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ST. JOHN CHRYSTOSTOM

HOMILIES 27-36 ON THE GOSPEL ACCORDING TO ST. MATTHEW

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


HOMILY XXVII: MATT. VIII. 14, 15.

"And when Jesus was come into Peter's house, He saw his wife's mother laid
and sick of a fever:(1) and He touched her hand, and the fever left her,
and she arose and ministered unto Him."(2)

   But Mark adds also, "immediately,"(3) meaning to declare the time as
well; but this evangelist hath set down only the miracle, without
signifying besides the time. And whereas the others say, that she that lay
ill did also entreat Him, this too he hath passed over in silence. But this
comes not of any dissonance, but the one of brevity, the other of exact
narrative. But for what intent did He go into Peter's house? As it seems to
me, to take food. This at least is declared when it is said,

   "She arose and ministered unto Him."(4)

   For He used to visit His disciples (as Matthew likewise, when He had
called him), so honoring them and making them more zealous.

   But do thou mark, I pray thee, herein also Peter's reverence towards
Him. For though he had his wife's mother at home lying ill, and very sick
of a fever, he drew Him not into his house, but waited first for the
teaching to be finished, then for all the others to be healed; and then
when He had come in, besought Him. Thus from the beginning was he
instructed to prefer the things of all others to his own.

   Therefore neither doth he himself bring Him in, but He entered of His
own accord (after the centurion had said, "I am not worthy that Thou
shouldest come under my roof"s): to show how much favor He bestowed on His
disciple. And yet consider of what sort were the houses of these fishermen;
but for all that, He disdained not to enter into their mean huts, teaching
thee by all means to trample under foot human pride.

   And sometimes He heals by words only, sometimes He even stretches forth
His hand, sometimes He doeth both these things, to bring into sight His way
of healing. For it was not His will always to work miracles in the more
surpassing manner: it being needful for Him to be concealed awhile, and
especially as concerned His disciples; since they out of their great
delight would have proclaimed everything. And this was evident from the
fact, that even after coming to the mount, it was needful to charge them
that they should tell no man.

   Having therefore touched her body, He not only quenched the fever, but
also gave her back perfect health. Thus, the disease being an ordinary one,
He displayed His power by the manner of healing; a thing which no
physician's art could have wrought. For ye know that even after the
departing of fevers, the patients yet need much time to return to their
former health. But then all took place at once.

   And not in this case only, but also in that of the sea. For neither
there did He quiet the winds only and the storm, but He also stayed at once
the swelling of the waves; and this also was a strange thing. For even if
the tempest should cease, the waves continue to swell for a long time.

   But with Christ it was not so, but all at once was ended: and so it
befell this woman also. Wherefore also the evangelist, to declare this,
said, "She arose and ministered unto Him;"(1) which was a sign both of
Christ's power, and of the disposition of the woman, which she showed
towards Christ.

   And another thing together with these we may hence observe, that Christ
grants the healing of some to the faith even of others. Since in this case
too, others besought Him, as also in the instance of the centurion's
servant. And this grant He makes, when there is no unbelief in him that is
to be healed, but either through disease he cannot come unto Him, or
through ignorance imagines nothing great of Him, or because of His immature
age.

   2. "When the even was come, they brought unto Him many that were
possessed with devils: and He cast out the spirits from them with a word,
and healed all that were sick: that it might be fulfilled which was spoken
by the Prophet Esaias, that He took our infirmities, and bare our
sicknesses."(2)

   Seest thou the multitude, by this time growing in faith? For not even
when the time pressed could they endure to depart, nor did they account it
unseasonable to bring their sick to Him at eventide.

   But mark, I pray thee, how great a multitude of persons healed the
evangelists pass quickly over, not mentioning one by one, and giving us an
account of them, but in one word traversing an unspeakable sea of miracles.
Then lest the greatness of the wonder should drive us again to unbelief,
that even so great a people and their various diseases should be delivered
and healed by Him in one moment of time, He brings in the prophet also to
bear witness to what is going on: indicating the abundance of the proof we
have, in every case, out of the Scriptures; such, that from the miracles
themselves we have no more; and He saith, that Esaias also spake of these
things; "He took our infirmities, and bare our sicknesses." a He said not,
"He did them away," but "He took and bare them;" which seems to me to be
spoken rather of sins, by the prophet, in harmony with John, where he
saith, "Behold the Lamb of God, that beareth the sin of the world."(4)

   How then cloth the evangelist here apply it to diseases? Either as
rehearsing the passage in the historical sense,(5) or to show that most of
our diseases arise from sins of the soul. For if the sum of all, death
itself, hath its root and foundation from sin, much more the majority of
our diseases also: since our very capability of suffering did itself
originate there.

   3. "Now when Jesus saw great multitudes about Him, He gave commandment
to depart unto the other side."(6)

   Seest thou again His freedom from ostentation? in that as the others
say, "He charged the devils not to say it was He,"(7) so this writer saith,
He repels the multitudes from Him. Now in so doing, He was at once both
training us to be moderate,(8) and at the same time allaying the envy of
the Jews, and teaching us to do nothing for display. For He was not, we
know, a healer to bodies only, but a curer also of the soul, and a teacher
of self-restraint; by both disclosing Himself, both by putting away their
diseases, and by doing nought for display. Because they indeed were
cleaving unto Him, loving Him, and marvelling at Him, and desiring to took
upon Him. For who would depart from one who was doing such miracles? Who
would not long, were it only to see the face, and the mouth that was
uttering such words?

   For not by any means in working wonders only was He wonderful, but even
when merely showing Himself, He was full of great grace; and to declare
this the prophet said, "Fair(1) in beauty beyond the children of men."(2)
And if Esaias saith, "He hath no form nor comeliness"(3) a he affirms it
either in comparison of the glory of His Godhead, which surpasses all
utterance and description; or as declaring what took place at His passion,
and the dishonor which He underwent at the season of the cross, and the
mean estate which throughout His life He exemplified in all respects.

   Further: He did not first give "commandment to depart unto the other
side," nor until He had healed them. For surely they could not have borne
it. As therefore on the mountain they not only continued with Him while
exhorting them, but also when it was silence followed Him; so here too, not
in His miracles only did they wait on Him, but also when He had ceased
again, from His very countenance receiving no small benefit. For if Moses
had his face made glorious, and Stephen like that of an angel; consider
thou our common Lord, what manner of person it was likely He would appear
at such a time.

   Many now perchance have fallen into a passionate desire of seeing that
form; but if we are willing we shall behold one far better than that. For
if we can pass through our present life with Christian boldness,(4) we
shall receive Him in the clouds, meeting Him in an immortal and
incorruptible body.

   But observe how He doth not simply drive them away, lest He should hurt
them. For He did not say, "withdraw," but "gave commandment to depart to
the other side," giving them to expect that He would surely come thither.

   4. And the multitudes for their part evinced this great love, and were
following with much affection; but some one person, a slave of wealth, and
possessed with much arrogance, approaches Him, and saith,

   "Master, I will follow Thee whithersoever Thou goest."(5)

   Seest thou how great his arrogance? For as not deigning to be numbered
with the multitude, and indicating that he is above the common sort, so he
comes near. Because such is the Jewish character; full of unseasonable
confidence. So too another afterwards, when all men were keeping silence,
of his own accord springs up, and saith, "Which is the first
commandment?"(6)

   Yet nevertheless the Lord rebuked not his unseasonable confidence,
teaching us to bear even with such as these. Therefore He doth not openly
convict them who are devising mischief, but replies to their secret
thought, leaving it to themselves only to know that they are convicted, and
doubly doing them good, first by showing that He knows what is in their
conscience, next by granting unto them concealment after this
manifestation, and allowing them to recover themselves again, if they will:
which thing He doth in the case of this man also.

   For he, seeing the many signs, and many drawn after Him, thought to
make a gain out of such miracles; wherefore also he was forward to follow
Him. And whence is this manifest? From the answer which Christ makes,
meeting not the question, as it stands verbally, but the temper shown in
its meaning. For, "What?" saith He. "dost thou look to gather wealth by
following me? Seest thou not then that I have not even a lodging, not even
so much as the birds have?"

   For "the foxes," saith He, "have holes, and the birds of the air have
nests, but the Son of Man hath not where to lay His head."(7)

   Now these were not the words of one turning Himself away, but of one
who while putting to the proof his evil disposition, yet permitted him (if
he were willing with such a prospect) to follow Him. And to convince thee
of his wickedness, when he had heard these things, and had been proved, he
did not say, "I am ready to follow Thee."

   5. And in many other places also Christ is clearly doing this; He doth
not openly convict, but by His answer He manifests the purpose of them that
are coming unto Him. Thus to him again that said, "Good Master," and had
thought by such flattery to gain His favor, according to his purpose He
made answer, saying, "Why callest thou me good? There is none good but one,
that is, God."(8)

   And when they said unto Him, "Behold, Thy mother and Thy brethren seek
Thee;"(1) forasmuch as these were under the influence of some human
infirmity, not desiring to hear something profitable, but to make a display
of their relationship to Him, and therein to be vainglorious; hear what He
saith: "Who is my mother, and who are my brethren?"

   And again to His brethren themselves, saying unto Him, "Show thyself to
the world,"(2) and wishing thence to feed their vainglory, He said, "Your
time" (so He speaks) "is always ready, but my time is not yet come."

   And in the opposite cases too He doth so; as in that of Nathanael,
saying, "Behold an Israelite indeed, in whom is no guile."(3) And again,
"Go and show John again those things which ye do hear and see."(4) For
neither in this did He reply to the words, but to the intention of him that
sent them. And with the people again in like manner, He addresses His
discourse unto their conscience, saying, "What went ye out into the
wilderness to see?(5) That is because they were probably feeling about
John, as though he had been a sort of easy and wavering person; to correct
this their suspicion, He saith, "What went ye out into the wilderness to
see? A reed shaken with the wind?" or, "a man clothed with soft raiment?"
by both these figures declaring, that he was neither of himself a waverer,
nor would be softened by any luxury. Thus then in the present case also He
makes His answer to their meaning.

   And see how in this also He shows forth great moderation: in that He
said not, "I have it indeed, but despise it," but "I have it not." Seest
thou what exact care goes along with His condescension? Even as when He
eats and drinks, when He seems to be acting in an opposite way to John,
this too He doeth for the sake of the Jews' salvation, or rather for that
of the whole world, at once both stopping the mouths of the heretics,(6)
and desiring to win also more abundantly those of that day to Himself.

   6. But a certain other one, we read, said unto Him,

   "Lord, suffer me first to go and bury my father."(7)

   Didst thou mark the difference? how one impudently saith, "I will
follow Thee whithersoever Thou goest;" but this other, although asking a
thing of sacred duty,(8) saith, "Suffer me." Yet He suffered him not, but
saith, "Let the dead bury their dead, but do thou follow me." For in every
case He had regard to the intention. And wherefore did He not suffer him?
one may ask. Because, on the one hand, there were those that would fulfill
that duty, and the dead was not going to remain unburied; on the other, it
was not fit for this man to be taken away from the weightier matters. But
by saying, "their own dead," He implies that this is not one of His dead.
And that because he that was dead, was, at least as I suppose, of the
unbelievers.

   Now if thou admire the young man, that for a matter so necessary he
besought Jesus, and did not go away of his own accord; much rather do thou
admire him for staying also when forbidden.

   Was it not then, one may say, extreme ingratitude, not to be present at
the burial of his father? If indeed he did so out of negligence, it was
ingratitude, but if in order not to interrupt a more needful work, his
departing would most surely have been of extreme inconsideration. For Jesus
forbad him, not as commanding to think lightly of the honor due to our
parents, but signifying that nothing ought to be to us more urgent than the
things of Heaven, and that we ought with all diligence to cleave to these,
and not to put them off for ever so little, though our engagements be
exceeding indispensable and pressing. For what can be more needful than to
bury a father? what more easy? since it would not even consume any long
time.

   But if one ought not to spend even as much time as is required for a
father's burial, nor is it safe to be parted even so long from our
spiritual concerns; consider what we deserve, who all our time stand off
from the things that pertain to Christ, and prefer things very ordinary to
such as are needful, and are remiss, when there is nothing to press on us?

   And herein too we should admire the instructiveness(9) of His teaching,
that He nailed him fast to His word, and with this freed him from those
endless evils, such as lamentations, and mournings, and the things that
follow thereafter. For after the burial he must of necessity proceed to
inquire about the will, then about the distribution of the inheritance, and
all the other things that follow thereupon; and thus waves after waves
coming in succession upon him, would bear him away very far from the harbor
of truth. For this cause He draws him, and fastens him to Himself.

   But if thou still marvellest, and art perplexed, that he was not
permitted to be present at his father's burial; consider that many suffer
not the sick, if it be a father that is dead, or a mother, or a child, or
any other of their kinsmen, to know it, nor to follow him to the tomb; and
we do not for this charge them with cruelty nor inhumanity: and very
reasonably. For, on the contrary, it were cruelty to bring out to the
funeral solemnity men in such a state.

   But if to mourn and be afflicted in mind for them that are of our
kindred is evil, much more our being withdrawn from spiritual discourses.
For this same cause He said elsewhere also, "No man having put his hand to
the plough, and looking back, is fit for the kingdom of Heaven."(1) And
surely it is far better to proclaim the kingdom, and draw back others from
death, than to bury the dead body, that is nothing advantaged thereby; and
especially, when there are some to fulfill all these duties.

   7 Nothing else then do we learn hereby, but that we must not wantonly
lose any, no not the smallest time, though there be ten thousand things to
press on us; but to set what is spiritual before all, even the most
indispensable matters, and to know both what is life, and what is death.
Since many even of them that seem to live are nothing better than dead men,
living as they do in wickedness; or rather these. are worse than the dead;
"For he that is dead," it is said, "is freed from sin,"(2) but this man is
a slave to sin. For tell me not of this, that he is not eaten of worms, nor
lies in a coffin, nor hath closed his eyes, nor is bound in graveclothes.
Nay, for these things he undergoes more grievously than the dead, no worms
devouring him, but the passions of his soul tearing him to pieces more
fiercely than wild beasts.

   And if his eyes be open, this too again is far worse than having closed
them. For those of the dead see no evil thing, but this man is gathering
unto himself diseases without number, while his eyes are open. And whereas
the other lies in a coffin, unmoved by anything, this one is buried in the
tomb of his innumerable distempers.

   But thou seest not his body in a state of decay. And what of that?
Since before his body, his soul is corrupted and destroyed, and undergoes
greater rottenness. For the other stinketh a few(3) days, but this for the
whole of his life exhales evil odors, having a mouth more foul than sewers.

   And so the one differs from the other, by just so much as this, that
the dead indeed undergoes that decay only which comes of nature, but this
man together with that, brings in also that rottenness which is from
intemperance, devising each day unnumbered causes of corruption.

   But is he borne on horseback? And what of that? Why, so is the other on
a couch. And what is very hard, while the other is seen by no one in his
dissolution and decay, but hath his coffin for a veil, this man is going
about everywhere with his evil savor, bearing about a dead soul in his body
as in a tomb.

   And if one could but once see a man's soul who is living in luxury and
vice, thou wouldest perceive that it is far better to lie bound in a grave
than to be rivetted by the chains of our sins; and to have a stone laid
over thee, than that heavy cover(4) of insensibility. Wherefore above all
things it behooves the friends of these dead men, seeing that they are past
feeling, to come near to Jesus in their behalf, as Mary then did in the
case of Lazarus. Though he "stinketh," though he be "dead four days," do
not despair, but approach, and remove the stone first. Yea, for then thou
shalt see him lying as in a tomb, and bound in his grave clothes.

   And if ye will, let it be some one of them that are great and
distinguished, whom we bring before you. Nay, fear not, for I will state
the example without a name: or rather, though I should mention the name,
not even so need there be any fear: for who ever fears a dead man? seeing
that whatever one may do, he continues dead, and the dead cannot injure the
living either little or much.

   Let us then behold their head bound up. For indeed, when they are for
ever drunken, even as the dead by their many wrappers and grave-clothes, so
are all their organs of sense closed and bound up. And if thou wilt look at
their hands too, thou shall see these again bound to their belly, like
those of the dead, and fastened about not with grave-clothes, but what is
far more grievous, with the bands of covetousness: obtaining as they do no
leave from her to be stretched out for alms-giving, or for any other of
such like good deeds; rather she renders them more useless than those of
the dead. Wouldest thou also see their feet bound together? See them again
fastened about with cares, and for this cause never able to run unto the
house of God.

   Hast thou seen the dead? behold also the embalmer. Who then is the
embalmer of these? The devil, who carefully fastens them about, and suffers
not the man any longer to appear a man, but a dry stock. For where there is
no eye, nor hands, nor feet, nor any other such thing, how can such an one
appear a man? Even so may we see their soul also swaddled up, and rather an
image(1) than a soul.

   Forasmuch then as they are in a sort of senseless state, being turned
to dead men, let us in their behalf draw nigh unto Jesus, let us entreat
Him to raise them up, let us take away the stone, let us loosen the grave
clothes. For if thou take away the stone, that is, their insensibility to
their own miseries, thou wilt quickly be able to bring them also out of the
tomb; and having brought them out, thou wilt more easily rid them of their
bonds. Then shall Christ know thee, when thou art risen, when unbound; then
will He call thee even unto His own supper.(2) As many therefore of you as
are friends of Christ, as many as are disciples, as many as love him that
is gone, draw near unto Jesus, and pray. For even though his ill savor
abound and be ever so intense, nevertheless not even so should we, his
friends, forsake him, but so much the rather draw near; even as the sisters
of Lazarus then did; neither should we leave interceding, beseeching,
entreating, until we have received Him alive.

   For if we thus order our own affairs, and those of our neighbors, we
shall also attain speedily unto the life to come; unto which may we all
attain, by the grace and love to man of our Lord Jesus Christ, to whom be
glory forever and ever. Amen.


HOMILY XXVIII: MATT. VIII. 23, 24.

   "And when He was entered into a ship, Hi disciples followed Him. And,
behold, there arose a great tempest in the sea, insomuch that the ship was
covered with the waves, but He was asleep."

   Now Luke,(1) to free himself from having the order of time required of
Him, saith thus, "And if came to pass on a certain day that He went into a
ship with His disciples;" and Mark in like manner.(2) But this evangelist
not so, but he maintains the order in this place also. For they did not all
of them write all things in this way. And these things I have mentioned
before, let any one from the omission should suppose there was a
discordance.

   The multitudes then He sent on, but the disciples He took with Himself:
for the others mention this too. And He took them with Him, not for nought,
nor at hazard, but in order to make them spectators of the miracle that was
to take place. For like a most excellent trainer, He was anointing them
with a view to both objects; as well to be undismayed in dangers, a to be
modest in honors. Thus, that they might not be high minded, because having
sent away the rest, He retained them, He suffers them to be tossed with the
tempest; at once correcting this, and disciplining them to bear trials
nobly.

   For great indeed were the former miracles too, but this contained also
in it a king of discipline, and that no inconsiderable one, and was a sign
akin to that of old.(3) For this cause He takes the disciples only with
Himself. For as, when there was a display of miracles, He suffers the
people also to be present; so when trial and terrors were rising up against
Him, then He takes with Him none but the champions of the whole world, whom
He was to disciple.

   And while Matthew merely mentioned that "He was asleep,"(1) Luke saith
that it was "on a pillow;" signifying both His freedom from pride, and to
teach us hereby a high degree of austerity.(2)

   The tempest therefore being thoroughly excited, and the sea raging,
"They awake Him, saying, Lord, save us: we perish"(3) But He rebuked them
before He rebuked the sea. Because as I said, for discipline these things
were permitted, and they were a type of the temptations that were to
overtake them. Yea, for after these things again, He often suffered them to
fall into more grievous tempests of fortune,(4) and bare long with them.
Wherefore Paul also said, "I would not, brethren, have you ignorant. that
we were pressed out of measure beyond strength, insomuch that we despaired
even of life;"(5) and after this again, "Who delivered us from so great
deaths." Signifying therefore hereby, that they ought to be confident,
though the waves rise high. and that He orders all things for good, He
first of all reproves them. For indeed their very alarm was a profitable
occurrence, that the miracle might appear greater, and their remembrance of
the event be rendered lasting. Since when anything strange is about to
happen, there are prepared beforehand many things to cause remembrance,
lest after the miracle hath passed by, men should sink into forgetfulness.

   Thus Moses also first is in fear of the serpent. and not merely in
fear, but even with much distress: and then he sees that strange thing come
to pass.(6) So these too, having first looked to perish, were then saved,
that having confessed the danger, they might learn the greatness of the
miracle.

   Therefore also He sleeps: for had He been awake when it happened,
either they would not have feared, or they would not have besought Him, or
they would not so much as have thought of His being able to do any such
thing. Therefore He sleeps, to give occasion for their timidity. and to
make their perception of what was happening more distinct. For a man looks
not with the same eyes on what happens in the persons of others, as in his
own. Therefore since they had seen all benefitted, while themselves had
enjoyed no benefit, and were supine (for neither were they lame, nor had
they any other such infirmity); and it was meet they should enjoy His
benefits by their own perception: He permits the storm, that by their
deliverance they might attain to a clearer perception of the benefit.

   Therefore neither doth He this in the presence of the multitudes, that
they might not be condemned for little faith, but He has them apart, and
corrects them, and before the tempest of the waters He puts an end to the
tempests of their soul, rebuking them, and saying,

   "Why are ye fearful, O ye of little faith:" instructing them also, that
men's fear is wrought not by the approach of the temptations, but by the
weakness of their mind.

   But should any one say, that it was not fearfulness, or little faith,
to come near and awaken Him; I would say this, that that very thing was an
especial sign of their wanting the right opinion concerning Him. That is,
His power to rebuke when awakened they knew, but that He could do so even
sleeping, they knew not as yet.

   And why at all marvel that it was so now, when even after many other
miracles their impressions were still rather imperfect? wherefore also they
are often rebuked; as when He saith, "Are ye also yet without
understanding?"(7) Marvel not then, if when the disciples were in such
imperfect dispositions, the multitudes had no exalted imagination of Him.
For

   "They marvelled, saying, What manner of man is this, that even the sea
and the winds obey Him?"(8)

   But Christ chode not with them for calling Him a man, but waited to
teach them by His signs, that their supposition was mistaken. But from what
did they think Him a man? First from His appearance, then from His
sleeping, and His making use of a ship. So on this account they were cast
into perplexity, saying, "What manner of man is this?" since while the
sleep and the outward appearance showed man, the sea and the calm declared
Him God.

   For because Moses had once done some such thing, in this regard also
doth He signify His own superiority, and that the one works miracles as a
slave, the other as Lord. Thus, He put forth no rod, as Moses did, neither
did He stretch forth His hands to Heaven, nor did He need any prayer, but,
as was meet for a master commanding His handmaid, or a creator His
creature, so did He quiet and curb it by word and command only; and all the
surge was straightway at an end, and not one trace of the disturbance
remained. For this the evangelist declared saying, "And there was a great
calm."(1) And that which had been spoken of the Father as a great thing,
this He showed forth again by His works. And what had been said concerning
Him? "He spake," it saith, "and the stormy wind ceased."(2) So here
likewise, He spake, and "there was a great calm." And for this most of all
did the multitudes marvel at him; who would not have marvelled, had He done
it in such manner as did Moses.

   2. Now when He is departed from the sea, there follows another miracle
yet more awful. For men possessed with devils,(3) like wicked runaways at
sight of their master, said,

   "What have we to do with Thee. Jesus, Thou Son of God? Art Thou come
hither to torment us before the time?"(4)

   For, because the multitudes called Him man, the devils came proclaiming
His Godhead, and they that heard not the sea swelling and subsiding, heard
from the devils the same cry, as it by its calm was loudly uttering.

   Then, lest the thing might seem to come of flattery, according to their
actual experience they cry out and say, "Art Thou come hither to torment us
before the time?" With this view, then, their enmity is avowed beforehand,
that their entreaty may not incur suspicion. For indeed they were invisibly
receiving stripes, and the sea was not in such a storm as they; galled, and
inflamed, and suffering things intolerable from His mere presence.
Accordingly, no man daring to bring them to Him, Christ of Himself goes
unto them.

   And Matthew indeed relates that they said, "Art Thou come hither before
the time to torment us?" but the other evangelists have added, that they
also entreated and adjured Him not to cast them into the deep.(5) For they
supposed that their punishment was now close upon them, and feared, as even
now about to fall into vengeance.

   And though Luke and those who follow him(6) say that it was one person,
but this evangelist two, this doth not exhibit any discrepancy at all. I
grant if they had said, there was only one, and no other, they would appear
to disagree with Matthew; but if that spake of the one, this of the two,
the statement comes not of disagreement, but of a different manner of
narration. That is, I for my part think, Luke singled out the fiercest one
of them for his narrative, wherefore also in more tragical wise doth he
report their miserable case; as, for instance, that bursting his bonds and
chains he used to wander about the wilderness. And Mark saith, that he also
cut himself with the stones.

   And their words too are such as well betray their implacable and
shameless nature. For, saith he, "Art thou come hither to torment us before
the time?" You see, that they had sinned, they could not deny, but they
demand not to suffer their punishment before the time. For, since He had
caught them in the act of perpetrating those horrors so incurable and
lawless, and deforming and punishing(7) His creature in every way; and they
supposed that He, for the excess of their crimes, would not await the time
of their punishment: therefore they besought and entreated Him: and they
that endured not even bands of iron come bound, and they that run about the
mountains, are gone forth into the plain; and those who hinder all others
from passing, at sight of Him blocking up the way, stand still.

   3. But what can be the reason that they love also to dwell in the
tombs? They would fain suggest to the multitude a pernicious opinion, as
though the souls of the dead become demons,(8) which God forbid we should
ever admit into our conception. "But what then wilt thou say," one may ask,
"when many of the sorcerers take children and slay them, in order to have
the soul afterwards to assist them?" Why, whence is this evident? for of
their slaying them, indeed, many tell us, but as to the souls of the slain
being with them, whence knowest thou it, I pray thee? "The possessed
themselves," it is replied, "cry out, I am the soul of such a one." But
this too is a kind of stage-play, and devilish deceit. For it is not the
spirit of the dead that cries out, but the evil spirit that feigns these
things in order to deceive the hearers. For if it were possible for a soul
to enter into the substance of an evil spirit, much more into its own body.

   And besides, it stands not to reason that the injured soul should co-
operate with the wrong-doer, or that a man should be able to change an
incorporeal power into another substance. For if in bodies this were
impossible, and one could not make a man's body become that of an ass; much
more were this impossible in the invisible soul; neither could one
transform it into the substance of an evil spirit. So that these are the
sayings of besotted old wives, and spectres to frighten children.

   Nor indeed is it possible for a soul, torn away from the body, to
wander here any more. For "the souls of the righteous are in the hand of
God;"(1) and if of the righteous, then those children's souls also; for
neither are they wicked: and the souls too of sinners are straightway led
away hence. And it is evident from Lazarus and the rich man; and elsewhere
too Christ saith, "This day they require thy soul of thee."(2) And it may
not be that a soul, when it is gone forth from the body, should wander
here; nor is the reason hard to see. For if we, going about on the earth
which is familiar and well known to us, being encompassed with a body, when
we are journeying in a strange road, know not which way to go unless we
have some one to lead us; how should the soul, being rent away from the
body, and having gone out from all her accustomed region, know where to
walk without one to show her the way?

   And from many other things too one might perceive, that it is not
possible for a disembodied soul to remain here. For both Stephen saith,
"Receive my spirit;"(3) and Paul, "To depart and to be with Christ is far
better;"(4) and of the patriarch too the Scripture saith, that "he was
gathered unto his fathers, being cherished in a good old age."(5) And as to
the proof, that neither can the souls of sinners continue here; hear the
rich man making much entreaty for this, and not obtaining it; since had it
been at all possible, he would have come, and have told what had come to
pass there.(6) Whence it is evident that after their departure hence our
souls are led away into some place, having no more power of themselves to
come back again, but awaiting that dreadful day.

   4. Now, should any one say, "And wherefore did Christ fulfill the
devils' request, suffering them to depart into the herd of swine?" this
would be our reply, that He did so, not as yielding to them, but as
providing for many objects thereby. One, to teach them that are delivered
from those wicked tyrants, how great the malice of their insidious enemies:
another, that all might learn, how not even against swine are they bold,
except He allow them; a third, that they would have treated those men more
grievously than the swine, unless even in their calamity they had enjoyed
much of God's providential care. For that they hate us more than the brutes
is surely evident to every man. So then they that spared not the swine, but
in one moment of time cast them all down the precipice, much more would
they have done so to the men whom they possessed, leading them towards the
desert, and carrying them away, unless even in their very tyranny the
guardian care of God had abounded, to curb and check the excess of their
violence. Whence it is .manifest that there is no one, who doth not enjoy
the benefit of God's providence. And if not all alike, nor after one
manner, this is itself a very great instance of providence; in that
according to each man's profit, the work also of providence is displayed.

   And besides what hath been mentioned, there is another thing also,
which we learn from this; that His providence is not only over all in
common, but also over each in particular; which He also declared with
respect to His disciples, saying, "But the very hairs of your head are
numbered."(7) And from these demoniacs too, one may clearly perceive this;
who would have "been choked" long before, if they had not enjoyed the
benefit of much tender care from above.

   For these reasons then He suffered them to depart into the herd of
swine, and that they also who dwelt in those places should learn His power.
For where His name was great, He did not greatly display Himself: but where
no one knew Him, but they were still in an insensible condition, He made
His miracles to shine out, so as to bring them over to the knowledge of His
Godhead. For it is evident from the event that the inhabitants of that city
were a sort of senseless people; for when they ought to have adored and
marvelled at His power, they sent Him away, and "besought Him that He would
depart out of their coasts."(8)

   But for what intent did the devils destroy the swine? Everywhere they
have labored to drive men to dismay, and everywhere they rejoice in
destruction. This, for instance, the devil did with respect to Job,
although in that case too God suffered it, but neither in that case as
complying with the devil, but willing to show His own servant the more
glorious, cutting off from the evil spirit all pretext for his
shamelessness, and turning on his own head what was done against the
righteous man. Because now also the contrary of what they wished came to
pass. For the power of Christ was gloriously proclaimed, and the wickedness
of the demons, from which He delivered those possessed by them, was more
plainly indicated; and how they want power to touch even swine, without
permission from the God of all.

   And if any would take these things in a hidden sense,(1) there is
nothing to hinder. For the history indeed is this, but we are to know
assuredly, that the swinish sort of men are especially liable to the
operations of the demons. And as long as they are men that suffer such
things, they are often able yet to prevail; but if they are become
altogether swine, they are not only possessed, but are also cast down the
precipice. And besides, lest any should suppose what was done to be mere
acting, instead of distinctly believing that the devils(2) were gone out;
by the death of the swine this is rendered manifest.

   And mark also His meekness together with His power. For when the
inhabitants of that country, after having received such benefits, were
driving Him away, He resisted not, but retired, and left those who had
shown themselves unworthy of His teaching, having given them for teachers
them that had been freed from the demons, and the swine-herds, that they
might of them learn all that had happened; whilst Himself retiring leaves
the fear vigorous in them. For the greatness withal of the loss was
spreading the fame of what had been done, and the event penetrated their
mind. And from many quarters were wafted sounds, proclaiming the
strangeness of the miracle; from the cured, and from the drowned, from the
owners of the swine, from the men that were feeding them.

   5. These things any one may see happening now also, even many in the
tombs possessed of evil spirits, whom nothing restrains from their madness;
not iron, nor chain, nor multitude of men, nor advice, nor admonition, nor
terror, nor threat, nor any other such thing.

   For so when any man is dissolute, eager after all embraces,(3) he
differs not at all from the demoniac, but goes about naked like him, clad
indeed in garments, but deprived of the true covering, and stripped of his
proper glory; cutting himself not with stones, but with sins more hurtful
than many stones. Who then shall be able to bind such a one? Who, to stay
his unseemliness and frenzy, his way of never coming to himself, but
forever haunting the tombs? For such are the resorts of the harlots, full
of much evil savor, of much rottenness.

   And what of the covetous man? Is he not like this? For who will be able
ever to bind him? Are there not fears and daily threats, and admonitions,
and counsels? Nay, all these bonds he bursts asunder; and if any one come
to set him free, he adjures him that he may not be freed, accounting it the
greatest torture not to be in torture: than which what can be more
wretched? For as to that evil spirit, even though he despised men, yet he
yielded to the command of Christ, and quickly sprang out of the man's body;
but this man yields not even to His commandment. See at least how he daily
hears Him saying, "Ye cannot serve God and mammon,"(4) and threatening
hell, and the incurable torments, and obeys not: not that He is stronger
than Christ, but because against our will Christ corrects us not.(5)
Therefore such men live as in desert places, though they be in the midst of
cities. For who, that hath reason, would choose to be with such men? I for
my part would sooner consent to dwell with ten thousand demoniacs, than
with one diseased in this way.

   And that I am not mistaken in saying this, is manifest from their
respective feelings. For these last account him an enemy that hath done
them no wrong, and desire even to take him for a slave when he is free, and
encompass him with ten thousand evils; but the demoniacs do no such thing,
but toss their disease to and for within themselves. And while these
overturn many houses, and cause the name of God to be blasphemed, and are a
pest to the city and to the whole earth; they that are troubled by evil
spirits, deserve rather our pity and our tears. And the one for the more
part act in insensibility, but the others are frantic while they reason,
keeping their orgies in the midst of cities, and maddened with some new
kind of madness. For what do all the demoniacs so bad, as what Judas dared
to do, when he showed forth that extremity' of wickedness? And all too that
imitate him, like fierce wild beasts escaped from their cage, trouble their
cities, no man restraining them. For these also have bonds upon them on
every side; such as the fears of the judges, the threatening of the laws,
the condemnation of the multitude, and other things more than these; yet
bursting asunder even these, they turn all things upside down. And should
any one remove these altogether from them, then would he know assuredly the
demon that is in them to be far fiercer, and more frantic than he who is
just now gone forth.

   But since this may not be, let us for the time suppose it for
argument's sake: and let us take off from him all his chains, and then
shall we clearly know his manifest madness. But be not afraid of the
monster, when we uncover it; for it is the representation in word, not the
thing in truth. Let there be then some man, darting fire from his eyes,
black, having from either shoulder serpents hanging down instead of hands;
and let him have also a mouth, with sharp swords set in it instead of
teeth, and for a tongue a gushing fountain of poison and some baneful drug;
and a belly more consuming than any furnace, devouring all that is cast
unto it, and a sort of winged feet more vehement than any flame; and let
his face be made up of a dog and of a wolf; and let him utter nothing
human, but something discordant, and unpleasing, and terrible; and let him
have also in his hands a firebrand. Perhaps what we have said seems to you
to be terrible, but we have not even yet fashioned him worthily; for
together with these things we must add others besides. I mean, that he is
also to slay them that meet with him, to devour them, to fasten upon their
flesh.

   Yet is the covetous man much more fierce even than this, assailing all
like hell, swallowing all up, going about a common enemy to the race of
men. Why, he would have no man exist, that he may possess all things. And
he stops not even at this, but when in his longing he shall have destroyed
all men, he longs also to mar the substance of the earth, and to see it all
become gold; nay, not the earth only, but hills also, and woods, and
fountains, and in a word all things that appear.

   And to convince you that not even yet have we set forth his madness,
let there be no man to accuse and frighten him, but take away the terror of
the laws in supposition awhile, and thou wilt see him snatching up a sword,
laying violent hands on all, and sparing none; neither friend, nor kinsman,
nor brother, nor even his very parent. Nay rather, in this case there is
not even need of supposing, but let us ask him, if he is not for ever
framing to himself such imaginations, and if he does not in thought range
among all men to destroy them; both friends and kinsmen, and even his very
parents. Nay rather there is no need even to ask, because in truth all men
know that they who are under the power of this disease are wearied even of
their father's old age; and that which is sweet, and universally desirable,
the having children, they esteem grievous and unwelcome: many at least with
this view have even paid money to be childless, and have maimed their
nature, not only by slaying their children after birth, but by not
suffering them even to be born at all.

   6. Marvel not, therefore, if we have thus sketched the covetous man
(for in truth he is far worse than what we have said); but let us consider
how we shall deliver him from the demon. How then shall we deliver him? If
he may be dearly made aware, that his love of money stands very much in his
way in respect of this very object, the gaining of money; for they that
wish to gain in little things undergo great losses; whence accordingly a
proverb hath been put forth to this same effect.(1) Many, for instance, on
many occasions, wishing to lend at large usury, and through the expectation
of gain not having inquired about them who receive their money, have
together with the interest lost also all their capital. Others again
falling into dangers, and not willing to give up a little have together
with the substance lost their life too.

   Again, when it has been in men's power to purchase either gainful
offices, or some other such thing, by some trifling meanness they have lost
all. For because they know not how to sow, but have ever practised reaping,
they of course continually fail of their harvest. For no man can be always
reaping, as neither can he be always gaining. Therefore since they are not
willing to spend, neither do they know how to gain. And should they have to
take a wife, the same thing again be-falls them; for either they are
deceived into taking a poor wife for a rich one, or when they have brought
home one that is rich, but full of faults without number, here too they
have incurred more loss than gain. For it is not superfluity but virtue,
that causes wealth. For what profit is there of her wealth, when she is
expensive and dissolute, and scatters all abroad more vehemently than any
wind? What if she be unchaste, and bring in numberless lovers? what if she
be drunken? Will she not quickly make her husband the poorest of men? But
they do not only marry, but also buy at great risk, from their great
covetousness, laboring to find not good slaves, but cheap ones.

   Consider then all these things (for the words concerning hell and the
kingdom ye are not yet able to hear), and bearing in mind the losses which
ye have often undergone from your love of money, in loans, and in
purchases, and in marriages, and in offices of power, and in all the rest;
withdraw yourselves from doating on money.

   For so shall ye be able to live the present life in security, and after
a little advance to hear also the words that treat on self-government, and
see through and look upon the very Sun of Righteousness, and to attain unto
the good things promised by Him; 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 might forever and ever. Amen.


HOMILY XXIX: MATT. IX. 1, 2.

"And He entered into a ship, and passed over, and came into His own city.
And, behold, they brought to Him a man sick of the palsy, lying on a bed:
and Jesus seeing their faith said unto the sick of the palsy; Son, be of
good cheer; thy sins be forgiven thee."(1)

   By His own city here he means Capernaum. For that which gave Him birth
was Bethlehem; that which brought Him up, Nazareth; that which had Him
continually inhabiting it, Capernaum.

   This paralytic, however, was different from that one who is set forth
in John.(2) For he lay at the pool, but this at Capernaum; and that man had
his infirmity thirty and eight years, but concerning this, no such thing is
mentioned; and the other was in a state destitute of protectors, but this
had some to take care of him, who also took him up, and carried him. And to
this He saith, "Son, thy sins be forgiven thee,"(1) but to that He saith,
"Wilt thou be made whole?"(3) And the other He healed on a sabbath day, but
this not on a sabbath, for else the Jews would have laid this also to His
charge; and in the case of this man they were silent, but in that of the
other they were instant in persecuting him.

   And this I have said, not without purpose, lest any one should think
there is a discrepancy from suspecting it to be one and the same paralytic.

   But do thou, I pray thee, mark the humility and meekness of our Lord.
For He had also before this put away the multitudes from Him, and moreover
when sent away by them at Gadara, He withstood not, but retired, not
however to any great distance.

   And again He entered into the ship and passed over, when He might have
gone over afoot. For it was His will not to be always doing miracles, that
He might not injure the doctrine of His humanity.(4)

   Now Matthew indeed saith, that "they brought him," but the others, that
they also broke up the roof, and let him down.(5) And they put the sick man
before Christ, saying nothing, but committing the whole to Him. For though
in the beginning He Himself went about, and did not require so much faith
of them that came unto Him; yet in this case they both approached Him, and
had faith required on their part. For, "Seeing," it is said, "their faith;"
that is, the faith of them that had let the man down. For He cloth not on
all occasions require faith on the part of the sick only: as for instance,
when they are insane, or in any other way, through their disease, are out
of their own control. Or rather, in this case the sick man too had part in
the faith; for he would not have suffered himself to be let down, unless he
had believed.

   Forasmuch then as they had evinced so great faith, He also evinces His
own power, with all authority absolving his sins, and signifying in all
ways that He is equal in honor with Him that begat Him. And mark; He
implied it from the beginning, by His teaching, when He taught them as one
having authority; by the leper, when He said, "I will, be thou clean," by
the centurion, when upon his saying, "Speak the word only, and my servant
shall be healed, He marvelled at him"(2) and celebrated him above all men;
by the sea, when He curbed it with a mere word; by the devils, when they
acknowledged Him as their judge, and He cast them out with great authority.

   Here again in another and a greater way He constrains His very enemies
to confess His equality in honor, and by their own mouth He makes it
manifest. For He, to signify His indifference to honor (for there stood a
great company of spectators shutting up the entrance, wherefore also they
let him down from above), did not straightway hasten to heal the visible
body, but He takes His occasion from them; and He healed first that which
is invisible, the soul, by forgiving his sins; which indeed saved the
other, but brought no great glory to Himself. They themselves rather,
troubled by their malice, and wishing to assail Him, caused even against
their will what was done to be conspicuous. He, in fact, in His abundance
of counsel, made use of their envy for the manifestation of the miracle.

   Upon their murmuring,(3) then, and saying, "This man blasphemeth; who
can forgive sins but God only?"(4) let us see what He saith. Did He indeed
take away the suspicion? And yet if He were not equal, He should have said,
"Why fix upon me a notion which is not convenient? I am far from this
power." But now hath He said none of these things, but quite the contrary
He hath both affirmed and ratified, as well by His own voice, as by the
performance of the miracle. Thus, it appearing that His saying certain
things of himself gave disgust to his hearers, He affirms what He had to
say concerning Himself by the others; and what is truly marvellous, not by
His friends only, but also by His enemies; for this is the excellency of
His wisdom. By His friends on the one hand, when He said, "I will, be thou
clean,"(5) and when He said, "I have not found so great faith, no, not in
Israel;"(6) but by His enemies, now. For because they had said, "No man can
forgive sins but God only," He subjoined,

   "But that ye may know that the Son of Man hath power to forgive sins
upon the earth (then saith He to the sick of the palsy), Arise, and take up
thy bed, and go unto thine house."(7)

   And not here only, but also in another case again, when they were
saying, "For a good work we stone thee not, but for blasphemy, and because
that thou, being a man, makest thyself God."(8) neither in that instance
did He put down this opinion, but again confirmed it, saying, "If I do not
the works of my Father, believe me not; but if I do, though ye believe not
me, believe the works."(9)

   2. In this case indeed He discloses also another sign, and that no
small one, of His own Godhead, and of His equality in honor with the
Father. For whereas they said, "To unbind sins pertains to God only," He
not only unbinds sins, but also before this He makes another kind of
display in a thing which pertained to God only; the publishing the secrets
in the heart. For neither had they uttered what they were thinking.

   For "behold, certain of the scribes," it saith," said within
themselves. This man blasphemeth. And Jesus knowing their thoughts, said,
Wherefore think ye evil in your hearts?"(10)

   But that it belongs to God only to know men's secrets, hear what saith
the prophet, "Thou most entirely alone(11) knowest the hearts;"(12) and
again, "God trieth the hearts and reins;(13)" and Jeremiah too saith, "The
heart is deep above all things, and it is man, and who shall know him?"(14)
and, "Man shall look on the face, but God on the heart."(15) And by many
things one may see, that to know what is in the mind belongs to God alone.

   Implying therefore that He is God, equal to Him that begat Him; what
things they were reasoning in themselves (for through fear of the
multitude, they durst not utter their mind), this their opinion He unveils
and makes manifest, evincing herein also His great gentleness.(16)

   "For wherefore," saith He, "think ye evil in your hearts?"(17)

   And yet if there were cause for displeasure, it was the sick man who
should have been displeased, as being altogether deceived, and should have
said "One thing I came to, have healed, and amendest Thou another? Why,
whence is it manifest that my sins are forgiven?"

   But now he for his part utters no such word, but gives himself up to
the power of the healer; but these being curious and envious, plot against
the good deeds of others. Wherefore He rebukes them indeed, but with all
gentleness. "Why, if ye disbelieve," saith He, "what went before, and
account my saying a boast; behold I add to it also another, the uncovering
of your secrets; and after that again another." What then is this? The
giving tone to the body of the paralyzed.

   And whereas, when He spake unto the sick of the palsy, He spake without
clearly manifesting His own authority: for He said not, "I forgive thee thy
sins," but, "thy sins be forgiven thee:" upon their constraining, He
discloses His authority more clearly, saying, "But that ye may know that
the Son of Man hath power(1) on earth to forgive sins."

   Seest thou, how far He was from unwillingness to be thought equal to
the Father? For He said not at all, "The Son of Man hath need of another;"
or, "He hath given Him authority," but, "He hath authority." Neither doth
He say it for love of honor, but "to Convince you," so He speaks, "that I
do not blaspheme in making myself equal with God."

   Thus everywhere His will is to offer proofs clear and indisputable; as
when He saith, "Go thy way, show thyself to the priest;"(2) and when He
points to Peter's wife's mother ministering, and permits the swine to cast
themselves down headlong. And in the same manner here also; first, for a
certain token of the forgiveness of his sins, He provides the giving tone
to his body: and of that again, his carrying his bed; to hinder the fact
from being thought a mere fancy. And He doeth not this, before He had asked
them a question. "For whether is easier," saith He, "to say, Thy sins be
forgiven thee? or to say, Take up thy bed, and go unto thine house?"(3) Now
what He saith is like this, "Which seems to you easier, to bind up a
disorganized(4) body, or to undo(5) the sins of a soul? It is quite
manifest; to bind up a body. For by how much a soul is better than a body,
by so much is the doing away sins a greater work than this; but because the
one is unseen, the other in sight, I throw in that, which although an
inferior thing, is yet more open to sense; that the greater also and the
unseen may thereby receive its proof;" thus by His works anticipating even
now the revelation of what had been said by John, that "He taketh away the
sins of the world."

   Well then, having raised him up, He sends him to His house; here again
signifying His unboastfulness,(6) and that the event was not a mere
imagination; for He makes the same persons witnesses of his infirmity, and
also of his health. For I indeed had desired, saith He, through thy
calamity to heal those also, that seem to be in health, but are diseased in
mind; but since they will not, depart thou home, to heal them that are
there.

   Seest thou how He indicates Him(7) to be Creator both of souls and
bodies? He heals therefore the palsy in each of the two substances, and
makes the invisible evident by that which is in sight. But nevertheless
they still creep upon the earth.

   "For when the multitudes saw it, they marvelled, and glorified God,
which" (it is said) "had given such power unto men:"(8) for the flesh was
an offense unto them.(9) But He did not rebuke them, but proceeds by His
works to arouse them, and exalt their thoughts. Since for the time it was
no small thing for Him to be thought greater than all men, as having come
from God. For had they well established these things in their own minds,
going on orderly they would have known, that He was even the Son of God.
But they did not retain these things clearly, wherefore neither were they
able to approach Him. For they said again, "This man is not of God;"(10)
"how is this man of God?" And they were continually harping on these
things, putting them forward as cloaks for their own passions.

   3. Which thing many now also do; and thinking to avenge God, fulfill
their own passions, when they ought to go about all with moderation. For
even the God of all, having power to launch His thunderbolt against them
that blaspheme Him, makes the sun to rise, and sends forth the showers, and
affords them all other things in abundance; whom we ought to imitate, and
so to entreat, advise, admonish, with meekness, not angry, not making
ourselves wild beasts.

   For no harm at all ensues unto God by their blasphemy, that thou
shouldest be angered, but he who blasphemed hath himself also received the
wound. Wherefore groan, bewail, for the calamity indeed deserves tears. And
the wounded man, again,-- nothing can so heal him as gentleness:
gentleness, I say, which is mightier than any force.

   See, for example, how He Himself, the in-suited one, discourses with
us, both in the Old Testament, and in the New; in the one saying, "O my
people, what have I done unto thee?"(1) in the other, "Saul, Saul, why
persecutest thou me."(2) And Paul too bids, "In meekness instruct those
that oppose themselves."(3) And Christ again, when His disciples had come
to Him, requiring fire to come down from heaven, strongly rebuked them.
saying, "Ye know not what manner of spirit ye are of."(4)

   And here again He said not, "O accursed, and sorcerers as ye are; O ye
envious, and enemies of men's salvation;" but, "Wherefore think ye evil in
your hearts?"

   We must, you see, use gentleness to eradicate the disease. Since he who
is become better through the fear of man, will quickly return to wickedness
again. For this cause He commanded also the tares to be left, giving an
appointed day of repentance. Yea, and many of them in fact repented, and
became good, who before were bad; as for instance, Paul, the Publican, the
Thief; for these being really tares turned into kindly wheat. Because,
although in the seeds this cannot be, yet in the human will it is both
manageable and easy; for our will is bound by no limits of nature, but hath
freedom of choice for its privilege.

   Accordingly, when thou seest an enemy of the truth, wait on him, take
care of him, lead him back into virtue, by showing forth an excellent life,
by applying "speech that cannot be condemned,"(5) by bestowing attention
and tender care, by trying every means of amendment, in imitation of the
best physicians. For neither do they cure in one manner only, but when they
see the wound not yield to the first remedy, they add another, and after
that again another; and now they use the knife, and now bind up. And do
thou accordingly, having become a physician of souls, put in practice every
mode of cure according to Christ's laws; that thou mayest receive the
reward both of saving thyself and of profiting others, doing all to the
glory of God, and so being glorified also thyself. "For them that glorify
me," saith He, "I will glorify; and they that despise me, shall be lightly
esteemed."(6)

   Let us, I say, do all things unto His glory; that we may attain unto
that blessed portion, 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 might
forever and ever. Amen.


HOMILY XXX: MATT. IX. 9.

"And as Jesus passed forth from thence, He saw a man sitting at the receipt
of custom,(1)named Matthew; and He saith unto him, Follow me."

   For when He had performed the miracle, He did not remain, lest, being
in sight, He should kindle their jealousy the more; but He indulges them by
retiring, and soothing their passion. This then let us also do, not
encountering them that are plotting against us; let us rather soothe their
wound, giving way and relaxing their vehemence.

   But wherefore did He not call him together with Peter and John and the
rest? As in their case He had come at that time, when He knew the men would
obey Him; so Matthew also He then called when He was assured he would yield
himself. And therefore Paul again He took, as a fisher his prey, after the
resurrection. Because He who is acquainted with the hearts, and knows the
secrets of each man's mind, knew also when each of these would obey.
Therefore not at the beginning did He call him, when he was yet in rather a
hardened state, but after His countless miracles, and the great fame
concerning Him, when He knew him to have actually become more prepared for
obedience.

   And we have cause also to admire the self-denial(1) of the evangelist,
how he disguises not his own former life, but adds even his name, when the
others had concealed him under another appellation.(2)

   But why did he say he was "sitting at the receipt of custom?" To
indicate the power of Him that called him, that it was not when he had left
off or forsaken this wicked trade, but from the midst of the evils He drew
him up; much as He converted the blessed Paul also when frantic and raging,
and darting fire; which thing he himself makes a proof of the power of Him
that called him, saying to the Galatians, "Ye have heard of my conversation
in time past in the Jews' religion, how that beyond measure I persecuted
the church of God."(3) And the fishermen too He called when they were in
the midst of their business. But that was a craft not indeed in bad report,
but of men rather rudely bred, not mingling with. others, and endowed with
great simplicity; whereas the pursuit now in question was one full of all
insolence and boldness, and a mode of gain whereof no fair account could be
given. a shameless traffic, a robbery under cloak of law: yet nevertheless
He who uttered the call was ashamed of none of these things.

   And why talk I of His not being ashamed of a publican? since even with
regard to a harlot woman, so far from being ashamed to call her, He
actually permitted her to kiss His feet, and to moisten them with her
tears.(4) Yea, for to this end He came, not to cure bodies only, but to
heal likewise the wickedness of the soul. Which He did also in the case of
the paralytic; and having shown clearly that He is able to forgive sins,
then, not before, He comes to him whom we are now speaking of; that they
might no more be troubled at seeing a publican chosen into the choir of the
disciples. For He that hath power to undo all our offenses, why marvel if
He even make this man an apostle?

   But as thou hast seen the power of Him that called, so consider also
the obedience of him that was called: how he neither resisted, nor
disputing said, "What is this? Is it not indeed a deceitful calling,
wherewith He calls me, being such as I am?" nay; for this humility again
had been out of season: but he obeyed straightway, and did not even request
to go home, and to communicate with his relations concerning this matter;
as neither indeed did the fishermen; but as they left their net and their
ship and their father, so did he his receipt of custom and his gain, and
followed, exhibiting a mind prepared for all things; and breaking himself
at once away from all worldly things, by his complete obedience he bare
witness that He who called him had chosen a good time.

   And wherefore can it be, one may say, that he hath not told us of the
others also, how and in what manner they were called; but only of Peter and
James, and John and Philip, and nowhere of the others?(5)

   Because these more than others were in so strange and mean ways of
life. For there is nothing either worse than the publican's business, or
more ordinary than fishing. And that Philip also was among the very
ignoble, is manifest from his country. Therefore these especially they
proclaim to us, with their ways of life, to show that we ought to believe
them in the glorious parts of their histories also. For they who choose not
to pass by any of the things which are accounted reproachful, but are exact
in publishing these more than the rest, whether they relate to the Teacher
or to the disciples; how can they be suspected in the parts which claim
reverence? more especially since many signs and miracles are passed over by
them, while the events of the cross, accounted to be reproaches, they utter
with exact care and loudly; and the disciples' pursuits too, and their
faults, and those of their Master's ancestry who were notorious for
sins,(6) they discover with a clear voice. Whence it is manifest that they
made much account of truth, and wrote nothing for favor, nor for display.

   2. Having therefore called him, He also honored him with a very great
honor by partaking straightway of his table; for in this way He would both
give him good hope for the future, and lead him on to a greater
confidence.(7) For not in a long time, but at once, He healed his vice. And
not with him only doth He sit down to meat, but with many others also;
although this very thing was accounted a charge against Him, that He chased
not away the sinners. But neither do they conceal this point, what sort of
blame is endeavored to be fixed on His proceedings.

   Now the publicans come together as to one of the same trade; for he,
exulting(8) in the entrance of Christ, had called them all together. The
fact is, Christ used to try every kind of treatment; and not when
discoursing only, nor when healing, nor when reproving His enemies, but
even at His morning meal, He would often correct such as were in a bad way;
hereby teaching us, that every season and every work may by possibility
afford us profit. And yet surely what was then set before them came of
injustice and covetousness; but Christ refused not to partake of it,
because the ensuing gain was to be great: yea rather He becomes partaker of
the same roof and table with them that have committed such offenses. For
such is the quality of a physician; unless he endure the corruption of the
sick. he frees them not from their infirmity.

   And yet undoubtedly He incurred hence an evil report: first by eating
with him, then in Matthew's house, and thirdly, in company with many
publicans. See at least how they reproach Him with this. "Behold a man
gluttonous, and a winebibber, a friend of publicants and sinners."(1)

   Let them hear, as many as are striving to deck themselves with great
honor for fasting, and let them consider that our Lord was called "a man
gluttonous and a winebibber," and He was not ashamed, but overlooked all
these things, that he might accomplish what He had set before him; which
indeed was accordingly done. For the publican was actually converted, and
thus became a better man.

   And to teach thee that this great thing was wrought by his partaking of
the table with Him, hear what Zacch�us saith, another publican. I mean,
when he heard Christ saying, "To-day, I must abide in thy house," the
delight gave him wings, and he saith, "The half of my goods I give to the
poor, and if I have taken anything from any man by false accusation, I
restore him fourfold."(2) And to him Jesus saith, "This day is salvation
come to this house." So possible is it by all ways to give instruction.

   But how is it, one may say, that Paul commands, "If any man that is
called a brother be a fornicator or covetous, with such an one no, not to
eat?"(3) In the first place, it is not as yet manifest, whether to teachers
also he gives this charge, and not rather to brethren only. Next, these
were not yet of the number of the perfect,(4) nor of those who had become
brethren. And besides, Paul commands, even with respect to them that had
become brethren, then to shrink from them, when they continue as they were,
but these had now ceased, and were converted.

   3. But none of these things shamed the Pharisees, but they accuse Him
to His disciples, saying,

   "Why eateth your Master with publicans and sinners?"(5)

   And when the disciples seem to be doing wrong, they intercede with Him,
saying, "Behold thy disciples do that which is not lawful to do on the
sabbath-day;"(6) but here to them they discredit Him. All which was the
part of men dealing craftily, and wishing to separate from the Master the
choir of the disciples. What then saith Infinite Wisdom?

   "They that be whole need not a physician," saith He, "but they that are
sick."(7)

   See how He turned their reasoning to the opposite conclusion. That is,
while they made it a charge against Him that He was in company with these
men: He on the contrary saith, that His not being with them would be
unworthy of Him, and of His love of man; and that to amend such persons is
not only blameless, but excellent, and necessary, and deserving of all
sorts of praise.

   After this, that He might not seem to put them that were bidden to
shame, by saying, "they that are sick;" see how He makes up for it again,
by reproving the others, and saying,

   "Go ye and learn what that meaneth, I will have mercy, and not
sacrifice."(8)

   Now this He said, to upbraid them with their ignorance of the
Scriptures. Wherefore also He orders His discourse more sharply, not
Himself in anger, far from it; but so as that the publicans might not be in
utter perplexity.

   And yet of course He might say, "Did ye not mark, how I remitted the
sins of the sick of the palsy, how I braced up his body?" But He saith no
such thing, but argues with them first from men's common reasonings, and
then from the Scriptures. For having said, "They that be whole need not a
physician, but they that are sick;" and having covertly indicated that He
Himself was the Physician; after that He said, "Go ye and learn what that
meaneth, I will have mercy, and not sacrifice." Thus doth Paul also: when
he had first established his reasoning by illustrations from common things,
and had said, "Who feedeth a flock, and eateth not of the milk thereof?"(9)
then he brings in the Scriptures also, saying, "It is written in the law of
Moses, Thou shall not muzzle the ox that treadeth out the corn;"(10) and
again, "Even so hath the Lord ordained, that they which preach the gospel
should live of the gospel."(1)

   But to His disciples not so, but He puts them in mind of His signs,
saying on this wise, "Do ye not yet remember the five loaves of the five
thousand, and how many baskets ye took up?"(2) Not so however with these,
but He reminds them of our common infirmity, and signifies them at any rate
to be of the number of the infirm; who did not so much as know the
Scriptures, but making light of the rest of virtue, laid all the stress on
their sacrifices; which thing He is also earnestly intimating unto them,
when He sets down in brief what had been affirmed by all the prophets,(3)
saying, "Learn ye what that meaneth, I will have mercy, and not sacrifice."

   The fact is, He is signifying hereby that not He was transgressing the
law, but they; as if He had said, "Wherefore accuse me? Because I bring
sinners to amendment? Why then ye must accuse the Father also for this."
Much as He said also elsewhere, establishing this point: "My Father worketh
hitherto, and I work:"(4) so here again, "Go ye and learn what that
meaneth, I will have mercy, and not sacrifice." "For as this is His will,
saith Christ, so also mine." Seest thou how the one is superfluous, the
other necessary? For neither did He say, "I will have mercy, and
sacrifice," but, "I will have mercy, and not sacrifice." That is, the one
thing He allowed, the other He cast out; and proved that what they blamed,
so far from being forbidden, was even ordained by the law, and more so than
sacrifice; and He brings in the Old Testament, speaking words and ordaining
laws in harmony with Himself.

   Having then reproved them, both by common illustrations and by the
Scriptures, He adds again,

   "I am not come to call righteous men, but sinners to repentance."(5)

   And this He saith unto them in irony; as when He said, "Behold, Adam is
become as one of us;"(6) and again, "If I were hungry, I would not tell
thee."(7) For that no man on earth was righteous, Paul declared, saying,
"For all have sinned, and come short of the glory of God."(8) And by this
too the others were comforted, I mean, the guests. "Why, I am so far,"
saith He, "from loathing sinners, that even for their sakes only am I
come." Then, lest He should make them more careless, He staid not at the
word "sinners," but added, "unto repentance." "For I am not come that they
should continue sinners, but that they should alter, and amend."

   4. He then having stopped their mouths every way, as well from the
Scriptures as from the natural consequence of things; and they having
nothing to say, proved as they were obnoxious to the charges which they had
brought against Him, and adversaries of the law and the Old Testament; they
leave Him, and again transfer their accusation to the disciples.

   And Luke indeed affirms that the Pharisees said it, but this
evangelist, that it was the disciples of John;(9) but it is likely that
both said it. That is, they being, as might be expected, in utter
perplexity, take the other sort with them; as they did afterwards with the
Herodians likewise. Since in truth John's disciples were always disposed to
be jealous of Him, and reasoned against Him: being then only humbled, when
first John abode in the prison. They came at least then, "and told
Jesus;"(10) but afterwards they returned to their former envy.

   Now what say they? "Why do we and the Pharisees fast oft, but thy
disciples fast not?"(11)

   This is the disease, which Christ long before was eradicating, in the
words, "When thou fastest, anoint thy head, and wash thy face;"(12)
foreknowing the evils that spring therefrom. But yet He doth not rebuke
even these, nor say, "O ye vainglorious and over-busy;" but He discourses
to them with all gentleness, saying, "The children of the bride-chamber
cannot fast, as long as the bridegroom is with them."(13) Thus, when others
were to be spoken for, the publicans I mean, to soothe their wounded soul,
He was more severe in His reproof of their revilers; but when they were
deriding Himself and His disciples, He makes His reply with all gentleness.

   Now their meaning is like this; "Granted," say they, "Thou doest this
as a physician; why do Thy disciples also leave fasting, and cleave to such
tables?" Then, to make the accusation heavier, they put themselves first,
and then the Pharisees; wishing by the comparison to aggravate the charge.
For indeed "both we," it is said, "and the Pharisees, fast oft." And in
truth they did fast, the one having learnt it from John, the other from the
law; even as also the Pharisee said, "I fast twice in the week."(1)

   What then saith Jesus? "Can the children of the bridechamber fast,
while the bridegroom is with them." Before, He called Himself a physician,
but here a bridegroom; by these names revealing His unspeakable mysteries.
Yet of course He might have told them, more sharply, "These things depend
not on you, that you should make such laws. For of what use is fasting,
when the mind is full of wickedness; when ye blame others, when ye condemn
them, bearing about beams in your eyes, and do all for display? Nay, before
all this ye ought to have cast out vainglory, to be proficients in all the
other duties, in charity, meekness, brotherly love." However, nothing of
this kind doth He say, but with all gentleness, "The children of the
bridechamber cannot fast, so long as the bridegroom is with them;"
recalling to their mind John's words, when he said, "He that hath the
bride, is the bridegroom, but the friend of the bridegroom, which standeth
and heareth Him, rejoiceth greatly because of the bridegroom's voice."(2)

   Now His meaning is like this: The present time is of joy and gladness,
therefore do not bring in the things which are melancholy. For fasting is a
melancholy thing, not in its own nature, but to them that are yet in rather
a feeble state; for to those at least that are willing to practise self-
command, the observance is exceedingly pleasant and desirable. For as when
the body is in health, the spirits are high,(3) so when the soul is well
conditioned, the pleasure is greater. But according to their previous
impression He saith this. So also Isaiah,(4) discoursing of it, calls it
"an affliction of the soul;" and Moses too in like manner.

   Not however by this only doth He stop their mouths, but by another
topic also, saying,

   "Days will come, when the bridegroom shall be taken from them, and then
shall they fast."(5)

   For hereby He signifies, that what they did was not of gluttony, but
pertained to some marvellous dispensation. And at the same time He lays
beforehand the foundation of what He was to say touching His passion, in
His controversies with others instructing His disciples, and training them
now to be versed in the things which are deemed sorrowful. Because for
themselves already to have this said to them, would have been grievous and
galling, since we know that afterwards, being uttered, it troubled them;(6)
but spoken to others, it would become rather less intolerable to them.

   It being also natural for them to pride themselves on John's calamity,
He from this topic represses likewise such their elation: the doctrine
however of His resurrection He adds not yet, it not being yet time. For so
much indeed was natural, that one supposed to be a man should die, but that
other was beyond nature.

   5. Then what He had done before, this He doth here again. I mean, that
as He, when they were attempting to prove Him blameable for eating with
sinners, proved to them on the contrary, that His proceeding was not only
no blame, but an absolute praise to Him: so here too, when they wanted to
show of Him, that He knows not how to manage His disciples, He signifies
that such language was the part of men not knowing how to manage their
inferences,(7) but finding fault at random.

   "For no man," saith He, putteth a piece of new cloth unto an old
garment."(8)

   He is again establishing His argument by illustrations from common
life. And what He saith is like this, "The disciples have not yet become
strong, but still need much condescension. They have not yet been renewed
by the Spirit, and on persons in that state one ought not to lay any burden
of injunctions."

   And these things He said, setting laws and rules for His own disciples,
that when they should have to receive as disciples those of all sorts that
should come from the whole world, they might deal with them very gently.

   "Neither do men put new wine into old bottles."(9)

   Seest thou His illustrations, how like the Old Testament? the garment?
the wine skins? For Jeremiah too calls the people "a girdle," and makes
mention again of "bottles" and of "wine."(10) Thus, the discourse being
about gluttony and a table, He takes His illustrations from the same.

   But Luke(11) adds something more, that the new also is rent, if thou
put it upon the old. Seest thou that so far from any advantage taking
place, rather the mischief is increased?

   And while He speaks of the present, He foretells also the future; as
that they shall hereafter be new but until that come to pass, nothing
austere and grievous ought to be imposed on them. For he, saith Christ,
that seeks to instill the high doctrines before the proper time,
thenceforth not even when the time calls will he find them to his purpose,
having once for all made them unprofitable. And this comes to pass not by
any fault of the wine, nor of the deceivers, but from the unseasonable act
of them that put it in.

   Hereby He hath taught us also the cause of those Lowly expressions,
which He was continually using in discourse with them. That is, by reason
of their infirmity He said many things very short of His proper dignity:
which John also pointing out, relates Him to have said, "I have many things
to say unto you, but ye cannot bear them now."(1) Here, that they might not
suppose those things only to be which He had spoken, but might imagine to
themselves others also, and far greater; He set before them their own
infirmity, with a promise that when they should have become strong, He
would tell them also the rest; which thing He saith here too, "Days will
come, when the bridegroom shall be taken from them, and then shall they
fast."

   6. Therefore neither let us require all things of all men in the
beginning, but so much as is possible; and soon shall we have made our way
to the rest. But if thou art urgent and in haste, for this very cause I bid
thee urge not, because thou art in haste. And if the saying seem to thee a
riddle, learn it from the very nature of the things, and then wilt thou see
the whole force thereof.

   And let none move thee of those who find fault unseasonably; since here
too the censurers were Pharisees, and the reproached, disciples;
nevertheless, none of these things persuaded Christ to reverse His
judgment, neither did He say, "it is a shame for these to fast, and for
those not to fast." But as the perfect pilot heeds not the troubled waves,
but his own art; so at that time did Christ. For in truth it was a shame,
not that they should forbear fasting, but that on account of the fast they
should be wounded in vital points, and be cut off, and broken away.

   These things then let us also bear in mind, and treat accordingly all
those that belong to us. Yea, if thou have a wife fond of dress, gaping and
eager after modes of painting the face, and dissolved in great luxury, and
talkative, and foolish (although it is not of course possible that all
these should concur in one woman; however let us frame in our discourse a
woman of that sort).

   "Why then is it," some one may say, "that thou fashionest a woman, and
not a man?" There are men too worse than this woman. But forasmuch as the
authority is intrusted to men, we accordingly are framing a woman, for the
present, not as though vice more abounded in them. For there are many
things to be found in men also, which are not amongst women; as for
instance man-slaying, breaking open of tombs, fighting with wild beasts,
and many such like things. Think not therefore that we do this as
undervaluing the sex; it is not, it is not this, but thus it was convenient
at present to sketch out the picture.

   Let us then suppose such a woman, and let her husband endeavor in every
way to reform her. How then shall he reform her? Not by enjoining all at
once, but the easier things first, and in matters by which she is not
vehemently possessed. For if thou hasten to reform her entirely at the
beginning, thou hast ruined all. Do not accordingly take off her golden
ornaments at once, but let her have them, and wear them for a time, for
this seems a less evil than her paintings and shadings. Let these therefore
be first taken away, and not even these by fear and threatening, but by
persuasion and mildness, and by blaming of others, and by your own opinion
and judgment. And tell her continually, that to thee a countenance so
decked up is not lovely, but rather in a high degree unpleasing, and
persuade her above all things that this vexes thee. And after thine own
suffrage, bring in also the judgment expressed by others, and say that even
beautiful women are wont to be disfigured by this; that thou mayest root
out the passion. And say nothing yet of hell, or of the kingdom, for thou
wilt talk of these things in vain: but persuade her that she pleases thee
more by displaying the work of God undisguised; but she who tortures, and
strains, and daubs her countenance, doth not even to people in general
appear fair and beautiful. And first by common reasonings and the suffrages
of all men expel the pest, and when thou hast softened her down by these
words, add also the other considerations. And though thou shouldest speak
once and not persuade her, do not grow weary of pouring in the same words,
a second and a third time and often; not however in a wearisome kind of
way, but sportively; and do thou now turn from her, now flatter and court
her.

   Seest thou not the painters, how much they rub out, how much they
insert, when they are making a beautiful portrait? Well then, do not thou
prove inferior to these. For if these, in drawing the likeness of a body,
used such great diligence, how much more were it meet for us, in fashioning
a soul, to use every contrivance. For if thou shouldest fashion well the
form of this soul, thou wilt not see the countenance of the body looking
unseemly, nor lips stained, nor a mouth like a bear's mouth dyed with
blood, nor eyebrows blackened as with the smut of some kitchen vessel, nor
cheeks whitened with dust like the walls of the tombs. For all these things
are smut, and cinders, and dust, and signals of extreme deformity.

   But stay: I have been led on unobserving, I know not how, into these
expressions; and while admonishing another to teach with gentleness, I have
been myself hurried away(1) into wrath. Let us return therefore again unto
the more gentle way of admonition, and let us bear with all the faults of
our wives, that we may succeed in doing what we would. Seest thou not how
we bear with the cries of children, when we would wean them from the
breast, how we endure all for this object only, that we may persuade them
to despise their former food? Thus let us do in this case also, let us bear
with all the rest, that we may accomplish this. For when this hath been
amended, thou wilt see the other too proceeding in due order, and thou wilt
come again unto the ornaments of gold, and in the same way wilt reason
concerning them likewise, and thus by little and little bringing thy wife
unto the right rule, thou wilt be a beautiful painter, a faithful servant,
an excellent husbandman.

   Together with these things remind her also of the women of old, of
Sarah, of Rebecca, both of the fair and of them that were not so, and point
out how all equally practised modesty. For even Leah, the wife of the
patriarch, not being fair, was not constrained to devise any such thing,
but although she were uncomely, and not very much beloved by her husband,
she neither devised any such thing, nor marred her countenance, but
continued to preserve the lineaments thereof undisfigured, and this though
brought up by Gentiles.(2)

   But thou that art a believing woman, thou that hast Christ for thine
head, art thou bringing in upon us a satanic art? And dust thou not call to
mind the water that dashed over thy countenance, the sacrifice that adorns
thy lips, the blood that hath reddened thy tongue? For if thou wouldest
consider all these things, though thou wert fond of dress to the ten
thousandth degree, thou wilt not venture nor endure to put upon thee that
dust and those cinders. Learn that thou hast been joined unto Christ, and
refrain from this unseemliness. For neither is He delighted with these
colorings, but He seeks after another beauty, of which He is in an
exceeding degree a lover, I mean, that in the soul. This the prophet
likewise hath charged thee to cherish, and hath said, "So shall the King
have pleasure in thy beauty."(3)

   Let us not therefore be curious in making ourselves unseemly. For
neither is any one of God's works imperfect, nor doth it need to be set
right by thee. For not even if to an image of the emperor, after it was set
up, any one were to seek to add his own work, would the attempt be safe,
but he will incur extreme danger. Well then, man works and thou addest not;
but doth God work, and dust thou amend it? And dust thou not consider the
fire of hell? Dust thou not consider the destitution of thy soul? For on
this account it is neglected, because all thy care is wasted on the flesh.

   But why do I speak of the soul? For to the very flesh everything falls
out contrary to what ye have sought. Consider it. Dust thou wish to appear
beautiful? This shows thee uncomely. Dust thou wish to please thy husband?
This rather grieves him; and causes not him only, but strangers also, to
become thine accusers. Wouldest thou appear young? This will quickly bring
thee to old age. Wouldest thou wish to array thyself honorably? This makes
thee to be ashamed. For such an one is ashamed not only before those of her
own rank, but even those of her maids who are in her secret, and those of
her servants who know; and, above all, before herself.

   But why need I say these things? For that which is more grievous than
all I have now omitted, namely, that thou dust offend God; thou underminest
modesty, kindlest the flame of jealousy, emulalest the harlot women at
their brothel.

   All these things then consider, ye women, and laugh to scorn the pomp
of Satan and the craft of the devil; and letting go this adorning, or
rather disfiguring, cultivate that beauty in your own souls which is lovely
even to angels and desired of God, and delightful to your husbands; that ye
may attain both attain, by the grace and love towards man of unto present
glory, and unto that which is to our Lord Jesus Christ, to whom be glory
and come. To which God grant that we may all might forever and ever. Amen.


HOMILY XXXI.

MATT. IX. 18.

"While He spake these things unto them, behold, there came in(1) a ruler,
and worshipped Him, saying, My daughter is even new dead; but come and lay
Thy hand upon her, and she shall live."

   The deed overtook the words; so that the mouths of the Pharisees were
the more stopped. For both he that came was a ruler of the synagogue, and
his affliction terrible. For the young damsel was both his only child, and
twelve years old, the very flower of her age; on which account especially
He raised her up again, and that immediately.

   And if Luke say that men came, saying, "Trouble not the Master, for she
is dead;"(2) we will say this, that the expression, "she is even now dead,"
was that of one conjecturing from the time of his journeying, or
exaggerating his affliction. For it is an usual thing with persons in need
to heighten their own evils by their report, and to say something more than
is really true, the more to attract those whom they are beseeching.

   But see his dullness: how he requires of Christ two things, both His
actual presence, and the laying on of His hand: and this by the way is a
sign that he had left her still breathing. This Naaman also, that Syrian,
required of the prophet. "For I thought," saith he, "he will surely come
out, and will lay on his hand."(3) For in truth they who are more or less
dull of temper, require sight and sensible things.

   And whereas Mark(4) saith, He took the three disciples, and so doth
Luke;(5) our evangelist merely saith, "the disciples." Wherefore then did
He not take with Him Matthew, though he had but just come unto Him? To
bring him to a more earnest longing, and because he was yet rather in an
imperfect state. For to this intent doth He honor those, that these may
grow such as those are. But for him it sufficed for the present, to see
what befell the woman with the issue of blood, and to be honored by His
table, and by His partaking of his salt.

   And when He had risen up many followed Him, as for a great miracle,
both on account of the person who had come, and because the more part being
of a grosser disposition were seeking not so much the care of the soul, as
the healing of the body; and they flowed together, some urged by their own
afflictions, some hastening to behold how other men's were cured: however,
there were as yet but few in the habit of coming principally for the sake
of His words and doctrine. Nevertheless, He did not suffer them to enter
into the house, but His disciples only; and not even all of these,
everywhere instructing us to repel the applause of the multitude.

   2. "And, behold," it is said, "a woman that had an issue of blood
twelve years, came behind Him, and touched the hem of His garment. For she
said within herself, If I may but touch His garment, I shall be whole."(6)

   Wherefore did she not approach Him boldly? She was ashamed on account
of her affliction, accounting herself to be unclean. For if the menstruous
woman was judged not to be clean, much more would she have the same
thought, who was afflicted with such a disease; since in fact that
complaint was under the law accounted a great uncleanness.(7) Therefore she
lies hidden, and conceals herself. For neither had she as yet the proper
and correct opinion concerning Him: else she would not have thought to be
concealed. And this is the first woman that came unto Him in public, having
heard of course that He heals women also, and that He is on His way to the
little daughter that was dead.

   And she durst not invite him to her house, although she was wealthy;(1)
nay, neither did she approach publicly, but secretly with faith she touched
His garments. For she did not doubt, nor say in herself, "Shall I indeed be
delivered from the disease? shall I indeed fail of deliverance?" But
confident of her health, she so approached Him. "For she said," we read,
"in herself, If I may only touch His garment, I shall be whole." Yea, for
she saw out of what manner of house He was come, that of the publicans, and
who they were that followed Him, sinners and publicans; and all these
things made her to be of good hope.

   What then doth Christ? He suffers her not to be hid, but brings her
into the midst, and makes her manifest for many purposes.

   It is true indeed that some of the senseless ones say, "He does this
for love of glory. For why," say they, "did He not suffer her to be hid?"
What sayest thou, unholy, yea, all unholy one? He that enjoins silence, He
that passes by miracles innumerable, is He in love with glory?

   For what intent then doth He bring her forward? In the first place He
puts an end to the woman's fear, lest being pricked by her conscience, as
having stolen the gift, she should abide in agony. In the second place, He
sets her right, in respect of her thinking to be hid. Thirdly, He exhibits
her faith to all, so as to provoke the rest also to emulation; and His
staying of the fountains of her blood was no greater sign than He affords
in signifying His knowledge of all things. Moreover the ruler of the
synagogue, who was on the point of thorough unbelief, and so of utter ruin,
He corrects by the woman. Since both they that came said, "Trouble not the
Master, for the damsel is dead;" and those in the house laughed Him to
scorn, when He said, "She sleepeth;" and it was likely that the father too
should have experienced some such feeling. Therefore to correct this
weakness beforehand, He brings forward the simple woman. For as to that
ruler being quite of the grosser sort, hear what He saith unto him: "Fear
not, do thou believe only, and she shall be made whole."(2)

   Thus He waited also on purpose for death to come on, and that then He
should arrive; in order that the proof of the resurrection might be
distinct. With this view He both walks more leisurely, and discourses more
with the woman; that He might give time for the damsel to die, and for
those to come, who told of it, and said, "Trouble not the Master."(3) This
again surely the evangelist obscurely signifies, when he saith, "While He
yet spake, there came from the house certain which said, Thy daughter is
dead, trouble not the Master." For His will was that her death should be
believed, that her resurrection might not be suspected. And this He doth in
every instance. So also in the case of Lazarus, He waited a first and a
second and a third day.(4)

   On account then of all these things He brings her forward, and saith,
"Daughter, be of good cheer,"(5) even as He had said also to the paralyzed
person, "Son, be of good cheer." Because in truth the woman was exceedingly
alarmed; therefore He saith, "be of good cheer," and He calls her
"daughter;" for her faith had made her a daughter. After that comes also
her praise: "Thy faith hath made thee whole."

   But Luke tells us also other things more than these concerning the
woman. Thus, when she had approached Him, saith he, and had received her
health, Christ did not immediately call her, but first He saith, "Which is
he that touched me?" Then when Peter and they that were with Him said,
Master, the multitude throng Thee, and press Thee, and sayest Thou, who
touched me?"(6) (which was a very sure sign both that He was encompassed
with real flesh, and that He trampled on all vainglory, for they did not
follow Him at all afar off, but thronged Him on every side); He for His
part continued to say, "Somebody hath touched me, for I perceive that
virtue is gone out of me;"(7) answering after a grosser manner according to
the impression of His hearers. But these things He said, that He might also
induce her of herself to make confession. For on this account neither did
He immediately convict her, in order that having signified that He knows
all things clearly, He might induce her of her own accord to publish all,
and work upon her to proclaim herself what had been done, and that He might
not incur suspicion by saying it.

   Seest thou the woman superior to the ruler of the synagogue? She
detained Him not, she took no hold of Him, but touched Him only with the
end of her fingers, and though she came later, she first went away healed.
And he indeed was bringing the Physician altogether to his house, but for
her a mere touch suffered. For though she was bound by her affliction, yet
her faith had given her wings. And mark how He comforts her, saying, "Thy
faith hath saved thee." Now surely, had He drawn her forward for display,
He would not have added this; but He saith this, partly teaching the ruler
of the synagogue to believe, partly proclaiming the woman's praise, and
affording her by these words delight and advantage equal to her bodily
health.

   For that He did this as minded to glorify her, and to amend others, and
not to show Himself glorious, is manifest from hence; that He indeed would
have been equally an object of admiration even without this (for the
miracles were pouring around Him faster than the snow-flakes, and He both
had done and was to do far greater things than these): but the woman, had
this not happened, would have gone away hid, deprived of those great
praises. For this cause He brought her forward, and proclaimed her praise,
and cast out her fear, (for "she came," it is said, "trembling"(1)); and He
caused her to be of good courage, and together with health of body, He gave
her also other provisions for her journey, in that He said, "Go in
peace."(2)

   3. "And when He came into the ruler's house, and saw the minstrels and
the people making a noise, He saith unto them, Give place, for the maid is
not dead, but sleepeth. And they laughed Him to scorn."(3)

   Noble tokens, surely, these, of the rulers of synagogues; in the moment
of her death pipes and cymbals raising a dirge! What then doth Christ? All
the rest He cast out, but the parents He brought in; to leave no room for
saying that He healed her in any other way. And before her resurrection
too, He raises her in His word; saying, "The maid is not dead, but
sleepeth." And in many instances besides He doeth this. As then on the sea
He expels tumult from the mind of the bystanders, at the same time both
signifying that it is easy for Him to raise the dead (which same thing He
did with respect to Lazarus also, saying, "Our friend Lazarus sleepeth
(4);" and also teaching us not to fear death; for that it is not death, but
is henceforth become a sleep. Thus, since He Himself was to die, He doth in
the persons of others prepare His disciples beforehand to be of good
courage, and to bear the end meekly. Since in truth, when He had come,
death was from that time forward a sleep.

   But yet they laughed Him to scorn: He however was not indignant at
being disbelieved by those for whom He was a little afterwards to work
miracles; neither did He rebuke their laughter, in order that both it and
the pipes, and the cymbals, and all the other things, might be a sure proof
of her death. For since for the most raft, after the miracles are done, men
disbelieve, He takes them beforehand by their own answers; which was done
in. the case both of Lazarus and of Moses. For to Moses first He saith,
"What is that in thine hand?"(5) in order that when he saw it become a
serpent, He should not forget that it was a rod before, but being reminded
of his own saying, might be amazed at what was done. And with regard to
Lazarus He saith, "Where have ye laid him?"(6) that they who had said,
"Come and see," and "he stinketh, for he hath been dead four days," might
no longer be able to disbelieve His having raised a dead man.

   Seeing then the cymbals and the multitude, He put them all out, and in
the presence of the parents works the miracle; not introducing another
soul, but recalling the same that had gone out, and awakening her as it
were out of a sleep.

   And He holds her by the hand, assuring the beholders; so as by that
sight to make a way for the belief of her resurrection. For whereas the
father said, "Lay thy hand upon her;"(7) He on His part doth somewhat more,
for He lays no hand on her, but rather takes hold of her, and raises her,
implying that to Him all things are ready. And He not only raises her up,
but also commands to give her meat, that the event might not seem to be an
illusion. And He doth not give it Himself, but commands them; as also with
regard to Lazarus He said, "Loose him, and let him go,"(8) and afterwards
makes him partaker of His table.(9) For so is He wont always to establish
both points, making out with all completeness the demonstration alike of
the death and of the resurrection.

   But do thou mark, I pray thee, not her resurrection only, but also His
commanding "to tell no man;" and by all learn thou this especially, His
freedom from haughtiness and vainglory. And withal learn this other thing
also, that He cast them that were beating themselves out of the house, and
declared them unworthy of such a sight; and do not thou go out with the
minstrels, but remain with Peter, and John, and James.

   For if He cast them out then, much more now. For then it was not yet
manifest that death was become a sleep, but now this is clearer than the
very sun itself. But is it that He hath not raised thy daughter now? But
surely He will raise her, and with more abundant glory. For that damsel,
when she had risen, died again; but thy child, if she rise again, abides
thenceforth in immortal being.

   4. Let no man therefore beat himself any more, nor wail, neither
disparage Christ's achievement. For indeed He overcame death. Why then dost
thou wail for nought? The thing is become a sleep. Why lament and weep?
Why, even if Greeks(1) did this, they should be laughed to scorn; but when
the believer behaves himself unseemly in these things, what plea hath he?
What excuse will there be for them that are guilty of such folly, and this,
after so long a time, and so clear proof of the resurrection?

   But thou, as though laboring to add to the charge against thee, dost
also bring us in heathen women singing dirges, to kindle thy feelings, and
to stir up the furnace thoroughly: and thou hearkenest not to Paul, saying,
"What concord hath Christ with Belial? or what part hath he that believeth
with an infidel?"(2)

   And while the children of heathens, who know nothing of resurrection,
do yet find words of consolation, saying, "Bear it manfully, for it is not
possible to undo what hath taken place, nor to amend it by lamentations;"
art not thou, who hearest sayings wiser and better than these, ashamed to
behave thyself more unseemly than they? For we say not at all, "Bear it
manfully, because it is not possible to undo what hath taken place," but,
"bear it manfully, because he will surely rise again;" the child sleeps and
is not dead; he is at rest and hath not perished. For resurrection will be
his final lot, and eternal life, and immortality, and an angel's portion.
Hearest thou not the Psalm that saith, "Return unto thy rest, O my soul,
for the Lord hath dealt bountifully with thee?"(3) God calleth it
"bountiful dealing," and dost thou make lamentation?

   And what more couldest thou have done, if thou wert a foe and an enemy
of the dead? Why, if there must be mourning, it is the devil that ought to
mourn. He may beat himself, he may wail, at our journeying to greater
blessings. This lamentation becomes his wickedness, not thee, who art going
to be crowned and to rest. Yea, for death is a fair haven. Consider, at any
rate, with how many evils our present life is filled; reflect how often
thou thyself hast cursed our present life. For indeed things go on to
worse, and from the very beginning thou wert involved in no small
condemnation. For, saith He, "In sorrow that shalt bring forth children;"
and, "In the sweat of thy face shalt thou eat thy bread;"(4) and, "In the
world ye shall have tribulation."(5)

   But of our state there, no such word at all is spoken, but all the
contrary; that "grief and sorrow and sighing have fled away."(6) And that
"men shall come from the east and from the west, and shall recline in the
bosoms of Abraham and Isaac and Jacob."(7) And that the region there is a
spiritual bride-chamber, and bright lamps, and a translation to Heaven.

   5. Why then disgrace the departed? Why dispose the rest to fear and
tremble at death? Why cause many to accuse God, as though He had done very
dreadful things? Or rather, why after this invite poor persons, and entreat
priests to pray?(8) "In order," saith he, "that the dead may depart into
rest; that he may find the Judge propitious." For these things then art
thou mourning and wailing? Thou art therefore fighting and warring with
thyself: exciting a storm against thyself on account of his having entered
into harbor.

   "But what can I do?" saith he: "such a thing is nature." The blame is
not nature's, neither doth it belong to the necessary consequence of the
thing; but it is we that are turning all things upside down, are overcome
with softness, are giving up our proper nobility, and are making the
unbelievers worse. For how shall we reason with another concerning
immortality? how shall we persuade the heathen, when we fear death, and
shudder at it more than he? Many, for instance, among the Greeks(9)
although they knew nothing of course about immortality, have crowned
themselves at the decrease of their children, and appeared in white
garments, that they might reap the present glory; but thou not even for the
future glory's sake ceasest thy woman's behavior and wailing.

   But hast thou no heirs, nor any to succeed to thy goods? And which
wouldest thou rather, that he should be heir of thy possessions, or of
Heaven? And which didst thou desire, that he should succeed to the things
that perish, which he must have let go soon after, or to things that
remain, and are immoveable? Thou hadst him not for heir, but God had him
instead of thee; he became not joint-heir with his own brethren, but he
became "joint-heir with Christ."

   "But to whom," saith he, "are we to leave our garments, to whom our
houses, to whom our slaves and our lands?" To him again, and more securely
than if he lived; for there is nothing to hinder. For if barbarians burn
the goods of the departed together with them, much more were it a righteous
thing for thee to send away with the dead what things he hath: not to be
turned to ashes, like those, but to invest him with more glory; and that if
he departed a sinner, it may do away his sins;(1) but if righteous, that it
may become an increase of reward and recompense.

   But dost thou long to see him? Then live the same life with him, and
thou wilt soon obtain that sacred vision.

   And herewith consider this also, that though thou shouldest not hearken
to us, thou wilt certainly yield to time. But no reward then for thee; for
the consolation comes of the number of the days. Whereas if thou art
willing now to command thyself, thou wilt gain two very great points:
first, thou wilt deliver thyself from the intervening ills, next, thou wilt
be crowned with the brighter crown from God. For indeed neither almsgiving
nor anything else is nearly so great as bearing affliction meekly.

   Bear in mind, that even the Son of God died: and He indeed for thee,
but thou for thyself. And when He said, "If it be possible, let the cup
pass from me,"(2) and suffered pain, and was in agony, nevertheless He
shunned not the end, but underwent it, and that with its whole course of
exceeding woe.(3) That is, He did by no means simply endure death, but the
most shameful death; and before His death, stripes; and before His stripes,
upbraidings, and jeers, and revilings; instructing thee to bear all
manfully. And though He died, and put off His body, He resumed it again in
greater glory, herein also holding out to thee good hopes. If these things
be not a fable, lament not. If thou account these things to be sure, weep
not; but if thou dost weep, how wilt thou be able to persuade the Greek
that thou believest?

   6. But even so doth the event still appear intolerable to thee? Well
then, for this very cause it is not meet to lament for him, for he is
delivered from many such calamities. Grudge not therefore against him,
neither envy him: for to ask death for yourself because of his premature
end, and to lament for him that he did not live to endure many such things,
is rather the part of one grudging and envying.

   And think not of this, that he will no more return home: but that
thyself also art a little while after to go to him. Regard not this, that
he returns here no more, but that neither do these things that are seen
remain such as they are, but these too are being transformed. Yea, for
heaven, and earth, and sea, and all, are being put together afresh,(4) and
then shalt thou recover thy child in greater glory.

   And if indeed he departed a sinner, his wickedness is stayed; for
certainly, had God known that he was being converted, He would not have
snatched him away before his repentance: but if he ended his life
righteous, he now possesses all good in safety. Whence it is manifest that
thy tears are not of kindly affection, but of unreasoning passion. For if
thou lovedst the departed, thou shouldest rejoice and be glad that he is
delivered from the present waves.

   For what is there more, I pray thee? What is there fresh and new? Do we
not see the same things daily revolving? Day and night, night and day,
winter and summer, summer and winter, and nothing more. And these indeed
are ever the same; but our evils are fresh, and newer. Wouldest thou then
have him every day drawing up more of these things, and abiding here, and
sickening, and mourning, and in fear and trembling, and enduring some of
the ills of life, dreading others lest he some time endure them? Since
assuredly thou canst not say this, that one sailing over this great sea
might possibly be free from despondency and cares, and from all other such
things.

   And withal take this also into account, that thou didst not bring him
forth immortal; and that if he had not died now, he must have endured it
soon after. But is it that thou hadst not thy fill of him? But thou wilt of
a certainty enjoy him there. But longest thou to see him here also? And
what is there to hinder thee? For thou art permitted even here, if thou be
watchful; for the hope of the things to come is clearer than sight.

   But thou, if he were in some king's court wouldest not ever seek to see
him, so long as thou heardest of his good report: and seeing him departed
to the things that are far better, art thou faint-hearted about a little
time; and that, when thou hast in his place one to dwell with thee?

   But hast thou no husband? yet hast thou a consolation, even the Father
of the orphans, and Judge of the widows. Hear even Paul pronouncing this
widowhood blessed, and saying, "Now she that is a widow indeed and
desolate, trusteth in the Lord."(1) Because such an one will appear more
approved, evincing as she doth greater patience. Mourn not therefore for
that which is thy crown, that for which thou demandest a reward.

   Since thou hast also restored His deposit, if thou hast exhibited the
very thing entrusted to thee. Be not in care any more, having laid up the
possession in an inviolable treasure-house.

   But if thou wouldest really learn, both what is our present being, and
what our life to come; and that the one is a spider's web and a shadow, but
the things there, all of them, immoveable and immortal; thou wouldest not
after that want other arguments. For whereas now thy child is delivered
from all change; if he were here, perhaps he might continue good, perhaps
not so. Seest thou not how many openly cast off(2) their own children? how
many are constrained to keep them at home, although worse than the open
outcasts?

   Let us make account of all these things and practise self-command; for
so shall we at once show regard to the deceased, and enjoy much praise from
men, and receive from God the great rewards of patience, and attain unto
the good things eternal; unto which may we all attain, by the grace and
love towards man of our Lord Jesus Christ, to whom be glory and might
forever and ever. Amen.


HOMILY XXXII: MATT. IX. 27-30.

"And when Jesus departed thence, two blind men followed Him, crying, and
saying, Thou Son of David, have mercy on us.(1) And when He was come into
the house, the blind men came to Him: and Jesus saith unto them, Believe ye
that I am able to do this? They say unto Him, Yea, Lord. Then touched He
their eyes, saying, According to your faith be it(2) unto you. And their
eyes were opened."

   WHEREFORE can it be that He puts them off,(3) and they crying out? Here
again teaching us utterly to repel the glory that cometh from the
multitude. For because the house was near, He leads them thither to heal
them in private. And this is evident from the fact, that He charged them
moreover to tell no man.

   But this is no light charge against the Jews; when these men, though
their eyes were struck out, receive the faith by hearing alone, but they
beholding the miracles, and having their sight to witness what was.
happening, do all just contrary. And see their earnestness also, both by
their cry, and by their prayer itself. For they did not merely approach
Him, but with loud cries, and alleging nought else but "mercy."

   And they called Him "Son of David," because the name was thought to be
honorable. In many passages, for instance, did the prophets(4) likewise so
call the kings, whom they wished to honor, and to declare great.

   And having brought them into the house, He puts to them a further
question. For in many cases He made a point of healing on entreaty, lest
any should suppose Him to be rushing(1) upon these miracles through
vainglory: and not on this account alone, but to indicate also that they
deserve healing, and that no one should say, "If it was of mere mercy that
He saved, all men ought to be saved." For even His love to man hath a kind
of proportion; depending on the faith of them that are healed. But not for
these causes only doth He require faith of them, but forasmuch as they
called Him "Son of David," He to lead them up to what is higher, and to
teach them to entertain the imaginations they ought of Himself, saith,
"Believe ye that I am able to do this?" He did not say, "Believe ye that I
am able to entreat my Father, that I am able to pray" but, "that I am able
to do this?"

   What then is their word? "Yea, Lord." They call Him no more Son of
David, but soar higher, and acknowledge His dominion.

   And then at last He for His part lays His hand upon them, saying,
"According to your faith be it unto you." And this He doth to confirm their
faith, and to show that they are participators in the good work, and to
witness that their words were not words of flattery. For neither did He
say, "Let your eyes be opened," but, "According to your faith be it unto
you;" which He saith to many of them that came unto Him; before the healing
of their bodies, hastening to proclaim the faith in their soul; so as both
to make them more approved, and to render others more serious.

   Thus with respect to the sick of the palsy also; for there too before
giving nerve to the body, He raises up the fallen soul, saying, "Son, be of
good cheer, thy sins be forgiven thee."(2) And the young damsel too, when
He had raised her up, He detained, and by the food taught her her
Benefactor; and in the case of the centurion also He did in like manner,
leaving the whole to his faith; and as to His disciples again, when
delivering them from the storm on the sea. He delivered them first from
their want of faith. Just so likewise in this case: He knew indeed, even
before their cry, the secrets of their mind; but that He might lead on
others also to the same earnestness, He makes them known to the rest as
well, by the result of their cure proclaiming their hidden faith.

   Then after their cure He commands them to tell no man; neither doth He
merely command them, but with much strictness.

   "For Jesus," it is said, "straitly charged them, saying, See that no
man know it. But they, when they were departed, spread abroad His fame in
all that country."(3)

   They however did not endure this, but became preachers, and
evangelists; and when bidden to hide what had been done, they endured it
not.

   And if in another place we find Him saying, "Go thy way, and declare
the glory of God,"(4) that is not contrary to this, but even highly in
agreement herewith. For He instructs us to say nothing ourselves,
concerning ourselves, but even to forbid them that would eulogise us: but
if the glory be referred to God, then not only not to forbid, but to
command men to do this.

   2. "And as they went out," it is said, "behold, they brought unto Him a
dumb man possessed with a devil."(5)

   For the affliction was not natural, but the device of the evil Spirit;
wherefore also he needs others to bring him. For he could neither make
entreaty himself, being speechless, nor supplicate others, when the evil
spirit had bound his tongue, and together with his tongue had fettered his
soul.

   For this cause neither doth He require faith of him, but straightway
heals the disease.

   "For when the devil was cast out," it saith, "the dumb spake: and the
multitudes marvelled, saying, It was never so seen in Israel."(6)

   Now this especially vexed the Pharisees, that they preferred Him to
all, not only that then were, but that had ever been. And they preferred
Him, not for His healing, but for His doing it easily and quickly, and to
diseases innumerable and incurable.

   And thus the multitude; but the Pharisees quite contrariwise; not only
disparaging the works, but saying things contradictory to themselves, and
not ashamed. Such a thing is wickedness. For what say they?

   "He casteth out devils through the prince of the devils."(7)

   What can be more foolish than this? For in the first place, as He also
saith further on, it is impossible that a devil should cast out a devil for
that being is wont to repair what belongs to himself, not to pull it down.
But He did not cast out devils only, but also cleansed lepers, and raised
the dead, and curbed the sea, and remitted sins, and preached the kingdom,
and brought men unto the Father; things which a demon would never either
choose, or at any time be able to effect. For the devils bring men to
idols, and withdraw them from God, and persuade them to disbelieve the life
to come. The devil doth not bestow kindness when he is insulted; forasmuch
as even when not insulted, he harms those that court and honor him.

   But He doeth the contrary. For after these their insults and revilings,

   3. "He went about," it is said, "all the cities and villages, teaching
in their synagogues, and preaching the gospel of the kingdom, and healing
every sickness and every disease."(1)

   And so far from punishing them for their insensibility, He did not even
simply rebuke them; at once both evincing His meekness, and so refuting the
calumny; and at the same time minded also by the signs which followed to
exhibit His proof more completely: and then to adduce also the refutation
by words. He went about therefore both in cities, and in countries, and in
their synagogues; instructing us to requite our calumniators, not with
fresh calumnies, but with greater benefits. Since, if not for man's sake,
but God's, thou doest good to thy fellow-servants; whatsoever they may do,
leave not thou off doing them good, that thy reward may be greater; since
he surely, who upon their calumny leaves off his doing good, signifies that
for their praise' sake, not for God's sake, he applies himself to that kind
of virtue.

   For this cause Christ, to teach us that of mere goodness He had entered
on this, so far from waiting for the sick to come to Him, of Himself
hastened unto them, bearing them two of the greatest blessings; one, the
gospel of the kingdom; another, the perfect cure of all their diseases. And
not a city did He overlook, not a village did He hasten by, but visited
every place.

   4. And not even at this doth He stop, but He exhibits also another
instance of His forethought. That is,

   "When He saw," it is said, "the multitudes, He was moved with
compassion on them, because they were troubled,(2) and scattered abroad, as
sheep having no shepherd. Then saith He unto His disciples, The harvest
truly is plenteous, but the laborers are few, pray ye therefore the Lord of
the harvest, that He will send forth laborers into His harvest."(3)

   See again His freedom from vainglory. That He may not draw all men unto
Himself, He sends out His disciples.

   And not with this view only, but that He might also teach them, after
practising in Palestine, as in a sort of training-school, to strip
themselves for their conflicts with the world. For this purpose then He
makes the exercises even more serious than the actual conflicts, so far as
pertained to their own virtue; that they might more easily engage in the
struggles that were to ensue; as it were a sort of tender nestlings whom He
was at length leading out to fly. And for the present He makes them
physicians of bodies, dispensing to them afterwards the cure of the soul,
which is the principal thing.

   And mark how He points out the facility and necessity of the thing. For
what saith He? "The harvest truly is plenteous, but the laborers are few."
That is, "not to the sowing," saith He, "but to the reaping do I send you."
Which in John He expressed by, "Other men labored, and ye are entered into
their labors."(4)

   And these things he said, at once repressing their pride, and preparing
them to be of good courage, and signifying that the greater part of the
labor came first.

   And contemplate Him here too beginning from love to man, not with any
requital. "For He had compassion, because they were troubled and scattered
abroad as sheep having no shepherd." This is His charge against the rulers
of the Jews, that being shepherds they acted the part of wolves. For so far
from amending the multitude, they even marred their progress. For instance,
when they were marvelling and saying, "It was never so seen in Israel:"
these were affirming the contrary, "He casteth out devils through the
prince of the devils."(5)

   But of what laborers doth He speak here? Of the twelve disciples. What
then? whereas He had said, "But the laborers are few," did He add to their
number? By no means, but He sent them out alone. Wherefore then did He say,
"Pray ye the Lord of the harvest, that He would(6) send forth laborers into
His harvest; and made no addition to their number? Because though they were
but twelve, He made them many from that time forward, not by adding to
their number, but by giving them power.

   Then to signify how great the gift is, He saith, "Pray ye the Lord of
the harvest;" and indirectly declares it to be His own prerogative. For
after having said, "Pray ye the Lord of the harvest;" when they had not
made any entreaty nor prayer, He Himself at once ordains them, reminding
them also of the sayings of John,(1) of the threshing floor, and of the
Person winnowing, and of the chaff, and of the wheat. Whence it is evident
that Himself is the husbandman, Himself the Lord of the harvest, Himself
the master and owner of the prophets. For if He sent them to reap, clearly
it was not to reap what belongs to another, but what Himself had sown by
the prophets.

   But not in this way only was He indirectly encouraging them, in calling
their ministry a harvest; but also by making them able for the ministry.

   "And when He had called unto Him," it saith, "His twelve disciples, He
gave them power against(2) unclean spirits, to cast them out, and to heal
all manner of sickness, and all manner of disease."(3)

   Still the Spirit was not yet given. For "there was not yet," it saith,
"a Spirit, because that Jesus was not yet glorified."(4) How then did they
cast out the spirits? By His command, by His authority.

   And mark, I pray thee, also, how well timed was the mission. For not at
the beginning did He send them; but when they had enjoyed sufficiently the
advantage of following Him, and had seen a dead person raised, and the sea
rebuked, and devils expelled, and a paralytic new-strung, and sins
remitted, and a leper cleansed, and had received a sufficient proof of His
power, both by deeds and words, then He sends them forth: and not to
dangerous acts, for as yet there was no danger in Palestine, but they had
only to stand against evil speakings. However, even of this He forewarns
them, I mean of their perils; preparing them even before the time, and
making them feel as in conflict by His continual predictions of that sort.

   5. Then, since He had mentioned to us two pairs of apostles, that of
Peter, and that of John, and after those had pointed out the calling of
Matthew, but had said nothing to us either of the calling or of the name of
the other apostles; here of necessity He sets down the list of them, and
their number, and makes known their names, saying thus:

   "Now the names of the twelve apostles are these; first, Simon, who is
called Peter."(5)

   Because there was also another Simon, the Canaanite; and there was
Judas Iscariot, and Judas the brother of James; and James the son of
Alphaeus, and James the son of Zebedee.

   Now Mark doth also put them according to their dignity; for after the
two leaders, He then numbers Andrew; but our evangelist not so, but without
distinction; or rather He sets before himself even Thomas who came far
short of him.

   But let us look at the list of them from the beginning.

   "First, Simon, who is called Peter, and Andrew his brother."

   Even this is no small praise. For the one he named from his virtue, the
other from his high kindred, which was in conformity to his disposition.

   Then, "James the son of Zebedee, and John his brother."

   Seest thou how He arranges them not according to their dignity. For to
me John seems to be greater, not only than the others, but even than his
brother.

   After this, when he had said, "Philip, and Bartholomew," he added,
"Thomas, and Matthew the Publican."(6)

   But Luke not so, but in the opposite order, and he puts him before
Thomas

   Next, "James the son of Alphaeus." For there was, as I have already
said, the son of Zebedee also. Then after having mentioned "Lebbaeus, whose
surname was Thaddaeus,"(7) and "Simon" Zelotes, whom he calls also "the
Canaanite," he comes to the traitor. And not as a sort of enemy or foe, but
as one writing a history, so hath he described him. He saith not, "the
unholy, the all unholy one," but hath named him from his city, "Judas
Iscariot." Because there was also another Judas, "Lebbaeus, whose surname
was Thaddaeus," who, Luke saith, was the brother of James, saying, "Judas
the brother of James."(8) Therefore to distinguish him from this man, it
saith, "Judas Iscariot, who also betrayed Him."(9) And he is not ashamed to
say, "who also betrayed Him." So far were they from ever disguising aught
even of those things that seem to be matters of reproach.

   And first of all, and leader of the choir,(1) is the "unlearned, the
ignorant man."(2)

   But let us see whither, and to whom, He sends them.

   "These twelve," it is said, "Jesus sent forth."(3)

   What manner of men were these? The fishermen, the publicans: for indeed
four were fishermen and two publicans, Matthew and James, and one was even
a traitor. And what saith He to them? He presently charges them, saying,

   "Go not into the way(4) of the Gentiles, and into any city of the
Samaritans enter ye not; but go rather to the lost sheep of the house of
Israel."(5)

   "For think not at all," saith He, "because they insult me, and call me
demoniac, that I hate them and turn away from them. Nay, as I sought
earnestly to amend them in the first place, so keeping you away from all
the rest, to them do I send you as teachers and physicians. And I not only
forbid you to preach to others before these, but I do not suffer you so
much as to touch upon the road that leads thither, nor to enter into such a
city." Because the Samaritans too are in a state of enmity with the Jews.
And yet it was an easier thing to deal with them, for they were much more
favorably disposed to the faith; but the case of these was more difficult.
But for all this, He sends them on the harder task, indicating his guardian
care of them, and stopping the mouths of the Jews, and preparing the way
for the teaching of the apostles, that people might not hereafter blame
them for "entering in to men uncircumcised,"(6) and think they had a just
cause for shunning and abhorring them. And he calls them "lost," not
"stray," "sheep," in every way contriving how to excuse them, and whining
their mind to himself.

   6. "And as ye go," saith He, "preach, saying, The kingdom of Heaven is
at hand."(7)

   Seest thou the greatness of their ministry? Seest thou the dignity of
apostles? Of nothing that is the object of sense are they commanded to
speak, nor such as Moses spake of, and the prophets before them, but of
some new and strange things. For while the former preached no such things,
but earth, and the good things in the earth, these preached the kingdom of
Heaven, and whatever is there.

   And not from this circumstance only were these the greater, but also
from their obedience: in that they shrink not, nor are they backward, like
those of old;(8) but, warned as they are of perils, and wars, and of those
insupportable evils, they receive with great obedience His injunctions, as
being heralds of a kingdom.

   "And what marvel," saith one, "if having nothing to preach that is
dismal or grievous, they readily obeyed?" What sayest thou? nothing
grievous enjoined them? Dost thou not hear of the prisons, the executions,
the civil wars, the hatred of all men? all which, He said a little while
after, they must undergo. True, as to other men, He sent them to be
procurers and heralds of innumerable blessings: but for themselves, He said
and proclaimed beforehand, that they were to suffer terrible and incurable
ills.

   After this, to make them trustworthy,(9) He saith,

   "Heal the sick, cleanse the lepers,(10) cast out devils: freely ye have
received, freely give."

   See how He provides for their conduct, and that no less than for their
miracles, implying that the miracles without this are nothing. Thus He both
quells their pride by saying, "Freely ye have received, freely give;" and
takes order for their being clear of covetousness. Moreover, lest it should
be thought their own work,(11) and they be lifted up by the signs that were
wrought, He saith, "freely ye have received." "Ye bestow no favor on them
that receive you, for not for a price did ye receive these things, nor
after toil: for the grace is mine. In like manner therefore give ye to them
also, for there is no finding a price worthy of them."

   7. After this plucking up immediately the root of the evils,(12) He
saith,

   "Provide neither gold, nor silver, nor brass in your purses, nor scrip
for your journey, neither two coats, neither shoes, nor yet a staff."(13)

   He said not, "take them not with you," but, "even if you can obtain
them from another, flee the evil disease." And you see that hereby He was
answering many good purposes; first setting His disciples above suspicion;
secondly, freeing them from all care, so that they might give all their
leisure to the word; thirdly, teaching them His own power. Of this
accordingly He quite speaks out to them afterwards, "Lacked ye anything,
when I sent you naked and unshod?"(1)

   He did not at once say, "Provide not," but when He had said, "Cleanse
the lepers, cast out devils," then He said, "Provide nothing; freely ye
have received, freely give;" by His way of ordering things consulting at
once for their interest, their credit, and their ability.

   But perhaps some one may say, that the rest may not be unaccountable,
but "not to have a scrip for the journey, neither two coats, nor a staff,
nor shoes," why did He enjoin this? Being minded to train them up unto all
perfection; since even further back, He had suffered them not to take
thought so much as for the next day. For even to the whole world He was to
send them out as teachers. Therefore of men He makes them even angels (so
to speak); releasing them from all worldly care, so that they should be
possessed with one care alone, that of their teaching; or rather even from
that He releases them, saying, "Take no thought how or what ye shall
speak."(2)

   And thus, what seems to be very grievous and galling, this He shows to
be especially light and easy for them. For nothing makes men so cheerful as
being freed from anxiety and care; and especially when it is granted them,
being so freed, to lack nothing, God being present, and becoming to them
instead of all things.

   Next, lest they should say, "whence then are we to obtain our necessary
food?" He saith not unto them, "Ye have heard that I have told you before,
'Behold the fowls of the air;'"(3) (for they were not yet able to
realise(4) this commandment in their actions); but He added what came far
short of this, saying, "For the workman is worthy of his meat;"(5)
declaring that they must be nourished by their disciples, that neither they
might be high minded towards those whom they were teaching, as though
giving all and receiving nothing at their hands; nor these again break
away, as being despised by their teachers.

   After this, that they may not say, "Dost thou then command us to live
by begging?" and be ashamed of this, He signifies the thing to be a debt,
both by calling them "workmen," and by terming what was given, "hire."(6)
For "think not," saith He, "because the labor is in words, that the benefit
conferred by you is small; nay, for the thing hath much toil; and
whatsoever they that are taught may give, it is not a free gift which they
bestow, but a recompence which they render: "for the workman is worthy of
his meat." But this He said, not as declaring so much to be the worth of
the apostles' labors, far from it; God forbid: but as both making it a law
for them to seek nothing more, and as convincing the givers, that what they
do is not an act of liberality, but a debt.

   8. "And into whatsoever city or town ye shall enter, inquire who in it
is worthy: and there abide till ye go thence."(7)

   That is, "it follows not," saith He, "from my saying, 'The workman is
worthy of his meat,' that I have opened to you all men's doors: but herein
also do I require you to use much circumspection. For this will profit you
both in respect of your credit, and for your very maintenance. For if he is
worthy, he will surely give you food; more especially when ye ask nothing
beyond mere necessaries."

   And He not only requires them to seek out worthy persons, but also not
to change house for house, whereby they would neither vex him that is
receiving them, nor themselves get the character of gluttony and self-
indulgence.(8) For this He declared by saying, "There abide till ye go
thence." And this one may perceive from the other evangelists also.(9)

   Seest thou how He made them honorable by this also, and those that
received them careful; by signifying that they rather are the gainers, both
in honor, and in respect of advantage?

   Then pursuing again the same subject, He saith,

   "And when ye come into an house, salute it. And if the house be worthy,
let your peace come upon it; but if it be not worthy, let your peace return
to you."(10)

   Seest thou how far He declines not to carry His injunctions? And very
fitly. For as champions of godliness, and preachers to the whole world, was
He training them. And in that regard disposing them to practise moderation,
and making them objects of love, He saith,

   "And whosoever shall not receive you, nor hear your words, when ye
depart out of that house or city, shake off the dust of your feet. Verily I
say unto you, it shall be more tolerable for the land of Sodom and Gomorrah
in the day of judgment, than for that city."(1)

   That is, "do not," saith He, "because ye are teachers, therefore wait
to be saluted by others, but be first in showing that respect." Then,
implying that this is not a mere salutation, but a blessing, He saith, "If
the house be worthy, it shall come upon it," but if it deal insolently, its
first punishment will be, not to have the benefit of your peace; and the
second, that it shall suffer the doom of Sodom." "And what," it will be
said, "is their punishment to us?" Ye will have the houses of such as are
worthy.

   But what means, "Shake off the dust of your feet?" It is either to
signify their having received nothing of them, or to be a witness to them
of the long journey, which they had travelled for their sake.

   But mark, I pray thee, how He doth not even yet give the whole to them.
For neither doth He as yet bestow upon them foreknowledge, so as to learn
who is worthy, and who is not so; but He bids them inquire, and await the
trial. How then did He Himself abide with a publican? Because he was become
worthy by his conversion.

   And mark, I pray thee, how when He had stripped them of all, He gave
them all, by suffering them to abide in the houses of those who became
disciples, and to enter therein, having nothing. For thus both themselves
were freed from anxiety, and they would convince the others, that for their
salvation only are they come; first by bringing in nothing with them. then
by requiring no more of them than necessaries, lastly, by not entering all
their houses without distinction.

   Since not by the signs only did He desire them to appear illustrious,
but even before the signs, by their own virtue. For nothing so much
characterizes strictness of life,(2) as to be free from superfluities, and
so far as may be, from wants. This even the false apostles knew. Wherefore
Paul also said, "That wherein they glory, they may be found even as we."(3)

   But if when we are in a strange country, and are going unto persons
unknown to us, we must seek nothing more than our food for the day, much
more when abiding at home.

   9. These things let us not hear only, but also imitate. For not of the
apostles alone are they said, but also of the saints afterwards. Let us
therefore become worthy to entertain them. For according to the disposition
of the entertainers this peace both comes and flies away again. For not
only on the courageous speaking of them that teach, but also on the
worthiness of them that receive, doth this effect follow.

   Neither let us account it a small loss, not to enjoy such peace. For
this peace the prophet also from of old proclaims, saying, "How beautiful
are the feet of them that bring good tidings of peace."(4) Then to explain
the value thereof he added, "That bring good tidings of good things."

   This peace Christ also declared to be great, when He said, "Peace I
leave with you, my peace I give unto you."(5) And we should do all things,
so as to enjoy it, both at home and in church. For in the very church too
the presiding minister gives peace.(6) And this which we speak of is a type
of that. And you should receive it with all alacrity, in heart(7) before
the actual communion.(8) For if not to impart it after the communion(9) be
disgusting, how much more disgusting to repel from you him that pronounces
it!

   For thee the presbyter sits, for thee the teacher stands, laboring and
toiling. What plea then wilt thou have, for not affording him so much
welcome as to listen to Him? For indeed the church is the common home of
all, and when ye have first occupied it, we enter in, strictly observing
the type which they exhibited. For this cause we also pronounce "peace" in
common to all, directly as we enter, according to that law.

   Let no one therefore be careless, no one inattentive,(10) when the
priests have entered in and are teaching; for there is really no small
punishment appointed for this. Yea, and I for one would rather enter into
any of your houses ten thousand times, and find myself baffled, than not be
heard when I speak here. This latter is to me harder to bear than the
other, by how much this house is of greater dignity; our great possessions
being verily laid up here, here all the hopes we have. For what is here,
that is not great and awful? Thus both this table is far more precious and
delightful than the other,(1) and this candle-stick than the candlestick
there. And this they know, as many as have put away diseases by anointing
themselves with oil(2) in faith and in due season. And this coffer too is
far better and more indispensable than that other chest; for it hath not
clothes but alms shut up in it; even though they be few that own them. Here
too is a couch better than that other; for the repose of the divine
Scriptures is more delightful than any couch.

   And had we attained to excellence in respect of concord, then had we no
other home beside this. And that there is nothing over-burdensome in this
saying, the "three thousand,"(3) bear witness, and the "five thousand,"(4)
who had but one home, one table, one soul; for "the multitude of them that
believed," we read, "were of one heart and of one soul."(5) But since we
fall far short of their virtue, and dwell scattered in our several homes,
let us at least, when we meet here, be earnest in so doing. Because though
in all other things we be destitute and poor, yet in these we are rich.
Wherefore here at least receive us with love when we come in unto you. And
when I say, "Peace be unto you,"(6) and ye say, "And with thy spirit," say
it not with the voice only, but also with the mind; not in mouth, but in
understanding also. But if, while here thou sayest, "Peace also to thy
spirit," out of doors thou art mine enemy, spitting at and calumniating me.
and secretly aspersing me with innumerable reproaches; what manner of peace
is this?

   For I indeed, though thou speak evil of me ten thousand times, give
thee that peace with a pure heart, with sincerity of purpose, and I can say
nothing evil at any time of thee; for I have a father's bowels. And if I
rebuke thee at any time, I do it out of concern for thee. But as for thee,
by thy secret carping at me, and not receiving me in the Lord's house, I
fear lest thou shouldest in return add to my despondency; not for thine
insulting me, not for thy casting me out, but for thy rejecting our peace,
and drawing down upon thyself that grievous punishment.

   For though I shake not off the dust, though I turn not away, what is
threatened remains unchanged. For I indeed oftentimes pronounce peace to
you, and will not cease from continually speaking it; and if, besides your
insults, ye receive me not, even then I shake not off the dust; not that I
am disobedient to our Lord, but that I vehemently burn for you. And
besides, I have suffered nothing at all for you; I have neither come a long
journey, nor with that garb and that voluntary poverty am I come (therefore
we first blame ourselves), nor without shoes and a second coat; and perhaps
this is why ye also fail of your part. However, this is not a sufficient
plea for you; but while our condemnation is greater, to you it imparts no
excuse.

   10. Then the houses were churches, but now the church is become a
house. Then one might say nothing worldly in a house, now one may say
nothing spiritual in a church, but even here ye bring in the business from
the market place, and while God is discoursing, ye leave off listening in
silence to His sayings, and bring in the contrary things, and make discord.
And I would it were your own affairs, but now the things which are nothing
to you, those ye both speak and hear.

   For this I lament, and will not cease lamenting. For I have no power to
quit this house, but here we must needs remain until we depart from this
present life. "Receive us"(7) therefore, as Paul commanded. For his
language in that place related not to a meal, but to the temper and mind.
This we also seek of you, even love, that fervent and genuine affection.
But if ye endure not even this, at least love yourselves, and lay aside
your present remissness. This is sufficient for our consolation, if we see
you approving yourselves, and becoming better men. So will I also myself
show forth increased love, even "though the more abundantly I love you, the
less I be loved."(8)

   For indeed there are many things to bind us together. One table is set
before all, one Father begat us, we are all the issue of the same throes,
the same drink hath been given to all; or rather not only the same drink,
but also to drink out of one cup. For our Father desiring to lead us to a
kindly affection, hath devised this also, that we should drink out of one
cup; a thing which belongs to intense love.

   But "there is no comparison between the apostles and us." I confess it
too, and would never deny it. For I say not, to themselves, but not even to
their shadows are we comparable.

   But nevertheless, let your part be done. This will have no tendency to
disgrace you but rather to profit you the more. For when even to unworthy
persons ye show so much love and obedience, then shall ye receive the
greater reward.

   For neither are they our own words which we speak, since ye have no
teacher at all on earth; but what we have received, that we also give, and
in giving we seek for nothing else from you, but to be loved only. And if
we be unworthy even of this, yet by our loving you we shall quickly be
worthy. Although we are commanded to love not them only that love us, but
even our enemies. Who then is so hardhearted, who so savage, that after
having received such a law, he should abhor and hate even them that love
him, full as he may be of innumerable evils?

   We have partaken of a spiritual table, let us be partakers also of
spiritual love. For if robbers, on partaking of salt, forget their
character; what excuse shall we have, who are continually partaking of the
Lord's body, and do not imitate even their gentleness? And yet to many, not
one table only, but even to be of one city, hath sufficed for friendship;
but we, when we have the same city, and the same house, and table, and way,
and door, and root, and life, and head, and the same shepherd, and king,
and teacher, and judge, and maker, and father, and to whom all things are
common; what indulgence can we deserve, if we be divided one from another?

   11. But the miracles, perhaps, are what ye seek after, such as they
wrought when they entered in; the lepers cleansed, the devils driven out,
and the dead raised? Nay, but this is the great indication of your high
birth, and of your love, that ye should believe God without pledges. And in
fact this, and one other thing, were the reasons why God made miracles to
cease. I mean, that if when miracles are not performed, they that plume
themselves on other advantages,--for instance, either on the word of
wisdom, or on show of piety,--grow vainglorious, are puffed up, are
separated one from another; did miracles also take place, how could there
but be violent rendings? And that what I say is not mere conjecture, the
Corinthians bear witness, who from this cause were divided into many
parties.

   Do not thou therefore seek signs, but the soul's health. Seek not to
see one dead man raised; nay, for thou hast learnt that the whole world is
arising. Seek not to see a blind man healed, but behold all now restored
unto that better and more profitable sight; and do thou too learn to look
chastely, and amend thine eye.

   For in truth, if we all lived as we ought, workers of miracles would
not be admired so much as we by the children of the heathen. For as to the
signs, they often carry with them either a notion of mere fancy, or another
evil suspicion, although ours be not such. But a pure life cannot admit of
any such reproach; yea, all men's mouths are stopped by the acquisition of
virtue.

   Let virtue then be our study: for abundant are her riches, and great
the wonder wrought in her. She bestows the true freedom, and causes the
same to be discerned even in slavery, not releasing from slavery, but While
men continue slaves, exhibiting them more honorable than freemen; which is
much more than giving them freedom: not making the poor man rich, but while
he continues poor, exhibiting him wealthier than the rich.

   But if thou wouldest work miracles also, be rid of transgressions, and
thou hast quite accomplished it. Yea, for sin is a great demon, beloved;
and if thou exterminate this, thou hast wrought a greater thing than they
who drive out ten thousand demons. Do thou listen to Paul, how he speaks,
and prefers virtue to miracles. "But covet earnestly," saith he, "the best
gifts: and yet show I unto you a more excellent way."(1) And when he was to
declare this "way," he spoke not of raising the dead, not of cleansing of
lepers, not of any other such thing; but in Mace of all these he set
charity. Hearken also unto Christ, saying, "Rejoice not that the demons
obey you, but that your names are written in Heaven."(2) And again before
this, "Many will say to me in that day, Have we not prophesied in Thy name,
and cast out devils, and done many mighty works, and then I will profess
unto them, I know you not."(3) And when He was about to be crucified, He
called His disciples, and said unto them, "By this shall all men know that
ye are my disciples," not "if ye cast out devils," but "if ye have love one
to another."(1) And again, "Hereby shall all men know that Thou hast sent
me;" not "if these men raise the dead," but, "if they be one."(2)

   For, as to miracles, they oftentimes, while they profiled another, have
injured him who had the power, by lifting him up to pride and vainglory, or
haply in some other way: but in our works there is no place for any such
suspicion, but they profit both such as follow them, and many others.

   These then let us perform with much diligence. For if thou change from
inhumanity to almsgiving, thou hast stretched forth the hand that was
withered. If thou withdraw from theatres and go to the church, thou hast
cured the lame foot. If thou draw back thine eyes from an harlot, and from
beauty not thine own, thou hast opened them when they were blind. If
instead of satanical songs, thou hast learnt spiritual psalms, being dumb,
thou hast spoken.

   These are the greatest miracles, these the wonderful signs. If we go on
working these signs, we shall both ourselves be a great and admirable sort
of persons through these, and shall win over all the wicked unto virtue,
and shall enjoy the life to come; unto which may we all attain, by the
grace and love towards man of our Lord Jesus Christ, to whom be glory and
might forever and ever. Amen.


HOMILY XXXIII: MATT. X. 16.

Behold, I send you forth as sheep in the midst of wolves; be ye therefore
wise as serpents, and harmless as doves."

   HAVING made them feel confident about their necessary food, and opened
unto them all men's houses, and having invested their entrance with an
appearance to attract veneration, charging them not to come in as
wanderers, and beggars, but as much more venerable than those who received
them (for this He signifies by His saying, "the workman is worthy of his
hire;" and by His commanding them to inquire, who was worthy, and there to
remain, and enjoining them to salute such as receive them; and by His
threatening such as receive them not with those incurable evils): having I
say, in this way cast out their anxiety, and armed them with the display of
miracles, and made them as it were all iron and adamant, by delivering them
from all worldly things, and enfranchising them from all temporal care: He
speaks in what follows of the evils also that were to befall them; not only
those that were to happen soon after, but those too that were to be in long
course of time; from the first, even long beforehand, preparing them for
the war against the devil Yea, and many advantages were hence secured; and
first, that they learnt the power of His foreknowledge; secondly, that no
one should suspect, that through weakness of their Master came these evils
upon them; thirdly, that such as undergo these things should not be
dismayed by their falling out unexpectedly, and against hope; fourthly,
that they might not at the very time of the cross be troubled on hearing
these things. For indeed, they were just so affected at that time; when
also He upbraided them, saying, "Because I have said these things unto you,
sorrow hath filled your hearts; and none of you asketh me, whither goest
Thou?"(1) And yet He had said nothing as yet touching Himself, as that He
should be bound, and scourged, and put to death, that He might not hereby
also confound their minds; but for the present He announces before what
should happen to themselves.

   Then, that they might learn that this system of war is new, and the
manner of the array unwonted; as He sends them bare, and with one coat, and
unshod, and without staff, and without girdle or scrip, and bids them be
maintained by such as receive them; so neither here did He stay His speech,
but to signify His unspeakable power, He saith, "Even thus setting out,
exhibit the gentleness of "sheep," and this, though ye are to go unto
"wolves;" and not simply unto wolves, but "into the midst of wolves."

   And He bids them have not only gentleness as sheep, but also the
harmlessness of the dove. "For thus shall I best show forth my might, when
sheep get the better of wolves, and being in the midst of wolves, and
receiving a thousand bites, so far from being consumed, do even work a
change on them a thing far greater and more marvellous than killing them,
to alter their spirit, and to reform their mind; and this, being only
twelve, while the whole world is filled with the wolves."

   Let us then be ashamed, who do the contrary, who set like wolves upon
our enemies. For so long as we are sheep, we conquer: though ten thousand
wolves prowl around, we overcome and prevail. But if we become wolves, we
are worsted, for the help of our Shepherd departs from us: for He feeds not
wolves, but sheep: and He forsakes thee, and retires, for neither dost thou
allow His might to be shown. Because, as He accounts the whole triumph His
own, if thou being ill used, show forth gentleness; so if thou follow it up
and give blows, thou obscurest His victory.

   2. But do thou consider, I pray thee, who they are that hear these
injunctions, so hard and laborious: the timid and ignorant; the unlettered
and uninstructed; such as are in every respect obscure, who have never been
trained up in the Gentile laws, who do not readily present themselves in
the public, places; the fishermen, the publicans, men full of innumerable
deficiencies. For if these things were enough to confound even the lofty
and great, how were they not enough to cast down and dismay them that were
in all respects untried, and had never entertained any noble imagination?
But they did not cast them down.

   "And very naturally," some one may perhaps say; "because He gave them
power to cleanse lepers, to drive out devils." I would answer as follows:
Nay, this very thing was enough especially to perplex them, that for all
their raising the dead, they were to undergo these intolerable evils, both
judgments, and executions, and the wars which all would wage on them, and
the common hatred of the world; and that such terrors await them, while
themselves are working miracles.

   3. What then is their consolation for all these things? The power of
Him that sends them. Wherefore also He puts this before all, saying,
"Behold, I send you." This suffices for your encouragement, this for
confidence, and fearing none of your assailants.

   Seest thou authority? seest thou prerogative? seest thou invincible
might? Now His meaning is like this: "Be not troubled" (so He speaks),
"that sending you among wolves, I command you to be like sheep and like
doves. For I might indeed have done the contrary, and have suffered you to
undergo nothing terrible, nor as sheep to be exposed to wolves; I might
have rendered you more formidable than lions; but it is expedient that so
it should be. This makes you also more glorious; this proclaims also my
power."

   This He said also unto Paul: "My grace is sufficient for thee, for my
strength is made perfect in weakness."(1) "It is I, now mark it, who have
caused you so to be." For in saying, "I send you forth as sheep," He
intimates this. "Do not therefore despond, for I know, I know certainly,
that in this way more than any other ye will be invincible to all."

   After this, that they may contribute something on their own part also,
and that all might not seem to be of His grace, nor they supposed to be
crowned at random, and vainly, He saith, "Be ye therefore wise as serpents,
and harmless as doves." "But what," it might be said, "will our wisdom
avail in so great dangers? nay, how shall we be able to have wisdom at all,
when so many waves are drenching us all over? For let a sheep be ever so
wise, when it is in the midst of wolves, and so many wolves, what will it
be able to do? Let the dove be ever so harmless, what will it profit, when
so many hawks are assailing it?" In the brutes indeed, not at all: but in
you as much as possible.

   But let us see what manner of wisdom He here requires. That of the
serpent, He saith. For even as that animal gives up everything, and if its
very body must be cut off, doth not very earnestly defend it, so that it
may save its head; in like manner do thou also, saith He, give up every
thing but the faith; though goods, body, life itself, must be yielded. For
that is the head and the root; and if that be preserved, though thou lose
all, thou wilt recover all with so much the more splendor.(2)

   On this account then He neither commanded to be merely a simple and
single- hearted sort of person, nor merely wise; but hath mixed up both
these, so that they may become virtue; taking in the wisdom of the serpent
that we may not be wounded in our vitals; and the harmlessness of the dove,
that we may not retaliate on our wrongdoers, nor avenge ourselves on them
that lay snares; since wisdom again is useless, except this be added. Now
what, I ask, could be more strict than these injunctions? Why, was it not
enough to suffer wrong? Nay, saith He, but I do not permit thee so much as
to be indignant. For this is "the dove." As though one should cast a reed
into fire, and command it not to be burnt by the fire, but to quench it.

   However, let us not be troubled; nay, for these things have come to
pass, and have had an accomplishment, and have been shown in very deed, and
men became wise as serpents, and harmless as doves; not being of another
nature, but of the same with us.

   Let not then any one account His injunctions impracticable. For He
beyond all others knows the nature of things; He knows that fierceness is
not quenched by fierceness, but by gentleness. And if in men's actual deeds
too thou wouldest see this result, read the book of the Acts of the
Apostles, and thou wilt see how often, when the people of the Jews had
risen up against them and were sharpening their teeth, these men, imitating
the dove, and answering with suitable meekness, did away with their wrath,
quenched their madness, broke their impetuosity. As when they said, "Did
not we straitly command you, that ye should not speak in this name?"(1)
although able to work any number of miracles, they neither said nor did
anything harsh, but answered for themselves with all meekness, saying,
"Whether it be right to hearken unto you more than unto God, judge ye." (2)

   Hast thou seen the harmlessness of the dove? Behold the wisdom of the
serpent. "For we cannot but speak the things, which we know and have
heard."(3) Seest thou how we must be perfect on all points, so as neither
to be abased by dangers, nor provoked by anger?

   4. Therefore He said also,(4)

   "Beware of men, for they shall deliver you up to councils, and they
shall scourge you in their synagogues: and ye shall be brought before
governors and kings for my sake, for a testimony to them and the Gentiles."

   Thus again is He preparing them to be vigilant, in every case assigning
to them the sufferance of wrong, and permitting the infliction of it to
others; to teach thee that the victory is in suffering evil, and that His
glorious trophies are thereby set up. For He said not at all, "Fight ye
also, and resist them that would vex you," but only, "Ye shall suffer the
utmost ills."

   O how great is the power of Him that speaks! How great the self-command
of them that hear! For indeed we have great cause to marvel, how they did
not straightway dart away from Him on hearing these things, apt as they
were to be startled at every sound, and such as had never gone further than
that lake, around which they used to fish; and how they did not reflect,
and say to themselves, "And whither after all this are we to flee? The
courts of justice against us, the kings against us, the governors, the
synagogues of the Jews, the nations of the Gentiles, the rulers, and the
ruled." (For hereby He not only forewarned them of Palestine, and the ills
therein, but discovered also the wars throughout the world, saying, "Ye
shall be brought before kings and governors;" signifying that to the
Gentiles also He was afterwards to send them as heralds.) "Thou hast made
the world our enemy, Thou hast armed against us all them that dwell on the
earth, peoples, tyrants, kings."

   And what follows again is much more fearful, since men are to become on
our account murderers of brothers, of children, of fathers.

   "For the brother," saith He, "shall deliver up the brother to death,
and the father the child; and children shall rise up against their parents,
and cause them to be put to death."(5)

   "How, then," one might say, "will the rest of men believe, when they
see on our account, children slain by their fathers, and brethren by
brethren, and all things filled with abominations?" What? will not men, as
though we were destructive demons, will they not, as though we were
devoted, and pests of the world, drive us out from every quarter, seeing
the earth filled with blood of kinsmen, and with so many murderers? Surely
fair is the peace (is it not?) which we are to bring into men's houses and
give them, while we are filling those houses with so many slaughters. Why,
had we been some great number of us, instead of twelve; had we been,
instead of "unlearned and ignorant," wise, and skilled in rhetoric, and
mighty in speech; nay more, had we been even kings, and in possession of
armies and abundance of wealth; how could we have persuaded any, while
kindling up civil wars, yea, and other wars far worse than they? Why,
though we were to despise our own safety, which of all other men will give
heed to us?"

   But none of these things did they either think or say, neither did they
require any account of His injunctions, but simply yielded and obeyed. And
this came not from their own virtue only, but also of the wisdom of their
Teacher. For see how to each of the fearful things He annexed an
encouragement; as in the ease of such as received them not, He said, "It
shall be more tolerable for the land of Sodom and Gomorrha in the day of
judgment, than for that city;" so here again, when He had said, "Ye shall
be brought before governors and kings," He added, "for my sake, for a
testimony to them, and the Gentiles." And this is no small consolation,
that they are suffering these things both for Christ, and for the Gentiles'
conviction. Thus God, though no one regard, is found to be everywhere doing
His own works. Now these things were a comfort to them, not that they
desired the punishment of other men, but that they might have ground of
confidence, as sure to have Him everywhere present with them, who had both
foretold and foreknown these things; and because not as wicked men, and as
pests, were they to suffer all this.

   And together with these, He adds another, and that no small consolation
for them, saying,

   "But when they deliver you up, take no thought(1) how or what ye shall
speak, for it shall be given you in that hour what ye shall speak. For it
is not ye that speak, but the Spirit of your Father that speaketh in
you."(2)

   For lest they should say, "How shall we be able to persuade men, when
such things are taking place?" He bids them be confident as to their
defense also. And elsewhere indeed He saith, "I will give you a mouth and
wisdom;"(3) but here, "It is the Spirit of your Father that speaketh in
you," advancing them unto the dignity of the prophets. Therefore, when He
had spoken of the power that was given, then He added also the terrors, the
murders, and the slaughters.

   "For the brother shall deliver up the brother," saith He, "to death,
and the father the child, and the children shall rise up against their
parents, and cause them to be put to death."(4)

   And not even at this did He stop, but added also what was greatly more
fearful, and enough to shiver a rock to pieces: "And ye shall be hated of
all men." And here again the consolation is at the doors, for, "For my
name's sake," saith He, "ye shall suffer these things." And with this again
another, "But he that endureth to the end, the same shall be saved."(5)

   And these things in another point of view likewise were sufficient to
rouse up their spirits; since at any rate the power of their gospel was to
blaze up so high, as that nature should be despised, and kindred rejected,
and the Word preferred to all, chasing all mightily away. For if no tyranny
of nature is strong enough to withstand your sayings, but it is dissolved
and trodden under foot, what else shall be able to get the better of you?
Not, however, that your life will be in security, because these things
shall be; but rather ye will have for your common enemies and foes them
that dwell in the whole world.

   5. Where now is Plato? Where Pythagoras? Where the long chain(6) of the
Stoics? For the first, after having enjoyed great honor, was so practically
refuted, as even to be sold out of the country,(7) and to succeed in none
of his objects, no, not go much as in respect of one tyrant: yea, he
betrayed his disciples, and ended his life miserably. And the Cynics, mere
pollutions as they were, have all passed by like a dream and a shadow. And
yet assuredly no such thing ever befell them, but rather they were
accounted glorious for their heathen philosophy, and the Athenians made a
public monument of the epistles of Plato, sent them by Dion; and they
passed all their time at ease, and abounded in wealth not a little. Thus,
for instance, Aristippus was used to purchase costly harlots; and another
made a will, leaving no common inheritance; and another, when his disciples
had laid themselves down like a bridge, walked on them; and he of Sinope,
they say, even behaved himself unseemly in the market place.

   Yea, these are their honorable things. But there is no such thing here,
but a strict temperance, and a perfect decency, and a war against the whole
world in behalf of truth and godliness, and to be slain every day, and not
until hereafter their glorious trophies.

   But there are some also, one may say, skilled in war amongst them; as
Themistocles, Pericles. But these things too are children's toys, compared
with the acts of the fishermen. For what canst thou say? That he persuaded
the Athenians to embark in their ships, when Xerxes was marching upon
Greece? Why in this case, when it is not Xerxes marching, but the devil
with the whole world, and his evil spirits innumerable assailing these
twelve men, not at one crisis only, but throughout their whole life, they
prevailed and vanquished; and what was truly marvellous, not by slaying
their adversaries, but by converting and reforming them.

   For this especially you should observe throughout, that they slew not,
nor destroyed such as were plotting against them, but having found them as
bad as devils, they made them rivals of angels, enfranchising human nature
from this evil tyranny, while as to those execrable demons that were
confounding all things, they drave them out of the midst of markets, and
houses, or rather even from the very wilderness. And to this the choirs of
the monks bear witness, whom they have planted everywhere, clearing out not
the habitable only, but even the uninhabitable land. And what is yet more
marvellous, they did not this in fair conflict, but in the enduring of evil
they accomplished it all. Since men actually had them in the midst, twelve
unlearned persons, binding, scourging, dragging them about, and were not
able to stop their mouths; but as it is impossible to bind the sunbeam, so
also their tongue. And the reason was, "it was not they" themselves "that
spake," but the power of the Spirit. Thus for instance did Paul overcome
Agrippa, and Nero, who surpassed all men in wickedness. "For the Lord,"
saith he, "stood with me, and strengthened me, and delivered me out of the
mouth of the lion."(1)

   But do thou also admire them, how when it was said to them, "Take no
thought," they yet believed, and accepted it, and none of the terrors
amazed them. And if thou say, He gave them encouragement enough, by saying,
"It shall be the Spirit of your Father that shall speak;" even for this am
I most amazed at them, that they doubted not, nor sought deliverance from
their perils; and this, when not for two or three years were they to suffer
these things, but all their life long. For the saying, "He that endureth to
the end, the same shall be saved," is an intimation of this.

   For His will is, that not His part only should be contributed, but that
the good deeds should be also done of them. Mark, for instance, how from
the first, part is His, part His disciples'. Thus, to do miracles is His,
but to provide nothing is theirs. Again, to open all men's houses, was of
the grace from above; but to require no more than was needful, of their own
self-denial. "For the workman is worthy of his hire." Their bestowing peace
was of the gift of God, their inquiring for the worthy, and not entering in
without distinction unto all, of their own self command. Again, to punish
such as received them not was His, but to retire with gentleness from them,
without reviling or insulting them, was of the apostles' meekness. To give
the Spirit, and cause them not to take thought, was of Him that sent them,
but to become like sheep and doves, and to bear all things nobly, was of
their calmness and prudence. To be hated and not to despond, and to endure,
was their own; to save them that endured, was of Him who sent them.

   Wherefore also He said, "He that endureth to the end, the same shall be
saved." That is, because the more part are wont at the beginning indeed to
be vehement, but afterwards to faint, therefore saith He, "I require the
end." For what is the use of seeds, flourishing indeed at first, but a
little after fading away? Therefore it is continued patience that He
requires of them. I mean, lest any say, He wrought the whole Himself, and
it was no wonder that they should prove such, suffering as they did nothing
intolerable; therefore He saith unto them, "There is need also of patience
on your part. For though I should rescue you from the first dangers, I am
reserving you for others more grievous, and after these again others will
succeed; and ye shall not cease to have snares laid for you, so long as ye
have breath. For this He intimated in saying, "But he that endureth to the
end, the same shall be saved."

   For this cause then, though He said, "Take no thought what ye shall
speak;" yet elsewhere He saith, "Be ready to give an answer to every man
that asketh you a reason of the hope that is in you."(2) That is, as long
as the contest is among friends, He commands us also to take thought; but
when there is a terrible tribunal, and frantic assemblies, and terrors on
all sides, He bestows the influence from Himself, that they may take
courage and speak out, and not be discouraged, nor betray the righteous
cause.

   For in truth it was a very great thing, for a man occupied about lakes,
and skins, and receipt of custom, when tyrants were on their thrones, and
satraps, and guards standing by them, and the swords drawn, and all
standing on their side; to enter in alone, bound, hanging down his head,
and yet be able to open his mouth. For indeed they allowed them neither
speech nor defense with respect-to their doctrines, but set about torturing
them to death, as common pests of the world.

For "They," it is said, "that have turned the world upside down, are come
hither also;" and again, "They preach things contrary to the decrees of
Caesar, saying that Jesus Christ is king."(1) And everywhere the courts of
justice were preoccupied by such suspicions, and much influence from above
was needed, for their showing both the truth of the doctrine they preached,
and that they are not violating the common laws; so that they should
neither, while earnest to speak of the doctrine, fall under suspicion of
overturning the laws; nor again, while earnest to show that they were not
overturning the common government, corrupt the perfection of their
doctrines: all which thou wilt see accomplished with all due consideration,
both in Peter and in Paul, and in all the rest. Yea, and as rebels and
innovators, and revolutionists, they were accused all over the world; yet
nevertheless they both repelled this impression, and invested themselves
with the contrary, all men celebrating them as saviors, and guardians, and
benefactors. And all this they achieved by their much patience. Wherefore
also Paul said, "I die daily;"(2) and he continued to "stand in jeopardy"
unto the end.

   6. What then must we deserve, having such high patterns, and in peace
giving way to effeminacy, and remissness? With none to make war (it is too
evident) we are slain; we faint when no man pursues, in peace we are
required to be saved, and even for this we are not sufficient. And they
indeed, when the world was on fire, and the pile was being kindled over the
whole earth, entering, snatched from within, out of the midst of the flame,
such as were burning; but thou art not able so much as to preserve thyself.

   What confidence then will there be for us? What favor? There are no
stripes, no prisons, no rulers, no synagogues, nor aught else of that kind
to set upon us; yea, quite on the contrary we rule and prevail. For both
kings are godly, and there are many honors for Christians, and precedences,
and distinctions, and immunities, and not even so do we prevail. And
whereas they being daily led to execution, both teachers and disciples, and
bearing innumerable stripes, and continual brandings, were in greater
luxury than such as abide in Paradise; we who have endured no such thing,
not even in a dream, are softer than any wax. "But they," it will be said,
"wrought miracles." Did this then keep them from the scourge? did it free
them from persecution? Nay, for this is the strange thing, that they
suffered such things often even at the hands of them whom they benefited,
and not even so were they confounded, receiving only evil for good. But
thou if thou bestow on any one any little benefit, and then be requited
with anything unpleasant, art confounded, art troubled, and repentest of
that which thou hast done.

   If now it should happen, as I pray it may not happen nor at any time
fall out, that there be a war against churches, and a persecution, imagine
how great will be the ridicule, how sore the reproaches. And very
naturally; for when no one exercises himself in the wrestling school, how
shall he be distinguished in the contests? What champion, not being used to
the trainer, will be able, when summoned by the Olympic contests, to show
forth anything great and noble against his antagonist? Ought we not every
day to wrestle and fight and run? See ye not them that are called
Pentathli, when they have no antagonists, how they fill a sack with much
sand, and hanging it up try their full strength thereupon? And they that
are still younger, practise the fight against their enemies upon the
persons of their companions.

   These do thou also emulate, and practise the wrestlings of self denial.
For indeed there are many that provoke to anger, and incite to lust, and
kindle a great flame. Stand therefore against thy passions, bear nobly the
mental pangs, that thou mayest endure also those of the body.

   7. For so the blessed Job, if he had not exercised himself well before
his conflicts, would not have shone so brightly in the same. Unless he had
practised freedom from all despondency, he would have uttered some rash
word, when his children died. But as it was he stood against all the
assaults, against ruin of fortune, and destruction of so great affluence:
against loss of children, against his wife's commiseration, against plagues
in body, against reproaches of friends, against revilings of servants.

   And if thou wouldest see his ways of exercise also, hear him saying,
how he used to despise wealth: "If I did but rejoice," saith he. "because
my wealth was great: if I set gold up for a heap, if I put my trust in a
precious stone."(3) Therefore neither was he confounded at their being
taken away, since he desired them not when present.

   Hear how he also managed what related to his children, not giving way
to undue softness, as we do, but requiring of them all circumspection. For
he who offered sacrifice even for their secret sins, imagine how strict a
judge he was of such as were manifest.(1)

   And if thou wouldest also hear of his strivings after continence,
hearken to him when he saith, "I made a covenant with mine eyes. that I
should not think upon a maid."(2) For this cause his wife did not break his
spirit, for he loved her even before this, not however immoderately, but as
is due to a wife.

   Wherefore I am led even to marvel, whence it came into the devil's
thought to stir up the contest, knowing as he did of his previous training.
Whence then did it occur to him? The monster is wicked, and never despairs:
and this turns out to us a very great condemnation that he indeed never
gives up the hope of our destruction, but we despair of our own salvation.

   But for bodily mutilation and indignity, mark how he practised himself.
Why, inasmuch as he himself had never undergone any such thing, trot had
continued to live in wealth and luxury, and in all other splendor, he used
to divine other men's calamities, one by one. And this he declared, when he
said, "For the thing which I greatly feared is come upon me; and that which
I was afraid of is come unto me."(3) And again, "But I wept for every
helpless man, and groaned when I saw a man in distress."(4)

   So because of this, nothing of what happened confounded him, none of
those great and intolerable ills. For I bid thee not look at the ruin of
his substance, nor at the loss of his children, nor at that incurable
plague, nor at his wife's device against him; but at those things which are
far more grievous than these.

   "And what," saith one, "did Job suffer more grievous than these? for
from his history there is nothing more than these for us to learn." Because
we are asleep, we do not learn, since he surely that is anxious, and
searches well for the pearl, will know of many more particulars than these.
For the more grievous, and apt to infuse greater perplexity, were
different.

   And first, his knowing nothing certain about the kingdom of heaven, and
the resurrection; which indeed he also spoke of, lamenting. "For I shall
not live always, that I should suffer long."(5) Next, his being conscious
to himself of many good works. Thirdly, his being conscious of no evil
thing. Fourthly, his supposing that at God's hands he was undergoing it; or
if at the devil's, this again was enough to offend him. Fifthly, his
hearing his friends accusing him of wickedness, "For thou hast not been
scourged," say they, "according to what thy sins deserve."(6) Sixthly, his
seeing such as lived in wickedness prospering, and exulting over him.
Seventhly, not having any other to whom he might look as even having ever
suffered such things.

   8. And if thou wouldest learn how great these things are, consider our
present state. For if now, when we are looking for a kingdom, and hoping
for a resurrection, and for the unutterable blessings, and are conscious to
ourselves of countless evil deeds, and when we have so many examples, and
are partakers of so high a philosophy; should any persons lose a little
gold, and this often, after hating taken it by violence, they deem life not
to be lived in, having no wife to lay sore on them, nor bereaved of
children, nor reproached by friends, nor insulted by servants, but rather
having many to comfort them, some by words, some by deeds; of how noble
crowns must not he be worthy, who seeing what he had gotten together by
honest labor, snatched away from him for nought and at random, and after
all that, undergoing temptations without number, like sleet, yet throughout
all abides unmoved, and offers to the Lord his due thanksgiving for it all?

   Why, though no one had spoken any of the other taunts, yet his wife's
words alone were sufficient utterly to shake a very rock. Look, for
example, at her craft. No mention of money, none of camels, and flocks, and
herds, (for she was conscious of her husband's self command with regard to
these), but of what was harder to bear than all these, I mean, their
children; and she deepens the tragedy, and adds to it her own influence.

   Now if when men were in wealth, and suffering no distress, in many
things and oft have women prevailed on them: imagine how courageous was
that soul, which repulsed her, assaulting him with such powerful weapons,
and which trod under foot the two most tyrannical passions, desire and
pity. And yet many having conquered desire, have yielded to pity. That
noble Joseph, for instance, held in subjection the most tyrannical of
pleasures, and repulsed that strange woman, plying him as she did with
innumerable devices; but his tears he contained not, but when he saw his
brethren that had wronged him, he was all on fire with that passion, and
quickly cast off the mask, and discovered the part he had been playing.(7)
But when first of all she is his wife, and when her words are piteous, and
the moment favorable for her, as well as his wounds and his stripes, and
those countless waves of calamities; how can one otherwise than rightly
pronounce the soul impassive to so great a storm to be firmer than any
adamant?

   Allow me freely to say, that the very apostles, if not inferior to this
blessed man, are at least not greater than he was. For they indeed were
comforted by the suffering for Christ; and this medicine was so sufficient
daily to relieve them, that the Lord puts it everywhere, saying, "for me,
for my sake," and, "If they call me, the master of the house,
Beelzebub."(1) But he was destitute of this encouragement, and of that from
miracles, and of that from grace; for neither had he so great power of the
Spirit.

   And what is yet greater, nourished in much delicacy, not from amongst
fishermen, and publicans, and such as lived frugally, but after enjoyment
of so much honor, he suffered all that he did suffer. And what seemed
hardest to bear in the case of the apostles, this same he also underwent,
being hated of friends, of servants, of enemies, of them who had received
kindness of him: and the sacred anchor, the harbor without waves, namely,
that which was said to the apostles, "for my sake," of this he had no
sight.

   I admire again the three children, for that they dared the furnace,
that they stood up against a tyrant. But hear what they say, "We serve not
thy Gods, nor worship the image which thou hast set up."(2) A thing which
was the greatest encouragement to them, to know of a certainty that for God
they are suffering all whatsoever they suffer. But this man knew not that
it was all conflicts, and a wrestling; for had he known it, he would not
have felt what was happening. At any rate, when he heard, "Thinkest thou
that I have uttered to thee mine oracles for nought, or that thou mightest
be proved righteous?"(3) consider how straightway, at a bare word, he
breathed again, how he made himself of no account, how he accounted himself
not so much as to have suffered what he had suffered, thus saying, "Why do
I plead any more, being admonished and reproved of the Lord, hearing such
things, I being nothing?"(4) And again, "I have heard of Thee before, as
far as hearing of the ear; but now mine eye hath seen Thee; wherefore I
have made myself vile, and have melted away; and I accounted myself earth
and ashes."(5)

   This fortitude then, this moderation, of him that was before law and
grace, let us also emulate, who are after law and grace; that we may also
be able to share with him the eternal tabernacles; unto which may we all
attain, by the grace and love towards man of our Lord Jesus Christ, to whom
be the glory and the victory forever and ever. Amen.


HOMILY XXXIV: MATT. X. 23.

"But when they persecute you in this city, flee ye into the other; for
verily I say unto you, ye shall not have gone over the cities of Israel,
till the Son of Man be come."

   HAVING spoken of those fearful and horrible things, enough to melt very
adamant, which after His cross, and resurrection, and assumption, were to
befall them, He directs again His discourse to what was of more tranquil
character, allowing those whom He is training to recover breath, and
affording them full security. For He did not at all command them, when
persecuted, to close with the enemy, but to fly. That is, it being so far
but a beginning, and a prelude, He gave His discourse a very condescending
turn. For not now of the ensuing persecutions is He speaking, but of those
before the cross and the passion. And this He showed by saying, "Ye shall
not have gone over the cities of Israel, till the Son of Man be come." That
is, lest they should say, "What then, if when persecuted we flee, and there
again they overtake us, and drive us out?"--to destroy this fear, He saith,
"Ye shall not have gone round Palestine first, but I will straightway come
upon you."

And see how here again He doeth not away with the terrors, but stands by
them in their perils. For He said not, "I will snatch you out, and will put
an end to the persecutions;' but what? "Ye shall not have gone over the
cities of Israel, till the Son of Man be come." Yea, for it sufficed for
their consolation, simply to see Him.

   But do thou observe, I pray thee, how He doth not on every occasion
leave all to grace, but requires something also to be contributed on their
part. "For if ye fear," saith He, "flee," for this He signified by saying,
"flee ye," and "fear not."(1) And He did not command them to flee at first,
but when persecuted to withdraw; neither is it a great distance that He
allows them, but so much as to go about the cities of Israel.

   Then again, He trains them for another branch of self-command; first,
casting out all care for their food: secondly, all fear of their perils;
and now, that of calumny. Since from that first anxiety He freed them, by
saying, "The workman is worthy of his hire,"(2) and by signifying that many
would receive them; and from their distress about their dangers, by saying,
"Take no thought how or what ye shall speak," and, "He that endureth unto
the end, the same shall be saved."(3)

   But since withal it was likely that they should also bring upon
themselves an evil report, which to many seems harder to bear than all; see
whence He comforts them even in this case, deriving the encouragement from
Himself, and from all that had been said touching Himself; to which nothing
else was equal. For as He said in that other place, "Ye shall be hated of
all men," and added, "for my name's sake," so also here.

   And in another way He mitigates it, joining a fresh topic to that
former. What kind of one then is it?

   "The disciple," saith He, "is not above his Master, nor the servant
above his Lord It is enough for the disciple that he be as his Master, and
the servant as his Lord. If they have called the Master of the house
Beelzebub, how much more shall they call them of His household? Fear them
not therefore."(4)

   See how He discovers Himself to be the Lord and God and Creator of all
things. What then? Is there not any disciple above his Master, or servant
above his Lord?(5) So long as he is a disciple, and a servant, he is not,
by the nature of that honor. For tell me not here of the rare instances,
but take the principle from the majority. And He saith not, "How much more
His servants," but "them of His household," to show how very near He felt
them to be to Him.(6) And elsewhere too He said, "Henceforth I call you not
servants; ye are my friends."(7) And He said not, If they have insulted the
Master of the houses and calumniated Him; but states also the very form of
the insult, that they "called Him Beelzebub."

   Then He gives also another consolation, not inferior to this: for this
indeed is the greatest; but because for them who were not yet living
strictly, there was need also of another, such as might have special power
to refresh them, He states it likewise. And the saying seems indeed in form
to be an universal proposition, nevertheless not of all matters, but of
those in hand only, is it spoken. For what saith He?

   "There is nothing covered, that shall not be revealed; nor hid, that
shall not be known."(8) Now what He saith is like this. It is indeed
sufficient for your encouragement, that I also shared with you in the same
reproach; I who am your Master and Lord. But if it still grieve you to hear
these words, consider this other thing too, that even from this suspicion
ye will soon be released. For why do ye grieve? At their calling you
sorcerers and deceivers? But wait a little, and all men will address you as
saviors, and benefactors of the world. Yea, for time discovers all things
that are concealed, it will both refute their false accusation, and make
manifest your virtue. For when the event shows you saviors, and
benefactors, and examples of all virtue, men will not give heed to their
words, but to the real state of the case; and they will appear false
accusers, and liars, and slanderers, but ye brighter than the sun, length
of time revealing and proclaiming you, and uttering a voice clearer than a
trumpet, and making all men witnesses of your virtue. Let not therefore
what is now said humble you, but let the hope of the good things to come
raise you up. For it cannot be, that what relates to you should be hid.

   2. Then, having rid them of all distress, and fears, and anxiety, and
set them above men's reproaches, then, and not till then, He seasonably
discourses to them also of boldness in their preaching.

   For, "What I tell you," saith He, "in darkness, that speak ye in light;
and what ye have heard in the ear, that preach ye(9) upon the
housetops."(10)

   Yet it was not at all darkness, when He was saying these things;
neither was He discoursing unto them in the ear; but He used a strong
figure, thus speaking. That is, because He was conversing with them alone,
and in a small corner of Palestine, therefore He said, "in darkness," and
"in the ear;" contrasting the boldness of speech, which He was hereafter to
confer on them, with the tone of the conversation which was then going on.
"For not to one, or two, or three cities, but to the whole world ye shall
preach," saith He, "traversing land and sea, the inhabited country, and the
desert; to princes alike and tribes, to philosophers and orators, saying
all with open face,(1) and with all boldness of speech." Therefore, He
said, "On the house tops," and, "In the light," without any shrinking, and
with all freedom.

   And wherefore said He not only, "Preach on the housetops." and "Speak
in the light," but added also, "What I tell you in darkness," and "What ye
hear in the ear"? It was to raise up their spirits. As therefore when He
said, "He that believeth on me, the works that I do shall he do also, and
greater works than these shall he do;"(2) even so here too, to signify that
He will do it all by them, and more than by Himself, He inserted this. For
"the beginning indeed," saith He, "I have given, and the prelude; but the
greater part it is my will to effect through you." Now this is the language
of one not commanding only, but also declaring beforehand what was to be,
and encouraging them with His sayings, and implying that they should
prevail over all, and quietly also removing(3) again their distress at the
evil report. For as this doctrine, after lying hid for a while, shall
overspread all things, so also the evil suspicion of the Jews shall quickly
perish.

   Then, because He had lifted them up on high, He again gives warning of
the perils also, adding wings to their mind, and exalting them high above
all. For what saith He? "Fear not them which kill the body, but are not
able to kill the soul."(4) Seest thou how He set them far above all things,
persuading them to despise not anxiety only and calumny, dangers and plots,
but even that which is esteemed of all things most terrible, death? And not
death alone, but by violence too? And He said not, "ye shall be slain," but
with the dignity that became Him, He set this before them, saying, "Fear
not them which kill the body, but are not able to kill the soul; but rather
fear Him(5) which is able to destroy both soul and body in hell;" bringing
round the argument, as He ever doth, to its opposite. For what? is your
fear, saith He, of death? and are ye therefore slow to preach? Nay for this
very cause I bid you preach, that ye fear death: for this shall deliver you
from that which is really death. What though they shall slay you? yet over
the better part they shall not prevail, though they strive ten thousand
ways. Therefore He said not, "Who do not kill the soul," but, who "are not
able to kill." For wish it as they may, they shall not prevail. Wherefore,
if thou fear punishment, fear that, the more grievous by far.

   Seest thou how again He doth not promise them deliverance from death,
but permits them to die, granting them more than if He had not allowed them
to suffer it? Because deliverance from death is not near so great as
persuading men to despise death. You see now, He doth not push them into
dangers, but sets them above dangers, and in a short sentence fixes in
their mind the doctrines that relate to the immortality of the soul, and
having in two or three words implanted a saving doctrine, He comforts them
also by other considerations.

   Thus, lest they should think, when killed and butchered, that as men
forsaken they suffered this, He introduces again the argument of God's
providence, saying on this wise: "Are not two sparrows sold for a farthing?
And one of them shall not fall into a snare(6) without your Father. But the
very hairs of your head are all numbered."(7) "For what is viler than
they?" saith He; "nevertheless, not even these shall be taken without God's
knowledge." For He means not this, "by His operation they fall," for this
were unworthy of God; but, "nothing that is done is hid from Him." If then
He is not ignorant of anything that befalls us, and loves us more truly
than a father, and so loves us, as to have numbered our very hairs; we
ought not to be afraid. And this He said, not that God numbers our hairs,
but that He might indicate His perfect knowledge, and His great providence
over them. If therefore He both knows all the things that are done, and is
able to save you, and willing; whatever ye may have to suffer, think not
that as persons forsaken ye suffer. For neither is it His will to deliver
you from the terrors, but to persuade you to despise them, since this is,
more than anything, deliverance from the terrors.

   3. "Fear ye not therefore; ye are of more value than many sparrows."(1)
Seest thou that the fear had already prevailed over them? Yea, for He knew
the secrets of the heart; therefore He added, "Fear them not therefore;"
for even should they prevail, it will be over the inferior part, I mean,
the body; which though they should not kill, nature will surely take with
her and depart. So that not even this depends on them, but men have it from
nature. And if thou fear this, much more shouldest thou fear what is
greater, and dread "Him who is able to destroy both soul and body in hell."
And He saith not openly now, that it is Himself, "Who is able to destroy
both soul and body," but where He before declared Himself to be judge, He
made it manifest.

   But now the contrary takes place: Him, namely, who is able to destroy
the soul, that is, to punish it, we fear not, but those who slay the body,
we shudder at. Yet surely while He together with the soul punishes the body
also, they cannot even chasten the body, much less the soul: and though
they chasten it ever so severely, yet in that way they rather make it more
glorious.

   Seest thou how He signifies the conflicts to be easy? Because in truth,
death did exceedingly agitate their souls, inspiring terror for a time, for
that it had not as yet been made easy to overcome, neither had they that
were to despise it partaken of the grace of the Spirit.

   Having, you see, cast out the fear and distress that was agitating
their soul; by what follows He also encourages them again, casting out fear
by fear; and not by fear only, but also by the hope of great prizes; and He
threatens with much authority, in both ways urging them to speak boldly for
the truth; and saith further,

   "Whosoever therefore shall confess me before men, him(2) will I also
confess before my Father which is in Heaven. But whosoever shah deny me
before men, him will I also deny before my Father which is in Heaven."(3)

   Thus not from the good things only, but also from the opposites, doth
He urge them; and He concludes with the dismal part.

   And mark His exact care; He said not "me," but "in me," implying that
not by a power of his own, but by the help of grace from above, the
confessor makes his confession. But of him that denies, He said not, "in
me," but "me;" for he having become destitute of the gift, his denial
ensues.

   "Why then is he blamed," one may say, "if being forsaken, he denies?"
Because the being forsaken is the fault of the forsaken person himself.

   But why is He not satisfied with the faith in the mind, but requires
also the confession with the mouth? To train us up to boldness in speech,
and a more abundant love and determination, and to raise us on high.
Wherefore also He addresses Himself to all. Nor doth He at all apply this
to the disciples only in person, for not them, but their disciples too, He
is now rendering noble hearted. Because he that hath learnt this lesson
will not only teach with boldness, but will likewise suffer all things
easily, and with ready mind. This at any rate brought over many to the
apostles, even their belief in this word. Because both in the punishment
the infliction is heavier, and in the good things the recompense greater. I
mean, whereas he that doeth right hath the advantage in time,(4) and the
delay of the penalty is counted for gain by the sinner: He hath introduced
an equivalent, or rather a much greater advantage, the increase of the
recompenses. "Hast thou the advantage," saith He, "by having first
confessed me here? I also will have the advantage of thee, by giving thee
greater things, and unspeakably greater; for I will confess thee there."
Seest thou that both the good things and the evil things are there to be
dispensed? Why then hasten and hurry thyself? and why seek thy rewards
here, thou who art "saved by hope?"(5) Wherefore, whether thou hast done
anything good, and not received its recompense here, be not troubled (for
with increase, in the time to come, the reward thereof awaits thee): or
whether thou hast done any evil, and not paid the penalty, be not easy; for
there will vengeance receive thee, if thou turn not and amend.

   But if thou believe it not, from the things here form thy conjecture
about things to come also. Why, if in the season of the conflicts they that
confess are so glorious, imagine what they will be in the season of the
crowns. If the enemies here applaud, how shall that tenderest of all
fathers fail to admire and proclaim thee? Yea, then shall we have both our
gifts for the good, and our punishments for the evil. So that such as deny
shall suffer harm, both here and there; here living with an evil
conscience, though they were never to die, they shall be surely dead; and
there, undergoing the last penalty: but the other sort will profit both
here and there, both here making a gain of their death, and in this way
becoming more glorious than the living, and there enjoying those
unspeakable blessings.

   God then is in no wise prompt to punish only, but also to confer
benefits; and for this last more than for the first. But why hath He put
the reward once only, the punishment twice? He knows that this would be
more apt to correct us. For this cause when He had said, "Fear Him which is
able to destroy both soul and body in hell," He saith again, "Him will I
also deny." So doth Paul also, continually making mention of hell.

   Thus we see that He, having by all ways trained on His scholar (both by
opening Heaven to him, and by setting before him that fearful judgment-
seat, and by pointing to the amphitheatre of angels, and how in the midst
of them the crowns shall be proclaimed, which thing would thenceforth
prepare the way for the word of godliness to be very easily received); in
what follows, lest they grow timid and the word be hindered, He bids them
be prepared even for slaughter itself; to make them aware that such as
continue in their error, will have to suffer (among other things) for
plotting against them.

   4. Let us therefore despise death, although the time be not come that
requires it of us; for indeed it will translate us to a far better life.
"But the body decays." Why, on this account most especially we ought to
rejoice, because death decays, and mortality perishes, not the substance of
the body. For neither, shouldest thou see a statue being cast, wouldest
thou call the process destruction, but an improved formation. Just so do
thou reason also concerning the body, and do not bewail. Then it were right
to bewail, had it remained in its chastisement.

   "But," saith one, "this ought to take place without the decay of our
bodies; they should continue entire." And what would this have advantaged
either the living or the departed? How long are ye lovers of the body? How
long are ye rivetted to the earth and gaping after shadows? Why, what good
would this have done? or rather, what harm would it not have done? For did
our bodies not decay, in the first place the greatest of all evils, pride,
would have continued with many. For if even while this is going on, and
worms gushing out, many have earnestly sought to be gods; what would not
have been the result did the body continue?

   In the second place, it would not be believed to be of earth; for if,
its end witnessing this, some yet doubt; what would they not have suspected
if they did not see this? Thirdly, the bodies would have been excessively
loved; and most men would have become more carnal and gross; and if even
now some cleave to men's tombs and coffins, after that themselves have
perished, what would they not have done, if they had even their image
preserved? Fourthly, they would not have earnestly desired the things to
come. Fifthly, they that say the world is eternal, would have been more
confirmed, and would have denied God as Creator. Sixthly, they would not
have known the excellence of the soul, and how great a thing is the
presence of a soul in a body. Seventhly, many of them that lose their
relations would have left their cities, and have dwelt in the tombs, and
have become frantic, conversing continually with their own dead. For if
even now men form to themselves images, since they cannot keep the body
(for neither is it possible, but whether they will or no it glides and
hurries from them), and are rivetted to the planks of wood; what monstrous
thing would they not then have devised? To my thinking, the generality
would have even built temples for such bodies, and they that are skilled in
such sorceries would have persuaded evil spirits to speak through them;
since at least even now, they that venture on the arts of necromancy
attempt many things more out of the way than these. And how many idolatries
would not have arisen from hence? when men even after the dust and ashes,
are yet eager in those practices.

   God therefore, to take away all our extravagances, and to teach us to
stand off from all earthly things, destroys the bodies before our eyes. For
even he that is enamored of bodies, and is greatly affected at the sight of
a beautiful damsel, if he will not learn by discourse the deformity of that
substance, shall know it by the very sight. Yea, many of the like age with
her whom he loves, and oftentimes also fairer, being dead, after the first
or second day, have emitted an ill savor, and foul matter, and decay with
worms. Imagine then what sort of beauty thou lovest, and what sort of
elegance has power so to disturb thee. But if bodies did not decay, this
would not be well known: but as evil spirits run unto men's graves, so also
many of our lovers, continually sitting by the tombs, would have received
evil spirits in their soul, and would quickly have perished in this
grievous madness. But as it is, together with all other things this also
comforts the soul, that the form is not seen: it brings men to
forgetfulness of their affliction. Indeed, if this were not so, there would
be no tombs at all, but thou wouldest see our cities having corpses instead
of statues, each man desiring to look upon his own dead. And much confusion
would arise hence, and none of the ordinary sort would attend to his soul,
nor would give room to the doctrine of immortality to enter in: and many
other things too, more shocking than these, would have resulted, which even
to speak of were unseemly. Wherefore it decays presently, that thou
mightest see unveiled the beauty of the soul. For if she be the procurer of
all that beauty and life, much more excellent must she herself be. And if
she preserve that which is so deformed and unsightly, much more herself.

   5. For it is not the body wherein the beauty lies, but the
expression,(1) and the bloom which is shed over its substance by the soul.
Now then, I bid thee love that which makes the body also to appear such as
it is. And why speak I of death? Nay even in life itself, I would have thee
mark how all is hers that is beautiful. For whether she be pleased, she
showers roses over the cheeks; or whether she be pained, she takes that
beauty, and involves it all in a dark robe. And if she be continually in
mirth, the body improves in condition; if in grief, she renders the same
thinner and weaker than a spider's web; if in wrath, she hath made it again
abominable and foul; if she show the eye calm, great is the beauty that she
bestows; if she express envy, very pale and livid is the hue she sheds over
us; if love, abundant the gracefulness she at once confers. Thus in fact
many women, not being beautiful in feature, have derived much grace from
the soul; others again of brilliant bloom, by having an ungracious soul,
have marred their beauty. Consider how a face that is pale grows red, and
by the variation of color produces great delight, when there is need of
shame and blushing. As, on the other hand, if it be shameless, it makes the
countenance more unpleasing than any monster.

   For nothing is fairer, nothing sweeter than a beauteous soul. For while
as to bodies, the longing is with pain, in the case of souls the pleasure
is pure and calm. Why then let go the king, and be wild about the herald?
Why leave the philosopher, and gape after his interpreter? Hast thou seen a
beautiful eye? acquaint thyself with that which is within; and if that be
not beautiful, despise this likewise. For surely, didst thou see an ill-
favored woman wearing a beautiful mask, she would make no impression on
thee: just as on the other hand, neither wouldest thou suffer one fair and
beautiful to be disguised by the mask, but wouldest take it away, as
choosing to see her beauty unveiled.

   This then I bid thee do in regard of the soul also, and acquaint
thyself with it first; for this is clad with the body instead of a mask;
wherefore also that abides such as it is; but the other, though it be
mishapen, may quickly become beautiful. Though it have an eye that is
unsightly, and harsh, and fierce, it may become beautiful, mild, calm,
sweet- tempered, gentle.

   This beauty therefore let us seek, this countenance let us adorn; that
God also may "have pleasure in our beauty,"(2) and impart to us of His
everlasting blessings, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and might forever and ever. Amen.


HOMILY XXXV: MATT. X. 34.

"Think not that I am come(1) to send peace on earth; I am not come(2) to
send peace, but a sword."

   AGAIN, He sets forth the things that are more painful, and that with
great aggravation: and the objection they were sure to meet Him with, He
prevents them by stating. I mean, lest hearing this, they should say, "For,
this then art Thou come, to destroy both us, and them that obey us, and to
fill the earth with war?" He first saith Himself, "I am not come to send
peace on earth."

   How then did He enjoin them to pronounce peace on entering into each
house? And again, how did the angels say, "Glory to God in the highest, and
on earth peace"?(1) And how came all the prophets too to publish it for
good tidings? Because this more than anything is peace, when the diseased
is cut off, when the mutinous is removed. For thus it is possible for
Heaven to be united to earth. Since the physician too in this way preserves
the rest of the body, when he amputates the incurable part; and the
general, when he has brought to a separation them that were agreed in
mischief. Thus it came to pass also in the case of that famous tower; for
their evil peace(2) was ended by their good discord, and peace made
thereby. Thus Paul also divided them that were conspiring against him.(3)
And in Naboth's case that agreement was at the same time more grievous than
any war.(4) For concord is not in every case a good thing, since even
robbers agree together.

   The war is not then the effect of His purpose, but of their temper. For
His will indeed was that all should agree in the word of godliness; but
because they fell to dissension, war arises. Yet He spake not so; but what
saith He? "I am not come to send peace;" comforting them. As if He said,
For think not that ye are to blame for these things; it is I who order them
so, because men are so disposed. Be not ye therefore confounded, as though
the events happened against expectation. To this end am I come, to send war
among men; for this is my will. Be not ye therefore troubled, when the
earth is at war, as though it were subject to some hostile device. For when
the worse part is rent away, then after that Heaven is knit unto the
better.

   And these things He saith, as strengthening them against the evil
suspicion of the multitude.

   And He said not "war," but what was more grievous than it, "a sword."
And if there be somewhat painful in these expressions, and of an alarming
emphasis, marvel not. For, it being His will to train their ears by the
severity of His words, lest in their difficult circumstances they should
start aside, He fashioned His discourse accordingly; lest any one should
say it was by flattery He persuaded them, and by concealing the hardships;
therefore even to those things which merited to be otherwise expressed, He
gave by His words the more galling and painful turn. For it is better to
see persons' gentleness in things, than in words.

   2. Wherefore neither with this was He satisfied, but unfolds also the
very nature of the war, signifying it to be far more grievous even than a
civil war; and He saith,

   "I am come to set a man at variance against his father, and the
daughter against her mother, and the daughter-in-law against her mother-in-
law."(5)

   For not friends only, saith He, nor fellow citizens, but even kinsmen
shall stand against one another, and nature shall be divided against
herself. "For I am come," saith He, "to set a man at variance against his
father, and the daughter against her mother, and a daughter-in-law against
her mother-in-law." That is, not merely among those of the same household
is the war, but among those that are dearest, and extremely near to each
other. And this more than anything signifies His power, that hearing these
things, they both accepted Him, and set about persuading all others.

   Yet was it not He that did this: of course not: but the wickedness of
the other sort: nevertheless He saith it is His own doing. For such is the
custom of the Scripture. Yea, and elsewhere also He saith, "God hath given
them eyes that they should not see:"(6) and here He speaks in this way, in
order that having, as I said before, exercised themselves in these words,
they might not be confounded on suffering reproaches and insults.

   But if any think these things intolerable, let them be reminded of an
ancient history. For in times of old also this came to pass, which thing
especially shows the old covenant to be akin to the new, and Him who is
here speaking, the same with the giver of those commands. I mean that in
the case of the Jews also, when each had slain his neighbor, then He laid
aside His anger against them; both when they made the calf, and when they
were joined to Baal Peor.(7) Where then are they that say, "That God is
evil, and this good?" For behold He hath filled the world with blood, shed
by kinsmen. Nevertheless even this we affirm to be a work of great love
towards man.

   Therefore, you see, implying that it was He who approved those other
acts also, He makes mention also of a prophecy, which if not spoken for
this end, yet involves the same meaning. And what is this?

   "A man's foes shall be they of his own household."(8)

   For indeed among the Jews also something of the kind took place. That
is, there were prophets, and false prophets, and the people was divided,
and families were in dissension; and some believed the one, and some the
other. Wherefore the prophet admonishes, saying, "Trust ye not in friends,
have not hope in guides; yea, even of her that lieth in thy bosom beware,
in respect of communicating aught to her:" and, "A man's enemies are the
men that are in his own house."(1)

   And this He said, preparing him that should receive the word to be
above all. For to die is not evil, but to die an evil death. On this
account He said moreover, "I am come to cast fire upon the earth."(2) And
this He said, to declare the vehemence and warmth of the love which He
required. For, because He loved us very much, so He will likewise be loved
of us. And these sayings would strengthen(3) the persons present also, and
lift them higher. "For if those others," saith He, "are to despise kinsmen,
and children, and parents, imagine what manner of men ye their teachers
ought to be. Since neither will the hardships stop with you, but will also
pass on to the rest. For since I am come bringing great blessings, I demand
also great obedience, and purpose of heart."

   3. "He that loveth father or mother more than me, is not worthy of me;
and he that loveth son or daughter more than me, is not worthy of me; and
he that taketh not his cross and followeth after me, is not worthy Of
me."(4)

   Seest thou a teacher's dignity? Seest thou, how He signifies himself a
true Son of Him that begat Him, commanding us to let go all things beneath,
and to take in preference the love of Him?

   "And why speak I," saith He, "of friends and kinsmen? Even if it be
thine own life which thou preferrest to my love, thy place is far from my
disciples." What then? Are not these things contrary to the Old Testament?
Far from it, rather they are very much in harmony therewith. For there too
He commands not only to hate the worshippers of idols, but even to stone
them; and in Deuteronomy again, admiring these, He saith, "Who said unto
his father, and to his mother, I have not seen thee; neither did he
acknowledge his brethren, and his own sons he disowned: he kept Thy
oracles."(5) And if Paul gives many directions touching parents, commanding
us to obey them in all things, marvel not; for in those things only doth he
mean us to obey, as many as do not hinder godliness.(6) For indeed it is a
sacred duty to render them all other honors: but when they demand more than
is due, one ought not to obey. For this reason Luke saith, "If any man come
to me, and hate not his father, and mother, and wife, and children, and
brethren, and sisters, yea, and his own life also, he cannot be my
disciple;"(7) not commanding simply to hate them, since this were even
quite contrary to the law; but "when one desires to be loved more than I
am, hate him in this respect. For this ruins both the beloved himself, and
the lover." And these things He said, both to render the children more
determined, and to make the fathers more gentle, that would hinder them.
For when they saw He had such strength and power as to sever their children
from them, they, as attempting things impossible, would even desist.
Wherefore also He leaves the fathers, and addresses His discourse to the
children, instructing the former not to make the attempt, as attempting
things impracticable.

   Then lest they should be indignant, or count it hard, see which way He
makes His argument tend: in that having said, "Who hateth not father and
mother," He adds, "and his own life." For why dost thou speak to me of
parents, saith He, and brothers, and sisters, and wife? Nothing is nearer
than the life to any man: yet if thou hate not this also, thou must bear in
all things the opposite of his lot who loveth me.

   And not even simply to hate it was His command, but so as to expose it
to war, and to battles, and to slaughters, and blood. "For he that beareth
not his cross, and cometh after me, cannot be my disciple."(8) Thus He said
not merely that we must stand against death, but also against a violent
death; and not violent only, but ignominious too.

   And He discourses nothing as yet of His own passion, that when they had
been for a time instructed in these things, they might more easily receive
His word concerning it. Is there not, therefore, cause for amazement, how
on their hearing these things, their soul did not wing its way from the
body, the hardships being everywhere at hand, and the good things in
expectation? How then did it not flee away? Great was both the power of the
speaker, and the love of the hearers. Wherefore though hearing things far
more intolerable and galling than those great men, Moses and Jeremiah, they
continued to obey, and to say nothing against it.

   "He that findeth his life," saith He, "shall lose it: and he that
loseth his life for my sake, shall find it."(1) Seest thou how great the
damage to such as love it unduly? how great the gain to them that hate it?
I mean, because the injunctions were disagreeable, when He was bidding them
set themselves against parents, and children, and nature, and kindred, and
the world, and their very soul, He sets forth the profit also, being very
great. Thus, "These things," saith He, "so far from harming, will very
greatly profit; and their opposites will injure;" urging them, as He ever
doth, by the very things which they desire. For why art thou willing to
despise thy life?(2) Because thou lovest it? Then for that very reason
despise it, and so thou wilt advantage it in the highest degree, and do the
part of one that loves it.

   And mark an instance of unspeakable consideration. For not in respect
of our parents only doth He practise this reasoning, nor of our children,
but with regard to our life, which is nearer than all; that the other point
may thenceforth become unquestionable, and they may learn that they will in
this way profit those of their kindred likewise, as much as may be; since
so it is in the case even of our life, which is more essential to us than
all.

   4. Now these things were enough to recommend men to receive them, their
appointed healers. Yea, who would choose but receive with all readiness
them that were so noble, such true heroes, and as lions running about the
earth, and despising all that pertained to themselves, so that others might
be saved? Yet nevertheless He proffers also another reward, indicating that
He is caring here for the entertainers more than for the guests.

   And the first honor He confers is by saying,

   "He that receiveth you, receiveth me, and he that receiveth me,
receiveth Him that sent me."(3)

   With this, what may compare? that one should receive the Father and the
Son! But He holds out herewith another reward also.

   "He," saith He, "that receiveth a prophet in the name of a prophet,
shall receive a prophet's reward; and he that receiveth a righteous man in
the name of a righteous man, shall receive a righteous man's reward."(4)

   And as before He threatens punishment to such as do not receive them,
here He defines also a certain refreshments for the good. And to teach thee
His greater care for them, He said not simply, "He that receiveth a
prophet," or "He that receiveth a righteous man," but subjoined, "in the
name of a prophet," and, "in the name of a righteous man;" that is, if not
for any worldly preferment, nor for any other temporal thing, he receive
him, but because he is either a prophet or a righteous man, he shall
receive a prophet's reward, and a righteous man's reward; such as it were
meet for him to have, that hath received a prophet, or a righteous man; or,
such as that other is himself to receive. Which kind of thing Paul also
said: "That your abundance may be a supply for their want, that their
abundance also may be a supply for your want."(6)

   Then, lest any one should allege poverty, He saith,

   "Or whosoever shall give to drink unto one of these little ones a cup
of cold water only in the name of a disciple, verily I say unto you, he
shall in no wise lose his reward."(7)

   "Though a cup of cold water be thy gift, on which there is nothing laid
out, even of this shall a reward be stored up for thee. For I do all things
for the sake of you the receivers."

   Seest thou what mighty persuasions He used, and how He opened to them
the houses of the whole world? Yea, He signified that men are their
debtors: first, by saying, "The workman is worthy of his hire;" secondly,
by sending them forth having nothing; thirdly, by giving them up to wars
and fightings in behalf of them that receive them; fourthly, by committing
to them miracles also; fifthly, in that He did by their lips introduce
peace, the cause of all blessings, into the houses of such as receive them;
sixthly, by threatening things more grievous than Sodom to such as receive
them not: seventhly, by signifying that as many as welcome them are
receiving both Himself and the Father; eighthly, by promising both a
prophet's and a righteous man's reward: ninthly, by undertaking that the
recompenses shall be great, even for a cup of cold water. Now each one of
these things, even by itself, were enough to attract them. For who, tell
me, when a leader of armies wounded in innumerable places, and dyed in
blood, came in sight, returning after many trophies from war and conflict,
would not receive him, throwing open every door in his house?

   5. But who now is like this? one may say. Therefore He added, "In the
name of a disciple, and of a prophet, and of a righteous man;" to instruct
thee that not for the worthiness of the visitor, but for the purpose of him
that gives welcome, is His reward appointed. For though here He speak of
prophets, and righteous men, and disciples, yet elsewhere He bids men
receive the veriest outcasts, and punishes such as fail to do so. For,
"Inasmuch as ye did it not to one of the least of these, ye did it not to
me; "(1) and the converse again He affirms with respect to the same
persons.

   Since though he may be doing no such great work, he is a man,
inhabiting the same world with thee, beholding the same sun having the same
soul, the same Lord, a partaker with thee of the same mysteries, called to
the same heaven with thee; having a strong claim, his poverty, and his want
of necessary food. But now they that waken thee with flutes and pipes in
the winter season, and disturb thee without purpose or fruit, depart from
thee receiving many gifts.(2) And they that carry about swallows,(3) and
smut themselves over,(4) and abuse every one, receive a reward for this
their conjuration. But if there come to thee a poor man wanting bread,
there is no end of revilings, and reproaches, and charges of idleness, and
upbraidings, and insults, and jeers; and thou considerest not with thyself,
that thou too art idle, and yet God giveth thee His gifts. For tell me not
this, that thou too art doing somewhat, but point me out this rather, if it
be anything really needful that thou doest, and art busy about. But if thou
tellest one of money-getting, and of traffic, and of the care and increase
of thy goods, I also would say unto thee, Not these, but alms, and prayers,
and the protection of the injured, and all such things, are truly works,
with respect to which we live in thorough idleness. Yet God never told us,
"Because thou art idle, I light not up the sun for thee; because thou doest
nothing of real consequence, I quench the moon, I paralyze the womb of the
earth, I restrain the lakes, the fountains, the rivers, I blot out the
atmosphere: I withhold the annual rains:" but He gives us all abundantly.
And to some that are not merely idle, but even doing evil, He freely gives
the benefit of these things.

   When therefore thou seest a poor man, and sayest, "It stops my breath
that this fellow, young as he is and healthy, having nothing, would fain be
fed in idleness; he is surely some slave and runaway, and hath deserted his
proper master:" I bid thee speak these same words to thyself; or rather,
permit him freely to speak them unto thee, and he will say with more
justice, "It stops my breath that thou, being healthy, art idle, and
practisest none of the things which God hath commanded, but having run away
from the commandments of thy Lord, goest about dwelling in wickedness, as
in a strange land, in drunkenness, in surfeiting, in theft, in extortion,
in subverting other men's houses." And thou indeed imputest idleness, but I
evil works; in thy plotting, in thy swearing, in thy lying, in thy
spoiling, in thy doing innumerable such things.

   And this I say, not as making a law in favor of idleness, far from it;
but rather very earnestly wishing all to be employed; for sloth is the
teacher of all wickedness: but I beseech you not to be unmerciful, nor
cruel. Since Paul also, having made infinite complaints, and said, "If any
will not work, neither let him eat," stopped not at this, but added, "But
ye, be not weary in well doing."(5) "Nay, but these things are
contradictory. For if thou hast commanded for them not to eat, how
exhortest thou us to give?" I do so, saith He, for I have also commanded to
avoid them, and "to have no company with them;" and again I said, "Count
them not as enemies, but admonish them; "(6) not making contradictory laws,
but such as are quite in unison with each other. Because, if thou art
prompt to mercy, both he, the poor man, will soon be rid of his idleness,
and thou of thy cruelty.

   "But he hath many lies and inventions," you reply. Well, hence again is
he pitiable, for that he hath fallen into such distress, as to be hardened
even in such doings. But we, so far from pitying, add even those cruel
words, "Hast thou not received once and again?" so we talk. What then?
because he was once fed, hath he no need to be fed again? Why dost thou not
make these laws for thine own belly also, and say to it likewise, Thou wert
filled yesterday, and the day before, seek it not now? But while thou
fillest that beyond measure, even to bursting,(1) from him thou turnest
away, when he asks but what is moderate; whereas thou oughtest therefore to
pity him, because he is constrained to come to thee every day. Yea, if
nought else incline thee to him, thou shouldest pity him because of this;
for by the constraint of his poverty he is forced on these things, and
doeth them. And thou dost not pity him, because, being so spoken to, he
feels no shame: the reason being, that his want is too strong for him.

   Nay, thou instead of pitying, dost even make a show of him; and whereas
God hath commanded to give secretly, thou standest exposing publicly him
that hath accosted thee, and upbraiding him, for what ought to move thy
pity. Why, if thou art not minded to give, to what end add reproach, and
bruise that weary and wretched soul? He came as into a harbor, seeking help
at thine hands; why stir up waves, and make the storm more grievous? Why
dost thou condemn him of meanness? What? had he thought to hear such
things, would he have come to thee? Or if he actually came foreseeing this,
good cause therefore both to pity him, and to shudder at thine own cruelty,
that not even so, when thou seest an inexorable necessity laid upon him,
dost thou become more gentle, nor judgest him to have a sufficient excuse
for his importunity in the dread of hunger, but accusest him of impudence:
and yet hast thou often thyself practised greater impudence, yea in respect
of grievous matters. For while here the very impudence brings with it
ground of pardon, we, often doing things punishable, brazen it out: and
when we ought to bear all that in mind, and be humble, we even trample on
those miserable men, and when they ask medicines, we add to their wounds. I
say, if thou wilt not give, yet why dost thou strike? If thou wilt not be
bounteous, yet why be insolent?

   "But he submits not to be put off in any other way." Well then, as that
wise man commanded,' so do. "Answer him peaceable words with meekness." For
not of his own accord, surely, is he so very importunate. For there is not,
there cannot be, any man desiring to be put to shame for its own sake. How
much soever any may contend, I cannot yield ever to be convinced that a man
who was living in plenty would choose to beg.

   6. Let no man then beguile us with arguments. But although Paul saith,
"If any will not work, neither let him eat,"(3) to them he saith it; but to
us he saith not this, but, on the contrary, "Be not weary in well
doing.''(4) Even thus do we at home; when any two are striving with each
other, we take each apart, and give them the opposite advice. This did God
also, and Moses. For while to God he said, "If thou wilt forgive them their
sin, forgive it; else blot me out also; "(5) them on the contrary he
commanded to slay one another, and all that pertained to them. Yet these
things are contrary; nevertheless, both looked to one end.

   Again, God said to Moses in the hearing of the Jews, "Let me alone,
that I may consume the people,''(6) (for though they were not present when
God was saying this, yet they were to hear it afterwards): but privately He
gives him directions of the opposite tenor. And this, Moses upon constraint
revealed afterwards, thus saying, "What? did I conceive them, that thou
sayest to me, Carry them, as a nurse would carry the sucking child in her
bosom?"(7)

   These things are done also in houses, and often a father while he
blames the tutor in private for having used his child reproachfully,
saying, "Be not rough, nor hard," to the youth speaks in the contrary way,
"Though thou be reproached unjustly, bear it;" out of those opposites
making up some one wholesome result. Thus also Paul said to such as are in
health and beg, "If any man will not work, neither let him eat," that he
may urge them into employment: but to such as can show mercy, "Ye, for your
part, be not weary in well doing:" that he may lead them to give aims.

   So also, when he was admonishing those of the Gentiles, in his Epistle
to the Romans, not to be highminded against the Jews, he brought forward
also the wild olive, and he seems to be saying one thing to these, another
to those.(8)

   Let us not therefore fall away into cruelty, but let us listen to Paul,
saying, "Be not weary in well doing;" let us listen to the Lord, who saith,
"Give to every man that asketh of thee,"(9) and, "Be ye merciful as your
Father."(1) And though He hath spoken of many things, He hath nowhere used
this expression, but with regard to our deeds of mercy only. For nothing so
equals us with God, as doing good.

   "But nothing is more shameless," saith one, "than a poor man." Why, I
pray thee? Because he runs up, and cries out after thee? Wilt thou then let
me point out, how we are more importunate than they, and very shameless?
Remember, I say, now at the season of the fast, how often, when thy table
was spread at eventide, and thou hadst called thy ministering servant; on
his moving rather leisurely,(2) thou hast overset everything, kicking,
insulting, reviling, merely about a little delay; although fully assured,
that if not immediately, yet a little after thou shalt enjoy thy victuals.
Upon which thou dost not call thyself impudent, changed as thou art into a
wild beast for nothing; but the poor man, alarmed and trembling about his
greater interests (for not about delay, but about famine, is all his fear),
him dost thou call audacious, and shameless, and impudent, and all the most
opprobrious names? Nay, how is this anything but extreme impudence.

   But these things We do not consider: therefore we account such men
troublesome: since if we at all searched into our own doings, and compared
them with theirs, we should not have thought them intolerable.

   Be not then a severe judge. Why, if thou wert clear of all sins, not
even then would the law of God permit thee to be strict in searching out
other men's sins. And if the Pharisee perished on this account, what
defense are we to find? If He suffer not such as have done well to be
bitter in searching out other men's doings, much less them that have
offended.

   7. Let us not then be savage, nor cruel, not without natural feeling,
not implacable, not worse than wild beasts. For I know many to have gone
even so far in brutishness, as for a little trouble to slight famishing
persons, and to say these words: "I have no servant now with me; we are far
from home; there is no money-changer that I know." Oh cruelty! Didst thou
promise the greater, and dost thou not fulfill the less? To save thy
walking a little way, doth he perish with hunger? Oh insolence! Oh pride!
Why, if it were ten furlongs to be walked, oughtest thou to be backward?
both it not even come into thy mind that so thy reward is made greater? For
whereas, when thou givest, thou receivest reward for the gift only: when
thou thyself also goest, for this again is appointed thee a recompense.

   Yea, the patriarch himself we admire for this, that in his own person
be ran to the herd, and snatched up the calf,(3) and that, when he had
three hundred and eighteen servants born in his house.(4) But now some are
filled with so much pride, as to do these things by servants, and not to be
ashamed. "But dost thou require me to do these things myself?" one may say.
"How then shall I not seem to be vainglorious?" Nay, but as it is, thou art
led by another kind of vainglory to do this, being ashamed to be seen
talking with a poor man.

   But I am in no respect strict about this; only give, whether by thyself
or by another thou art minded to do so; and do not accuse, do not smite, do
not revile. For medicines, not wounds. cloth he need who comes unto thee;
mercy, not a sword. For tell me, if any one who had been smitten with a
stone, and had received a wound in his head, were to let go all others, and
run unto thy knees, drenched in his blood; wouldest thou indeed smite him
with another stone, and add unto him another wound? I, for my part, think
not; but even as it was, thou wouldest endeavor to cure it. Why then doest
thou the contrary with respect to the poor? Knowest thou not how much power
a word hath, both to raise up, and to cast down? "For a word," it is said,
"is better than a gift."(5)

   Dost thou not consider that thou art thrusting the sword into thyself,
and art receiving a more grievous wound, when he, being reviled, silently
withdraws, with groans and many tears? Since indeed of God he is sent unto
thee. Consider then, in insulting him, upon whom thou art causing the
insult to pass; when God indeed sends him unto thee, and commands thee to
give, but thou, so far from giving, dost even insult him on his coming.

   And if thou art not aware how exceedingly amiss this is, look at it as
among men, and then thou wilt fully know the greatness of the sin. As thus:
if a servant of thine had been commanded by thee to go to another servant,
who had money of thine, to receive it, and were to come back not only with
empty hands, but also with despiteful usage; what wouldest thou not do to
him that had wrought the insult? What penalty wouldest thou not exact, as
though, after this, it were thyself that had been ill used?

   This reckoning do thou make in regard of God also; for truly it is He
that sends the poor to us, and of His we give, if indeed we do give. But
if, besides not giving, we also send them away insulted, consider how many
bolts, how many thunders, that which we are doing deserves.

   Duly considering then all these things, let us both bridle our tongue,
and put away inhumanity, and let us stretch forth the hand to give alms,
and not with money only, but with words also, let us relieve such as are in
need; that we may both escape the punishment for reviling, and may inherit
the kingdom which is for blessing arid almsgiving, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might forever
and ever. Amen.


HOMILY XXXVI: MATT. XI. 1.

"And it came to pass, when Jesus had made an end of commanding His twelve
disciples, He departed thence to teach and to preach in their cities."

   THAT is, after He had sent them, He proceeded to withdraw Himself, to
give them room and opportunity to do what He had enjoined. For while He was
present and healing, no one would be willing to approach them.

   "Now when John had heard in the prison the works of Jesus,(1) he sent
two of(2) his disciples, and asked Him, saying, Art thou He that should
come? or do we look for another?"(4)

   But Luke saith, they also told John of the miracles, and then he sent
them.(5) However, this contains no matter of difficulty, but of
consideration only; for this, among other things, indicates their jealousy
towards Him.

   But what follows is completely among the. controverted points. Of what
nature then is this? Their saying, "Art Thou He that should come, or do we
look for another?" That is, he that knew Him before His miracles, he that
had learned it of the Spirit, he that heard it of the Father, he who had
proclaimed Him before all men; doth he now send to learn of Him, whether it
be Himself or no? And if yet thou didst not know that it is surely He, how
thinkest thou thyself credible, affirming as thou dost concerning things,
whereof thou art ignorant? For he that is to bear witness to others, must
be first worthy of credit himself. Didst thou not say, "I am not meet to
loose the latchet of His shoe? "(6) Didst thou not say, "I knew Him not,
but He that sent me to baptize with water, the same said unto me, Upon whom
thou shalt see the Spirit descending and resting upon Him, the same is He
which baptizeth with the Holy Ghost?"(7) Didst thou not see the Spirit in
form of a dove? didst thou not hear the voice? Didst thou not utterly
forbid Him, saying, "I have need to be baptized of Thee?"(8) Didst thou not
say even to thy disciples, "He must increase, I must decrease?"(9) Didst
thou not teach all the people, that "He should baptize them with the Holy
Ghost and with fire?"(10) and that He "is the Lamb of God that taketh away
the sin of the world?"(11) Didst thou not before His signs and miracles
proclaim all these things? How then now, when He hath been made manifest to
all, and the fame of Him hath gone out everywhere, and dead men have been
raised, and devils driven away, and a display made of so great miracles,
dost thou after this send to learn of Him?

   What then is the fact? Were all these sayings a kind of fraud: a stage
play and fables? Nay, who that hath any understanding would say so? I say
not, John, who leaped in the womb, who before his own birth proclaimed Him,
the citizen of the wilderness, the exhibitor of the conversation of angels;
but even though he were one of the common sort, and of them that are
utterly outcast, he would not have hesitated, after so many testimonies,
both on his own part and on the part of others.

   Whence it is evident, that neither did he send as being himself in
doubt, nor did he ask in ignorance. Since no one surely could say this,
that though he knew it fully, yet on account of his prison he was become
rather timid: for neither was he looking to be delivered therefrom, nor if
he did look for it, would he have betrayed his duty to God, armed as he was
against various kinds of death. For unless he had been prepared for this,
he would not have evinced so great courage towards a whole people,
practised in shedding blood of prophets; nor would he have rebuked that
savage tyrant with so much boldness in the midst of the city and the forum,
severely chiding him, as though he were a little child, in hearing of all
men. And even if he were grown more timid, how was he not ashamed before
his own disciples, in whose presence he had so often borne witness unto
Him, but asked his question by them, which he should have done by others?
And yet surely he knew full well, that they too were jealous of Christ, and
desired to find some handle against Him. And how could he but be abashed
before the Jewish people, in whose presence he had proclaimed such high
things? Or what advantage accrued to him thereby, towards deliverance from
his bonds? For not for Christ's sake had he been cast into prison, nor for
having proclaimed His power, but for his own rebuke touching the unlawful
marriage. And what child so silly, what person so frantic, but that so he
would have put on himself their character?(1)

   2. What then is it which he is bringing about? For that it belongs not
to John to have doubt hereupon, no nor to any ordinary person, nor even to
one extremely foolish and frenzied; so much is evident from what we have
said. And now we have only to add the solution.

   For what intent then did he send to ask? John's disciples were starting
aside from Jesus, and this surely any one may see, and they had always a
jealous feeling towards Him. And it is plain, from what they said to their
master: "He that was with thee," it is said, "beyond Jordan, to whom thou
barest witness, behold, the same baptizeth, and all men come unto Him."(2)
And again, "There arose a question between John's disciples and the Jews
about purifying."(3) And again they came unto Him, and said, "Why do we and
the Pharisees fast oft, but Thy disciples fast not? "(4) For as yet they
knew not who Christ was, but imagining Jesus to be a mere man, but John
greater than after the manner of man, were vexed at seeing the former held
in estimation, but the latter, as he had said, now ceasing. And this
hindered them from coming unto Him, their jealousy quite blocking up the
access. Now so long as John was with them, he was exhorting them
continually and instructing them, and not even so did he persuade them; but
when he was now on the point of dying, he uses the more diligence: fearing
as he did lest he might leave a foundation for bad doctrine, and they
continue broken off from Christ. For as he was diligent even at first to
bring to Christ all that pertained to himself; so on his failing to
persuade them, now towards his end he does but exert the more zeal.

   Now if he had said, "Go ye away unto Him, He is better than I," he
would not have persuaded them, minded as they were not easily to be
separated from him, but rather he would have been thought to say it out of
modesty, and they would have been the more rivetted to him; or if he had
held his peace, then again nothing was gained. What then doth he? He waits
to hear from them that Christ is working miracles, and not even so doth he
admonish them, nor doth he send all, but some two (whom he perhaps knew to
be more teachable than the rest); that the inquiry might be made without
suspicion, in order that from His acts they might learn the difference
between Jesus and himself. And he saith, Go ye, and say, "Art thou He that
should come, or do we look for another? "(5)

   But Christ knowing the purpose of John, did not say, I am He; for this
would again have offended the hearers, although this was what it naturally
followed for Him to say, but He leaves them to learn it from His acts. For
it saith, "when these were come to Him, then "He cured many."(6) And yet
what congruity was there, that being asked, "Art thou He," He should say
nothing to that, but should presently cure them that were sick; unless it
had been His mind to establish this which I have mentioned? Because they of
course would account the testimony of His deeds surer, and more above
suspicion than that of His words.

   Knowing therefore, as being God, the mind with which John had sent
them, He straightway cured blind, lame, and many others; not to teach him
(for how should He him that was convinced), but these that were doubting:
and having healed them, He saith,

   "Go and show John again those things which ye do hear and see; the
blind receive their sight, and the lame walk, and the lepers are cleansed,
and the deaf hear, and the dead are raised up, and the poor have the gospel
preached unto them."(1) And he added, "And blessed is he, whosoever shall
not be offended in me;"(2) implying that He knows even their unuttered
thoughts. For if He had said, "I am He," both this would have offended
them, as I have already said; and they would have thought, even if they had
not spoken, much as the Jews said to Him, "Thou bearest record of
Thyself."(3) Wherefore He saith not this Himself, but leaves them to learn
all from the miracles, freeing what He taught from suspicion, and making it
plainer. Wherefore also He covertly added His reproof of them. That is,
because they were "offended in Him," He by setting forth their case and
leaving it to their own conscience alone, and by calling no witness of this
His accusation, but only themselves that knew it all, did thus also draw
them the more unto Himself, in saying, Blessed is he, whosoever shall not
be offended in me." For indeed His secret meaning was of them when He said
this.

   3. But in order to our making the truth more evident to you by the
comparison of the several statements, producing not only our own sayings,
but also what is stated by others; we must needs add some account of them.

   What then do some affirm? That this which we have stated was not the
cause, but that John was in ignorance, yet not in ignorance of all; but
that He was the Christ, he knew, but whether He was also to die for
mankind, he knew not, therefore he said, "Art Thou He that should come?"
that is, He that is to descend into hell.(4) But this is not tenable; for
neither of this was John ignorant. This at least he proclaimed even before
all the others, and bare record of this first, "Behold," saith he, "the
Lamb of God, which taketh away the sin of the world."(5) Now he called Him
a lamb, as proclaiming the cross, and again in saying, "That taketh away
the sin of the world," he declared this same thing. For not otherwise than
by the cross did He effect this; as Paul likewise said: "And the
handwriting which was contrary to us, even it He took out of the way,
nailing it to His cross."(6) And his saying too, "He shall baptize you with
the Spirit,"(7) is that of one who was foretelling the events after the
resurrection.

   Well: that He was to rise again, he knew, say they, and that He was to
give the Holy Ghost; but that He should likewise be crucified, he knew not.
How then was He to rise again, who had not suffered, nor been crucified?
And how was this man greater than a prophet, who knew not even what the
prophets knew? For that he was greater than a prophet, even Christ Himself
bare record,(8) but that the prophets knew of the passion is surely plain
to every one. For so Isaiah saith, "He is brought as a lamb to the
slaughter, and as a sheep before her shearer is dumb."(9) And before this
testimony also he saith, "There shall be a root of Jesse, and He that shall
rise again to rule the Gentiles, in Him shall the Gentiles trust."(10) Then
speaking of His passion, and of the ensuing glory, he added. "And His rest
shall be honor." And this prophet foretold not only that He should be
crucified, but also with whom. "For," saith he, "He was numbered with the
transgressors."(11) And not this only, but that He should not even plead
For Himself; "For this man," he saith, "openeth not His mouth:" and that He
should be unjustly condemned; "For in His humiliation," saith he, "His
judgment was taken away."(12) And before this again, David both saith this,
and describes the judgment hall. "Why," saith he, "do the heathen rage, and
the people imagine a vain thing? The kings of the earth stand up, and the
rulers are gathered together against the Lord, and against His
anointed."(13) And elsewhere he mentions also the image of the cross,
saying on this wise, "They pierced my hand and my feet,"(14) and those
things which the soldiers were emboldened to do, he adds with all
exactness, "For they parted my garments," saith he, "among them, and for my
vesture they did east lots."(15) And elsewhere again he saith, that they
also offered Him vinegar;" For they gave me," saith He, "gall for my meat,
and for my thirst they made me drink Vinegar."(16)

   So then the prophets, so many years before, speak of the hall of
judgment, and of the condemnation, and of them that were crucified with
Him, and of the division of the garments, and of the lot cast upon them,
and of many more things besides (for indeed it is unnecessary to allege all
now, lest we make our discourse long): and was this man, greater than them
all, ignorant of all these things? Nay, how should this be reasonable?

   And why did he not say, "Art thou He that should come to hell,"(1) but
simply, "He that should come?" Although this were far more absurd than the
others, I mean their saying, "he therefore said these things, that he might
preach there also after his departure." To whom it were seasonable to say,
"Brethren, be not children in understanding, howbeit in malice be ye
children."(2) For the present life indeed is the season for right
conversation, but after death is judgment and punishment. "For in hell," it
is said, "who will confess unto thee?"(3)

   How then were "the gates of brass burst, and the bars of iron broken in
sunder"?(4) By His body; for then first was a body shown, immortal, and
destroying the tyranny of death. And besides, this indicates the
destruction of the might of death, not the loosing of the sins of those who
had died before His coming. And if this were not so, but He have delivered
all that were before Him from hell,(5) how saith He, "It shall be more
tolerable for the land of Sodom and Gomorrah?"(6) For this saying supposes
that those are also to be punished; more mildly indeed, yet still that they
are to be punished. And yet they did also suffer here the most extreme
punishment, nevertheless not even this will deliver them. And if it is so
with them, much more with such as have suffered nothing.

   "What then?" one may say, "were they wronged, who lived before His
coming?" By no means, for men might then be saved, even though they had not
confessed Christ. For this was not required of them, but not to worship
idols, and to know the true God. "For the Lord thy God," it is said, "is
one Lord."(7) Therefore the Maccabees were admired, because for the
observance of the law they suffered what they did suffer; and the three
children, and many others too amongst the Jews, having shown forth a very
virtuous life, and having maintained the standard of this their knowledge,
had nothing more required of them. For then it was sufficient for
salvation, as I have said already, to know God only; but now it is so no
more, but there is need also of the knowledge of Christ. Therefore He said,
"If I had not come and spoken unto them, they had not had sin, but now they
have no cloak for their sin."(8)

   So likewise with regard to the rule of practice. Then murder was the
destruction of him that committed it, but now even to be angry. And then to
commit adultery, and to lie with another man's wife, brought punishment,
but now even to look with unchaste eyes. For as the knowledge, so also the
rule of life is now made stricter. So that there was no need of a
forerunner there.

   And besides, if unbelievers are after death to be saved on their
believing, no man shall ever perish. For all will then repent and adore.
And in proof that this is true, hear Paul saying, "Every tongue shall
confess, and every knee shall bow, of things in heaven, and things in
earth, and things under the earth."(9) And, "The last enemy that shall be
destroyed is death."(10) But there is no advantage in that submission, for
it comes not of a rightly disposed choice, but of the necessity of things,
as one may say, thenceforth taking place.

   Let us not then any more bring in such old wives' doctrines, and Jewish
fables. Hear at least what Paul saith touching these things. "For as many
as have sinned without law, shall also perish without law;"(11) where his
discourse is of those who lived in the time before the law; and, "As many
as have sinned in the law, shall be judged by the law."(12) speaking of all
after Moses. And, "That the wrath of God is revealed from heaven against
all ungodliness, and unrighteousness of men,"(13) and, "indignation and
wrath, tribulation and anguish upon every soul of man that worketh evil, of
the Jew first, and also of the Gentile."(14) And yet countless were the
evils which the Gentiles have suffered in this world, and this is declared
alike by the histories of the heathens, and by the Scriptures that are in
our hands. For who could recount the tragic calamities of the Babylon-fans,
or those of the Egyptians? But in proof that they who, not having known
Christ before His coming in the flesh, yet refrained from idolatry and
worshipped God only, and showed forth an excellent life, shall enjoy all
the blessings; hear what is said: "But glory, and honor, and peace to every
one that worketh good, to the Jew first, and also to the Gentile." Seest
thou that for their good deeds there are many rewards, and chastisements
again, and penalties for such as have done the contrary?

   4. Where now, tell me, are the utter unbelievers in hell? Why, if those
before Christ's coming, who had not so much as heard the name of hell,(1)
nor of a resurrection, and were punished here, shall suffer punishment
there also; how much more we that have been nurtured in so many lessons of
strict virtue?(2)

   And how is it reasonable, asks one, that they that have never heard of
hell? should fall into hell,(3) For they will say, "If thou hadst
threatened hell, we should have feared more, and have been sobered." To be
sure; (is it not so?) at our rate of living now, who hear daily the sayings
about hell, and give no heed at all.

   And besides, there is this also to be said; that he who is not
restrained by the judgments in sight, much less will he be restrained by
those others. For the less reasonable sort, and those of a grosser
disposition, are wont to be sobered rather by things which are at hand, and
straightway to happen, than by such as will come to pass a long time after.
"But over us," one may say, "a greater fear is suspended, and herein were
they wronged." By no means. For first, there are not the same measures(4)
set to us as to them, but much greater for us. Now they that have
undertaken greater labors, ought to enjoy greater help. And it is no little
help, that our fear has been increased. And if we have an advantage over
them in knowing things to come, they have an advantage over us in that the
severe punishments are presently laid upon them.

   But there is something else, which the multitude say with respect to
this also. For "where," say they, "is God's justice, when any one for
sinning here, is punished both here and there?" Would ye then I should put
you in mind of your own sayings, that ye may no longer give us trouble, but
furnish the solution from within yourselves. I have heard many of our
people, if haply they were told of a murderer cut off in a court of
justice, how they had indignation, and talked in this way: "This unholy and
accursed wretch, having perpetrated thirty murders, or even many more, hath
himself undergone one death only; and where is the justice of it?" So that
ye yourselves confess, that one death is not sufficient for punishment; how
give ye then an opposite sentence now. Because not others but yourselves
are the objects of your judgment: so great a hindrance is self-love to our
perceiving what is just. Because of this, when we are judging others, we
search out all things with strictness, but when we are sitting in judgment
on ourselves, we are blinded. Since if we were to search into these things
in our own case too, as we do with regard to other men, we should give an
uncorrupt sentence. For we also have sins, deserving not two or three, but
ten thousand deaths. And to pass over all the rest, let us recollect
ourselves, as many of us as partake unworthily of the mysteries; such men
being guilty of the body and blood of Christ. Wherefore, when thou art
talking of the murderer, take account of thyself also. For he indeed hath
murdered a man, but thou art under the guilt of slaying the Lord; and he,
not having partaken of mysteries, but we, while enjoying the benefit of the
sacred table.

   And what are they that bite and devour their brethren, and pour out
such abundance of venom? What is he that robs the poor of their food? For
if he who imparts not of his own, is such as I have said, much more he that
takes the things of others.(5) How many robbers do the covetous surpass in
wickedness! how many murderers and robbers of tombs, the rapacious! and how
many after spoiling men are desirous even of their blood!

   "Nay," saith he, "God forbid." Now thou sayest, God forbid. When thou
hast an enemy, then say, God forbid, and call to mind what hath been said,
and show forth a life full of great strictness; lest the portion of Sodom
await us also, lest we suffer the lot of Gomorrha, lest we undergo the ills
of the Tyrians and Sidonians; or rather, test we offend Christ, which were
a thing more grievous and more to be feared than all.

   For though to many hell(6) seem to be a fearful thing, yet I for my
part will not cease continually to say, that this is more grievous and
fearful than any hell; and you I entreat to be of the same mind. For so
shall we both be delivered from hell, and enjoy the glory that is bestowed
of Christ; unto which may we all attain, by the grace and love towards man
of our Lord Jesus Christ, to whom be glory and might forever 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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