, lest any one should suppose that He too "cometh to
Jordan" in this sort of mind, John sets it right beforehand, by calling Him
both Lamb, and Redeemer from all the sin that is in the world. Since He
that was able to take away the sins of the whole race of men, much more was
He Himself without sin. For this cause then he said not, "Behold, He that
is without sin," but what was much more, He "that beareth the sin of the
world," in order that together with this truth thou mightest receive that
other with all assurance, and having received it mightest perceive, that in
the conduct of some further economy He cometh to the baptism. Wherefore
also he said to Him when He came, "I have need to be baptized of Thee, and
comest Thou to me?"

   And he said not, "And art Thou baptized of me?" nay, for this he feared
to say: but what? "And comest Thou to me?" What then doth Christ? What He
did afterwards with respect to Peter, this did He then also. For so he too
would have forbidden Him to wash his feet, but when he had heard, "What I
do thou knowest not now, but thou shalt know hereafter, "and "thou hast no
part with me,"(2) he speedily withdrew from his determination, and went
over to the contrary. And this man again in like manner, when he had heard,
"Suffer it to be so now, for thus it becometh us to fulfill all
righteousness,"(3) straightway obeyed. For they were not unduly
contentious, but they manifested both love and obedience, and made it their
study to be ruled by their Lord in all things.

   And mark how He urges him on that very ground which chiefly caused him
to look doubtfully on what was taking place; in that He did not say, "thus
it is just," but "thus it becometh." For, inasmuch as the point unworthy of
Him was in his mind chiefly this, His being baptized by His servant, He
stated this rather than anything else, which is directly opposed to that
impression: as though He had said, "Is it not as unbecoming that thou
avoidest and forbiddest this? nay, for this self-same cause I bid thee
suffer it, that it is becoming, and that in the highest degree."

   And He did not merely say, "suffer," but He added, "now." "For it will
not be so forever," saith He, "but thou shalt see me such as thou desirest;
for the present, however, endure this." Next He shows also how this
"becometh" Him. How then doth it so? "In that we fulfill the whole law;"
and to express this He said, "all righteousness." For righteousness is the
fulfilling of the commandments "Since then we have performed all the rest
of the commandments," saith He, "and this alone remains, it also must be
added: because I am come to do away the curse that is appointed for the
transgression of the law. I must therefore first fulfill it all, and having
delivered you from its condemnation, in this way bring it to an end. It
becometh me therefore to fulfill the whole law, by the same rule that it
becometh me to do away the curse that is written against you in the law:
this being the very purpose of my assuming flesh, and coming hither."

   2. "Then he suffereth Him. And Jesus, when He was baptized, went up
straightway out of the water; and, lo, the heavens were opened unto Him,
and he saw the Spirit of God descending like a dove, and lighting upon
Him."(1)

   For inasmuch as many supposed that John was greater than He, because
John had been brought up all his time in the wilderness, and was son of a
chief priest, and was clothed with such raiment, and was calling all men
unto his baptism, and had been born of a barren mother; while Jesus, first
of all, was of a damsel of ordinary rank (for the virgin birth was not yet
manifest to all); and besides, He had been brought up in an house, and held
converse with all men, and wore this common raiment; they suspected Him to
be less than John, knowing as yet nothing of those secret things;--and it
fell out moreover that He was baptized of John, which thing added support
to this surmise, even if none of those mentioned before had existed; for it
would come into their mind that this man was one of the many (for were He
not one of the many, He would not have come with the many to the baptism),
but that John was greater than He and far more admirable:--in order
therefore that this opinion might not are opened, when He is baptized, and
the Spirit comes down, and a voice with the Spirit, proclaiming the dignity
of the Only Begotten. For since the voice that said, "This is my beloved
Son," would seem to the multitude rather to belong to John, for It added
not, "This that is baptized," but simply This, and every hearer would
conceive it to be said concerning the baptizer, rather than the baptized,
partly on account of the Baptist's own dignity, partly for all that hath
been mentioned; the Spirit came in form of a dove, drawing the voice
towards Jesus, and making it evident to all, that This was not spoken of
John that baptized, but of Jesus who was baptized.

   And how was it, one may say, that they did not believe, when these
things came to pass? Because in the days of Moses also many wonderful works
were done, albeit not such as these; and after all those, the voices, and
the trumpets, and the lightnings, they both forged a calf, and "were joined
unto Baal-peor." And those very persons too, who were present at the time,
and saw Lazarus arise, so far from believing in Him, who had wrought these
things, repeatedly attempted even to slay Him. Now if seeing before their
eyes one rise from the dead, they were so wicked, why marvel at their not
receiving a voice wafted from above? Since when a soul is uncandid and
perverse, and possessed by the disease of envy, it yields to none of these
things; even as when it is candid it receives all with faith, and hath no
great need of these.

   Speak not therefore thus, "They believed not," but rather inquire, "Did
not all things take place which ought to have made them believe?" For by
the prophet also God frames this kind of defense of His own ways in
general. That is, the Jews being on the point of ruin, and of being given
over to extreme punishment; lest any from their wickedness should
calumniate His providence, He saith, "What ought I to have done to this
vineyard, that I have not done?"(2) Just so here likewise do thou reflect;
"what ought to have been done, and was not done?" And indeed whensoever
arguments arise on God's Providence, do thou make use of this kind of
defense, against those who from the wickedness of the many try to raise a
prejudice against it. See, for instance, what astonishing things are done,
preludes of those which were to come; for it is no more paradise, but
Heaven that is opened.

   But let our argument with the Jews stand over unto some other time; for
the present, God working with us, we would direct our discourse to what is
immediately before us.

   3. "And Jesus, when He was baptized, went up straightway out of the
water; and lo! the heavens were opened unto Him."(1)

   Wherefore were the heavens opened? To inform thee that at thy baptism
also this is done, God calling thee to thy country on high, and persuading
thee to have nothing to do with earth. And if thou see not, yet never doubt
it. For so evermore at the beginnings of all wonderful and spiritual
transactions, sensible visions appear, and such-like signs, for the sake of
them that are somewhat dull in disposition, and who have need of outward
sight, and who cannot at all conceive an incorporeal nature, but are
excited only by the things that are seen: that so, though afterward no such
thing occur, what hath been declared by them once for all at the first may
be received by thy faith.

   For in the case of the apostles too, there was a "sound of a mighty
wind,"(2) and visions of fiery tongues appeared, but not for the apostles'
sake, but because of the Jews who were then present. Nevertheless, even
though no sensible signs take place, we receive the things that have been
once manifested by them. Since the dove itself at that time therefore
appeared, that as in place of a finger (so to say) it might point out to
them that were present, and to John, the Son of God. Not however merely on
this account, but to teach thee also, that upon thee no less at thy baptism
the Spirit comes. But since then we have no need of sensible vision, faith
sufficing instead of all. For signs are "not for them that believe, but for
them that believe not."(3)

   But why in the fashion of a dove? Gentle is that creature, and pure.
Forasmuch then as the Spirit too is '"a Spirit of meekness,"(4) He
therefore appears in this sort. And besides, He is reminding us of an
ancient history. For so, when once a common shipwreck had overtaken the
whole world, and our race was in danger of perishing, this creature
appeared, and indicated the deliverance from the tempest, and bearing an
olive branch,(5) published the good tidings of the common calm of the whole
world; all which was a type of the things to come. For in fact the
condition of men was then much worse, and they deserved a much sorer
punishment. To prevent thy despairing, therefore, He reminds thee of that
history. Because then also, when things were desperate, there was a sort of
deliverance and reformation; but then by punishment, now, on the contrary,
by grace and an unspeakable gift.(6) Therefore the dove also appears, not
bearing an olive branch, but pointing out to us our Deliverer from all
evils, and suggesting the gracious hopes. For not from out of an ark doth
she lead one man only, but the whole world she leads up into heaven at her
appearing, and instead of a branch of peace from an olive, she conveys the
adoption to all the world's offspring in common.

   Reflect now on the greatness of the gift, and do not account His
dignity the less for His appearing in such a likeness. For I actually hear
some saying,(7) that "such as is the difference between a man and a dove,
so great is that between Christ and the Spirit: since the one appeared in
our nature, the other in the likeness of a dove." What must we say then to
these things? That the Son of God did indeed take upon Him the nature of
man, but the Spirit took not on Him the nature of a dove. Therefore the
evangelist also said not, "in the nature of a dove," but "in the form of a
dove." Accordingly, never after did He so much as appear in this fashion,
but at that moment only. And if on this account thou affirmest His dignity
to be less, the cherubim too will be made out by this reasoning much His
superior, even as much so as an eagle is to a dove: because they too were
figured into that visible shape. And the angels too superior again, for
they no less have many times appeared in the fashion of men. But these
things are not so, indeed they are not. For the truth of an economy is one
thing, and the condescension of a temporary vision another.

   Do not now, I pray thee, become unthankful towards thy Benefactor nor
with the very contraries(8) requite Him that hath bestowed on thee the
fountain of blessedness. For where adoption is vouchsafed, there is also
the removing of evils, and the giving of all good things.

   4. On this very account the Jewish baptism ceases, and ours takes its
beginning. And what was done with regard to the Pass-over, the same ensues
in the baptism also. For as in that case too, He acting with a view to
both, brought the one to an end, but to the other He gave a beginning: so
here, having fulfilled the Jewish baptism, He at the same time opens also
the doors of that of the Church; as on one table then, so in one river now,
He had both sketched out the shadow, and now adds the truth. For this
baptism alone hath the grace of the Spirit, but that of John was destitute
of this gift. For this very cause in the case of the others that were
baptized no such thing came to pass, but only in the instance of Him who
was to hand on(1) this; in order that, besides what we have said, thou
mightest learn this also, that not the purity of the baptizer, but the
power of the baptized, had this effect. Not until then, assuredly, were
either the heavens opened, nor did the Spirit make His approach.(2) Because
henceforth He leads us away from the old to the new polity, both opening to
us the gates on high, and sending down His Spirit from thence to call us to
our country there; and not merely to call us, but also with the greatest
mark of dignity. For He hath not made us angels and archangels, but He hath
caused us to become "sons of God," and "beloved," and so He draws us on
towards that portion of ours.

   Having then all this in thy mind, do thou show forth a life worthy of
the love of Him who calls thee, and of thy citizenship in that world, and
of the honor that is given thee. Crucified as thou art to the world, and
having crucified it to thyself, show thyself with all strictness a citizen
of the city of the heavens And do not, because thy body is not translated
unto heaven, suppose that thou hast anything to do with the each; for thou
hast thy Head abiding above. Yea with this very purpose the Lord, having
first come here and having brought His angels, did then, taking thee with
Him, depart thither; that even before thy going up to that place, thou
mightest understand that it is possible for thee to inhabit earth as it
were heaven.

   Let us then keep watch over that noble birth, which we received from
the beginning; and let us every day seek more and more the palaces there,
and account all that is here to be a shadow and a dream. For so, had any
king among those on each, finding thee poor and a beggar, made thee
suddenly his son, never wouldest thou have thought upon thy cottage, and
thy cottage's mean appointments. Yet surely in that case the difference is
not much. Do not then either in this case take account of any of the former
things, for thou art called unto much greater. For both He who calls is the
Lord of the angels, and the good things that are given surpass all both
word and thought. Since not from earth to earth doth He remove thee, as the
king doth, but from earth to heaven, and from a mortal nature to an
immortal, and to glory unspeakable, then only possible to be properly
manifested, when we shall actually enjoy it.

   Now then, having to partake of such blessings, do I see thee minding
money, and clinging to the pomp which is here? And dost thou not esteem all
that is seen to be more vile than beggars rags? And how wilt thou appear
worthy of this honor? And what excuse wilt thou have to plead? or rather,
what punishment wilt thou not have to suffer, who after so great a gift art
running to thy former vomit? For no longer art thou punished merely as a
man, but as a son of God that hath sinned; and the greatness of thy honor
becomes a mean of bringing a sorer punishment on thee. Since we too punish
not equally slaves that do wrong, and sons committing the same offense; and
most of all when they have received some great kindness from us.

   For if he who had paradise for his portion, for one disobedience
underwent such dreadful things after his honor; we, who have received
Heaven, and are become joint heirs with the Only Begotten, what excuse
shall we have, for running to the serpent after the dove? For it will be no
longer, "Dust thou art, and unto dust shalt thou return,"(3) and thou
"tillest the ground,"(4) and those former words, that will be said to
us;(5) but what is far more grievous than these, the "outer darkness,"(6)
the bonds that may not be burst, the venomous worm, the "gnashing of
teeth;" and this with great reason. For he that is not made better even by
so great a benefit, would justly suffer the most extreme, and a yet more
grievous punishment. Elias once opened and shut Heaven, but that was to
bring down rain, and restrain it whereas to thee the heaven is not so
opened, but in order for thee to ascend thither; and what is yet more, not
to ascend only, but to lead up others also, if thou wilt; such great
confidence and power hath He bestowed on thee in all that is His.

   5. Forasmuch then as our house is there, there let us store up all, and
leave nothing here, lest we lose it. For here, though thou put a lock on
it, and doors, and bars, and set thousands of servants to watch it; though
thou get the better of all the crafty ones, though thou escape the eyes of
the envious, the worms, the wasting that comes of time; which is
impossible;--death at any rate thou writ never escape, but wilt be deprived
of all those things in one moment of time; and not deprived of them only,
but wilt have to transfer them into the hands often of thy very enemies.
Whereas if thou wouldest transfer them into that house, thou wilt be far
above all. For there is no need to apply either key, or doors, or bars;
such is the virtue(1) of that city, so inviolable is this place, and by
nature inaccessible to corruption and all wickedness.

   How then is it not of the utmost folly, where destruction and waste is
the lot of all that is stored, there to heap up all, but where things abide
untouched and increase, there not to lay up even the least portion; and
this, when we are to live there forever? For this cause the very
heathens(2) disbelieve the things that we say, since our doings, not our
sayings, are the demonstration which they are willing to receive from us;
and when they see us building ourselves fine houses, and laying out gardens
and baths, and buying fields, they are not willing to believe that we are
preparing for another sort of residence away from our city.

   "For if this were so," say they, "they would turn to money all they
have here, and lay them up beforehand there;" and this they divine from the
things that are done in this world. For so we see those who are very rich
getting themselves houses and fields and all the rest, chiefly in those
cities in which they are to stay. But we do the contrary; and with all
earnest zeal we get possession of the earth, which we are soon after to
leave; giving up not money only, but even our very blood for a few acres
and tenements: while for the purchase of Heaven we do not endure to give
even what is beyond our wants, and this though we are to purchase it at a
small price, and to possess it forever, provided we had once purchased it.

   Therefore I say we shall suffer the utmost punishment, departing
thither naked and poor; or rather it will not be for our own poverty that
we shall undergo these irremediable calamities, but also for our making
others to be such as ourselves. For when heathens see them that have
partaken of so great mysteries earnest about these matters, much more will
they ring themselves to the things heaping much fire upon our head. For
when we, who ought to teach them to despise all things that appear, do
ourselves most of all urge them to the lust of these things; when shall it
be possible for us to be saved, having to give account for the perdition of
others? Hearest thou not Christ say, that He left us to be for salt and for
lights in this world, in order that we may both brace up(3) those that are
melting in luxury, and enlighten them that are darkened by the care of
wealth? When therefore we even cast them into more thorough darkness, and
make them more dissolute, what hope shall we have of salvation? There is
none at all; but wailing and gnashing our teeth, and bound hand and foot,
we shall depart into the fire of hell, after being full well worn down by
the cares of riches.

   Considering then all these things, let us loose the bands of such
deceit, that we may not at all fall into those things which deliver us over
to the unquenchable fire. For he that is a slave to money, the chains both
here and there will have him continually liable to them; but he that is rid
of this desire will attain to freedom from both. Unto which that we also
may attain, let us break in pieces the grievous yoke of avarice, and make
ourselves wings toward Heaven; by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and might forever and ever. Amen.


HOMILY XIII: MATT. IV. I.

   "Then was Jesus led up of the Spirit into the wilderness, to be tempted
of the devil."

   THEN. When? After the descent of the Spirit, after the voice that was
borne from above, and said, "This is My Beloved Son, in whom I am well
pleased." And what was marvellous, it was of the Holy Spirit; for this, he
here saith, led Him up. For since with a view to our instruction He both
did and underwent all things; He endures also to be led up thither, and to
wrestle against the devil: in order that each of those who are baptized, if
after his baptism he have to endure greater temptations may not be troubled
as if the result were unexpected, but may continue to endure all nobly, as
though it were happening in the natural course of things.

   Yea, for therefore thou didst take up arms, not to be idle, but to
fight. For this cause neither doth God hinder the temptations as they come
on, first to teach thee that thou art become much stronger; next, that thou
mayest continue modest neither be exalted even by the greatness of thy
gifts, the temptations having power to repress thee; moreover, in order
that that wicked demon, who is for a while doubtful about thy desertion of
him, by the touchstone of temptations may be well assured that thou hast
utterly forsaken and fallen from him; fourthly, that thou mayest in this
way be made stronger, and better tempered than any steel; fifthly, that
thou mayest obtain a clear demonstration of the treasures entrusted to
thee.

   For the devil would not have assailed thee, unless he had seen thee
brought to greater honor. Hence, for example, from the beginning, he
attacked Adam, because he saw him in the enjoyment of great dignity. For
this reason he arrayed himself against Job, because he saw him crowned and
proclaimed by the God of all.

   How then saith He, "Pray that ye enter not into temptation."(1) For
this cause he doth not show thee Jesus simply going up, but "led up"
according to the principle of the Economy;(2) signifying obscurely by this,
that we ought not of ourselves to leap upon it, but being dragged thereto,
to stand manfully.

   And see whither the Spirit led Him up, when He had taken Him; not into
a city and forum, but into a wilderness. That is, He being minded to
attract the devil, gives him a handle not only by His hunger, but also by
the place. For then most especially doth the devil assail, when he sees men
left alone, and by themselves. Thus did he also set upon the woman in the
beginning, having caught her alone, and found her apart from her husband.
Just as when he sees us with others and banded together, he is not equally
confident, and makes no attack. Wherefore we have the greatest need on this
very account to be flocking together continually, that we may not be open
to the devil's attacks.

   2. Having then found Him in the wilderness, and in a pathless
wilderness (for that the wilderness was such, Mark hath declared, saying,
that He "was with the wild beasts"(3)), behold with how much craft he draws
near, and wickedness; and for what sort of opportunity he watches. For not
in his fast, but in his hunger he approaches Him; to instruct thee how
great a good fasting is, and how it is a most powerful shield against the
devil, and that after the font,(4) men should give themselves up, not to
luxury and drunkenness, and a full table, but to fasting. For, for this
cause even He fasted, not as needing it Himself, but to instruct us. Thus,
since our sins before the font(4) were brought in by serving the belly:
much as if any one who had made a sick man whole were to forbid his doing
those things, from which the distemper arose; so we see here likewise that
He Himself after the font brought in fasting. For indeed both Adam by the
incontinence of the belly was cast out of paradise; and the flood in Noah's
time, this produced; and this brought down the thunders on Sodom. For
although there was also a charge of whoredom, nevertheless from this grew
the root of each of those punishments; which Ezekiel also signified when he
said, "But this was the iniquity of Sodom, that she waxed wanton in pride
and in fullness of bread, and in abundance of luxury."(5) Thus the Jews
also perpetrated the greatest wickedness, being driven upon transgression
by their drunkenness and delicacy.(1)

   On this account then even He too fasts forty days, pointing out to us
the medicines of our salvation; yet proceeds no further, lest on the other
hand, through the exceeding greatness of the miracle the truth of His
Economy(2) should be discredited. For as it is, this cannot be, seeing that
both Moses and Elias, anticipating Him, could advance to so great a length
of time, strengthened by the power of God. And if He had proceeded farther,
from this among other things His assumption of our flesh would have seemed
incredible to many.

   Having then fasted forty days and as many nights,

   "He was afterwards an hungered;(3) "affording him a point to lay hold
of and approach, that by actual conflict He might show how to prevail and
be victorious. Just so do wrestlers also: when teaching their pupils how to
prevail and overcome, they voluntarily in the lists engage with others, to
afford these in the persons of their antagonists the means of seeing and
learning the mode of conquest. Which same thing then also took place. For
it being His will to draw him on so far, He both made His hunger known to
him, and awaited his approach, and as He waited for him, so He dashed him
to earth, once, twice, and three times, with such ease as became Him.

   3. But that we may not, by hurrying over these victories, mar your
profit, let us begin from the first assault, and examine each with exact
care.

   Thus, after He was an hungered, it is said, "The tempter came, and said
unto Him, If Thou be Son of God, command that these stones be made
bread."(4)

   For, because he had heard a voice borne from above, and saying, "This
is My beloved Son;" and had heard also John bearing so large witness
concerning Him, and after that saw Him an hungered; he was thenceforth in
perplexity, and neither could believe that He was a mere man, because of
the things spoken concerning Him; nor on the other hand receive it that He
was Son of God, seeing Him as he did in hunger. Whence being in perplexity
he utters ambiguous sounds. And much as when coming to Adam at the
beginning, he feigns things that are not, that he may learn the things that
are; even so here also, not knowing clearly the unutterable mystery of the
Economy, and who He may be that is come, he attempts to weave other nets,
whereby he thought to know that which was hidden and obscure. And what
saith he? "If Thou be Son of God, command that these stones be made bread."
He said not, because thou art an hungered, but, "if Thou be Son of God;"
thinking to cheat Him with his compliments. Wherefore also he was silent
touching the hunger, that he might not seem to be alleging it, and
upbraiding Him. For not knowing the greatness of the Economy which was
going on, he supposed this to be a reproach to Him. Wherefore flattering
Him craftily, he makes mention of His dignity only.

   What then saith Christ? To put down his pride, and to signify that
there was nothing shameful in what had happened, nor unbecoming His wisdom;
that which the other had passed over in silence to flatter Him, He brings
forward and sets it forth, saying,

   "Man shall not live by bread alone."(5)

   So that He begins with the necessity of the belly. But mark, I pray
thee, the craft of that wicked demon, and whence he begins his wrestlings,
and how he doth not forget his proper art. For by what means he cast out
also the first man, and encompassed him with thousands of other evils, with
the same means here likewise he weaves his deceit; I mean, with
incontinence of the belly. So too even now one may hear many foolish ones
say their bad words by thousands because of the belly. But Christ, to show
that the virtuous man is not compelled even by this tyranny to do anything
that is unseemly, first hungers, then submits not to what is enjoined Him;
teaching us to obey the devil in nothing. Thus, because the first man did
hereby both offend God, and transgress the law, as much and more doth He
teach thee:--though it be no transgression which he commands, not even so
to obey.

   And why say I, "transgression"? "Why, even though something expedient
be suggested by the devils,(6) do not thou," saith He, "even so give heed
unto them." Thus, for instance, He stopped the mouths of those deals(6)
also, proclaiming Him Son of God. And Paul too again(7) rebuked them,
crying this self-same thing; and yet what they said was profitable; but he
more abundantly dishonoring them, and obstructing their plot against us,
drove them away even when doctrines of salvation were preached by them,
closing up their mouths, and bidding them be silent.

   And therefore neither in this instance did He consent to what was said.
But what saith He? "Man shall not live by bread alone." Now His meaning is
like this: "God is able even by a word to nourish the hungry man;" bringing
him a testimony out of the ancient Scripture, and teaching us, though we
hunger, yea, whatever we suffer, never to fall away from our Lord.

   But if a man say, "still He should have displayed Himself;" I would ask
him, with what intent, and for what reason? For not at all that he might
believe did the other so speak, but that he might, as he thought, over-
argue(1) Him into unbelief. Since the first of mankind were in this way
beguiled and over-argued by him, not putting earnest faith in God. For the
contrary of what God had said he promised them, and puffed them up with
vain hopes, and brought them to unbelief, and so east them out of the
blessings they actually possessed. But Christ signifies Himself not to have
consented, either to him then or afterwards to the Jews his partisans, in
their demand of signs: invariably instructing us, whatever we may have
power to do, yet to do nothing vainly and at random; nor even when want
urges to obey the devil.

   4. What then doth this accursed one? Overcome, and unable to persuade
Him to do his bidding, and that when pressed by such violent hunger, he
proceeds to another thing, saying,

   "If Thou be Son of God, cast Thyself down; for it is written, He shall
give His angels charge concerning Thee, and in their hands they shall bear
Thee up."(2)

   What can the reason be, that at each temptation He adds this, "If Thou
be Son of God?" Much the same as he did in that former case, he doth also
at this time. That is, as he then slandered God, saying, "In the day ye
eat, your eyes shall be opened;"(3) thereby intending to signify, that they
were beguiled and overreached, and had received no benefit; even so in this
case also he insinuates this same thing, saying, "in vain God hath called
Thee Son, and hath beguiled Thee by His gift; for, if this be not so,
afford us some dear proof that Thou art of that power." Then, because
Christ had reasoned with him from Scripture, he also brings in a testimony
of the prophet.

   How then doth Christ? He is not indignant, nor provoked, but with that
extreme gentleness He reasons with him again from the Scriptures, saying,
"Thou shalt not tempt the Lord thy God:"(4) teaching us that we must
overcome the devil, not by miracles, but by forbearance and long-suffering,
and that we should do nothing at all for display and vainglory.

   But mark thou his folly, even by the very testimony which he produced.
For while the testimonies cited by the Lord were both of them spoken with
exceeding fitness: his, on the other hand, were chance and random sayings,
neither did he bring forward on his par that which applied to the matter in
hand. For that it is written, "He shall give His angels charge concerning
Thee," this surely is not advice to dash and toss one's self down headlong;
and moreover, this was not so much as spoken concerning the Lord. However,
this for the time He did not expose, although there was both insult in his
manner of speech, and great inconsistency. For of God's Son no man requires
these things: but to cast one's self down is the part of the devil, and of
demons. Whereas God's part is to raise up even them that are down. And if
He ought to have displayed His own power, it would not have been by casting
and tossing Himself down at random, but by saving others. But to cast
ourselves down precipices, and into pits, pertains properly to his troop.
Thus, for example, the juggler among them doth everywhere.

   But Christ, even when these things are said, doth not yet reveal
Himself, but as man for a while discourses with him. For the sayings, "Man
shall not live by bread alone;" and, "Thou shalt not tempt the Lord thy
God," suited one not greatly revealing Himself, but representing Himself as
one of the many.

   But marvel thou not, if he in reasoning with Christ oftentimes turn
himself about. For as pugilists, when they have received deadly blows, reel
about, drenched in much blood, and blinded; even so he too, darkened by the
first and the second blow, speaks at random what comes uppermost: and
proceeds to his third assault.

   5. "And he leadeth Him up into a high mountain, and showeth Him all the
Kingdoms, and saith, All these things will I give Thee, if Thou wilt fall
down and worship me. Then saith He, Get thee behind me, Satan, for it is
written, Thou shalt worship the Lord thy God, and Him only shalt thou
serve."(5)

   For since he was now come to sinning against the Father, saying, that
all that is the Fathers was his, and was endeavoring to make himself out to
be God, as artificer of the universe; He then rebuked him: but not even
then with vehemence, but simply, "Get thee hence, Satan;" which itself had
in it something of command rather than of rebuke. For as soon as He had
said to him, "Get thee hence," He caused him to take to flight; since he
brought not against Him any other temptations.

   And how saith Luke, that "he ended all temptation."(1) To me it seems
that in mentioning the chief of the temptations, he had spoken of all, as
though the rest too were included in these. For the things that form the
substance of innumerable evils are these: to be a slave to the belly, to do
anything for vainglory, to be in subjection to the madness of riches Which
accordingly that accursed one considering, set last the most powerful of
all, I mean the desire of more: and though originally, and from the
beginning, he was travailing to come to this, yet he kept it for the last,
as being of more force than the rest. For in fact this is the manner of his
wrestling, to apply those things last, which seem more likely to overthrow.
And this sort of thing he did with respect to Job likewise. Wherefore in
this instance too, having begun with the motives which seem to be viler and
weaker, he goes on to the more prevailing.

   How then are we to get the better of him? In the way which Christ that
taught us, by fleeing to God for refuge; and neither to be depressed in
famine, as believing in God who is able to feed even with a word; nor
amidst whatever good things we may receive to tempt Him who gave them, but
to be content with the glory which is from above, making no account of that
which is of men, and on every occasion to despise what is beyond our need.
For nothing doth so make us fall under the power of the devil, as longing
for more, and loving covetousness. And this we may see even by what is done
now. For now also there are those who say, "All these things will we give
thee, if thou wilt fall down and worship;" who are indeed men by nature,
but have become his instruments. Since at that time too he approached Him,
not by himself only, but also by others. Which Luke also was declaring,
when he said, that "he departed from Him for a season;"(2) showing that
hereafter he approached Him by his proper instruments.

   "And, behold, angels came and ministered unto Him."(3) For when the
assault was going on, He suffered them not to appear, that He might not
thereby drive away the prey; but after He had convicted him in all points,
and caused him to take to flight, then they appear: that thou also mayest
learn, that after thy victories which are copied from His, angels will
receive thee also applauding thee, and waiting as guards on thee in all
things. Thus, for example, angels take Lazarus(4) away with them, after the
furnace of poverty and of famine and of all distress. For as I have already
said, Christ on this occasion exhibits many things, which we ourselves are
to enjoy.

   6. Forasmuch then as all these things have been done for thee, do thou
emulate and imitate His victory. And should any one approach thee of those
who are that evil spirit's servants, and savor the things that be of him,
upbraiding thee and saying, "If thou art marvellous and great, remove the
mountain;" be not troubled, nor confounded, but answer with meekness, and
say some such thing as thou hast heard thy Lord say: "Thou shalt not tempt
the Lord thy God."

   Or should he, offering glory and dominion, and an endless amount of
wealth, enjoin thee to worship him, do thou stand again manfully. For
neither did the devil deal so with the common Lord of us all only, but
every day also he brings these his machinations to bear on each of His
servants, not in mountains only and in wildernesses, nor by himself: but in
cities likewise, in market-places, and in courts of justice, and by means
of our own kindred, even men. What then must we do? Disbelieve him
altogether, and stop our ears against him, and hate him when he flatters,
and when he proffers more, then so much the more shun him. Because in Eve's
case also, when he was most lifting her up with hopes, then he cast her
down, and did her the greatest evils. Yea, for he is an implacable enemy,
and hath taken up against us such war as excludes all treaty. And we are
not so earnest for our own salvation, as he is for our ruin. Let us then
shun him, not with words only, but also with works; not in mind only, but
also in deed; and let us do none of the things which he approves, for so
shall we do all those which God approves. Yea, for he makes also many
promises, not that he may give, but that he may take. He promises by
rapine, that he may deprive us of the kingdom, and of righteousness; and
sets treasures in the earth as a kind of gins or traps, that he may deprive
us both of these and of the treasures in Heaven, and he would have us be
rich here, that we may not be rich there.

   And if he should not be able by wealth to cast us out of our portion
there, he comes another way, the way of poverty; as he did with respect to
Job. That is, when he saw that wealth did him no harm, he weaves his toils
by poverty, expecting on that side to get the better of him. But what could
be more foolish than this? Since he that hath been able to bear wealth with
moderation, much more will he bear poverty with manliness; and he who
desires not riches when present, neither will he seek them when absent;
even as that blessed man did not, but by his poverty, on the other hand, he
became still more glorious. For of his possessions that wicked demon had
power indeed to deprive him, but his love toward God he not only could not
take away, but made it even stronger, and when he had stripped him of all,
he caused him to abound with more blessings; wherefore also he was in
perplexity. For the more plagues he brought upon him, the more mighty he
then saw him become. And therefore, as you know, when he had gone through
all, and had thoroughly tried his metal,(1) because he made no way, he ran
to his old weapon, the woman, and assumes a mask of concern, and makes a
tragical picture of his calamities in most pitiable tone, and feigns that
for removal of his evil he is introducing that deadly counsel.(2) But
neither so did he prevail; nay, for his bait was perceived by that wondrous
man, who with much wisdom stopped the mouth of the woman speaking at his
instigation.

   Just so we likewise must act: though it be a brother, a tried friend, a
wife, whom you will of those nearest to us, whom he hath entered into, and
so utters something not convenient,(3) we must not receive the counsel for
the person of him who so speaks, but for the deadly counsel turn away from
the speaker. Since in fact now also he doth many such things, and puts
before him a mask of sympathy, and while he seems to be friendly, he is
instilling his pernicious words, more grievous than poisons. Thus, as to
flatter for evil is his part, so to chastise for our good, is God's.

   7. Let us not then be deceived, neither let us by every mean seek after
the life of ease. For "whom the Lord loveth," it is said, "He
chasteneth."(4) Wherefore when we enjoy prosperity, living in wickedness,
then most of all should we grieve. For we ought ever to be afraid while we
sin, but especially when we suffer no ill. For when God exacts our
penalties by little and little, he makes our payment for these things easy
to us; but when he is long-suffering for each of our negligences, He is
storing us up, if we continue in such things, unto a great punishment.
Since, if for the well-doers affliction be a necessary thing, much more for
them that sin.

   See for instance how much long-suffering Pharaoh met with, and
afterwards underwent for all most extreme punishment: in how many things
Nebuchadnezzar offended, yet at the end expiated all; and the rich man,
because he had suffered no great ill here, for this very cause chiefly
became miserable, for that having lived in luxury in the present life, he
departed to pay the penalty of all these things there, where he could not
obtain anything at all to soothe his calamity.

   Yet for all this some are so cold and senseless, as to be always
seeking only the things that are here, and uttering those absurd sayings,
"Let me enjoy all things present for a time, and then I will consider about
things out of sight: I will gratify my belly, I will be a slave to
pleasures, I will make full use of the present life; give me to-day, and
take tomorrow." Oh excess of folly! Why, wherein do they who talk so differ
from goats and swine? For if the prophet(5) permits not them to be
accounted men, that "neigh after their neighbors wife," who shall blame us
for esteeming these to be goats and swine, and more insensible than assess,
by whom those things are held uncertain, which are more evident than what
we see? Why, if thou believest nothing else, attend to the devils in their
scourging, to them who had our hurt for their object in all their practice,
both in word and deed. For thou wilt not, I am sure, contradict this, that
they do all to increase our security, and to do away with the fear of hell,
and to breed disbelief of the tribunals in that world. Nevertheless, they
that are so minded, by cryings and wailings do oftentimes proclaim the
torments that are there.(6) Whence is it then that they so speak, and utter
things contrary to their own will? From no other cause, but because they
are under the pressure of stronger compulsion. For they would have not been
minded of their own accord to confess either that they are tormented by
dead men, or that they at all suffer anything dreadful.

   Wherefore now have I said this? Because evil demons confess hell, who
would fain have hell disbelieved; but thou who enjoyest honor so great, and
hast been a partaker in unutterable mysteries, dost not so much as imitate
them, but art become more hardened even than they.

   8. "But who," one will say, "hath come from those in hell, and hath
declared these things?" Why, who hath arrived here from heaven, and told us
that there is a God who created all things? And whence is it Gear that we
have a soul? For plainly, if thou art to believe the things only that are
in sight, both God and angels, and mind and soul, will be matter of
doubting to thee, and in this way thou wilt find all the doctrines of the
truth gone.

   Yet surely, if thou art willing to believe what is evident, the things
invisible ought to be believed by thee, rather than those which are seen.
Even though what I say be a paradox, nevertheless it is true, and among men
of understanding is fully acknowledged. For whereas the eyes are often
deceived, not in the things unseen only (for of those they do not so much
as take cognizance), but even in those which men think they actually see,
distance and atmosphere, and absence of mind, and anger, and care, and ten
thousand other things impeding their accuracy; the reasoning power of the
soul on the other hand, if it receive the light of the divine Scriptures,
will prove a more accurate, an unerring standard of realities.

   Let us not then vainly deceive ourselves, neither in addition to the
carelessness of our life, which is the offspring of such doctrines as
these, heap up to ourselves, for the very doctrines themselves, a more
grievous fire. For if there be no judgment, and we are not to give account
of our deeds, neither shall we receive rewards for our labors. Observe
which way your blasphemies tend, when ye say, that God, who is righteous,
and loving, and mild, overlooks so great labors and toils. And how can this
be reasonable? Why, if by nothing else, at any rate by the circumstances of
thine own house, I bid thee weigh these things, and then thou wilt see the
savage and inhuman beyond measure, and wilder than the very wild beasts,
thou wouldest not choose at thy death to leave unhonored the servant that
had been affectionate to thee, but requitest him both with freedom, and
with a gift of money; and forasmuch as in thine own person hereafter,
having departed, thou wilt be able to do him no good, thou givest charge
concerning him to the future inheritors of thy substance, beseeching,
exhorting, doing everything, so that he may not remain unrewarded.

   So then thou, who art evil, art so kind and loving towards thy servant;
and will the Infinite Goodness, that is, God, the Unspeakable Love to man,
the kindness so vast: will He overlook and leave uncrowned His own
servants, Peter and Paul, and James, and John, those who every day for His
sake suffered hunger, were bound, were scourged, were drowned in the sea,
were given up to wild beasts, were dying, were suffering so great things as
we cannot o much a reckon up? And whereas the Olympic judge proclaims and
crowns the victor, and the master rewards the servant, and the king the
soldier, and each in general him that hath done him service, with what good
things he can; shall God alone, after those so great toils and labors,
repay them with no good thing great or small? shall those just and pious
men, who have walked in every virtue, lie in the same state with
adulterers, and parricides, and manslayers, and violators of tombs? And in
what way can this be reasonable? Since, if there be nothing after our
departure hence, and our interests reach no further than things present,
those are in the same the same. For what though hereafter, as thou sayest,
they fare alike? yet here, the whole of their time, the wicked have been at
ease, the righteous in chastisement. And this what sort of tyrant, what
savage and relentless man did ever so devise, touching his own servants and
subjects?

   Didst thou mark the exceeding greatness of the absurdity, and in what
this argument issues? Therefore if thou wilt not any other way, yet by
these reasonings be instructed to rid thyself of this wicked thought, and
to flee from vice, and cleave to the toils which end in virtue: and then
shalt thou know certainly that our concerns are not bounded by the present
life. And if any one ask thee, "Who hath come from thence and brought word
what is there?" say unto him, "of men not one; for surely he would have
been often disbelieved, as vaunting, and exaggerating the thing; but the
Lord of the angels hath brought word with exactness of all those things.
What need then have we of any man, seeing He, that will demand account of
us, crieth aloud every day, that He hath both made ready a hell, and
prepared a kingdom; and affords us Gear demonstrations of these things? For
if He were not hereafter to judge, neither would he have exacted any
penalty here.

   9. "Well, but as to this very point how can it be reasonable? that of
the wicked some should be punished, others not? I mean, if God be no
respecter of persons, as surely He is not why can it be that of one He
exacts a penalty, but another He suffers to go away unpunished? Why, this
is again more inexplicable than the former."

   Yet if you are willing to hear what we say with candor, we will solve
this difficulty also.

   What then is the solution? He neither exacts penalty of all here, lest
thou shouldest despair of the resurrection, and lose all expectation of the
judgment, as though all were to give account here; nor doth He suffer all
to go away unpunished, lest on the other hand thou shouldest account all to
be without His providence; but He both punishes and abstains from
punishing: by those whom He punishes, signifying that in that world also He
will exact a penalty of such as are unpunished here; and by those whom He
doth not punish, working upon thee to believe that there is some fearful
trial after our departure hence.

   But if He were altogether indifferent about our former deeds, He
neither would have punished any here, nor have conferred benefits. But now
thou seest Him for thy sake stretching out the heaven, kindling the sun,
founding the each, pouting forth the sea, expanding the air, and appointing
for the moon her courses, setting unchangeable laws for the seasons of the
years, and all other things too performing their own courses exactly at a
sign from Him. For both our nature, and that of creatures irrational, of
them that creep, that walk, that fly, that swim, in marshes, in springs, in
rivers, in mountains, in forests, in houses, in the air, in plains; plants
also, and seeds, and trees, both wild and cultivated, both fruitful and
unfruitful; and all things in general, moved by that unwearied Hand, make
provision for our life, affording to us of themselves their ministry, not
for our need only, but also for our feeling of high station.(1)

   Seeing therefore order so great and fair (and yet we have not mentioned
so much as the least portion thereof), darest thou say, that He who for thy
sake hath wrought things so many and great will overlook thee in the most
critical points, and suffer thee when dead to lie with the asses and swine:
and that having honored thee with so great a gift, that of godliness,
whereby He hath even equaled thee with the angels, He will overlook thee
after thy countless labors and toils?

   And how can this be reasonable? Why, these things, if we be silent "the
stones will immediately cry out;"(2) so plain are they, and manifest, and
more lurid than the sunbeam itself.

   Having then considered all these things, and having convinced our own
soul, that after our departure hence, we shall both stand at the fearful
judgment-seat, and give account of all that we have done, and shall bear
our penalty, and submit to our sentence, if we continue in our negligences;
and shall receive crowns and unutterable blessings, if we are willing to
give a little heed to ourselves; let us both stop the mouths of them who
gainsay these things, and ourselves choose the way of virtue; that with due
confidence departing to that tribunal, we may attain unto the good things
that are promised us, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and dominion, now and ever, world without end.
Amen.


HOMILY XIV: MATT. IV. 12.

"Now when Jesus had heard that John was delivered up, He departed into
Galilee.'

   1. WHEREFORE doth He depart? Again instructing us not to go to meet
temptations,(1) but to give place and withdraw ourselves, For it is no
reproach, the not casting one's self into danger, but the falling to stand
manfully when fallen into it. To teach us this accordingly, and to soothe
the envy of the Jews, He retires to Capernaum; at once fulfilling the
prophecy,(2) and making haste to catch the teachers of the world: for they,
as you know, were abiding there, following their craft.

   But mark, I pray thee, how in every case when He is about to depart
unto the Gentiles, He hath the occasion given Him by Jews. For so in this
instance, by plotting against His forerunner, and casting him into prison,
they thrust out Christ into the Galilee of the Gentiles. For to show that
He neither speaks of the Jewish nation by a part of it, nor signifies
obscurely all the tribes; mark how the Prophet distinguishes that place,
saying "The land of Nephthalim, by the way of the sea,(1) beyond Jordan,
Galilee of the Gentiles, the people which sat in darkness, saw great
light:"(2) by darkness here not meaning that which is sensible, but men's
errors and ungodliness. Wherefore he also added, "They which sat in the
region and shadow of death, to them light is sprung up." For that thou
mightest learn that neither the light nor the darkness which he speaks of
are sensible, in discoursing of the light, he called it not merely light,
but "a great light" which elsewhere he expresses by the word, True:(3) and
in describing the darkness, he termed it, "a shadow of death."

   Then implying that they did not of themselves seek and find, but that
God showed Himself to them from above, he saith to them, "Light is sprung
up;" that is, the light of itself sprang up and shone forth: it was not
that they first ran to the light. For in truth the condition of men was at
the worst before Christ's coming. Since they more than "walked in
darkness;" they" sat in darkness;" a kind of sign that they did not even
hope to be delivered. For as persons not even knowing where to put a step
forward, so they sat, overtaken by the darkness, not being able so much as
to stand any more.

   2. "From that time Jesus began to preach and to say, Repent; for the
kingdom of heaven is at hand."

   "From that time:" what time? After John was cast into prison. And
wherefore did He not preach to them from the beginning? Indeed what
occasion for John at all, when the witness of His works was proclaiming
Him?

   That hence also thou mightest learn His dignity; namely, that as the
Fathers, so He too hath prophets; to which purpose Zacharias also spake;
"And thou, child, shalt be Jews; which motive He himself alleged, saying,
"John came neither eating nor drinking, and they say, he hath a devil. The
Son of Man came eating and drinking, and they say, Behold a man gluttonous
and a winebibber, a friend of publicans and sinners. But wisdom is
justified of her children."(5)

   And moreover it was necessary that what concerned Him should be spoken
by another first and not by Himself. For if even after both testimonies and
demonstrations so many and so great, they sad, ''Thou bearest record of
Thyself, Thy record is not true:"(6) had He, without John's saying
anything, come into the midst, and first borne record Himself; what would
they not have said? For this cause, neither did He preach before John, nor
did He work miracles, until John was cast into prison; lest in this way the
multitude should be divided. Therefore also John did no miracle at all;
that by this means also might give over the multitude to Jesus, His
miracles drawing them unto Him.

   Again, if even after so many divine precautions,(7) John's disciples,
both before and after his imprisonment, were jealousy disposed towards Him,
and the people too suspected not Him but John to be the Christ; what would
not the result have been, had none of these things taken place? For this
cause both Matthew distinctly notes, that "from that time He began to
preach;" and when He began His preaching. He Himself also taught this same
doctrine, which the other used to preach; and no word as yet concerning
Himself cloth the doctrine which he preached say. Because it was for the
time a great thing even for this to be received, forasmuch as they had not
as yet the proper opinion about Him. Therefore also at the beginning He
puts nothing severe or grievous, as the other did, mentioning an axe, and a
tree cut down; a fan, and a threshing-floor, and unquenchable fire; but His
preludes are gracious: the Heavens and the kingdom there are the good
tidings which he declares to His hearers.

   3. "And walking by the sea of Galilee, He saw two brethren, Simon that
was surnamed Peter, and Andrew his brother, casting a net into the sea; for
they were fishers. And He saith unto them, Come ye after me, and I will
make you fishers of men. And they left their nets, and followed Him."(8)
And yet John saith that they were called in another manner. Whence it is
evident that this was a second call; and from many things one may perceive
this. For there it is said, that they came to Him when "John was not yet
cast into prison;" but here, after he was in confinement. And there Andrew
calls Peter, but here Jesus calls both. And John saith, Jesus seeing Simon
coming, saith, "Thou an Simon, the Son of Jona, thou shalt be called
Cephas, which is by interpretation, a stone."(1) But Matthew saith that he
was already called by that name; for his words are, "Seeing Simon that was
called Peter" And from the place whence they were called, and from many
other things, one may perceive this; and from their ready obedience, and
abandonment of all. For now they were well instructed beforehand. Thus, in
the other case, Andrew is seen coming into His house, and hearing many
things; but here, having heard one bare word, they followed immediately.
Since nether was it unnatural(2) for them to follow Him at the beginning,
and then leave Him again and return anew to their own craft, when they saw
both John thrown into prison, and Himself departing. Accordingly you see
that He finds them actually fishing. But He neither forbad them at the
first when minded to withdraw, nor having withdrawn themselves, did He let
them go altogether; but He gave way when they started aside from Him, and
comes again to win them back; which kind of thing is the great point in
fishing.(3)

   But mark both their faith, and their obedience. For though they were in
the midst of their work (and ye know how greedy a thing fishing is), when
they heard His command. they delayed not, they procrastinated not, they
said not, "let us return home, and converse with our kinsfolk," but "they
forsook all and followed," even as Elisha did to Elijah"(4) Because such is
the obedience which Christ seeks of us, as that we delay not even a moment
of time, though something absolutely most needful should vehemently press
on us. Wherefore also when some other had come unto Him, and was asking
leave to bury his own father,(5) not even this did He permit him to do: to
signify that before all we ought to esteem the following of Himself.

   But if thou should say, "the promise is very great;" even for this do I
most admire them, for that when they had not as yet seen any sign, they
believed in so great a reach of promise, and accounted all but second to
that attendance. And this, because they believed that by what words they
were caught, by the same they would be able to catch others also.

   To these, then, such was His promise: but to James and John He sixth no
such thing. For the obedience of those that had gone before had by this
time paved the way for these. And besides they had also heard many things
before concerning Him.

   And see how he doth with exact care intimate unto us their poverty
also: in that He found them sewing up their nets. So exceeding great was
their poverty, that they were mending what was worn out, not being able to
buy others. And this too was for the time no small proof of virtue, their
beating poverty with ease, their supporting themselves by honest labor,
their being bound one to another by the power of love, their having their
father with them, and attending upon them.

   4. When therefore He had caught them, then He begins in their presence
to work miracles, by His deeds confirming the words of John concerning Him.
And He was continually frequenting their synagogues, even by this
instructing them that He was not a sort of adversary of God and deceiver,
but that He was come in accordance with the Father.

   And while frequenting them, He did not preach only, but also showed
forth miracles. And this, because on every occasion, whensoever anything is
done strange and surprising, and any polity is introduced, God is wont to
work miracles as pledges of his power, which He affords to them that are to
receive His laws. Thus, for instance, when He was about to make man, He
created a whole world, and then gave him that law which he had in Paradise.
And when He was to give laws to Noah, He showed forth anew great miracles,
in that He reduced again the whole creation to its elements,(6) that
fearful sea to prevail for a full year; and in that, amid so great a
tempest, He preserved that righteous man. And in the time of Abraham too He
vouchsafed many signs; as his victory in the war, the plague upon Pharaoh,
his deliverance from dangers. And when about to legislate for the Jews, He
showed forth those marvellous and great prodigies, and then gave the law.
Just so in this case also, being to introduce a certain high polity, and to
tell them what they had never heard, by the display of the miracles He
confirms what He saith.

   Thus because the kingdom He was preaching appeared not, by the things
that appear, He makes it, though invisible, manifest.

   And mark the evangelist's care to avoid superfluity of words;(1) how he
tells us not of every one of them that are healed, but in a few words
speeds over showers of miracles.(2)

   For "they brought unto Him," saith he, "all that were sick with divers
diseases, and torments, and those which were possessed with devils, and
those which were lunatic, and those that had the palsy, and He healed
them."

   But our inquiry is this; why it can have been that He demanded faith of
none of them? For He said not, what we find Him saying after this, "Believe
ye that I am able to do this?"(3) because He had not as yet given proof of
His power. And besides, the very act of approaching Him, and of bringing
others to Him, exhibited no common faith. For they brought them even from
far; whereas they would never have brought them, unless they had persuaded
themselves of great things concerning Him.

   Now then, let us too follow Him; for we also have many diseases of our
soul, and these especially He would fain heal. Since with this intent He
corrects that other sort, that He may banish these out of our soul.

   5. Let us therefore come unto Him, and let us ask nothing pertaining to
this life, but rather remission of sins. For indeed He gives it even now,
if we be in earnest. Since as then "His fame went out into Syria," so now
into the whole world. And they indeed ran together on hearing that He
healed persons possessed: and thou, after having much more and greater
experience of His power, dost thou not rouse thyself and run?

   But whereas they left both country, and friends, and kinsfolk; endurest
thou not so much as to leave thy house for the sake of drawing near, and
obtaining far greater things? Or rather we do not require of thee so much
as this, but leave thy evil habits only, and thou canst easily be made
whole, remaining at home with thy friends.

   But as it is, if we have any bodily ailment, we do and contrive
everything to be rid of what pains us; but when our soul is indisposed, we
delay, and draw back. For which cause neither from the other sort are we
delivered: since the things that are indispensable are becoming to us
secondary, and the secondary indispensable; and letting alone the fountain
of our ills, we would fain cleanse out the streams.

   For that our bodily ills are caused by the wickedness of the soul, is
shown both by him that had the palsy thirty and eight years, and by him
that was let down through the roof, and by Cain also before these; and from
many other things likewise one may perceive this. Let us do away then with
the well-spring of our evils, and all the channels of our diseases will be
stayed. For the disease is not palsy only, but also our sin; and this more
than that, by how much a soul is better than a body.

   Let us therefore now also draw nigh unto Him; let us entreat Him that
He would brace our paralyzed soul, and leaving all things that pertain to
this life, let us take account of the things spiritual only. Or if thou
cleave unto these also, yet think of them after the other.

   Neither must thou think lightly of it, because thou hast no pain in
sinning; rather on this very account most of all do thou lament, that thou
feelest not the anguish of thine offenses. For not because sin bites not,
doth this come to pass, but because the offending soul is insensible.
Regard with this view them that have a feeling of their own sins, how they
wail more bitterly than such as are being cut, or burned; how many things
they do, how many suffer, how greatly they mourn and lament, in order to be
delivered from their evil conscience. They would not do any such thing,
unless they were exceedingly pained in soul.

   The best thing then is, to avoid sin in the first instance: the next to
it, is to feel that we sin, and thoroughly amend ourselves. But if we have
not this, how shall we pray to God, and ask forgiveness of our sins, we who
take no account of these matters? For when thou thyself who hast offended
art unwilling to know so much as this very fact, that thou hast sinned; for
what manner of offenses will thou entreat God for pardon? For what thou
knowest not? And how wilt thou know the greatness of the benefit? Tell
therefore thine offenses in particular, that thou mayest learn for what
thou receivest forgiveness, that so thou mayest become grateful towards thy
Benefactor.

   But thou, when it is a man whom thou hast provoked, entreatest friends,
neighbors, and door-keepers, and spendest money, and consumest many days in
visiting and petitioning, and though he that is provoked utterly reject
thee once, twice, ten thousand times over, thou despondest not, but
becoming more earnest thou makest the more entreaty; but when the God of
all is provoked, we gape, and throw ourselves back, and live in luxury and
in drunkenness, and do all things as usual. And when shall we be able to
propitiate Him? and how shall we by this very thing fail to provoke Him so
much the more? For not so much sinning, as signing without even pain,
causes in Him indignation and wrath. Wherefore it were meet after all this
to sink into the very earth, and not so much as to behold this sun, nor to
breathe at all, for that having so platable a Master, we provoke Him first,
and then have no remorse for provoking Him. And yet He assuredly, even when
He is wroth, doeth not so as hating and turning away from us, but in order
that in this way at least He may win us over to Himself. For if He
continued after insult befriending thee, thou wouldest the more despise
Him. Therefore in order that this may not be, He turns away for a little
while, to have thee ever with Himself.

   6. Let us now, I pray you, take courage at His love to man, and let us
show forth an anxious repentance, before the day come on, which permits us
not to profit thereby. For as yet all depends on us, but then He that
judges hath alone control over the sentence. "Let us therefore come before
His face with confession;"(1) let us bewail, let us mourn. For if we should
be able to prevail upon the Judge before the appointed day to forgive us
our sins, then we need not so much as enter into the court; as on the other
hand, if this be not done, He will hear us publicly in the presence of the
world, and we shall no longer have any hope of pardon. For no one of those
who have not done away with their sins here, when he hath departed thither
shall be able to escape his account for them; but as they who are taken out
of these earthly prisons are brought in their chains to the place of
judgment, even so all souls, when they have gone away hence bound with the
manifold chains of their sins, are led to the awful judgment-seat. For in
truth our present life is nothing better than a prison. But as when we have
entered into that apartment, we see all bound with chains; so now if we
withdraw ourselves from outward show, and enter into each man's life, into
each man's soul, we shall see it bound with chains more grievous than iron:
and this most especially if thou enter into the souls of them that are
rich. For the more men have about them, so much the more are they bound. As
therefore with regard to the prisoner, when thou seest him with irons on
his back, on his hands, and often on his feet too, thou dost therefore most
of all account him miserable; so also as to the rich man, when thou seest
him encompassed with innumerable affairs, let him not be therefore rich,
but rather for these very things wretched, in thine account. For together
with these bonds, he hath a cruel jailor too, the wicked love of riches;
which-suffers him not to pass out of this prison, but provides for him
thousands of fetters, and guards, and doors, and bolts; and when he hath
east him into the inner prison, persuades him even to feel pleasure in
these bonds; that he may not find so much as any hope of deliverance from
the evils which press on him.

   And if in thought thou weft to lay open that man's soul, thou wouldest
see it not bound only, but squalid, and filthy, and teeming with vermin.
For no better than vermin are the pleasures of luxury, but even more
abominable, and destroy the body more, together with the soul also; and
upon the one and upon the other they bring ten thousand scourges of
sickness.

   On account then of all these things let us entreat the Redeemer of our
souls, that He would both burst asunder our bands, and remove this our
cruel jailor, and having set us free from the burden of those iron chains,
He would make our spirits lighter than any wing. And as we entreat Him, so
let us contribute our own part, earnestness, and consideration, and an
excellent zeal. For thus we shall be able both in a short time to be freed
from the evils which now oppress us, and to learn in what condition we were
before, and to lay hold on the liberty which belongs to us; unto which God
grant we may all attain, by the grace and love towards man of our Lord
Jesus Christ, to whom be glory and power forever and ever. Amen.


HOMILY XV: MATT. V. 1, 2.

"And Jesus seeing the multitudes went up into the mountain, and when He was
set, His disciples came unto Him. And He opened His mouth, and taught them
saying, Blessed," etc.

   SEE how unambitious He was, and void of boasting: in that He did not
lead people about with Him, but whereas, when healing. was required, He had
Himself gone about everywhere, visiting both towns and country places; now
when the multitude is become very great, He sits in one spot: and that not
in the midst of any city or forum, but on a mountain and in a wilderness;
instructing us to do nothing for display, and to separate ourselves from
the tumults of ordinary life,(1) and this most especially, when we are to
study wisdom, and to discourse of things needful to be done.

   But when He had gone up into the mount, and "was set down, His
disciples came unto Him." Seest thou their growth in virtue? and how in a
moment(2) they became better men? Since the multitude were but gazers on
the miracles, but these from that hour desired also to hear some great and
high thing. And indeed this it was set Him on His teaching, and made Him
begin this discourse.

   For it was not men's bodies only that He was healing, but He was also
amending their souls; and again from the care of these He would pass to
attendance on the other. Thus He at once varied the succor that He gave,
and likewise mingled with the instruction afforded by His words, the
manifestation of His glory from His works; and besides, He stopped the
shameless mouths of the heretics, signifying by this His care of both parts
of our being, that He Himself is the Maker of the whole creation. Therefore
also on each nature He bestowed abundant providence, now amending the one,
now the other.

   And in this way He was then employed. For it is said, that "He opened
His mouth, and taught them." And wherefore is the clause added, "He opened
His mouth"? To inform thee that in His very silence He gave instruction,
and not when He spoke only: but at one time by "opening His mouth," at
another uttering His voice by the works which He did.

   But when thou hearest that He taught them, do not think of Him as
discoursing with His disciples only, but rather with all through them.

   For since the multitude was such as a multitude ever is,(3) and
consisted moreover of such as creep on the ground,(4) He withdraws the
choir of His disciples, and makes His discourse unto them: in His
conversation with them providing that the rest also, who were yet very far
from the level of His sayings, might find His lesson of self-denial no
longer grievous unto them. Of which indeed both Luke gave intimation, when
he said, that. He directed His words unto them:(5) and Matthew too, clearly
declaring the same, wrote, "His disciples came unto Him, and He taught
them." For thus the others also were sure to be more eagerly attentive to
Him, than they would have been, had He addressed Himself unto all.

   2. Whence then doth He begin? and what kind of foundations of His new
polity doth He lay for us?

   Let us hearken with strict attention unto what is said. For though it
was spoken unto them, it was written for the sake also of all men
afterwards. And accordingly on this account, though He had His disciples in
His mind in His public preaching, yet unto them He limits not His sayings,
but applies all His words of blessing without restriction. Thus He said
not, "Blessed are ye, if ye become poor," but "Blessed are the poor." And I
may add that even if He had spoken of them, the advice would still be
common to all. For so, when He saith, "Lo! I am with you always, even unto
the end of the world,"(6) He is discoursing not with them only, but also,
through them, with all the world. And in pronouncing them blessed, who are
persecuted, and chased, and suffer all intolerable things; not for them
only, but also for all who arrive at the same excellency, He weaves His
crown.

   However, that this may be yet plainer, and to inform thee that thou
hast great interest in His sayings, and so indeed hath all mankind, if any
choose to give heed; hear how He begins these wondrous words.

   "Blessed are the poor in spirit; for theirs is the kingdom of
Heaven."(1)

   What is meant by "the poor in spirit?" The humble and contrite in mind.
For by "spirit" He hath here designated the soul, and the faculty of
choice. That is, since many are humble not willingly, but compelled by
stress of circumstances; letting these pass (for this were no matter of
praise), He blesses them first, who by choice humble and contract
themselves.

   But why said he not, "the humble," but rather "the poor?" Because this
is more than that. For He means here them who are awestruck, and tremble at
the commandments of God. Whom also by His prophet Isaiah God earnestly
accepting said, "To whom will I look, but to him who is meek(2) and quiet,
and trembleth at My words?"(3) For indeed there are many kinds of humility:
one is humble in his own measure, another with all excess of lowliness. It
is this last lowliness of mind which that blessed prophet commends,
picturing to us the temper that is not merely subdued, but utterly broken,
when he saith, "The sacrifice for God is a contrite spirit, a contrite and
an humble heart God will not despise."(4) And the Three Children also offer
this unto God as a great sacrifice, saying, "Nevertheless, in a contrite
soul, and in a spirit of lowliness, may we be accepted."(5) This Christ
also now blesses.

   3. For whereas the greatest of evils, and those which make havoc of the
whole world, had their entering in from pride:--for both the devil, not
being such before, did thus become a devil; as indeed Paul plainly
declared, saying, "Lest being lifted up with pride, he fall into the
condemnation of the devil:"(6)--and the first man, too, puffed up by the
devil with these hopes, was made an example of,(7) and became mortal (for
expecting to become a god, he lost even what he had; and God also
upbraiding him with this, and mocking his folly, said, "Behold, Adam is
become as one of us"(8); and each one of those that came after did hereby
wreck himself in impiety, fancying some equality with God:--since, I say,
this was the stronghold of our evils, and the root and fountain of all
wickedness, He, preparing a remedy suitable to the disease, laid this law
first as a strong and safe foundation. For this being fixed as a base, the
builder in security lays on it all the rest. But if this be taken away,
though a man reach to the Heavens in his course of life,(9) it is all
easily undermined, and issues in a grievous end. Though fasting, prayer,
almsgiving, temperance, any other good thing whatever, be gathered together
in thee; without humility all fall away and perish.

   It was this very thing that took place in the instance of the Pharisee.
For even after he had arrived at the very summit, he "went down"(10) with
the loss of all, because he had not the mother of virtues: for as pride is
the fountain of all wickedness, so is humility the principle of all self-
command. Wherefore also He begins with this, pulling up boasting by the
very root out of the soul of His hearers.

   "And what," one may ask, "is this to His disciples, who were on every
account humble? For in truth they had nothing to be proud of, being
fishermen, poor, ignoble, and illiterate." Even though these things
concerned not His disciples, yet surely they concerned such as were then
present, and such as were hereafter to receive the disciples, lest they
should on this account despise them. But it were truer to say that they did
also concern His disciples. For even if not then, yet by and by they were
sure to require this help, after their signs and wonders, and their honor
from the world, and their confidence towards God. For neither wealth, nor
power, nor royalty itself, had so much power to exalt men, as the things
which they possessed in all fullness. And besides, it was natural that even
before the signs they might be lifted up, at that very time when they saw
the multitude, and all that audience surrounding their Master; they might
feel some human weakness. Wherefore He at once represses their pride.

   And He doth not introduce what He saith by way of advice or of
commandments, but by way of blessing, so making His word less burthensome,
and opening to all the course of His discipline. For He said not, "This or
that person," but "they who do so, are all of them blessed." So that though
thou be a slave, a beggar, in poverty, a stranger, unlearned,(11) there is
nothing to hinder thee from being blessed, if thou emulate this virtue.

   4. Now having begun, as you see, where most need was, He proceeds to
another commandment, one which seems to be opposed to the judgment of the
whole world. For whereas all think that they who rejoice are enviable,
those in dejection, poverty, and mourning, wretched, He calls these blessed
rather than those; saying thus,

   "Blessed are they that mourn."(1)

   Yet surely all men call them miserable. For therefore He wrought the
miracles beforehand, that in such enactments as these He might be entitled
to credit.

   And here too again he designated not simply all that mourn, but all
that do so for sins: since surely that other kind of mourning is forbidden,
and that earnestly, which relates to anything of this life. This Paul also
clearly declared, when he said, "The sorrow of the world worketh death, but
godly sorrow worketh repentance unto salvation, not to be repented of."(2)

   These then He too Himself calls blessed, whose sorrow is of that kind;
yet not simply them that sorrow did He designate, but them that sorrow
intensely. Therefore He did not say, "they that sorrow," but "they that
mourn." For this commandment again is fitted to teach us entire self-
control. For if those who grieve for children, or wife, or any other
relation gone from them, have no fondness for gain or pleasure during that
period of their sorrow; if they aim not at glory, are not provoked by
insults, nor led captive by envy, nor beset by any other passion, their
grief alone wholly possessing them; much more will they who mourn for their
own sins, as they ought to mourn, show forth a self-denial greater than
this.

   Next, what is the reward for these? "For they shall be comforted,"
saith He.

   Where shall they be comforted! tell me. Both here and there. For since
the thing enjoined was exceeding burthensome and galling, He promised to
give that, which most of all made it light. Wherefore, if thou wilt be
comforted, mourn: and think not this a dark saying. For when God doth
comfort, though sorrows come upon thee by thousands like snow-flakes, thou
wilt be above them all. Since in truth, as the returns which God gives are
always far greater than our labors; so He hath wrought in this case,
declaring them that mourn to be blessed, not after the value of what they
do, but after His own love towards man For they that mourn, mourn for
misdoings, and to such it is enough to enjoy forgiveness, and obtain
wherewith to answer for themselves. But forasmuch as He is full of love
towards man, He doth not limit His recompense either to the removal of our
punishments, or to the deliverance from our sins, but He makes them even
blessed, and imparts to them abundant consolation.

   But He bids us mourn, not only for our own, but also for other men's
misdoings. And of this temper were the souls of the saints: such was that
of Moses, of Paul, of David; yea, all these many times mourned for evils
not their own.

   5. "Blessed are the meek, for they shall inherit the earth."(3) Tell
me, what kind of earth? Some(4) say a figurative earth, but it is not this,
for nowhere in Scripture do we find any mention of an earth that is merely
figurative.(5) But what can the saying mean? He holds out a sensible prize;
even as Paul also doth, in that when he had said, "Honor thy father and thy
mother,"(6) he added, "For so shalt thou live long upon the earth." And He
Himself unto the thief again, "Today shalt thou be with me in Paradise."(7)

   Thus He doth not incite us by means of the future blessings only, but
of the present also, for the sake of the grosser sort of His hearers, and
such as before the future seek those others.

   Thus, for example, further on also He said, "Agree with thine
adversary."(8) Then He appoints the reward of such self-command, and saith,
"Lest at any time the adversary deliver thee to the judge, and the judge to
the officer."(9) Seest thou whereby He alarmed us? By the things of sense,
by what happens before our eyes. And again, "Whosoever shall say to his
brother, Rata, shall be in danger of the council."(10)

   And Paul too sets forth sensible rewards at great length, and uses
things present in his exhortations; as when he is discoursing about
virginity. For having said nothing about the heavens there, for the time he
urges it by things present, saying, "Because of the present distress," and,
"But I spare you," and, "I would have you without carefulness,"(11)

   Thus accordingly Christ also with the things spiritual hath mingled the
sensible. For whereas the meek man is thought to lose all his own, He
promises the contrary, saying, "Nay, but this is he who possesses his goods
in safety, namely, he who is not rash, nor boastful: while that sort of man
shall often lose his patrimony, and his very life."

   And besides, since in the Old Testament the prophet used to say
continually, "The meek shall inherit the earth;"(1) He thus weaves into His
discourse the words to which they were accustomed, so as not everywhere to
speak a strange language.

   And this He saith, not as limiting the rewards to things present, but
as joining with these the other sort of gifts also. For neither in speaking
of any spiritual thing doth He exclude such as are in the present life; nor
again in promising such as are in our life, doth He limit his promise to
that kind. For He saith, "Seek ye the kingdom of God, and all these things
shall be added unto you."(2) And again: "Whosoever hath left houses or
brethren, shall receive an hundred fold in this world, and in the future
shall inherit everlasting life."(3)

   6. "Blessed are they which do hunger and thirst after
righteousness."(4)

   What sort of righteousness? He means either the whole of virtue, or
that particular virtue which is opposed to covetousness.(5) For since He is
about to give commandment concerning mercy, to show how we must show mercy,
as, for instance, not of rapine or covetousness, He blesses them that lay
hold of righteousness.

   And see with what exceeding force He puts it. For He said not, "Blessed
are they which keep fast by righteousness," but, "Blessed are they which do
hunger and thirst after righteousness:" that not merely anyhow, but with
all desire we may pursue it. For since this is the most peculiar property
of covetousness, and we are not so enamored of meat and drink, as of
gaining, and compassing ourselves with more and more, He bade us to
transfer this desire to a new object, freedom from covetousness.

   Then He appoints the prize, again from things sensible; saying, "for
they shall be filled." Thus, because it is thought that the rich are
commonly made such by covetousness, "Nay," saith He, "it is just contrary:
for it is righteousness that doeth this. Wherefore, so long as thou doest
righteously, fear not poverty, nor tremble at hunger. For the extortioners,
they are the very persons who lose all, even as he certainly who is in love
with righteousness, possesses himself the goods of all men in safety."

   But if they who covet not other men's goods enjoy so great
abundance,(6) much more they who give up their own.

   "Blessed are the merciful."(7)

   Here He seems to me to speak not of those only who show mercy in giving
of money, but those likewise who are merciful in their actions. For the way
of showing mercy is manifold, and this commandment is broad. What then is
the reward thereof? "For they shall obtain mercy."

   And it seems indeed to be a sort of equal recompence, but it is a far
greater thing than the act of goodness. For whereas they themselves show
mercy as men, they obtain mercy from the God of all; and it is not the same
thing, man's mercy, and God's; but as wide as is the interval between
wickedness and goodness, so far is the one of these removed from the other.

   "Blessed are the pure in heart, for they shall see God."(8)

   Behold again the reward is spiritual. Now He here calls "pure," either
those who have attained unto all virtue, and are not conscious to
themselves of any evil; or those who live in temperance. For there is
nothing which we need so much in order to see God, as this last virtue.
Wherefore Paul also said, "Follow peace with all men, and holiness, without
which no man shall see the Lord."(9) He is here speaking of such sight as
it is possible for man to have.

   For because there are many who show mercy, and who commit no rapine,
nor are covetous, who yet are guilty of fornication and uncleanness; to
signify that the former alone suffices not, He hath added this, much in the
same sense as Paul, writing to the Corinthians, bore witness of the
Macedonians, that they were rich not only in almsgiving, but also in all
other virtue. For having spoken of the noble spirit(10) they had shown in
regard of their goods, he saith, "They gave also their own selves to the
Lord, and to us."(11)

   7. "Blessed are the peace-makers."(12) Here He not only takes away
altogether our own strife and hatred amongst ourselves, but He requires
besides this something more, namely, that we should set at one again
others, who are at strife.

   And again, the reward which He annexes is spiritual. Of what kind then
is it.

   "For they shall be called the children of God."

   Yea, for this became the work of the Only Begotten, to unite the
divided, and to reconcile the alienated.

   Then, lest thou shouldest imagine peace in all cases a blessing, He
hath added,

   "Blessed are they which are persecuted for righteousness' sake."(1)

   That is, for virtue's sake, for succor(2) given to others, and for
godliness: it being ever His wont to call by the name of "righteousness"
the whole practical wisdom of the soul.

   "Blessed are ye, when men shall revile you and persecute you, and say
all manner of evil against you falsely, for my sake. Rejoice, and be
exceeding glad."(3)

   As if He said, "Though they should call you sorcerers, deceivers,
pestilent persons, or whatever else, blessed are ye": so He speaks. What
could be newer than these injunctions? wherein the very things which all
others avoid, these He declares to be desirable; I mean, being poor,
mourning, persecution, evil report. But yet He both affirmed this, and
convinced not two, nor ten, nor twenty, nor an hundred, nor a thousand men,
but the whole world. And hearing things so grievous and galling, so
contrary to the accustomed ways of men, the multitudes "were astonished."
So great was the power of Him who spake.

   However, lest thou shouldest think that the mere fact of being evil
spoken of makes men blessed, He hath set two limitations; when it is for
His sake, and when the things that are said are false: for without these,
he who is evil spoken of, so far from being blessed, is miserable.

   Then see the prize again: "Because your reward is great in heaven." But
thou, though thou hear not of a kingdom given in each one of the blessings,
be not discouraged. For although He give different names to the rewards,
yet He brings all into His kingdom. Thus, both when He saith, "they that
mourn shall be comforted;" and, "they that show mercy shall obtain mercy;"
and, "the pure in heart shall see God;" and, the peacemakers "shall be
called the children of God;" nothing else but the Kingdom doth He shadow
out by all these sayings. For such as enjoy these, shall surely attain unto
that. Think not therefore that this reward is for the poor in spirit only,
but for those also who hunger after righteousness, for the meek, and for
all the rest without exception.

   Since on this account He hath set His blessing on them all, that thou
mightest not look for anything sensible: for that man cannot be blessed,
who is crowned with such things as come to an end with this present life,
and hurry by quicker than a shadow.

   8. But when He had said, "your reward is great," he added also another
consolation, saying, "For so persecuted they the prophets which were before
you."

   Thus, since that first, the promise of the Kingdom, was yet to come,
and all in expectation, He affords them comfort from this world; from their
fellowship with those who before them had been ill-treated.

   For "think not," saith He, "that for something inconsistent in your
sayings and enactments ye suffer these things: or, as being teachers of
evil doctrines, ye are to be persecuted by them; the plots and dangers
proceed not of any wickedness in your sayings, but of the malice of those
who hear you. Wherefore neither are they any blame to you who suffer wrong,
but to them who do the wrong. And to the truth of these things all
preceding time bears witness. For against the prophets they did not even
bring any charge of transgressing the law, and of sentiments of impiety,
that they stoned some, chased away others, encompassed others with
innumerable afflictions. Wherefore let not this trouble you, for of the
very same mind they do all that is done now." Seest thou how He raised up
their spirits, by placing them near to the company of Moses and Elias?

   Thus also Paul writing to the Thessalonians, saith, "For ye became
followers of the Churches of God, which are in Judea; for ye also have
suffered the same things of your own fellow-countrymen, even as they have
of the Jews: who both killed the Lord Jesus, and their own prophets, and
have driven us out; and they please not God, and are contrary to all
men."(4) Which same point here also Christ hath established.

   And whereas in the other beatitudes, He said, "Blessed are the poor,"
and "the merciful;" here He hath not put it generally, but addresses His
speech unto themselves, saying, "Blessed are ye, when they shall revile
you, and persecute you, and say every evil word:" signifying that this is
an especial privilege of theirs; and that beyond all others, teachers have
this for their own.

   At the same time He here also covertly signifies His own dignity, and
His equality in honor with Him who begat Him. For "as they on the Father's
account," saith He, "so shall ye also for me suffer these things." But when
He saith, "the prophets which were before you," He implies that they were
also by this time become prophets.

   Next, declaring that this above all profits them, and makes them
glorious, He did not say, "they will calumniate and persecute you, but I
will prevent it." For not in their escaping evil report, but in their noble
endurance thereof, and in refuting them by their actions, He will have
their safety stand: this being a much greater thing than the other; even as
to be struck and not hurt, is much greater than escaping the blow.

   9. Now in this place He saith, "Your reward is great in heaven." But
Luke(1) reports Him to have spoken this, both earnestly, and with more
entire consolation; for He not only, as you know, pronounces them blessed,
who are evil spoken of for God's sake, but declares them likewise wretched,
who are well spoken of by all men. For, "Woe unto you," saith He, "when all
men shall speak well of you." And yet the apostles were well spoken of, but
not by all men. Wherefore He said not, "Woe unto you, when men shall speak
well of you," but, "when all men" shall do so: for it is not even possible
that those who live in the practice of virtue should be well spoken of by
all men.

   And again He saith, "When they shall east out your name as evil,
rejoice ye, and leap for joy."(2) For not only of the dangers they
underwent, but of the calumny also, He appoints the recompence to be great.
Wherefore He said not, "When they shall persecute, and kill you," but,
"When they shall revile you, and say all manner of evil." For most
assuredly, men's evil reports have a sharper bite than their very deeds.
For whereas, in our dangers, there are many things that lighten the toil,
as to be cheered(3) by all, to have many to applaud, to crown, to proclaim
our praise; here in our reproach even this consolation is destroyed.
Because we seem not to have achieved anything great; and this galls the
combatant more than all his dangers: at least many have gone on even to
hang themselves, not bearing evil report. And why marvellest thou at the
others? since that traitor, that shameless and accursed one he who had
ceased to blush for anything whatever, was wrought upon by this chiefly to
hurry to the halter. And Job again, all adamant as he was, and firmer than
a rock; when he had been robbed of all his possessions, and was suffering
those incurable ills, and had become on a sudden childless, and when he saw
his body pouring out worms like a fountain, and his wife attacking him, he
repelled it all with ease; but when he saw his friends reproaching and
trampling upon him, and entertaining an evil opinion of him, and saying
that he suffered those things for some sins, and was paying the penalty of
wickedness: then was there trouble, then commotion, even in that great and
noble-hearted man.(4)

   And David also, letting pass all that he had suffered, sought of God a
retribution for the calumny alone. For, "Let him curse," saith he, "for the
Lord bath bidden him: that the Lord may see my humiliation, and requite me
for this cursing of his on this day."(5)

   And Paul too proclaims the triumph not of those only who incur danger,
or are deprived of their goods, but of these also, thus saying, "Call to
remembrance the former days, in which after ye were illuminated ye endured
a great fight of afflictions; partly whilst ye were. made a gazing stock by
reproaches, and afflictions."(6) On this account then Christ hath appointed
the reward also to be great.

   After this, lest any one should say, "Here thou givest no redress, nor
stoppest men's mouths; and dost thou assign a reward there?" He hath put
before us the prophets, to show that neither in their case did God give
redress. And if, where the rewards were at hand, He cheered them with
things to come; much more now, when this hope is become clearer, and self-
denial is increased.

   And observe too, after how many commandments He hath put this, for
surely He did it not without reason, but to show that it is not possible
for one unprovided, and unarmed with all those other virtues, to go forth
unto these conflicts. Therefore, you see, in each instance, by the former
precept making way for the following one, He hath woven a sort of golden
chain for us. Thus, first, he that is "humble," will surely also "mourn"
for his own sins: he that so "mourns," will be both "meek," and
"righteous," and "merciful;" he that is "merciful," and "righteous," and
"con trite "will of course be also" pure in heart:" and such a one will be
"a peacemaker" too: and he that hath attained unto all these, will be
moreover arrayed against dangers, and will not be troubled when evil is
spoken of him, and he is enduring grievous trials innumerable.

   10. Now then, after giving them due exhortation, He refreshes them
again with praises. As thus: the injunctions being high, and far surpassing
those in the Old Testament; lest they should be disturbed and confounded,
and say, "How shall we be able to achieve these things?" hear what He
saith:

"Ye are the salt of the earth." (1) Implying, that of absolute necessity He
enjoins all this. For "not for your own life apart," saith He, "but for the
whole world, shall your account be. For not to two cities, nor to ten or
twenty, nor to a single nation am I sending you, as I sent the prophets;
but to earth, and sea, and the whole world; and that in evil case." For by
saying, "Ye are the salt of the earth," He signified all human nature to
have "lost its savor,"(2) and to be decayed by our sins. For which cause,
you see, He requires of them such virtues, as are most necessary and useful
for the superintendence of the common sort. For first, the meek, and
yielding, and merciful, and righteous, shuts not up his good deeds unto
himself only, but also provides that these good fountains should run over
for the benefit of others. And he again who is pure in heart, and a
peacemaker, and is persecuted for the truth's sake; he again orders his way
of life for the common good. "Think not then," He saith, "that ye are drawn
on to ordinary conflicts, or that for some small matters you are to give
account." "Ye are the salt of the earth."

    What then? did they restore the decayed? By no means; for neither is
it possible to do any good to that which is already spoilt, by sprinkling
it with salt. This therefore they did not. But rather, what things had been
before restored, and committed to their charge, and freed from that ill
savor, these they then salted, maintaining and preserving them in that
freshness,(3) which they had received of the Lord. For that men should be
set free from the rottenness of their sins was the good work of Christ; but
their not returning to it again any more was the object of these men's
diligence and travail.

   Seest thou how by degrees He indicates their superiority to the very
prophets? in that He saith they are teachers, not of Palestine, but of the
whole world; and not simply teachers, but awful ones too. For this is the
marvellous thing, that not by flattering, nor soothing, but by sharply
bracing(4) them, as salt, even so they became dear to all men.

   "Now marvel not," saith He, "if leaving all others, I discourse to you,
and draw you on to so great dangers. For consider over how many cities,
tribes, and nations, I am to send you to preside. Wherefore I would have
you not only be prudent yourselves, but that you should also make others
the same. And such persons have great need to be intelligent, in whom the
salvation of the rest is at stake: they ought so much to abound in virtue,
as to impart of the profit to others also. For if ye do not become such as
this, ye will not suffice even for your own selves.

   "Be not then impatient, as though my sayings were too burdensome. For
while it is possible for others who have lost their savor to return by your
means, you, if you should come to this, will with yourselves destroy others
also. So that in proportion as the matters are great, which ye have put
into your hands, you need so much the greater diligence." Therefore He
saith,

   "But if the salt have lost its savor, wherewith shall it be salted? it
is thenceforth good for nothing, but to be cast out, and to be trodden
under foot of men."(5)

   For other men, though they fall never so often, may possibly obtain
indulgence: but the teacher, should this happen to him, is deprived of all
excuse, and will suffer the most extreme vengeance. Thus, lest at the
words, "When they shall revile you, and persecute you, and say all manner
of evil against you," they should be too timid to go forth: He tells them,
"unless ye are prepared to combat with all this, ye have been chosen in
vain." For it is not evil report that ye should fear, but lest ye should
prove partners in dissimulation.(6) For then, "Ye will lose your savor, and
be trodden under foot:" but if ye continue sharply to brace them up, and
then are evil spoken of, rejoice; for this is the very use of salt, to
sting the corrupt,(7) and make them smart And so their censure follows of
course, in no way harming you, but rather testifying your firmness. But if
through fear of it you give up the earnestness that becomes you, ye will
have to suffer much more grievously, being both evil spoken of, and
despised by all. For this is the meaning of "trodden under foot."

   11. After this He leads on to another, a higher image.

   "Ye are the light of the world."(8)

   "Of the world" again; not of one nation, nor of twenty states,(9) but
of the whole inhabited earth. And "a light" to the mind, far better than
this sunbeam: like as they were also a spiritual salt. And before they are
salt, and now light: to reach thee how great is the gain of these strict(1)
precepts, and the profit of that grave discipline: how it binds, and
permits not to become dissolute; and causes clear sight, leading men on to
virtue.

   "A city that is set on a hill cannot be hid, neither do men light a
candle, and put it under the bushel."(2)

   Again, by these words He trains them to strictness of life, teaching
them to be earnest in their endeavors, as set before the eyes of all men,
and contending in the midst of the amphitheatre of the world. For, "look
not to this," He saith, "that we are now sitting here, that we are in a
small portion of one corner. For ye shall be as conspicuous to all as a
city set on the ridge of a hill, as a candle in a house on the candlestick,
giving light."(3)

   Where now are they who persevere in disbelieving the power of Christ?
Let them hear these things, and let them adore His might, amazed at the
power of the prophecy. For consider how great things he promised to them,
who were not known even in their own country: that earth and sea should
know them, and that they should by their fame reach to the limits of the
inhabited world; or rather, not by their fame, but by the working of the
good they wrought. For it was not fame that bearing them everywhere made
them conspicuous, but also the actual demonstration by their works. Since,
as though they had wings, more vehemently than the sunbeam did they overrun
the whole earth, sowing the light of godliness.(4)

   But here He seems to me to be also training them to boldness of speech.
For to say, "A city set on a hill cannot be hid," is to speak as declaring
His own powers.(5) For as that city can by no means be hidden, so it was
impossible that what they preached should sink into silence and obscurity.
Thus, since He had spoken of persecutions and calumnies, of plots and wars,
for fear they might think that these would have power to stop their mouths;
to encourage them, He saith, that so far from being hid, it should over-
shine the whole world; and that on this very account they should be
illustrious and renowned.

   By this then He declares His own power. In what follows, He requires
that boldness of speech which was due on their part; thus saying,

   "Neither do men light a candle and put it under the bushel, but on the
candlestick, and it giveth light unto all that are in the house. Let your
light so shine before men, that they may see your good works, and glorify
your Father which is in Heaven."(6)

   "For I," saith He, "it is true, have kindled the light, but its
continuing to burn, let that come of your diligence: not for your own sakes
alone, but also for their sake, who are to profit by these rays, and to be
guided unto the truth. Since the calumnies surely shall not be able to
obscure your brightness, if you be still living a strict life, and as
becomes those who are to convert the whole world. Show forth therefore a
life worthy of His grace; that even as it is everywhere preached, so this
light may everywhere accompany the same.

   Next He sets before them another sort of gain, besides the salvation of
mankind, enough to make them strive earnestly, and to lead them unto all
diligence. As thus, "Ye shall not only," saith He, "amend the world, if ye
live aright, but ye will also give occasion that God shall be glorified;
even as if ye do the contrary, ye will both destroy men, and make God's
name to be blasphemed."

   And how, it may be asked, shall God be glorified through us, if at
least men are to speak evil of us? Nay, not all men, and even they
themselves who in envy do this, will in their conscience admire and approve
you; even as the outward flatterers of such as live in wickedness do in
mind accuse them.

   What then? Dost thou command us to live for display and vain glory? Far
from it; I say not this; for I did not say, "Give ye diligence to bring
forward your own good deeds," neither did I say, "Show them;" but "Let your
light shine." That is, "Let your virtue be great, and the fire abundant,
and the light unspeakable." For when virtue is so great, it cannot lie hid,
though its pursuer shade it over ten thousand fold. Present unto them an
irreprehensible life, and let them have no true occasion of evil speaking;
and then, though there be thousands of evil-speakers, no man shall be able
to cast any shade upon you. And well did He say, "your light," for nothing
makes a man so illustrious, how manifold soever his will to be concealed,
as the manifestation of virtue. For as if he were clad with the very
sunbeam, so he shines, yet brighter than it; not spending his rays on
earth, but surmounting also Heaven itself.

   Hence also He comforts them more abundantly. For, "What though the
slander pain you," saith He; "yet shall ye have many to honor God on your
account. And in both ways your recompence is gathering, as well because God
is glorified through you, as because ye are defamed for God's sake. Thus,
lest we should on purpose seek to be reproached, on hearing that there is a
reward for it: first, He hath not expressed that sentiment simply, but with
two limitations, namely, when what is said is false, and when it is for
God's sake:--and next He signifies how not that only, but also good report,
hath its great profit, the glory of it passing on to God. And He holds out
to them those gracious hopes. "For," saith He, "the calumny of the wicked
avails not so much as to put all others in the dark, in respect of seeing
your light. For then only when you have "lost your savor" shall they tread
you under foot; but not when you are falsely accused, doing right. Yea,
rather then shall there be many admiring, not you only, but for your sake
your Father also." And He said not "God," but "your Father;" already sowing
beforehand the seeds of that noble birth, which was about to be bestowed
upon them. Moreover, indicating His parity in honor, as He said above.
"Grieve not when ye are evil spoken of, for it is enough for you that for
my sake you are thus spoken of;" so here He mentions the Father: every
where manifesting His equality.

   12. Since then we know the gain that arises from this earnestness, and
the danger of indolence (for if our Lord be blasphemed because of us, that
were far worse than our perdition), let us "give none offense, neither to
the Jews, nor to the Gentiles, nor to the Church of God."(1) And while the
life which we present before them is brighter than the sun, yet if any one
will speak evil of us, let us not grieve at being defamed, but only if we
be defamed with justice.

   For, on the one hand, if we live in wickedness, though there be none to
speak ill of us, we shall be the most wretched of all men: on the other
hand, if we apply ourselves to virtue, though the whole world speak evil of
us, at that very time we shall be more enviable than any. And we shall draw
on to follow us all who choose to be saved, for not the calumny of the
wicked, but our good life, will draw their attention. For indeed no trumpet
is so clear as the proof that is given by our actions: neither is the light
itself so transparent as a pure life, though our calumniators be beyond
number.

   I say, if all the above-mentioned qualities be ours; if we be meek and
lowly and merciful; if we be pure, and peacemakers; if hearing reproach, we
revile not again, but rather rejoice; then shall we attract all that
observe us no less than the miracles do. And all will be kindly disposed
towards us, though one be a wild beast, a demon, or what you will.

   Or if there should even be some who speak evil of thee, be not thou at
all troubled thereat, nor because they revile thee in public, regard it;
but search into their conscience, and thou shalt see them applauding and
admiring thee, and numbering up ten thousand praises.

   See, for instance, how Nebuchadnezzar praises the children in the
furnace; yet surely he was an adversary and an enemy. But upon seeing them
stand nobly, he proclaims their triumph, and crowns them: and that for
nought else, but because they disobeyed him, and hearkened unto the law of
God. For the devil, when he sees himself effecting nothing, from that time
departs, fearing lest he should be the cause of our winning more crowns.
And when he is gone, even one who is abominable and depraved will recognize
virtue, that mist being withdrawn. Or if men still argue perversely, thou
shalt have from God the greater praise and admiration.

   Grieve not now, I pray thee, neither despond; since the very apostles
were to some a "savor of death;"(2) to others, a "savor of life." And if
there be nothing to lay hold of in thyself, thou art rid of all their
charges; or rather, thou art become the more blessed. Shine out therefore
in thy life, and take no account of them who speak evil of thee. For it
cannot, it cannot be, that one careful of virtue, should not have many
enemies. However, this is nothing to the virtuous man. For by such means
his brightness will increase the more abundantly.

   Let us then, bearing these things in mind, look to one object only; how
to order our own life with strictness. For thus we shall also guide to the
life that is there, such as are now sitting in darkness. For such is the
virtue of that light, as not only to shine here, but also to conduct its
followers thither. For when men see us despising all things present, and
preparing ourselves for that which is to come, our actions will persuade
them sooner than any discourse. For who is there so senseless, that at
sight of one, who within a day or two was living in luxury and wealth, now
stripping himself of all, and putting on wings, and arrayed to meet both
hunger and poverty, and all hardship, and dangers, and blood, and
slaughter, and everything that is counted dreadful; will not from this
sight derive a clear demonstration of the things which are to come?

   But if we entangle ourselves in things present, and plunge ourselves in
them more and more, how will it be possible for them to be persuaded that
we are hastening to another sojourn?(1)

   And what excuse after this shall we have, if the fear of God avail not
so much with us, I as human glory availed with the Greek philosophers? For
some of them did really both lay aside wealth, and despised death, that
they might make a show before men; wherefore also their hopes became vain.
What plea then shall deliver us, when with so great things set before us,
and with so high a rule of self-denial laid open to us, we are not able
even to do as they did, but ruin both ourselves and others besides? For
neither is the harm so great when a heathen commits transgression, as when
a Christian doeth the same. Of course not; for their character is already
lost, but ours, by reason of the grace of God, is even among the ungodly
venerable and glorious. Therefore when they would most revile us, and
aggravate their evil speech, they add some such taunt as, "Thou Christian:"
a taunt which they would not utter, did they not secretly entertain a great
opinion of our doctrine.

   Hast thou not heard how many, and how great precepts Christ enjoined?
Now when wilt thou be able to fulfill one of those commandments, while thou
leavest all, and goest about gathering interest, tacking together usuries,
setting on foot transactions of business, buying herds of slaves, procuring
silver vessels, purchasing houses, fields, goods without end? And I would
this were all. But when to these unseasonable pursuits, thou addest even
injustice, removing landmarks,(2) taking away houses by violence,
aggravating poverty, increasing hunger, when wilt thou be able to set thy
foot on these thresholds?

   13. But sometimes thou showest mercy to the poor. I know it as well as
thou. But even in this again great is the mischief. For thou doest this
either in pride or in vainglory, so as not to profit even by thy good
deeds. What can be more wretched than this, to be making thy shipwreck in
the very harbor? To prevent this, when thou hast done any good action, seek
not thanks from me, that thou mayest have God thy debtor. For, "Lend,"
saith He, "unto them from whom ye do not expect to receive."(3)

   Thou hast thy Debtor; why leave Him, and require it of me, a poor and
wretched mortal? What? is that Debtor displeased, when the debt is required
of Him? What? is He poor? Is He unwilling to pay? Seest thou not His
unspeakable treasures? Seest thou not His indescribable munificence? Lay
hold then on Him, and make thy demand; for He is pleased when one thus
demands the debt of Him. Because, if He see another required to pay for
what He Himself owes, He will feel as though He were insulted, and repay
thee no more; nay, He justly finds fault, saying, "Why, of what ingratitude
hast thou convicted me? what poverty dost thou know to be in me, that thou
hastenest by me, and resortest unto others? Hast thou lent to One, and dost
thou demand the debt of another?"

   For although man received it, it was God that commanded thee to bestow;
and His will is to be Himself, and in the original sense,(4) debtor, and
surety, affording thee ten thousand occasion to demand the debt of Him from
every quarter. Do not thou then let go so great facility and abundance, and
seek to receive of me who have nothing. Why, to what end dost thou display
to me thy mercy shown to the poor. What! was it I that said to thee, Give?
was it from me that thou didst hear this; that thou shouldest demand it
back of me? He Himself hath said, "He that hath pity upon the poor lendeth
to God."(5) Thou hast lent to God:(6) put it to His account.

   "But He doth not repay the whole now." Well, this too He doth for thy
good. For such a debtor is He: not as many, who are anxious simply to repay
that which is lent; whereas He manages and doeth all things, with a view of
investing likewise in security that which hath been given unto Him.
Therefore some, you see, He repays here: some He assigns(7) in the other
place.

   14. Knowing therefore as we do these things, let us make our
mercifulness abundant, let us give proof of much love to man, both by the
use of our money, and by our actions. And if we see any one ill-treated and
beaten in the market-place, whether we can pay down money, let us do it: or
whether by words we may separate them, let us not be backward. For even a
word has its reward, and still more have sighs. And this the blessed Job
said; "But I wept for every helpless one, and I sighed when I saw a man in
distress."(1) But if there be a reward for tears and sighs; when words
also, and an anxious endeavor, and many things besides are added, consider
how great the recompence becomes. Yea, for we too were enemies to God, and
the Only-begotten reconciled us, casting himself between, and for us
receiving stripes, and for us enduring death.

   Let us then likewise do our diligence to deliver from countless evils
such as are incurring them; and not as we now do, when we see any beating
and tearing one another: we are apt to stand by, finding pleasure in the
disgrace of others, and forming a devilish amphitheatre around: than which
what can be more cruel? Thou seest men reviled, tearing each other to
pieces, rending their clothes, smiting each other's faces, and dost thou
endure to stand by quietly?

   What! is it a bear that is fighting? a wild beast? a serpent? It is a
man, one who hath in every respect fellowship with thee: a brother, a
member.(2) Look not on, but separate them. Take no pleasure, but amend the
evil. Stir not up others to the shameful sight, but rather drive off and
separate those who are assembled. It is for shameless persons, and born
slaves,(3) to take pleasure in' such calamities; for those that are mere
refuse, for asses without reason.

   Thou seest a man behaving himself unseemly, and dost thou not account
the unseemliness thine own? Dost thou not interpose, and scatter the
devil's troop, and put an end to men's miseries?

   "That I may receive blows myself," saith one; "is this also thy
bidding?" Thou wilt not have to suffer even this; but if thou shouldest,
the thing would be to thee a sort of martyrdom; for thou didst suffer on
God's behalf. And if thou art slow to receive blows, consider that thy Lord
was not slow to endure the cross for thee.

    Since they for their part are drunken in darkness; wrath being their
tyrant and commander; and they need some one who is sound to help them,
both the wrong-doer, and he who is injured; the one that he may be
delivered from suffering evil, the other that he may cease to do it. Draw
nigh, therefore, and stretch forth the hand, thou that art sober to him
that is drunken. For there is a drunkenness of wrath too, and that more
grievous than the drunkenness of wine.

   Seest thou not the seamen, how, when they see any meeting with
shipwreck, they spread their sails, and set out with all haste, to rescue
those of the same craft out of the waves? Now, if partakers in an art show
so much care one for another, how much more ought they who are partakers of
the same nature to do all these things! Because in truth here too is a
shipwreck, a more grievous one than that; for either a man under
provocation blasphemes, and so throws all away: or he forswears himself
under the sway of his wrath, and that way falls into hell: or he strikes a
blow and commits murder, and thus again suffers the very same shipwreck. Go
thou then, and put a stop to the evil; pull out them that are drowning,
though thou descend into the very depth of the surge; and having broken up
the theatre of the devil, take each one of them apart, and admonish him to
quell the flame, and to lull the waves.

   But if the burning pile wax greater, and the furnace more grievous, be
not thou terrified; for thou hast many to help thee, and stretch forth the
hand, if thou furnish but a beginning; and above all thou surely hast with
thee the God of peace. And if thou wilt first turn aside the flames, many
others also will follow, and of what they do well, thou wilt thyself
receive the reward.

   Hear what precept Christ gave to the Jews, creeping as they did upon
the earth: "If thou see," saith He, "thine enemy's beast of burden falling
down, do not hasten by, but raise it."(4) And thou must see that to
separate and reconcile men that are fighting is a much lighter thing than
to lift up the fallen beast. And if we ought to help in raising our
enemies' ass, much more our friends' souls: and most when the fall is more
grievous; for not into mire do these fall, but into the fire of hell, not
bearing the burden of their wrath. And thou, when thou seest thy brother
lying under the load, and the devil standing by, and kindling the pile,
thou runnest by, cruelly and unmercifully; a kind of thing not safe to do,
even where brutes are concerned.

   And whereas the Samaritan, seeing a wounded man, unknown, and not at
all appertaining to him, both staid, and set him on a beast, and brought
him home to the inn, and hired a physician, and gave some money, and
promised more: thou, seeing one fallen not among thieves, but amongst a
band of demons, and beset by anger; and this not in a wilderness, but in
the midst of the forum; not having to lay out money, nor to hire a beast,
nor to bring him on a long way, but only to say some words:--art thou slow
to do it? and boldest back, and hurriest by cruelly and unmercifully? And
how thinkest thou, calling upon God, ever to find Him propitious?

   15. But let me speak also to you, who publicly disgrace yourselves: to
him who is acting despitefully, and doing wrong. Art thou inflicting blows?
tell me; and kicking, and biting? art thou become a wild boar, and a wild
ass? and art thou not ashamed? dost thou not blush at thus being changed
into a wild beast, and betraying thine own nobleness? For though thou be
poor, thou art free; though thou be a working man, thou art a Christian.

   Nay, for this very reason, that thou art poor, thou shouldest be quiet.
For fightings belong to the rich, not to the poor; to the rich, who have
many causes to force them to war. But thou, not having the pleasure of
wealth, goest about gathering to thyself the evils of wealth, enmities, and
strifes, and fightings; and takest thy brother by the throat, and goest
about to strangle him, and throwest him down publicly in the sight of all
men: and dost thou not think that thou art thyself rather disgraced,
imitating the violent passions of the brutes; nay rather, becoming even
worse than they? For they have all things in common; they herd one with
another, and go about together: but we have nothing in common, but all in
confusion: fightings, strifes, revilings, and enmities, and insults. And we
neither reverence the heaven, unto which we are called all of us in common;
nor the earth, which He hath left free to us all in common; nor our very
nature; but wrath and the love of money sweeps all away.

   Hast thou not seen him who owed the ten thousand talents, and then,
after he was forgiven that debt, took his fellow-servant by the throat for
an hundred pence, what great evils he underwent, and how he was delivered
over to an endless punishment? Hast thou not trembled at the example? Hast
thou no fear, lest thou too incur the same? For we likewise owe to our.
Lord many and great debts: nevertheless, He forbears, and suffers long, and
neither urges us, as we do our fellow-servants, nor chokes and takes us by
the throat; yet surely had he been minded to exact of us but the least part
thereof, we had long ago perished.

16. Let us then, beloved, bearing these things in mind, be humbled, and
feel thankful to those who are in debt to us. For they become to us, if we
command ourselves, an occasion of obtaining most abundant pardon; and
giving a little, we shall receive much. Why then exact with violence, it
being meet, though the other were minded to pay, for thee of thine accord
to excuse him, that thou mayest receive the whole of God? But now thou
doest all things, and art violent, and contentious,(1) to have none of thy
debts forgiven thee; and whilst thou art thinking to do despite unto thy
neighbor, thou art thrusting the sword into thyself, so increasing thy
punishment in hell: whereas if thou wilt show a little self-command here,
thou makest thine own accounts easy. For indeed God therefore wills us to
take the lead in that kind of bounty, that He may take occasion to repay us
with increase.

   As many therefore as stand indebted to thee, either for money, or for
trespasses, let them all go free, and require of God the recompense of such
thy magnanimity. For so long as they continue indebted to thee, thou canst
not have God thy debtor. But if thou let them go free, thou wilt be able to
detain thy God, and to require of Him the recompense of so great self-
restraint in bountiful measure. For suppose a man had come up and seeing
thee arresting thy debtor, had called upon thee to let him go free, and
transfer to himself thy account with the other: he would not choose to be
unfair(2) after such remission, seeing he had passed the whole demand to
himself: how then shall God fail to repay us manifold, yea, ten thousand
fold, when for His commandment's sake, if any be indebted to us, we urge no
complaint against them, great or small, but let them go exempt from all
liability? Let us not then think of the temporary pleasure that springs up
in us by exacting of our debtors, but of the loss, rather, how great! which
we shall thereby sustain hereafter, grievously injuring ourselves in the
things which are eternal. Rising accordingly above all, let us forgive
those who must give account to us, both their debts and their offenses;
that we may make our own accounts prove indulgent, and that what we could
not reach by all virtue besides, this we may obtain by not bearing malice
against our neighbors; and thus enjoy the eternal blessings, by the grace
and love towards man of our Lord Jesus Christ, to whom be glory and might
now and always, even forever and ever. Amen.


HOMILY XVI: MATT. V. 17.

"Think not that I am come to destroy the Law or the Prophets."

   WHY, who suspected this? or who accused Him, that He should make a
defense against this charge? Since surely from what had gone before(1) no
such suspicion was generated. For to command men to be meek, and gentle,
and merciful, and pure in heart, and to strive for righteousness, indicated
no such design, but rather altogether the contrary.

   Wherefore then can He have said this? Not at random, nor vainly: but
inasmuch as He was proceeding to ordain commandments greater than those of
old, saying, "It was said to them of old time, Thou shalt not kill;(2) but
I say unto you, Be not even angry;" and to mark out a way for a kind of
divine and heavenly conversation;(3) in order that the strangeness thereof
might not disturb the souls of the hearers, nor dispose them quite to
mutiny against what He said He used this means of setting them right
beforehand.

   For although they fulfilled not the law, yet nevertheless they were
possessed with much conscientious regard to it; and whilst they were
annulling it every day by their deeds, the letters thereof they would have
remain unmoved, and that no one should add anything more to them. Or
rather, they bore with their rulers adding thereto, not however for the
better, but for the worse. For so they used to set aside the honor due to
our parents by additions of their own, and very many others also of the
matters enjoined them, they would free themselves of(4) by these
unseasonable additions.

   Therefore, since Christ in the first place was not of the sacredotal
tribe, and next, the things which He was about to introduce were a sort of
addition, not however lessening, but enhancing virtue; He knowing
beforehand that both these circumstances would trouble them, before He
wrote in their mind those wondrous laws, casts out that which was sure to
be harboring there. And what was it that was harboring there, and making an
obstacle?

   2. They thought that He, thus speaking, did so with a view to the
abrogation of the ancient institutions. This suspicion therefore He heals;
nor here only doth He so, but elsewhere also again. Thus, since they
accounted Him no less than an adversary of God, from this sort of reason,
namely, His not keeping the sabbath; He, to heal such their suspicion,
there also again sets forth His pleas, of which some indeed were proper to
Himself; as when He saith, "My Father worketh, and I work;"(5) but some had
in them much condescension, as when He brings forward the sheep lost on the
sabbath day,(6) and points out that the law is disturbed for its
preservation, and makes mention again of circumcision, as having this same
effect.(7)

   Wherefore we see also that He often speaks words somewhat beneath Him,
to remove the semblance of His being an adversary of God.

   For this cause He who had raised thousands of the dead with a word
only, when He was calling Lazarus, added also a prayer; and then, lest this
should make Him appear less than Him that begat Him, He, to correct this
suspicion, added, "I said these things, because of the people which
standeth by, that they may believe that thou hast sent me."(8) And neither
doth He work all things as one who acted by His own power, that He might
thoroughly correct their weakness; nor doth He all things with prayer, lest
He should leave matter of evil suspicion to them that should follow, as
though He were without strength or power: but He mingles the latter with
the former, and those again with these. Neither doth He this
indiscriminately, but with His own proper wisdom. For while He doeth the
greater works authoritatively, in the less He looks up unto Heaven. Thus,
when absolving sins, and revealing His secrets, and opening Paradise, and
driving away devils, and cleansing lepers, and bridling death, and raising
the dead by thousands, He did all by way of command: but when, what was
much less than these, He was causing many loaves to spring forth out of
few, then tie looked up to Heaven: signifying that not through weakness He
doth this. For He who could do the greater with authority, how in the
lesser could He need prayer? But as I was saying, He doeth this to silence
their shamelessness. The same reckoning, then, I bid thee make of His words
also, when thou hearest Him speak lowly things. For many in truth are the
causes both for words and for actions of that cast: as, for instance, that
He might not be supposed alien from God; His instructing and waiting on all
men; His teaching humility; His being encompassed with flesh; the Jews'
inability to hear all at once; His teaching us to utter no high word of
ourselves. For this cause many times, having in His own person said much
that is lowly of Himself, the great things He leaves to be said by others.
Thus He Himself indeed, reasoning with the Jews, said, "Before Abraham was,
I AM:"(1) but His disciple not thus, but, "In the beginning was the Word,
and the Word was with God, and the Word was God."(2)

   Again, that He Himself made Heaven, and earth, and sea, and all things
visible and invisible, in His own person He nowhere expressly said: but His
disciple, speaking plainly out, and suppressing nothing, affirms this once,
twice, yea often: writing that "all things were made by Him;" and, "without
Him was not one thing made;" and, He was in the world, and the world was
made by Him."(3)

   And why marvel, if others have said greater things of Him than He of
Himself; since (what is more) in many cases, what He showed forth by His
deeds, by His words He uttered not openly? Thus that it was Himself who
made mankind He showed clearly even by that blind man; but when He was
speaking of our formation at the beginning, He said not, "I made," but "He
who made them, made them male and female."(4) Again, that He created the
world and all things therein, He demonstrated by the fishes, by the wine,
by the loaves, by the calm in the sea, by the sunbeam which He averted on
the Cross; and by very many things besides: but in words He hath nowhere
said this plainly, though His disciples are continually declaring it, both
John, and Paul, and Peter.

   For if they who night and day hear Him discourse, and see Him work
marvels; to whom He explained many things in private, and gave so great
power as even to raise the dead; whom He made so perfect, as to forsake all
things for Him: if even they, after so great virtue and self-denial, had
not strength to bear it all, before the supply of the Spirit; how could the
people of the Jews, being both void of understanding, and far behind such
excellency, and only by hazard present when He did or said anything, how
could they have been persuaded but that He was alien from the God of all,
unless he had practised such great condescension throughout?

   For on this account we see that even when He was abrogating the
sabbath, He did not as of set purpose bring in such His legislation, but He
puts together many and various pleas of defense. Now if, when He was about
to cause one commandment to cease, He used so much reserve in His
language,(5) that He might not startle the hearers; much more, when adding
to the law, entire as it was, another entire code of laws, did He require
much management and attention, not to alarm those who were then hearing
Him.

   For this same cause, neither do we find Him teaching everywhere clearly
concerning His own Godhead. For if His adding to the law was sure to
perplex them so greatly, much more His declaring Himself God.

   3. Wherefore many things are uttered by Him, far below His proper
dignity, and here when He is about to proceed upon His addition to the law,
He hath used abundance for correction beforehand. For neither was it once
only that He said, "I do not abrogate the law," but He both repeated it
again, and added another and a greater thing; in that, to the words, "Think
not that I am come to destroy," He subjoined, "I am not come to destroy,
but to fulfill."

   Now this not only obstructs the obstinacy of the Jews, but stops also
the mouths of those heretics,(6) who say that the old covenant is of the
devil. For if Christ came to destroy his tyranny, how is this covenant not
only not destroyed, but even fulfilled by Him? For He said not only, "I do
not destroy it;" though this had been enough; but "I even fulfill it:"
which are the words of one so far from opposing himself, as to be even
establishing it.

   And how, one may ask, did He not destroy it? in what way did He rather
fulfill either the law or the prophets? The prophets He fulfilled, inasmuch
as He confirmed by His actions all that had been said concerning Him;
wherefore also the evangelist used to say in each case, "That it might be
fulfilled which was spoken by the prophet." Both when He was born,(1) and
when the children sung that wondrous hymn to Him, and when He sat on the
ass,(2) and in very many more instances He worked this same fulfillment:
all which things must have been unfulfilled, if He had not come.

   But the law He fulfilled, not in one way only, but in a second and
third also. In one way, by transgressing none of the precepts of the law.
For that He did fulfill it all, hear what He saith to John, "For thus it
becometh us to fulfill all righteousness."(3) And to the Jews also He said,
"Which of you convinceth me of sin."(4) And to His disciples again, "The
prince of this world cometh, and findeth nothing in me."(5) And the prophet
too from the first had said that "He did no sin."(6)

   This then was one sense in which He fulfilled it. Another, that He did
the same through us also; for this is the marvel, that He not only Himself
fulfilled it, but He granted this to us likewise. Which thing Paul also
declaring said, "Christ is the end of the law for righteousness to every
one that believeth."(7) And he said also, that "He judged sin in the flesh,
that the righteousness of the law might be fulfilled in us who walk not
after the flesh."(8) And again, "Do we then make void the law through
faith? God forbid! yea, we establish the law."(9) For since the law was
laboring at this, to make man righteous, but had not power, He came and
brought in the way of righteousness by faith, and so established that which
the law desired: and what the law could not by letters, this He
accomplished by faith. On this account He saith, "I am not come to destroy
the law."

   4. But if any one will inquire accurately, he will find also another, a
third sense, in which this hath been done. Of what sort is it then? In the
sense of that future code of laws, which He was about to deliver to them.

   For His sayings were no repeal of the former, but a drawing out, and
filling up of them. Thus, "not to kill," is not annulled by the saying, Be
not angry, but rather is filled up and put in greater security: and so of
all the others.

   Wherefore, you see, as He had before unsuspectedly cast the seeds of
this teaching; so at the time when from His comparison of the old and new
commandments, He would be more distinctly suspected of placing them in
opposition, He used His corrective beforehand. For in a covert way He had
indeed already scattered those seeds, by what He had said. Thus, "Blessed
are the poor," is the same as that we are not to be angry; and, "Blessed
are the pure in heart," as not to "look upon a woman for lust;" and the
"not laying up treasures on earth," harmonizes with, "Blessed are the
merciful;" and "to mourn" also, "to be persecuted" and "reviled,"' coincide
with "entering in at the strait gate;" and, "to hunger and thirst after
righteousness," is nothing else than that which He saith afterwards,
"Whatsoever ye would that men should do to you, do ye also to them." And
having declared "the peace-maker blessed," He again almost said the same,
when He gave command "to leave the gift," and hasten to reconciliation with
him that was grieved, and about "agreeing with our adversary."

   But there He set down the rewards of them that do right, here rather
the punishments of them who neglect practice.(10) Wherefore as in that
place He said, "The meek shall inherit earth;" so here, "He who calleth his
brother fool, shall be in danger of hell-fire;" and there, "The pure in
heart shall see God;" here, he is a complete adulterer who looks
unchastely. And having there called "the peace-makers, sons of God;" here
He alarms us from another quarter, saying, "Lest at any time the adversary
deliver thee to the judge." Thus also, whereas in the former part He
blesses them that mourn, and them that are persecuted; in the following,
establishing the very same point, He threatens destruction to them that go
not that way; for, "They that walk 'in the broad way,' saith He, 'make
their end there.'" And, "Ye cannot serve God and mammon," seems to me the
same with, "Blessed are the merciful," and, "those that hunger after
righteousness."

   But as I said, since He is going to say these things more clearly, and
not only more clearly, but also to add again more than had been already
said (for He no longer merely seeks a merciful man, but bids us give up
even our coat; not simply a meek person, but to turn also the other cheek
to him that would smite us): therefore He first takes away the apparent
contradiction.

   On this account, then, as I have already stated, He said this not once
only, but once and again; in that to the words, "Think not that I am come
to destroy," He added, "I am not come to destroy, but to fulfill."

   "For verily I say unto you, Till Heaven and earth pass, one jot or one
tittle shall in no wise pass from the law, till all come to pass."(1)

   Now what He saith is like this: it cannot be that it should remain
unaccomplished, but the very least thing therein must needs be fulfilled.
Which thing He Himself performed, in that He completed(2) it with all
exactness.

   And here He signifies to us obscurely that the fashion of the whole
world is also being changed. Nor did He set it down without purpose, but in
order to arouse the hearer, and indicate, that He was with just cause
introducing another discipline; if at least the very works of the creation
are all to be transformed, and mankind is to be called to another country,
and to a higher way of practising how to live.(3)

   5. "Whosoever therefore shall break one of these least commandments,
and shall teach men so, he shall be called least in the kingdom of
Heaven."(4)

   Thus, having rid Himself of the evil suspicion, and having stopped the
mouths of them who would fain gainsay, then at length He proceeds to alarm,
and sets down a heavy, denunciation in support of the enactments He was
entering on.

   For as to His having said this in behalf not of the ancient laws, but
of those which He was proceeding to enact, listen to what follows, "For I
say unto you," saith he, "Except your righteousness shall exceed the
righteousness of the Scribes and Pharisees, ye shall in no case enter into
the kingdom of Heaven."(5)

   For if He were threatening with regard to the ancient laws, how said
He, "except it shall exceed?" since they who did just the same as those
ancients, could not exceed them on the score of righteousness.

   But of what kind was the required excess? Not to be angry, not even to
look upon a woman unchastely.

   For what cause then doth He call these commandments "least," though
they were so great and high? Because He Himself was about to introduce the
enactment of them; for as He humbled Himself, and speaks of Himself
frequently with measure, so likewise of His own enactments, hereby again
teaching us to be modest in everything. And besides, since there seemed to
be some suspicion of novelty, He ordered His discourse for a while with
reserve.(6)

   But when thou hearest, "least in the kingdom of Heaven," surmise thou
nothing but hell and torments. For He was used to mean by "the kingdom,"
not merely the enjoyment thereof, but also the time of the resurrection,
and that awful coming. And how could it be reasonable, that while he who
called his brother fool, and trangressed but one commandment, falls into
hell; the breaker of them all, and instigator of others to the same, should
be within the kingdom. This therefore is not what He means, but that such a
one will be at that time least, that is, cast out, last. And he that is
last will surely then fall into hell. For, being God, He foreknew the
laxity of the many, He foreknew that some would think these sayings were
merely hyperbolical, and would argue about the laws, and say, What, if any
one call another a fool, is he punished? If one merely look on a woman,
doth he become an adulterer? For this very cause He, destroying such
insolence beforehand, hath set down the strongest denunciation against
either sort, as well them who transgress, as them who lead on others so to
do.

   Knowing then His threat as we do, let us neither ourselves transgress,
nor discourage such as are disposed to keep these things.

   "But whosoever shall do and teach," saith He, "shall be called great."

   For not to ourselves alone, should we be profitable, but to others
also; since neither is the reward as great for him who guides himself
aright, as for one who with himself adds also another. For as teaching
without doing condemns the teacher (for "thou which teachest another," it
is said, "teachest thou not thyself"(7)?) so doing but not guiding others,
lessens our reward. One ought therefore to be chief in either work, and
having first set one's self right, thus to proceed also to the care of the
rest. For on this account He Himself hath set the doing before the
teaching; to intimate that so most of all may one be able to teach, but in
no other way. For one will be told, "Physician, heal thyself."(8) Since he
who cannot teach himself, yet attempts to set others right, will have many
to ridicule him. Or rather such a one will have no power to teach at all,
his actions uttering their voice against him. But if he be complete in both
respects, "he shall be called great in the kingdom of Heaven."

   6. "For I say unto you, Except your righteousness shall exceed the
righteousness of the Scribes and Pharisees, ye shall in no case enter into
the kingdom of Heaven."(1)

   Here by righteousness He means the whole of virtue; even as also
discoursing of Job, He said, "He was a blameless man, righteous."(2)
According to the same signification of the word, Paul also called that man
"righteous" for whom, as he said, no law is even set. "For," saith he, "a
law is not made for a righteous man."(3) And in many other places too one
might find this name standing for virtue in general.

   But observe, I pray thee, the increase of grace; in that He will have
His newly-come disciples better than the teachers in the old covenant. For
by "Scribes and Pharisees" here, He meant not merely the lawless, but the
well-doers. For, were they not doing well, He would not have said they have
a righteousness; neither would He have compared the unreal to the real.

   And observe also here, how He commends the old law, by making a
comparison between it and the other; which kind of thing implies it to be
of the same tribe and kindred. For more and less, is in the same kind. He
cloth not, you see, find fault with the old law, but will have it made
stricter. Whereas, had it been evil,(4) He would not have required more of
it; He would not have made it more perfect, but would have cast it out.

   And how one may say, if it be such, doth it not bring us into the
Kingdom? It doth not now bring in them who live after the coming of Christ,
favored as they are with more strength, and bound to strive for greater
things: since as to its own foster- children, them it doth bring in one and
all. Yea, for "many shall come," saith He, "from east and west, and shall
lie down in the bosoms of Abraham, Isaac, and Jacob."(5) And Lazarus also
receiving the great prize, is shown dwelling in Abraham's bosom. And all,
as many as have shone forth with excellency in the old dispensation. shone
by it, every one of them. And Christ Himself, had it been in anything evil
or alien from Him, would not have fulfilled it all when He came. For if
only to attract the Jews He was doing this, and not in order to Drove it
akin to the new law, and concurrent therewith; wherefore did He not also
fulfill the laws and customs of the Gentiles, that He might attract the
Gentiles also?

    So that from all considerations it is clear, that not from any badness
in itself doth it fail to bring us in, but because it is now the season of
higher precepts.

   And if it be more imperfect than the new, neither cloth this imply it
to be evil: since upon this principle the new law itself will be in the
very same case. Because in truth our knowledge of this, when compared with
that which is to come, is a sort of partial and imperfect thing, and is
done away on the coming of that other. "For when," saith He, "that which is
perfect is come, then that which is in part shall be done away:"(6) even as
it befell the old law through the new. Yet we are not to blame the new law
for this, though that also gives place on our attaining unto the Kingdom:
for "then," saith He, "that which is in part shall be done away:" but for
all this we call it great.

   Since then both the rewards thereof are greater, and the power given by
the Spirit more abundant, in reason it requires our graces to be greater
also. For it is no longer "a land that floweth with milk and honey," nor a
comfortable(7) old age, nor many children, nor corn and wine, and flocks
and herds: but Heaven, and the good things in the Heavens, and adoption and
brotherhood with the Only-Begotten, and to partake of the inheritance and
to be glorified and to reign with Him, and those unnumbered rewards. And as
to our having received more abundant help, hear thou Paul, when he saith,"
There is therefore no condemnation now to them which are in Christ Jesus,
who walk not after the flesh, but after the Spirit:(8) for the law of the
Spirit of life hath made me free from the law of sin and death."(9)

   7. And now after threatening the transgressors, and setting great
rewards for them that do right, and signifying that He justly requires of
us something beyond the former measures; He from this point begins to
legislate, not simply. but by way of comparison with the ancient
ordinances, desiring to intimate these two things: first, that not as
contending with the former, but rather in great harmony with them, He is
making these enactments; next, that it was meet and very seasonable for Him
to add thereto these second precepts.

   And that this may be made yet clearer, let us hearken to the words of
the Legislator. What then doth He Himself say?

   "Ye have heard that it was said to them of old time, Thou shall not
kill."(10)

   And yet it was Himself who gave those laws also, but so far He states
them impersonally. For if on the one hand He had said, "Ye have heard that
I said to them of old," the saying would have been hard to receive, and
would have stood in the way of all the hearers. If again, on the other
hand, after having said, "Ye have heard that it was said to them of old by
my Father," He had added, "But I say," He would have seemed to be taking
yet more on Himself.

   Wherefore He hath simply stated it, making out thereby one point only;
the proof that in fitting season He had come saying these things. For by
the words, "It was said to them of old," He pointed out the length of the
time, since they received this commandment. And this He did to shame the
hearer, shrinking from the advance to the higher class of His commandments;
as though a teacher should say to a child that was indolent, "Knowest thou
not how long a time thou hast consumed in learning syllables?" This then He
also covertly intimates by the expression, "them of old time," and thus for
the future summons them on to the higher order of His instructions: as if
He had said, "Ye are learning these lessons long enough, and you must
henceforth press on to such as are higher than these."

   And it is well that He doth not disturb the order of the commandments,
but begins first with that which comes earlier, with which the law also
began. Yea, for this too suits with one showing the harmony between them.

   "But I say unto you, that whosoever is angry with his brother without a
cause, shall be in danger of the judgment."(1)

   Seest thou authority in perfection? Seest thou a bearing suited to a
legislator? Why, which among prophets ever spake on this wise? which among
righteous men? which among patriarchs? None; but, "Thus saith the Lord."
But the Son not so. Because they were publishing their Master's commands,
He His Father's. And when I say, "His Father's," I mean His own. "For
mine," saith He, "are thine, and thine are mine."(2) And they had their
fellow-servants to legislate for, He His own servants.

   Let us now ask those who reject the law, "is, 'Be not angry' contrary
to 'Do no murder'? or is not the one commandment the completion and the
development of the other?" Clearly the one is the fulfilling of the other,
and that is greater on this very account. Since he who is not stirred up to
anger, will much more refrain from murder; and he who bridles wrath will
much more keep his hands to himself. For wrath is the root of murder. And
you see that He who cuts up the root will much more remove the branches; or
rather, will not permit them so much as to shoot out at all. Not therefore
to abolish the law did He make these enactments, but for the more complete
observation of it. For with what design did the law enjoin these things?
Was it not, that no one might slay his neighbor? It follows, that he who
was opposing the law would have to enjoin murder. For to murder, were the
contrary to doing no murder. But if He doth not suffer one even to be
angry, the mind of the law is established by Him more completely. For he
that studies to avoid murder will not refrain from it equally with him that
hath put away even anger; this latter being further removed from the crime.

   8. But that we may convict them in another way also, let us bring
forward all their allegations. What then do they affirm? They assert that
the God who made the world, who "makes His sun to rise on the evil and on
the good, who sends the rain on the just and on the unjust," is in some
sense an evil being.(3) But the more moderate (forsooth) among them, though
declining this, yet while they affirm Him to be just, they deprive Him of
being good. And some other one, who is not, nor made any of the things that
are, they assign for a Father to Christ. And they say that he, who is not
good, abides in his own, and preserves what are his own; but that He, that
is good, seeks what are another's, and desires of a sudden to become a
Saviour to them whose Creator He was not.(4) Seest thou the children of the
devil, how they speak out of the fountain of their father, alienating the
work of creation from God: while John cries out, "He came unto His own,"
and, "The world was made by Him?"(1)

   In the next place, they criticise the law in the old covenant, which
bids put out "an eye for an eye," and "a tooth for a tooth;"(2) and
straightway they insult and say, "Why, how can He be good who speaks so?"

   What then do we say in answer to this? That it is the highest kind of
philanthropy. For He made this law, not that we might strike out one
another's eyes, but that fear of suffering by others might restrain us from
doing any such thing to them. As therefore He threatened the Ninevites with
overthrow, not that He might destroy them. (for had that been His will, He
ought to have been silent), but that He might by fear make them better, and
so quiet His wrath: so also hath He appointed a punishment for those who
wantonly assail the eyes of others, that if good principle dispose them not
to refrain from such cruelty, fear may restrain them from injuring their
neighbors' sight.

   And if this be cruelty, it is cruelty also for the murderer to be
restrained, and the adulterer checked. But these are the sayings of
senseless men, and of those that are mad to the extreme of madness. For I,
so far from saying that this comes of cruelty, should say, that the
contrary to this would be unlawful, according to men's reckoning. And
whereas, thou sayest, "Because He commanded to pluck out "an eye for an
eye," therefore He is cruel;" I say, that if He had not given this
commandment, then He would have seemed, in the judgment of most men, to be
that which thou sayest He is.

   For let us suppose that this law had been altogether done away, and
that no one feared the punishment ensuing thereupon, but that license had
been given to all the wicked to follow their own disposition in all
security, to adulterers, and to murderers,(3) to perjured persons, and to
parricides; would not all things have been turned upside down? would not
cities, market-places, and houses, sea and land, and the whole world, have
been filled with unnumbered pollutions and murders? Every one sees it. For
if, when there are laws, and fear, and threatening, our evil dispositions
are hardly checked; were even this security taken away, what is there to
prevent men's choosing vice? and what degree of mischief would not then
come revelling upon the whole of human life?

   The rather, since cruelty lies not only in allowing the bad to do what
they will, but in another thing too quite as much; to overlook, and leave
uncared for, him who hath done no wrong, but who is without cause or reason
suffering ill. For tell me; were any one to gather together wicked men from
all quarters, and arm them with swords, and bid them go about the whole
city, and massacre all that came in their way, could there be anything more
like a wild beast than he? And what if some other should bind, and confine
with the utmost strictness those whom that man had armed, and should snatch
from those lawless hands them, who were on the point of being butchered;
could anything be greater humanity than this?

   Now then, I bid thee transfer these examples to the law likewise; for
He that commands to pluck out "an eye for an eye," hath laid the fear as a
kind of strong chain upon the souls of the bad, and so resembles him, who
detains those assassins in prison; whereas he who appoints no punishment
for them, doth all but arm them by such security, and acts the part of that
other, who was putting the swords in their hands, and letting them loose
over the whole city.

   Seest thou not, how the commandments, so far from coming of cruelty,
come rather of abounding mercy? And if on account of these thou callest the
Lawgiver grievous, and hard to bear with; tell me which sort of command is
the more toilsome and grievous, "Do no murder," or, "Be not even angry"?
Which is more in extreme, he who exacts a penalty for murder, or for mere
anger? He who subjects the adulterer to vengeance after the fact, or he who
enjoins a penalty even for the very desire, and that penalty everlasting?
See ye not how their reasoning comes round to the very contrary? how the
God of the old covenant, whom they call cruel, will be found mild and meek:
and He of the new, whom they acknowledged to be good, will be hard and
grievous, according to their madness? Whereas we say, that there is but one
and the same Legislator of either covenant, who dispensed all meetly, and
adapted to the difference of the times the difference between the two
systems of law. Therefore neither are the first commandments cruel, nor the
second hard and grievous, but all of one and the same providential care.

   For that He Himself gave the old covenant also, hear the affirmation of
the prophet, or rather (so we must speak), of Him who is both the one and
the other: "I will make a covenant with you, not according to the covenant
which I made with your fathers."(1)

   But if he receive not this, who is diseased with the Manichaean
doctrines,(2) let him hear Paul saying the very same in another place, "For
Abraham had two sons, one by the bondmaid, and another by the freewoman;
and these are two covenants."(3) As therefore in that case the wives are
different, the husband the same; so here too the covenants are two, the
Lawgiver one.

   And to prove to thee that it was of one and the same mildness; in the
one He saith, "An eye for an eye," but in this other,

   "If one smite thee on thy right cheek, turn to him the other also."(4)

   For as in that case He checks him that cloth the wrong with the fear of
this suffering, even so also in this. "How so," it may be said, "when He
bids turn to him the other cheek also?" Nay, what of that? Since not to
take away his fear did He enjoin this, but as charging yourself to allow
him to take his fill entirely. Neither did He say, that the other continues
unpunished, but, "do not thou punish;" at once both enhancing the fear of
him that smiteth, if he persist, and comforting him who is smitten.

   9. But these things we have said, as one might say them incidentally,
concerning all the commandments. Now we must go on to that which is before
us, and keep to the thread of what had been affirmed. "He that is angry
with his brother without a cause shall be in danger of the judgment:" so He
speaks. Thus He hath not altogether taken the thing away: first, because it
is not possible, being a man, to be freed from passions: we may indeed get
the dominion over them, but to be altogether without them is out of the
question.

   Next, because this passion is even useful, if we know how to use it at
the suitable time.(5) See, for instance, what great good was wrought by
that anger of Paul, which he felt against the Corinthians, on that well-
known occasion; and how, as it delivered them from a grievous pest, so by
the same means again he recovered the people of the Galatians likewise,
which had fallen aside; and others too beside these. What then is the
proper time for anger? When we are not avenging ourselves, but checking
others in their lawless freaks, or forcing them to attend in their
negligence.

   And what is the unsuitable time? When we do so as avenging ourselves:
which Paul also forbidding, said "Avenge not yourselves, dearly beloved,
but rather give place unto wrath."(6) When we are contending for riches:
yea, for this hath he also taken away, where he saith, "Why do ye not
rather take wrong? why do ye not rather suffer yourselves to be
defrauded?"(7) For as this last sort is superfluous, so is the first
necessary and profitable. But most men do the contrary; becoming like wild
beasts when they are injured themselves, but remiss and cowardly when they
see despite done to another: both which are just opposite to the laws of
the Gospel.

   Being angry then is not a transgression, but being so unseasonably. For
this cause the prophet also said, "Be ye angry, and sin not."(8)

   10. And whosoever shall say to his brother, Raca, shall be in danger of
the council."

   By the council in this place He means the tribunal of the Hebrews: and
He hath mentioned this now, on purpose that He might not seem everywhere to
play the stranger and innovator.

   But this word, "Raca," is not an expression of a great insolence, but
rather of some contempt and slight on the part of the speaker. For as we,
giving orders either to our servants, or to any very inferior person, say,
"Away with thee; you here, tell such an one:"(9) so they who make use of
the Syrians' language say, "Raca," putting that word in stead of "thou."
But God, the lover of man, roots up even the least faults, commanding us to
behave to one another in seemly manner, and with due respect; and this with
a view of destroying hereby also the greater.

   "But whosoever shall say, Thou fool, shall be in danger of hell
fire."(10)

   To many this commandment hath appeared grievous and galling, if for a
mere word we are really to pay so great a penalty. And some even say that
it was spoken rather hyperbolically. But I fear lest, when we have deceived
ourselves with words here, we may in deeds there suffer that extreme
punishment.

   For wherefore, tell me, doth the commandment seem overburdensome?
Knowest thou not that most punishments and most sins have their beginning
from words? Yea, for by words are blasphemies, and denials are by words,
and revilings, and reproaches, and perjuries, and bearing false witness.(1)
Regard not then its being a mere word, but whether it have not much danger,
this do thou inquire. Art thou ignorant that in the season of enmity, when
wrath is inflamed, and the soul kindled, even the least thing appears
great, and what is not very reproachful is counted intolerable? And often
these little things have given birth even to murder, and overthrown whole
cities. For just as where friendship is, even grievous things are light, so
where enmity lies beneath, very trifles appear intolerable. And however
simply a word be spoken, it is surmised to have been spoken with an evil
meaning. And as in fire: if there be but a small spark, though thousands of
planks lie by, it doth not easily lay hold of them; but if the flame have
waxed strong and high, it readily seizes not planks only, but stones, and
all materials that fall in its way; and by what things it is usually
quenched, by the same it is kindled the more (for some say that at such a
time not only wood and tow, and the other combustibles, but even water
darted forth upon it doth but fan its power the more); so is it also with
anger; whatever any one may say, becomes food in a moment for this evil
conflagration. All which kind of evils Christ checking beforehand, had
condemned first him that is angry without a cause to the judgment, (this
being the very reason why He said, "He that is angry shall be in danger of
the judgment"); then him that saith "Raca," to the council. But as yet
these are no great things; for the punishments are here. Therefore for him
who calleth "fool" He hath added the fire of hell, now for the first time
mentioning the name of hell. For having before discoursed much of the
kingdom, not until then did He mention this; implying, that the former
comes of His own love and indulgence towards man, this latter of our
negligence.

   11. And see how He proceeds by little and little in His punishments,
all but excusing Himself unto thee, and signifying that His desire indeed
is to threaten nothing of the kind, but that we drag Him on to such
denunciations. For observe: "I bade thee," saith He, "not be angry for
nought, because thou art in danger of the judgment. Thou hast despised the
former commandment: see what anger hath produced; it hath led thee on
straightway to insult, for thou hast called thy brother 'Raca.' Again, I
set another punishment, 'the council.' If thou overlook even this, and
proceed to that which is more grievous, I visit thee no longer with these
finite punishments, but with the undying penalty of hell, lest after this
thou shouldest break forth(2) even to murder." For there is nothing,
nothing in the world more intolerable than insolence; it is what hath very
great power(3) to sting a man's soul. But when the word too which is spoken
is in itself more wounding than the insolence, the blaze becomes twice as
great. Think it not then a light thing to call another "fool." For when of
that which separates us from the brutes, and by which especially we are
human beings, namely, the mind and the understanding,--when of this thou
hast robbed thy brother, thou hast deprived him of all his nobleness.

   Let us not then regard the words merely, but realizing the things
themselves, and his feeling, let us consider how great a wound is made by
this word, and unto how much evil it proceeds. For this cause Paul likewise
cast out of the kingdom not only "the adulterous'' and "the effeminate,"
but "the revilers"(4) also. And with great reason: for the insolent man
mars all the beauty of charity, and casts upon his neighbor unnumbered
ills, and works up lasting enmities, and tears asunder the members of
Christ, and is daily driving away that peace which God so desires: giving
much vantage ground unto the devil by his injurious ways, and making him
the stronger. Therefore Christ Himself, cutting out the sinews of the
devil's power, brought in this law.

   For indeed He makes much account of love: this being above all things
the mother of every good, and the badge of His disciples, and the bond
which holds together our whole condition. With reason therefore doth He
remove with great earnestness the roots and the sources of that hatred
which utterly spoils it.

   Think not therefore that these sayings are in any wise hyperbolical,
but consider the good done by them, and admire the mildness of these laws.
For there is nothing for which God takes so much pains, as this; that we
should be united and knit together one with another. Therefore both in His
own person, and by His disciples, as well those in the Old, as in the New
Testament, He makes so much account of this commandment; and is a severe
avenger and punisher of those who despise the duty. For in truth nothing so
effectually gives entrance and root to all wickedness, as the taking away
of love. Wherefore He also said, "When iniquity abounds, the love of the
many shall wax cold."(1) Thus Cain became his brother's murderer; thus
Esau; thus Joseph's brethren; thus our unnumbered crimes have come
revelling in, this bond being dissevered. You see why He Himself also roots
out whatever things injure this, on every side, with great exactness.

   12. Neither doth He stop at those precepts only which have been
mentioned, but adds also others more than those: whereby He signifies how
much account He makes thereof. Namely, having threatened by "the council,"
by "the judgment," and by "hell," He added other sayings again in harmony
with the former, saying thus:

   "If thou bring thy gift to the altar, and there rememberest that thy
brother hath ought against thee; leave there thy gift before the altar, and
go away;(2) first be reconciled to thy brother, and then come and offer thy
gift."(3)

   O goodness! O exceeding love to man! He makes no account of the honor
due unto Himself, for the sake of our love towards our neighbor; implying
that not at all from any enmity, nor out of any desire to punish, had He
uttered those former threatenings, but out of very tender affection. For
what can be milder than these sayings? "Let my service," saith he, "be
interrupted, that thy love may continue; since this also is a sacrifice,
thy being reconciled to thy brother." Yea, for this cause He said not,
"after the offering," or "before the offering;" but, while the very gift
lies there, and when the sacrifice is already beginning, He sends thee to
be reconciled to thy brother; and neither after removing that which lies
before us,(4) nor before presenting the gift, but while it lies in the
midst, He bids thee hasten thither.

   With what motive then doth He command so to do, and wherefore? These
two ends, as it appears to me, He is hereby shadowing out and providing
for. First, as I have said, His will is to point out that He highly values
charity? and considers it to be the greatest sacrifice: and that without it
He doth not receive even that other; next, He is imposing such a necessity
of reconciliation, as admits of no excuse. For whoso hath been charged not
to offer before he be reconciled, will hasten, if not for love of his
neighbor, yet, that this may not lie unconsecrated,(6) to run unto him who
hath been grieved, and do away the enmity. For this cause He hath also
expressed it all most significantly, to alarm and thoroughly to awaken him.
Thus, when He had said, "Leave thy gift," He stayed not at this, but added,
"before the altar" (by the very place again causing him to shudder); "and
go away." And He said not merely, "Go away," but He added, "first, and then
come and offer thy gift." By all these things making it manifest, that this
table receives not them that are at enmity with each other.

   Let the initiated hear this, as many as draw nigh in enmity: and let
the uninitiated hear too: yea, for the saying hath some relation to them
also. For they too offer a gift and a sacrifice: prayer, I mean, and alms-
giving. For as to this also being a sacrifice, hear what the prophet saith:
"A sacrifice of praise will glorify me;"(7) and again, "Sacrifice to God a
sacrifice of praise;"(8) and, "The lifting up of mine hands is an evening
sacrifice."(9) So that if it be but a prayer, which thou art offering in
such a frame of mind, it were better to leave thy prayer, and become
reconciled to thy brother, and then to offer thy prayer.

   For to this end were all things done: to this end even God became man,
and took order for all those works, that He might set us at one.

   And whereas in this place He is sending the wrong doer to the sufferer,
in His prayer He leads the sufferer to the wrong doer, and reconciles them.
For as there He saith, "Forgive men their debts;" so here, "If he hath
ought against thee, go thy way unto him."

   Or rather, even here too He seems to me to be sending the injured
person: and for some such reason He said not, "Reconcile thyself to thy
brother," but, "Be thou reconciled." And while the saying seems to pertain
to the aggressor, the whole of it really pertains to him that is aggrieved.
Thus, "If thou art reconciled to him," saith Christ, "through thy love to
him thou wilt have me also propitious, and wilt be able to offer thy
sacrifice with great confidence. But if thou art still irritated, consider
that even I readily command that which is mine to be lightly esteemed, that
ye may become friends; and let these thoughts be soothing to thine anger."

    And He said not, "When thou hast suffered any of the greater wrongs,
then be reconciled; but, "Though it be some trifle that he hath against
thee." And He added not, "Whether justly or unjustly; but merely, "If he
hath ought against thee." For though it be justly, not even in that case
oughtest thou to protract the enmity; since Christ also was justly angered
with us, yet nevertheless He gave Himself for us to be slain, "not imputing
those trespasses."(1)

    For this cause Paul also, when urging us in another way to
reconciliation, said, "Let not the sun go down upon your wrath."(2) For
much as Christ by this argument of the sacrifice, so there Paul by that of
the day, is urging us on to the self-same point. Because in truth he fears
the night, lest it overtake him that is smitten alone, and make the wound
greater. For whereas in the day there are many to distract, and draw him
off; in the night, when he is alone, and is thinking it over by himself,
the waves swell, and the storm becomes greater. Therefore Paul, you see, to
prevent this, would fain commit him to the night already reconciled, that
the devil may after that have no opportunity, from his solitude, to
rekindle the furnace of his wrath, and make it fiercer. Thus also Christ
permits not, though it be ever so little delay, lest, the sacrifice being
accomplished, such an one become more remiss, procrastinating from day to
day: for He knows that the case requires very speedy treatment. And as a
skillful physician exhibits not only the preventives of our diseases, but
their correctives also, even so doth He likewise. Thus, to forbid our
calling "fool," is a preventive of enmity; but to command reconciliation is
a means of removing the diseases that ensue on the enmity.

    And mark how both commands are set forth with earnestness. For as in
the former case He threatened hell, so here He receives not the gift before
the reconciliation, indicating great displeasure, and by all these methods
destroying both the root and the produce.

   And first of all He saith, "Be not angry;" and after that, "revile
not." For indeed both these are augmented, the one by the other: from
enmity is reviling, from reviling enmity. On this account then He heals now
the root, and now the fruit; hindering indeed the evil from ever springing
up in the first instance: but if perchance it may have sprouted up and
borne its most evil fruit, then by all means He burns it down the more.

   13. Therefore, you see, having mentioned, first the judgment, then the
council, then hell, and having spoken of His own sacrifice, He adds other
topics again, thus speaking:

   "Agree with thine adversary quickly, whilst thou art in the way with
him."(3)

   That is, that thou mayest not say, "What then, if I am injured;" "what
if I am plundered, and dragged too before the tribunal?" even this occasion
and excuse He hath taken away: for He commands us not even so to be at
enmity. Then, since this injunction was great, He draws His advice from the
things present, which are wont to restrain the grosser sort more than the
future. "Why, what sayest thou?" saith He. "That thine adversary is
stronger, and doeth thee wrong? Of course then he will wrong thee more, if
thou do not make it up, but art forced to go into court. For in the former
case, by giving up some money, thou wilt keep thy person free; but when
thou art come under the sentence of the judge, thou wilt both be bound, and
pay the utmost penalty. But if thou avoid the contest there, thou wilt reap
two good results: first, not having to suffer anything painful: and
secondly, that the good done will be thereafter thine own doing, and no
longer the effect of compulsion on his part. But if thou wilt not be ruled
by these sayings, thou wrongest not him, so much as thyself."

   And see here also how He hastens him; for having said, "Agree with
thine adversary," He added, "quickly;" and He was not satisfied with this,
but even of this quickness He hath required a further increase, saying,
"Whilst thou art in the way with him;" pressing and hastening him hereby
with great earnestness. For nothing doth so much turn our life upside down,
as delay and procrastination in the performance of our good works. Nay,
this hath often caused us to lose all. Therefore, as Paul for his part
saith, "Before the sun set, do away the enmity;" and as He Himself had said
above, "Before the offering is completed, be reconciled;" so He saith in
this place also, "Quickly, whilst thou art in the way with him," before
thou art come to the doors of the court; before thou standest at the bar
and art come to be thenceforth under the sway of him that judgeth. Since,
before entering in, thou hast all in thine own control but if thou set thy
foot on that threshold, thou wilt not by ever so earnest efforts be able to
arrange thy matters at thy will, having come under the constraint of
another.

   But what is it "to agree?" He means either, consent rather to suffer
wrong?" or, "so plead the cause, as if thou weft in the place of the
other;" that thou mayest not corrupt justice by self-love, but rather,
deliberating on another's cause as thine own, mayest so proceed to deliver
thy vote in this matter. And if this be a great thing, marvel not; since
with this view did He set forth all those His blessings, that having
beforehand smoothed and prepared the hearer's soul, he might render it
apter to receive all His enactments.

   Now some say that He obscurely signifies the devil himself, under the
name of the adversary; and bids us have nothing of his, (for this, they
say, is to "agree" with him): no compromise being possible after our
departure hence, nor anything awaiting us, but that punishment, from which
no prayers can deliver. But to me He seems to be speaking of the judges in
this world, and of the way to the court of justice, and of this prison.

   For after he had abashed men by higher things, and things future, he
alarms them also by such as are in this life. Which thing Paul also cloth,
using both the future and the present to sway his hearer: as when,
deterring from wickedness, he points out to him that is inclined to evil,
the ruler armed: thus saying, "But if thou do that which is evil, be
afraid; for he beareth not the sword in vain; for he is a minister of
God."(1) And again, enjoining us to be subject unto him, he sets forth not
the fear of God only, but the threatening also of the other party, and his
watchful care. "For ye must needs be subject, not only for wrath, but also
for conscience sake."(2) Because the more irrational, as I have already
said, are wont to be sooner corrected by these things, things which appear
and are at hand. Wherefore Christ also made mention, not of hell only, but
also of a court of justice, and of being dragged thither, and of the
prison, and of all the suffering there; by all these means destroying the
roots of murder. For he who neither reviles, nor goes to law, nor prolongs
enmity, how will he ever commit murder? So that from hence also it is
evident, that in the advantage of our neighbor stands our own advantage.
For he that agrees with his adversary, will benefit himself much more;
becoming free, by his own act, from courts of law, and prisons, and the
wretchedness that is there.

   14. Let us then be obedient to His sayings; let us not oppose
ourselves, nor be contentious; for first of all, even antecedently to their
rewards, these injunctions have their pleasure and profit in themselves.
And if to the more part they seem to be burdensome. and the trouble which
they cause, great; have it in thy mind that thou art doing it for Christ's
sake, and the pain will be pleasant. For if we maintain this way of
reckoning at all times, we shall experience nothing burdensome, but great
will be the pleasure we reap from every quarter; for our toil will no
longer seem toil, but by how much it is enhanced, so much the sweeter and
pleasanter doth it grow.

   When therefore the custom of evil things, and the desire of wealth,
keep on bewitching thee; do thou war against them with that mode of
thinking which tells us, "Great is the reward we shall receive, for
despising the pleasure which is but for a season;" and say to thy soul;
"Art thou quite dejected because I defraud thee of pleasure? Nay, be of
good cheer, for I am introducing thee into Heaven. Thou doest it not for
man's sake, but for God's. Be patient therefore a little while, and thou
shall see how great is the gain. Endure for the present life, and thou
shalt receive an unspeakable confidence." For if we would thus discourse
with our own soul, and not only consider that which is burdensome in
virtue. but take account also of the crown that comes thereof, we shall
quickly withdraw it from all wickedness.

   For if the devil, holding out pleasure for a season, but pain for ever,
is yet strong, and prevails; seeing our case is just the reverse in these
matters, the labor temporary, the pleasure and profit immortal, what plea
shall we have, if we follow not virtue after so great encouragement? Why,
the object of our labors is enough to set against all, and our clear
persuasion that for God's sake we are enduring all this. For if one having
the king his debtor, thinks he hath sufficient security for all his life;
consider how great will he be, who hath made the Gracious and Everlasting
God a debtor to himself, for good deeds both small and great. Do not then
allege to me labors and sweats; for not by the hope only of the things to
come, but in another way also, God hath made virtue easy, assisting us
everywhere, and putting His hand to our work. And if thou wilt only
contribute a little zeal, everything else follows. For to this end He will
have thee too to labor a little, even that the victory may be thine also.
And just as a king would have his own son present indeed in the array; he
would have him shoot with the bow,(1) and show himself, that the trophy may
be reckoned his, while he achieves it all Himself: even so doth God in our
war against the devil: He requires of thee one thing alone, that thou show
forth a sincere hatred against that foe. And if thou contribute this to
Him, He by Himself brings all the war to an end. Though thou burn with
anger, with desire of riches, with any tyrannical passion whatever; if He
see thee only stripping thyself and prepared against it, He comes quickly
to thee, and makes all things easy, and sets thee above the flame, as He
did those children of old in the Babylonian furnace: for they too carried
in with them nought but their good will.

   In order then that we also may extinguish all the furnace of disordered
pleasure here, and so escape the hell that is there, let these each day be
our counsels, our cares, and our practice, drawing towards us the favor of
God, both by our full purpose concerning good works, and by our frequent
prayers. For thus even those things which appear insupportable now, will be
most easy, and light, and lovely. Because, so long as we are in our
passions, we think virtue rugged and morose and arduous, vice desirable and
most pleasing; but if we would stand off from these but a little, then both
vice will appear abominable and unsightly, and virtue easy, mild, and much
to be desired. And this you may learn plainly from those who have done
well. Hear, for instance, how of those passions Paul is ashamed, even after
his deliverance from them, saying, "For what fruit had ye then in those
things, whereof ye are now ashamed?"(2) But virtue, even after his labor,
he affirms to be light, calling(3) the laboriousness of our affliction
momentary and "light," and rejoicing in his sufferings, and glorying in his
tribulations, and taking a pride in the marks wherewith he had been branded
for Christ's sake.

   In order then that we too may establish ourselves in this habit, let us
order ourselves each day by what hath been said, and "forgetting those
things which are behind, and reaching forth unto those things which are
before, let us press on towards the prize of the high calling:"(4) 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 power for ever and ever.
Amen.


HOMILY XVII: MATT. V. 27, 28.

"Ye have heard that it was said to them of old time,(1) Thou shalt not
commit adultery; but I say unto you, that every one who looketh upon a
woman to lust after her, hath committed adultery with her already in his
heart."

   HAVING now finished the former commandment, and having extended it unto
the height of self-denial, He, advancing in course and order, proceeds
accordingly unto the second, herein too obeying the law.

   "And yet," it may be said, "this is not the second, but the third; for
neither is the first, "Thou shalt not kill." but "The Lord thy God is one
Lord."(2)

   Wherefore it is worth inquiring too, why He did not begin with that.
Why was it then? Because, had He begun from thence, He must have enlarged
it also, and have brought in Himself together with His Father.(3) But it
was not as yet time to teach any such thing about Himself.

   And besides, He was for a while practising His moral doctrine only,
being minded from this first, and from His miracles, to convince the
hearers that He was the Son of God. Now, if He had said at once, before He
had spoken or done anything, "Ye have heard that it was said to them of old
time, "I am the Lord thy God, and there is none other but me," but I say
unto you, Worship me even as Him; this would have made all regard Him as a
madman. For if, even after His teaching, and His so great miracles, while
not even yet was He saying this openly, they called Him possessed with a
devil;(1) had He before all these attempted to say any such thing, what
would they not have said? what would they not have thought?

   But by keeping back at the proper season His teaching on these
subjects, He was causing that the doctrine should be acceptable to the
many. Wherefore now He passed it by quickly, but when He had everywhere
established it by His miracles, and by His most excellent teaching, He
afterwards unveiled it in words also.

   For the present, however, by the manifestation of His miracles, and by
the very manner of His teaching, He unfolds it on occasion, gradually and
quietly. For His enacting such laws, and such corrections of laws, with
authority, would lead on the attentive and understanding hearer, by little
and little, unto the word of His doctrine. For it is said, "they were
astonished at Him, because He taught not as their Scribes."(2)

   2. For beginning from those passions, which most belong to our whole
race, anger, I mean, and desire (for it is these chiefly that bear absolute
sway within us, and are more natural than the rest); He with great
authority, even such as became a legislator, both corrected them, and
reduced them to order with all strictness. For He said not that the
adulterer merely is punished; but what He had done with respect to the
murderer, this He doth here also, punishing even the unchaste look: to
teach thee wherein lies what He had more than the scribes. Accordingly, He
saith, "He that looketh upon a woman to lust after her hath already
committed adultery with her:" that is, he who makes it his business to be
curious about bright forms, and to hunt for elegant features, and to feast
his soul with the sight, and to fasten his eyes on fair countenances. For
He came to set free from all evil deeds not the body only, but the soul too
before the body. Thus, because in the heart we receive the grace of the
Spirit, He cleanses it out first.

   "And how," one may say, "is it possible to be freed from desire?" I
answer, first, if we were willing, even this might be deadened, and remain
inactive.

   In the next place, He cloth not here take away desire absolutely, but
that desire which springs up in men from sight. For he that is curious to
behold fair countenances, is himself chiefly the enkindler of the furnace
of that passion, and makes his own soul a captive, and soon proceeds also
to the act.

   Thus we see why He said not, "whosoever shall lust to commit adultery,"
but, "whosoever shall look to lust." And in the case of anger He laid down
a certain distinction, saying, "without a cause," and "for nought;" but
here not so; rather once for all He took away the desire. Yet surely both
are naturally implanted, and both are set in us for our profit; both anger,
and desire: the one that we may chastise the evil, and correct those who
walk disorderly; the other that we may have children, and that our race may
be recruited by such successions.

   Why then did He not make a distinction here also? Nay, very great is
the distinction which, if thou attend, thou wilt see here also included.
For He said not simply, "whosoever shall desire," since it is possible for
one to desire even when sitting in the mountains; but, "Whosoever shall
look to lust;" that is to say, he who gathers in lust unto himself; he who,
when nothing compels him, brings in the wild beast upon his thoughts when
they are calm. For this comes no longer of nature, but of self- indulgence.
This even the ancient Scripture corrects from the first, saying,
"Contemplate not beauty which is another's."(3) And then, test any one
should say, "what then, if I contemplate, and be not taken captive," He
punishes the look, lest confiding in this security thou shouldest some time
fall into sin. "What then," one may say, "if I should look, and desire
indeed, but do no evil?" Even so thou art set among the adulterers. For the
Lawgiver hath pronounced it, and thou must not ask any more questions. For
thus looking once, twice, or thrice, thou wilt perhaps have power to
refrain; but if thou art continually doing this, and kindling the furnace,
thou wilt assuredly be taken; for thy station is not beyond that nature
which is common to men. As we then, if we see a child holding a knife,
though we do not see him hurt, beat him, and forbid his ever holding it; so
God likewise takes away the unchaste look even before the act, lest at any
time thou shouldest fall in act also. For he who hath once kindled the
flame, even when the woman whom he hath beheld is absent, is forming by
himself continually images of shameful things, and from them often goes on
even to the deed. For this cause Christ takes away even that embrace which
is in the heart only.

   What now can they say, who have those virgin inmates?(1) Why, by the
tenor of this law they must be guilty of ten thousand adulteries, daily
beholding them with desire. For this cause the blessed Job(2) also laid
down this law from the beginning, blocking out from himself on all sides
this kind of gazing.

   For in truth greater is the struggle on beholding, and not possessing
the object of fondness: nor is the pleasure so great which we reap from the
sight, as the mischief we undergo from increasing this desire; thus making
our opponent strong, and giving more scope to the devil, and no longer(3)
able to repulse him, now that we have brought him into our inmost parts,
and have thrown our mind open unto him. Therefore He saith, "commit no
adultery with thine eyes, and thou wilt commit none with thy mind."

   For one may indeed behold in another way, such as are the looks of the
chaste; wherefore he did not altogether prohibit our seeing, but that
seeing which is accompanied with desire. And if He had not meant this, He
would have said simply, "He who looketh on a woman." But now He said not
thus, but, "He who looketh to lust," "he who looketh to please his sight."

   For not at all to this end did God make thee eyes, that thou shouldest
thereby introduce adultery, but that, beholding His creatures, thou
shouldest admire the Artificer.

   Just then as one may feel wrath at random, so may one cast looks at
random; that is, when thou doest it for lust. Rather, if thou desirest to
look and find pleasure, look at thine own wife, and love her continually;
no law forbids that. But if thou art to be curious about the beauties that
belong to another, thou art injuring both thy wife by letting thine eyes
wander elsewhere, and her on whom thou hast looked, by touching her
unlawfully. Since, although thou hast not touched her with the hand, yet
hast thou caressed her with thine eyes; for which cause this also is
accounted adultery, and before that great penalty draws after it no slight
one of its own. For then all within him is filled with disquiet and
turmoil, and great is the tempest, and most grievous the pain, and no
captive nor person in chains can be worse off than a man in this state of
mind. And oftentimes she who hath shot the dart is flown away, while the
wound even so remains. Or rather, it is not she who hath shot the dart, but
thou gavest thyself the fatal wound, by thine unchaste look. And this I say
to free modest women from the charge: since assuredly, should one deck
herself out, and invite towards herself the eyes of such as fall in her
way; even though she smite not him that meets with her, she incurs the
utmost penalty: for she mixed the poison, she prepared the hemlock, even
though she did not offer the cup. Or rather, she did also offer the cup,
though no one were found to drink it.

   3. "Way then doth He not discourse with them also?" it may be said.
Because the laws which He appoints are in every case common, although He
seem to address Himself unto men only. For in discoursing with the head, He
makes His admonition common to the whole body also. For woman and man He
knows as one living creature, and nowhere distinguishes their kind.

   But if thou desirest to hear also His rebuke for them in particular,
listen to Isaiah,(4) in many words inveighing against them, and deriding
their habit, their aspect, their gait, their trailing garments, their
tripping feet, their drooping necks. Hear with him the blessed Paul(5)
also, setting many laws for them; and both about garments, and ornaments of
gold,(6) and plaiting of hair, and luxurious(7) living, and all other such
things, vehemently rebuking this sex. And Christ too, by what follows next,
obscurely intimated this very same; for when He saith, "pluck out and cut
off the eye that offendeth thee,''(8) He speaks as indicating His anger
against them.

    3. Wherefore also He subjoins, "If thy right eye offend thee, pluck it
out, and cast it from thee."(1)

   Thus, lest thou shouldest say, "But what if she be akin to me? what if
in any other way she belong to me?" therefore He hath given these
injunctions; not discoursing about our limbs;--far from it,--for nowhere
doth He say that our flesh is to be blamed for things, but everywhere it is
the evil mind that is accused. For it is not the eye that sees, but the
mind and the thought. Often, for instance, we being wholly turned
elsewhere, our eye sees not those who are present. So that the matter does
not entirely depend upon its working. Again, had He been speaking of
members of the body, He would not have said it of one eye, nor of the right
eye only, but of both. For he who is offended by his right eye, most
evidently will incur the same evil by his left also. Why then did He
mention the right eye, and add the hand? To show thee that not of limbs is
He speaking, but of them who are near unto us. Thus, "If," saith He, "thou
so lovest any one, as though he were in stead of a right eye; if thou
thinkest him so profitable to thee as to esteem him in the place of a hand,
and he hurts thy soul; even these do thou cut off." And see the emphasis;
for He saith not, "Withdraw from him," but to show the fullness of the
separation, "pluck it out," saith He, "and cast it from thee."

   Then, forasmuch as His injunction was sharp, He shows also the gain on
either hand, both from the benefits and from the evils, continuing in the
metaphor.

   "For it is profitable for thee," saith He, "that one of thy members
should perish, and not that thy whole body should be cast into hell."(2)

   For while he neither saves himself, nor fails to destroy thee too, what
kindness is it for both to sink, whereas if they were separated. one at
least might have been preserved?

   But why did Paul then, it may be said, choose to become accursed?(3)
Not on condition of gaining nothing, but with a view to the salvation of
others. But in this case the mischief pertains to both. And therefore He
said not, "pluck out" only, but also "cast from thee:" to receive him again
no more, if he continue as he is. For so shalt thou both deliver him from a
heavier charge, and free thyself from ruin.

   But that thou mayest see yet more clearly the profit of this law; let
us, if you please, try what hath been said, in the case of the body itself,
by way of supposition. I mean, if choice were given, and thou must either,
keeping thine eye, be cast into a pit and perish, or plucking it out,
preserve the rest of thy body; wouldest thou not of course accept the
latter? It is plain to everyone. For this were not to act as one hating the
eye, but as one loving the rest of the body. This same reckoning do thou
make with regard to men also and women: that if he who harms thee by his
friendship should continue incurable, his being thus cut off will both free
thee from all mischief, and he also will himself be delivered from the
heavier charges, not having to answer for thy destruction along with his
own evil deeds.

   Seest thou how full the law is of gentleness and tender care, and that
which seems to men in general to be severity, how much love towards man it
discloses?

   Let them hearken to these things, who hasten to the theatres, and make
themselves adulterers every day. For if the law commands to cut off him,
whose connexion with us tends to our hurt; what plea can they have, who, by
their haunting those places, attract towards them daily those even that
have not yet become known to them, and procure to themselves occasions of
ruin without number?

   For henceforth, He not only forbids us to look unchastely, but having
signified the mischief thence ensuing, He even straitens the law as He goes
on, commanding to cut off, and dissever, and cast somewhere far away. And
all this He ordains, who hath uttered(4) words beyond number about love,
that in either way thou mightest learn His providence, and how from every
source He seeks thy profit.

   4. "Now it hath been said, Whosoever shall put away his wife, let him
give her a writing of divorcement.(5) But I say unto you, Whosoever shall
put away his wife, saving for the cause of fornication, causeth her to
commit adultery; and whosoever marrieth her that is put away, committeth
adultery."(6)

   He goes not on to what lies before Him, until He have well cleared out
the former topics. For, lo, He shows us yet another kind of adultery. And
what is this? There was an ancient law made,(7) that he who hated his wife,
for whatever kind of cause, should not be forbidden to cast her out, and to
bring home another instead of her. The law however did not command him
simply to do this, but after giving the woman a writing of divorcement,
that it might not be in her power to return to him again; that so at least
the figure of the marriage might remain.

   For if He had not enjoined this, but it were lawful first to cast her
out, and take another, then afterwards to take back the former, the
confusion was sure to be great, all men continually taking each others'
wives; and the matter thenceforth would have been direct adultery. With a
view to this, He devised, as no small mitigation, the writing of
divorcement.

   But these things were done by reason of another, a far greater
wickedness; I mean, had He made it necessary to keep in the house her even
that was hated, the husband, hating, would have killed her. For such was
the race of the Jews. For they who did not spare children, who slew
prophets, and "shed blood as water,"(1) much more would they have showed no
mercy to women. For this cause He allowed the less, to remove the greater
evil. For that this was not a primary(2) law, hear Him saying, "Moses wrote
these things according to the hardness of your hearts," a that ye might not
slay them in the house, but rather put them out. But forasmuch as He had
taken away all wrath, having forbidden not murder only, but even the mere
feeling of anger, He with ease introduces this law likewise. With this view
also He is ever bringing to mind the former words, to signify that His
sayings are not contrary to them, but in agreement: that He is enforcing,
not overthrowing them; perfecting, not doing them away.

   And observe Him everywhere addressing His discourse to the man. Thus,
"He that putteth away his wife," saith He, "causeth her to commit adultery,
and he that marrieth a woman put away, committeth adultery." That is, the
former, though he take not another wife, by that act alone hath made
himself liable to blame, having made the first an adulteress; the latter
again is become an adulterer by taking her who is another's. For tell me
not this, "the other hath cast her out;" nay, for when cast out she
continues to be the wife of him that expelled her. Then test He should
render the wife more self- willed, by throwing it all upon him who cast her
out. He hath shut against her also the doors of him who was afterwards
receiving her; in that He saith, "He who marrieth her that is put away
committeth adultery;" and so makes the woman chaste even though unwilling,
and blocks up altogether her access to all, and suffers her not to give an
occasion for jealousy.(4) For she who hath been made aware that she
positively must either keep the husband, who was originally allotted to
her, or being cast out of that house, not have any other refuge;--she even
against her will was compelled to make the best of her consort.

   And if He discourse not at all unto her concerning these things, marvel
not; for the woman is rather a weak creature.(5) For this cause letting her
go, in his threatening against the men He fully corrects her remissness.
Just as if any one who had a prodigal child, leaving him, should rebuke
those who make him such, and forbid them to have intercourse, or to
approach him. And if that be galling, call to mind, I pray thee, His former
sayings, on what terms He had blessed His hearers; and thou wilt see that
it is very possible and easy. For he that is meek, and a peacemaker, and
poor in spirit, and merciful, how shall he cast out his wife? He that is
used to reconcile others, how shall he be at variance with her that is his
own?

   And not thus only, but in another way also He hath lightened the
enactment: forasmuch as even for him He leaves one manner of dismissal,
when He saith, "Except for the cause of fornication;" since the matter had
else come round again to the same issue. For if He had commanded to keep
her in the house, though defiling herself with many, He would have made the
matter end again in adultery.

    Seest thou how these sayings agree with what had gone before? For he
who looks not with unchaste eyes upon another woman, will not commit
whoredom; and not committing whoredom, he will give no occasion to the
husband to cast out his wife.

   Therefore, you see, after this He presses the point without reserve,
and builds up this fear as a bulwark, urging on the husband the great
danger, if he do cast her out, in that he makes himself accountable for her
adultery. Thus, test thou being told, "pluck out the eye," shouldest
suppose this to be said even of a wife: He added in good time this
corrective, in one way only giving leave to cast her out, but no otherwise.

   5. "Again, ye have heard that it was said to them of old time, Thou
shall not forswear thyself, but shall perform unto the Lord thine oaths.
But I say unto you, swear not at all."(1)

   Why did He go straightway not to theft, but to false witness, passing
over that commandment? Because he that steals, doth upon occasion swear
also; but he that knows not either swearing or speaking falsehood, much
less will he choose to steal. So that by this He hath overthrown the other
sin likewise: since falsehood comes of stealing.

   But what means, "Thou shalt perform unto the Lord thine oaths?"(2) It
is this, "thou shalt be true in swearing." "But I say unto you, swear not
at all."

   Next, to lead them farther away from swearing by God, He saith,
"Neither by Heaven, for it is God's throne, nor by the earth, for it is the
footstool of His feet; nor by Jerusalem, for it is the city of the great
King:"(3) still speaking out of the prophetical writings, and signifying
Himself not to be opposed to the ancients. This was because they had a
custom of swearing by these objects, and he intimates this custom near the
end of his Gospel.(4)

   But mark, I pray thee, on what ground He magnifies the elements; not
from their own nature, but from God's relation to them, such as it had been
in condescension declared. For because the tyranny of idolatry was great,
that the elements might not be thought worthy of honor for their own sake,
He hath assigned this cause, which we have mentioned, which again would
pass on to the glory of God. For He neither said, "because Heaven is
beautiful and great," nor, "because earth is profitable;" but "because the
one is God's throne, the other His footstool;" on every side urging them on
towards their Lord.

   "Neither by thy head," saith He, "because thou canst not make one hair
white or black."(5)

   Here again, not as wondering at man, hath He withdrawn him from
swearing by his head (for so man himself would be worshipped), but as
referring the glory to God, and signifying that thou art not master even of
thyself, and of course therefore not of the oaths made by thy head. For if
no one would give up his own child to another, much more will not God give
up His own work to thee. For though it be thy head, yet is it the property
of another; and so far from being master thereof, thou shalt not be able to
do with it, no not the least thing of all. For He said not, "Thou canst not
make one hair grow;" but, "Not so much as change its quality."

   "But what," it may be said, "if any one should require an oath, and
apply constraint?" Let the fear of God be more powerful than the
constraint: since, if thou art to bring forward such excuses, thou wilt
keep none of the things which are enjoined.

   Yea, for first with respect to thy wife thou wilt say, "what if she be
contentious and extravagant;" and then as to the right eye, "what if I love
it, and am quite on fire?" and of the unchaste look, "what then, if I
cannot help seeing?" and of our anger against a brother, "what if I be
hasty, and not able to govern my tongue?" and in general, all His sayings
thou mayest on this wise trample under foot. Yet surely with regard to
human laws thou darest not in any case use this allegation, nor say, "what
then if this or that be the case," but, willing or unwilling, thou
receivest what is written.

   And besides, thou wilt never have compulsion to undergo at all. For he
that hath hearkened unto those former blessings, and hath framed himself to
be such as Christ enjoined, will have no such constraint to endure from
any, being held in reverence and veneration by all.

   "But let your yea, be yea; and your nay, nay: for that which exceedeth
these cometh of the evil one."(6)

   What is it then that "exceeds yea" and "nay"? it is the oath, not the
perjury. For this latter is quite acknowledged, and no man needs to learn
that it is of the evil one; and it is not an excess, but an opposite:
whereas an excess means something more, and added over and above: which
kind of thing swearing is.

   "What then," saith one, "was it of the evil one? and if it was of the
evil one, how was it a law?" Well, this same thing thou wilt say concerning
the wife also; how is that now accounted adultery, which was before
permitted?

   What now may one reply to this? That the precepts then uttered had
reference to the weakness of them who were receiving the laws; since also
to be worshipped with the vapor of sacrifice is very unworthy of God, just
as to lisp is unworthy of a philosopher. That kind of thing accordingly was
now laid down to be adultery, and swearing to be of the evil one, now that
the principles of virtue have advanced. But if these things had been, from
the first, laws of the devil, they would not have attained to so great
goodness. Yea, for had those not been forerunners in the first place, these
which we now have would not have been so easily received. Do not thou then
require their excellency now, when their use is past: but then, when the
time was calling for them. Or rather, if thou wilt, even now: yea, for now
also is their virtue shown: and most of all for the very cause, by reason
of which we find fault with them. For their appearing such now, is the
greatest commendation of them. For had they not brought us up well, and
made us meet for the reception of the greater precepts, they would not have
appeared such.

   Therefore as the breast, when it hath fulfilled all its part, and is
dismissing the child to the more manly diet, after that appears useless;
and the parents who before thought it necessary for the babe, now abuse it
with ten thousand mockeries (and many even not content with words of abuse,
anoint it also with bitter drugs; that when their words have not power to
remove the child's unseasonable propensity towards it, the real things may
quench their longing): so also Christ saith, that they are of the evil one,
not to indicate that the old law is of the devil, but in order that with
most exceeding earnestness He might lead them away from their ancient
poverty. And to them He saith these things; but with regard to the Jews,
who were insensible and persevered in the same ways, He hath anointed their
city all round with the terror of captivity, as with some bitter drug, and
made it inaccessible. But since not even this had power to restrain them,
but they desired to see it again, running to it, just as a child to the
breast, He hid it from them altogether; both pulling it down, and leading
away the more part of them far from it: as it is with our cattle; many, by
shutting out the calves, in time induce them to forego their old familiar
use of the milk.

   But if the old law had belonged to the devil, it would not have led
people away from idolatry, but rather would have drawn them on and cast
them into it; for this did the devil desire. But now we see the opposite
effect produced by the old law. And indeed this very thing, the oath, was
ordained of old for this cause, that they might not swear by the idols. For
"ye shall swear," saith He, "by the true God."(1) They were then no small
advantages which the law effected, but rather very great. For that they
came unto the "strong meat," was the work of its care.

   "What then," it may be said, "is not swearing of the evil one?" Yes,
indeed it is altogether of the evil one; that is, now, after so high a rule
of self-restraint; but then not so.

   "But how," one may say, "should the same thing become at one time good,
at another time not good?" Nay, I say the very contrary: how could it help
becoming good and not good, while all things are crying aloud, that they
are so: the arts, the fruits of the earth, and all things else?

   See it, for example, taking place first in our own kind. Thus, to be
carried, in the earliest age of life, is good, but afterwards pernicious;
to eat food that hath been softened in the mouth, in the first scene of our
life, is good, but afterwards it is full of disgust; to be fed upon milk
and to fly to the breast, is at first profitable and healthful, but tends
afterwards to decay and harm. Seest thou how the same actions, by reason of
the times, appear good, and again not so? Yea, and to wear the robe of a
child is well as long as you are a boy, but contrariwise, when you are
become a man, it is disgraceful. Wouldest thou learn of the contrary case
too, how to the child again the things of the man are unsuited? Give the
boy a man's robe, and great will be the laughter; and greater the danger,
he being often upset in walking after that fashion. Allow him to handle
public affairs, and to traffic, and sow, and reap, and great again will be
the laughter.

   And why do I mention these things? when killing, which among all is
acknowledged to be an invention of the evil one, killing, I say, having
found its proper occasion, caused Phinehas, who committed it, to be honored
with the priesthood.(2) For that killing is a work of him whom I just now
mentioned, hear what Christ saith; "Ye will do the works of your Father; he
was a manslayer from the beginning."(3) But Phinehas became a manslayer,
and "it was counted unto him" (so He speaks) "for righteousness:"(4) and
Abraham again on becoming not a man-slayer only, but (which was far worse)
the slayer of his child, won more and more approbation. And Peter too
wrought a twofold slaughter, nevertheless what he did was of the Spirit.(5)

   Let us not then examine simply the acts, but the season too, and the
causes, and the mind, and the difference of persons, and whatsoever else
may accompany them, these let us search out with all exactness: for there
is no arriving at the truth otherwise.

   And let us be diligent, if we would attain unto the kingdom, to show
forth something more than the old commandments; since we cannot otherwise
lay hold of the things of Heaven. For if we arrive but at the same measure,
that of the ancients, we shall stand without that threshold; for "except
your righteousness shall exceed the righteousness of the Scribes and
Pharisees, ye cannot enter into the kingdom of Heaven."(1)

   6. Yet, although so heavy a threat is set down, there are some who so
far from over- passing this righteousness, even come short of it; so far
from shunning oaths, they even swear falsely; so far from avoiding an
unchaste gaze, they even fall into the very act of wickedness. And all the
rest of the things which are forbidden, they dare to do, as though past
feeling: waiting for one thing only, the day of punishment, and the time
when they are to pay the most extreme penalty for their misdoings. And this
is the portion of those only who have ended their lives in wickedness. For
these have reason to despair, and thenceforth to expect nothing else but
punishment; whereas they who are yet here, may have power both to renew the
fight and to conquer and be crowned with ease.

   Despond not therefore, O man, neither put away thy noble earnestness;
for in truth the things are not grievous, which are enjoined. What trouble
is it, I pray thee, to shun an oath? What, does it cost any money? Is it
sweat and hardship? It is enough to have willed only, and the whole is
done.

   But if you allege to me thine habit; for this very reason most of all
do I say, that thy doing right is easy. For if thou bring thyself to
another habit, thou hadst effected all.

   Consider, for example, how among the Greeks, in many instances, persons
lisping have entirely cured by much practice their halting tongue; while
others, who were used to shrug up their shoulders in an unseemly way, and
to be continually moving them, by putting a sword over them, have broken
themselves of it.(2)

   For since you are not persuaded out of the Scriptures, I am compelled
to shame you by them that are without. This God also did unto the Jews,
when He said, "Go ye forth unto the Isles of Chittim, and send unto Kedar,
and know if nations will change their gods; which yet are no gods."(3) And
to the brutes likewise He sends us oftentimes, saying on this wise, "Go to
the ant, thou sluggard, and emulate her ways:" and "go forth to the
bee."(4)

   This therefore I also now say unto you; consider the philosophers of
the Greeks; and then ye will know of how great punishment we are worthy,
who disobey the laws of God: in that they for seemliness before men have
taken exceeding pains, and you bestow not the same diligence, no, not for
the things of Heaven.

   But if thou shouldest reply, "Habit has a wonderful power to beguile
even those who are very much in earnest:" this I likewise acknowledge;
however, there is another thing which I say with it; that as it is powerful
to beguile, so also is it easy to be corrected. For if thou wilt set over
thyself at home many to watch thee, such as thy servant, thy wife, thy
friend, thou wilt easily break off from the bad habits, being hard pressed
and closely restrained by all. If thou succeed in doing this for ten days
only, thou wilt after that no longer need any further time, but all will be
secured to thee, rooted anew in the firmness of the most excellent habit.

   When therefore thou art beginning to correct this, though thou
shouldest transgress thy law a first, a second, a third, a twentieth time,
do not despair, but rise up again, and resume the same diligence, and thou
wilt surely prevail.

   For perjury surely is no trifling mischief, If to swear is of the evil
one, how great the penalty which false swearing will bring! Did ye give
praise to what hath been said?(5) Nay, I want not applause, nor tumults,
nor noise. One thing only do I wish, that quietly and intelligently
listening, you should do what is said. This is the applause, this the
panegyric for me. But if thou praisest what I say, but doest not what thou
applaudest, greater is the punishment, more aggravated the accusation: and
to us it is shame and ridicule. For the things here present are no dramatic
spectacle; neither do ye now sit gazing on actors, that ye may merely
applaud. This place is a spiritual school. Wherefore also there is but one
thing aimed at, duly to perform the things that have been spoken, and to
show forth our obedience by our works. For then only shall we have obtained
all. Since as things are, to say the truth, we have fairly given up in
despair. For I have not ceased giving these admonitions either to those
whom I meet in private, or in discourse with you all in common. Yet I see
no advantage at all gained, but you are still clinging to the former rude
beginnings, which thing is enough to fill the teacher with weariness.

   See, for example, Paul himself, hardly bearing it, because his scholars
were delaying a long time in their earlier lessons: "For when for the
time," saith he, "ye ought to be teachers, ye have need to be taught again
which be the first principles of the oracles of God.(1) "

   Wherefore we too mourn and lament. And if I see you persisting, I will
forbid you for the future to set foot on this sacred threshold, and partake
of the immortal mysteries; as we do fornicators and adulterers, and persons
charged with murder. Yea, for it is better to offer our accustomed prayers,
with two or three, who keep the laws of God, than to sweep together(2) a
multitude of trangressors and corrupters of others.

   Let me have no rich man, no potentate, puffing at me here, and drawing
up his eyebrows; all these things are to me a fable, a shade, a dream. For
no one of those who are now rich, will stand up for me there, when I am
called to account and accused, as not having thoroughly vindicated the laws
of God, with all due earnestness. For this, this ruined even that admirable
old man,(3) though in his own life giving no handle for blame; yet for all
that, because he overlooked the treading under foot of God's laws, he was
chastised with his children, and paid that grievous penalty. And if, where
the absolute authority of nature was so great, he who failed to treat his
own children with due firmness endured so grievous a punishment; what
indulgence shall we have, freed as we are from that dominion, and yet
ruining all by flattery?

   In order therefore that ye may not destroy both us and your own selves
with us, be persuaded, I entreat you; set very many to watch over you, and
call you to account, and so free yourselves from the habit of oaths; that
going on orderly from thence, ye may both with all facility succeed in
attaining unto all other virtue, and may enjoy the good things to come;
which God grant that we may all win, by the grace and love towards man of
our Lord Jesus Christ, to whom be glory and might now and always, even for
ever and ever. 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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