Other Writings, Part 1

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

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

And this one may perceive was the case, not of the saints in the Old Testament only, but also of those in the New. For neither to the apostles did God give anything in writing, but instead of written words He promised that He would give them the grace of the Spirit: for He, says our Lord, shall bring all things to your remembrance. [John 14:26] And that you may learn that this was far better, hear what He says by the Prophet: I will make a new covenant with you, putting my laws into their mind, and in their heart I will write them, and, they shall be all taught of God. And Paul too, pointing out the same superiority, said, that they had received a law not in tables of stone, but in fleshy tables of the heart.

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

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

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

3. How then was that law given in time past, and when, and where? After the destruction of the Egyptians, in the wilderness, on Mount Sinai, when smoke and fire were rising up out of the mountain, a trumpet sounding, thunders and lightnings, and Moses entering into the very depth of the cloud. But in the new covenant not so — neither in a wilderness, nor in a mountain, nor with smoke and darkness and cloud and tempest; but at the beginning of the day, in a house, while all were sitting together, with great quietness, all took place. For to those, being more unreasonable, and hard to guide, there was need of outward pomp, as of a wilderness, a mountain, a smoke, a sound of trumpet, and the other like things: but they who were of a higher character, and submissive, and who had risen above mere corporeal imaginations, Yea, for it was removal of punishment, and remission of sins, and righteousness, and sanctification, and redemption, and adoption, and an inheritance of Heaven, and a relationship unto the Son of God, which he came declaring unto all; to enemies, to the perverse, to them that were sitting in darkness. What then could ever be equal to these good tidings? God on earth, man in Heaven; and all became mingled together, angels joined the choirs of men, men had fellowship with the angels, and with the other powers above: and one might see the long war brought to an end, and reconciliation made between God and our nature, the devil brought to shame, demons in flight, death destroyed, Paradise opened, the curse blotted out, sin put out of the way, error driven off, truth returning, the word of godliness everywhere sown, and flourishing in its growth, the polity of those above planted on the earth, those powers in secure intercourse with us, and on earth angels continually haunting, and hope abundant touching things to come.

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

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

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

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

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

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

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

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

7. Now Luke tells us also the cause wherefore he proceeds to write: that you may hold, says he, the certainty of the words wherein you have been instructed; [Luke 1:4] that is, that being continually reminded you may hold to the certainty, and abide in certainty.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

12. But our lessons are not such; rather Christ has taught us what is just, and what is seemly, and what is expedient, and all virtue in general, comprising it in few and plain words: at one time saying that, on two commandments hang the Law and the Prophets; [Matthew 22:40] that is to say, on the love of God and on the love of our neighbor: at another time, Whatsoever ye would that men should do to you, do ye also to them; for this is the Law and the Prophets. [Matthew 7:12]

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

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

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

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

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

But in order that the word may be the more easy to learn, we pray and entreat you, as we have done also with respect to the other Scriptures, to take up beforehand that portion of the Scripture which we may be going to explain, that your reading may prepare the way for your understanding (as also was the case with the eunuch [Acts 8:28]), and so may greatly facilitate our task.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But be not thou weary, beloved, for if any one were describing a visible war, and trophies, and victories, would you feel no satiety at all; nay, you would not prefer either drink or meat to this history. But if that kind of narrative be welcome, much more this. For consider what a thing it is to hear, how on the one side God from Heaven, arising out of the royal thrones, leaped down [Wisdom 18:15] unto the earth, and even unto hell itself, and stood in the battle array; and how the devil on the other hand set himself in array against Him; or rather not against God unveiled, but God hidden in man's nature.

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

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

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

It is not then of that we are now to speak, but of this beneath, this which took place on earth, which was among ten thousand witnesses. And concerning this again we will relate in such wise as it may be possible for us, having received the grace of the Spirit. For not even this may any one set forth altogether plainly, forasmuch as this too is most awful. Think not, therefore, it is of small things you are hearing, when you hear of this birth, but rouse up your mind, and straightway tremble, being told that God has come upon earth. For so marvellous was this, and beyond expectation, that because of these things the very angels formed a choir, and in behalf of the world offered up their praise for them, and the prophets from the first were amazed at this, that He was seen upon earth, and conversed with men [Baruch 3:37]. Yea, for it is far beyond all thought to hear that God the Unspeakable, the Unutterable, the Incomprehensible, and He that is equal to the Father, has passed through a virgin's womb, and has vouchsafed to be born of a woman, and to have Abraham and David for forefathers. But why do I say Abraham and David? For what is even more amazing, there are those women, whom we have lately mentioned.

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

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

Wherefore the birth was twofold, both made like us, and also surpassing ours. For to be born of a woman indeed was our lot, but to be born not of blood, nor of the will of flesh, nor of man, but of the Holy Ghost, [John 1:13] was to proclaim beforehand the birth surpassing us, the birth to come, which He was about freely to give us of the Spirit. And everything else too was like this. Thus His baptism also was of the same kind, for it partook of the old, and it partook also of the new. To be baptized by the prophet marked the old, but the coming down of the Spirit shadowed out the new. And like as though any one were to place himself in the space between any two persons that were standing apart, and stretching forth both his hands were to lay hold on either side, and tie them together; even so has He done, joining the old covenant with the new, God's nature with man's, the things that are His with ours.

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

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

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

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

5. But wherefore does he call it a book of the generation of Jesus Christ, while yet this book has not the birth only, but the whole dispensation? Because this is the sum of the whole dispensation, and is made an origin and root of all our blessings. As then Moses calls it the book of heaven and earth, [Genesis 2:4] although he has not discoursed of heaven and earth only, but also of all things that are in the midst thereof; so also this man has named his book from that which is the sum of all the great things done. For that which teems with astonishment, and is beyond hope and all expectation, is that God should become man. But this having come to pass, all afterwards follows in reasonable consequence.

6. But wherefore did he not say, the Son of Abraham, and then the Son of David? It is not, as some suppose, that he means to proceed upward from the lower point, since then he would have done the same as Luke, but now he does the contrary. Why then has he made mention of David? The man was in the mouths of all, both from his distinction, and from the time, for he had not been so very long since dead, like Abraham. And though God made promises to both, yet the one, as old, was passed over in silence, while the other, as fresh and recent, was repeated of all. Themselves, for instance, say, Does not Christ come of the seed of David, and out of Bethlehem, the town where David was? [John 7:42] And no man called Him Son of Abraham, but all Son of David; and that because this last was more in the recollection of all, both on account of the time, as I have already said, and because of his royalty. On this principle again all the kings whom they had in honor after his time were named from him, both by the people themselves and by God. For both Ezekiel and other prophets besides speak of David as coming and rising again; not meaning him that was dead, but them who were emulating his virtue. And to Hezekiah He says, I will defend this city, for my own sake and for my servant David's sake. [2 Kings 19:34] And to Solomon too He said, that for David's sake He rent not the kingdom during his lifetime. For great was the glory of the man, both with God and with men.

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

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

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

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

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

Nay, lest you should say this, the evangelist has removed this suspicion of yours, by saying, that He was of the house and lineage of David.

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

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

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

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

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

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

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

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

For nothing does so hurt and dim the eye of the soul as the crowd of worldly anxieties and the swarm of desires. For these are the wood that feeds this smoke. And as fire, when it lays hold of any damp and saturated fuel, kindles much smoke; so likewise this desire, so vehement and burning, when it lays hold of a soul that is (so to speak) damp and dissolute, produces also in its way abundance of smoke. For this cause there is need of the dew of the Spirit, and of that air, that it may extinguish the fire, and scatter the smoke, and give wings to our thoughts. For it cannot, it cannot be that one weighed down with so great evils should soar up to heaven; it is well if being without impediment we can cleave our way there; or rather it is not possible even so, unless we obtain the wing of the Spirit.

Now if there be need both of an unencumbered mind, and of spiritual grace, that we may mount up to that height; what if there be none of these things, but we draw to ourselves whatever is opposite to them, even a satanical weight? How shall we be able to soar upwards, when dragged down by so great a load? For indeed, should any one attempt to weigh our words as it were in just balances; in ten thousand talents of worldly talk he will scarcely find an hundred pence of spiritual words, or rather, I should say, not even ten farthings. Is it not then a disgrace, and an extreme mockery, that if we have a servant, we make use of him for the most part in things necessary, but being possessed of a tongue, we do not deal with our member so well even as with a slave, but on the contrary make use of it for things unprofitable, and mere makeweights? And would it were only for makeweights: but now it is for what are contrary and hurtful and in no respect advantageous to us. For if the things that we spoke were profitable to us, they would assuredly be also pleasing to God. But as it is, whatever the devil may suggest, we speak it all, now laughing, and now speaking wittily; now cursing and insulting, and now swearing, lying, and taking false oaths; now murmuring, and now making vain babblings, and talking trifles more than old wives; uttering all things that are of no concern to us.

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

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

10. But what is the answer to these charges? I am not, you will say, one of the monks, but I have both a wife and children, and the care of a household. Why, this is what has ruined all, your supposing that the reading of the divine Scriptures appertains to those only, when you need it much more than they. For they that dwell in the world, and each day receive wounds, these have most need of medicines. So that it is far worse than not reading, to account the thing even superfluous: for these are the words of diabolical invention. Hear ye not Paul saying, that all these things are written for our admonition? [1 Corinthians 10:11]

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

For if you would learn how great is the profit of the Scriptures, examine yourself, what you become by hearing Psalms, and what by listening to a song of Satan; and how you are disposed when staying in a Church, and how when sitting in a theatre; and you will see that great is the difference between this soul and that, although both be one. Therefore Paul said, Evil communications corrupt good manners. [1 Corinthians 15:33] For this cause we have need continually of those songs, which serve as charms from the Spirit. Yes, for this it is whereby we excel the irrational creatures, since with respect to all other things, we are even exceedingly inferior to them.

This is a soul's food, this its ornament, this its security; even as not to hear is famine and wasting; for I will give them, says He, not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord. [Amos 8:11]

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

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

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

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

And what is the profit, one may say, when any one hears, but does not what is said? Not little will the profit be even from hearing. For he will go on to condemn himself, and to groan inwardly, and will come in time also to do the things that are spoken of. But he that does not even know that he has sinned, when will he cease from his negligence? When will he condemn himself?

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

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

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

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

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

Nay, be not troubled at the strangeness of the saying. For it is no statement of mine, but of our fathers, wonderful and illustrious men. For if He disguised many things from the first, calling Himself Son of Man, and has not everywhere clearly unfolded to us even His equality with the Father; why do you wonder at His having for a time disguised this also, taking order as He was for a certain great and marvellous purpose? and would have condemned her for adultery. For if in regard to the other matters, for which they had frequent precedents likewise in the old dispensation, they were quite shameless in their obstinacy (for so, because He had cast out devils, they called Him possessed; and because He healed on the Sabbath day, they supposed Him to be an adversary of God; and yet oftentimes even before this had the Sabbath been broken), what would they not have said, if this had been told them? Especially as they had all time before this on their side, in that it never had produced any such thing. For if after so many miracles they still called Him son of Joseph, how before the miracles would they have believed that He was born of a virgin?

It is then for this reason that both Joseph has his genealogy traced, and the Virgin betrothed to him. For if even he, who was both a just and wondrous man, required many things, in order that he should receive that which had come to pass; an angel, and the vision in dreams, and the testimony from the prophets; how could the Jews, being both dull and depraved, and of so unfriendly spirit towards Him, have admitted this idea into their minds? For the strangeness and novelty thereof would be sure greatly to disturb them, and the fact that they had never so much as heard of such a thing having happened in the times of their forefathers. For as the man who was once persuaded that He is Son of God, would after that have no cause to doubt concerning this too; so he who was accounting Him to be a deceiver and an adversary of God, how could he but have been yet more offended by this, and have been led on unto the opposite notion? For this cause neither do the apostles at the first directly say this, but while of His resurrection they discourse much and often (forasmuch as of this there were examples in the times before, although not such as this); that He was born of a virgin they do not say always: nay, not even His mother herself ventured to utter this. See, for instance, what says the Virgin even to Himself: Behold, Your father and I have sought You. [Luke 2:48] For if this suspicion had been entertained, neither would He any longer have been accounted to be a Son of David, and this opinion not being held, many other evils besides would have arisen. For this cause neither do the angels say these things to all, but to Mary only, and Joseph; but when showing to the shepherds the glad tidings of that which had come to pass, they no longer added this.

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

3. And Judas begot Phares and Zara of Thamar. [Matthew 1:3] What are you doing, O man, putting us in remembrance of a history that contains an unlawful intercourse? But why is this said? Since, if we were recounting the race of a mere man, one might naturally have been silent touching these things; but if of God Incarnate, so far from being silent, one ought to make a glory of them, showing forth His tender care, and His power. Yea, it was for this cause He came, not to escape our disgraces, but to bear them away. Therefore as He is the more admired, in that He not only died, but was even crucified (though the thing be opprobrious, yet the more opprobrious the more does it show Him full of love to man), so likewise may we speak touching His birth; it is not only because He took flesh upon Him, and became man, that we justly stand amazed at Him, but because He vouchsafed to have also such kinsfolk, being in no respect ashamed of our evils. And this He was proclaiming from the very beginnings of His birth, that He is ashamed of none of those things that belong to us; while He teaches us also hereby, never to hide our face at our forefathers' wickedness, but to seek after one thing alone, even virtue. For such a man, though he have an alien for his ancestor, though he have a mother who is a prostitute, or what you will, can take no hurt thereby. For if the whoremonger himself, being changed, is nothing disgraced by his former life, much more will the wickedness of his ancestry have no power to bring to shame him that is sprung of an harlot or an adulteress, if he be virtuous.

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

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

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

4. But besides what we have said, there is another cause also, wherefore he has mentioned even this history; for to be sure, Zara's name was not cast at random on that of Phares. (For indeed it was irrelevant, and superfluous, when he had mentioned Phares, from whom he was to trace Christ's genealogy, to mention Zara also.) Wherefore then did he mention him? When Thamar was on the point of giving birth to them, the pangs having come upon her, Zara put forth his hand first. [Genesis 38:27] Then the midwife, when she saw this, in order that the first should be known, bound his hand with scarlet; but the child, when he was bound, drew in his hand, and when he had drawn it in, Phares came forth first, and then Zara. The midwife when she saw this said, Why was the hedge broken up for you?

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

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

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

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

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

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

But wherefore do you search out your own doings, and bring them out before us continually? Do you not know, that if you praise yourself, God will no more praise you? Even as if you bewail yourself, He will not cease proclaiming you before all. For it is not at all His will that your labors should be disparaged. Why do I say, disparaged? Nay, He is doing and contriving all things, so that even for little He may crown you; and He goes about seeking excuses, whereby you may be delivered from hell. For this cause, though you should work but the eleventh hour of the day, He gives your wages entire; and though thou afford no ground of salvation, He says, I do it for my own sake, that my name be not profaned: [Ezekiel 36:22] though you should sigh only, though you should only weep, all these things He quickly catches hold of, for an occasion of saving you.

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

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

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

8. Let us beware therefore of saying anything about ourselves, for this renders us both odious with men and abominable to God. For this reason, the greater the good works we do, the less let us say of ourselves; this being the way to reap the greatest glory both with men and with God. Or rather, not only glory from God, but a reward, yea, a great recompense. Demand not therefore a reward that you may receive a reward. Confess yourself to be saved by grace, that He may profess Himself a debtor to you; and not for your good works only, but also for such rightness of mind. For when we do good works, we have Him debtor for our good works only; but when we do not so much as think we have done any good work, then also for this disposition itself; and more for this, than for the other things: so that this is equivalent to our good works. For should this be absent, neither will they appear great. For in the same way, we too, when we have servants, [Luke 17:10] do then most approve them when, after having performed all their service with good will, they do not think they have done anything great. Wherefore, if you would make your good deeds great, do not think them to be great, and then they will be great.

It was in this way that the centurion also said, I am not fit that you should enter under my roof; because of this, he became worthy, and was marvelled at [Matthew 8:8] above all Jews. On this wise again Paul says, I am not meet to be called an apostle; [1 Corinthians 15:9] because of this he became even first of all. So likewise John: I am not meet to loose the latchet of His shoe; because of this he was the friend of the Bridegroom, and the hand which he affirmed to be unworthy to touch His shoes, this did Christ draw unto His own head. So Peter too said, Depart from me, for I am a sinful man; [Luke 5:8] because of this he became a foundation of the Church.

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

9. But who, one may say, will be able thus to bruise his own heart? Listen to David, who became illustrious chiefly because of this, and see the contrition of his soul. How after ten thousand good works, and when he was on the point of being deprived of country, and home, and life itself, at the very season of his calamity, seeing a vile and outcast common soldier trample on the turn of his fortunes and revile him; so far from reviling him again, he utterly forbad one of his captains, who was desirous to have slain him, saying, Let him alone, for the Lord has bidden him. [2 Samuel 16:10] And again, when the priests desired to carry about the ark of God with him, he did not permit it; but what does he say? Let me set it down in the temple, and if God deliver me from the dangers that are before me, I shall see the beauty thereof; but if He say to me, I have no delight in you, behold, here am I, let Him do to me as seems good unto Him. And that which was done with regard to Saul, again and again, even oftentimes, what excellence of self-restraint does it not show? Yea, for he even surpassed the old law, and came near to the apostolic injunctions. For this cause he bore with contentedness all that came from the Lord's hands; not contending against what befell him, but aiming at one object alone, namely, in everything to obey, and follow the laws set by Him. And when after so many noble deeds on his part, he saw the tyrant, the parricide, the murderer of his own brother, that injurious, that frenzied one, possessing in his stead his own kingdom, not even so was he offended. But if this please God, says he, that I should be chased, and wander, and flee, and that he should be in honor, I acquiesce, and accept it, and do thank God for His many afflictions. Not like many of the shameless and impudent ones, who when they have not done, no not the least part of his good works, yet if they see any in prosperity, and themselves enduring a little discouragement, ruin their own souls by ten thousand blasphemies. But David was not such an one; rather he showed forth all modesty. Wherefore also God said, I have found David, the son of Jesse, a man after my own heart.

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus learn, says He, of me, for I am meek and lowly in heart, and you shall find rest unto your souls. [Matthew 11:29] Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

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

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

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

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

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

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

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

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

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

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

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

4. Having then mentioned all His forefathers, and ending with Joseph, he did not stop at this, but added, Joseph the husband of Mary; intimating that it was for her sake he traced his genealogy also. Then, lest when you have heard of the husband of Mary, you should suppose that Christ was born after the common law of nature, mark, how he sets it right by that which follows. You have heard, says he, of an husband, you have heard of a mother, you have heard a name assigned to the child, therefore hear the manner too of the birth. The birth of Jesus Christ was on this wise. [Matthew 1:18] Of what kind of birth are you telling me, I pray you, since you have already mentioned His ancestors? I still wish to tell you the manner also of His birth. Do you see, how he wakens up the hearer? For as though he were about to speak of something unusual, he promises to tell also the manner thereof.

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

5. How then was He born, I pray you? When as His mother Mary was espoused: [Matthew 1:18] He says not virgin, but merely mother; so that his account is easy to be received. And so having beforehand prepared the hearer to look for some ordinary piece of information, and by this laying hold of him, after all he amazes him by adding the marvellous fact, saying, Before they came together, she was found with child of the Holy Ghost. He says not, before she was brought to the bridegroom's house; for indeed she was therein. It being the way of the ancients for the most part to keep their espoused wives in their house: [Genesis 19:8, 14] in those parts, at least, where one may see the same practised even now. Thus also Lot's sons-in-law were in his house with him. Mary then herself likewise was in the house with Joseph.

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

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

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

Nor think that you have learned all, by hearing of the Spirit; nay, for we are ignorant of many things, even when we have learned this; as, for instance, how the Infinite is in a womb, how He that contains all things is carried, as unborn, by a woman; how the Virgin bears, and continues a virgin. How, I pray you, did the Spirit frame that Temple? How did He take not all the flesh from the womb, but a part thereof, and increased it, and fashioned it? For that He did come forth of the Virgin's flesh, He has declared by speaking of that which was conceived in her; [Galatians 4:4] and Paul, by saying, made of a woman; whereby he stops the mouths of them that say, Christ came among us as through some conduit. For, if this were so, what need of the womb? If this were so, He has nothing in common with us, but that flesh is of some other kind, and not of the mass which belongs to us. How then was He of the root of Jesse? How was He a rod? How Son of man? How was Mary His mother? How was He of David's seed? How did he take the form of a servant? [Philippians 2:7] how was the Word made flesh? [John 1:14] and how says Paul to the Romans, Of whom as concerning the flesh Christ came, who is God over all? [Romans 9:5] Therefore that He was of us, and of our substance, and of the Virgin's womb, is manifest from these things, and from others beside; but how, is not also manifest. Do not either thou then inquire; but receive what is revealed, and be not curious about what is kept secret.

7. And Joseph her husband, being, says he a just man, and not willing to make her a public example, was minded to put her away privily. [Matthew 1:19]

Having said that it was of the Holy Ghost, and without cohabitation, he establishes his statement in another way again. Lest any one should say, Whence does this appear? Who has heard, who has seen any such thing ever come to pass?— or lest you should suspect the disciple as inventing these things to favor his Master;— he introduces Joseph as contributing, by what he underwent, to the proof of the things mentioned; and by his narrative all but says, If you doubt me, and if you suspect my testimony, believe her husband. For Joseph, says he, her husband, being a just man. By a just man in this place he means him that is virtuous in all things. For both freedom from covetousness is justice, and universal virtue is also justice; and it is mostly in this latter sense that the Scripture uses the name of justice; as when it says, a man that was just and true; [Job 1:1] and again, they were both just. [Luke 1:6] Being then just, that is good and considerate, he was minded to put her away privily. For this intent he tells what took place before Joseph's being fully informed, that you might not mistrust what was done after he knew. However, such a one was not liable to be made a public example only, but that she should also be punished was the command of the law. Whereas Joseph remitted not only that greater punishment, but the less likewise, namely, the disgrace. For so far from punishing, he was not minded even to make an example of her. Do you see a man under self-restraint, and freed from the most tyrannical of passions. For you know how great a thing jealousy is: and therefore He said, to whom these things are clearly known, For full of jealousy is the rage of a husband; [Proverbs 6:34] he will not spare in the day of vengeance: and jealousy is cruel as the grave. [Song of Songs 8:6] And we too know of many that have chosen to give up their lives rather than fall under the suspicion of jealousy. But in this case it was not so little as suspicion, the burden of the womb entirely convicting her. But nevertheless he was so free from passion as to be unwilling to grieve the Virgin even in the least matters. Thus, whereas to keep her in his house seemed like a transgression of the law, but to expose and bring her to trial would constrain him to deliver her to die; he does none of these things, but conducts himself now by a higher rule than the law. For grace having come, there must needs henceforth be many tokens of that exalted citizenship. For as the sun, though as yet he show not his beams, does from afar by his light illumine more than half the world; so likewise Christ, when about to rise from that womb, even before He came forth, shone over all the world. Wherefore, even before her travail, prophets danced for joy, and women foretold what was to come, and John, when he had not yet come forth from the belly, leaped from the very womb. Hence also this man exhibited great self-command, in that he neither accused nor upbraided, but only set about putting her away.

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

Wherefore then did not the angel speak before Joseph became troubled. For we must needs explain the former difficulty first. For what reason then did he not speak? Lest Joseph should be unbelieving, and the same happen to him as to Zacharias. For when the thing was visible, belief was thenceforth easy; but when it had not yet a beginning, it was not equally easy to receive his saying. For this reason the angel spoke not at the first, and through the same cause the Virgin too held her peace. For she did not think to obtain credit with her betrothed husband, in declaring to him a thing unheard of, but rather that she should provoke him the more, as though she were cloking a sin that had been committed. Since if she herself, who was to receive so great a favor, is affected somewhat after the manner of man, and says, How shall this be, seeing I know not a man? [Luke 1:34] much more would he have doubted; and especially when hearing it from the woman who was under suspicion. Wherefore the Virgin says nothing to him, but the angel, the time demanding it, presents himself to him.

9. Why then, it may be asked, did he not so in the Virgin's case also, and declare the good tidings to her after the conception? Lest she should be in agitation and great trouble. For it were likely that she, not knowing the certainty, might have even devised something amiss touching herself, and have gone on to strangle or to stab herself, not enduring the disgrace. For wondrous indeed was that Virgin, and Luke points out her excellency, saying, that when she heard the salutation, she did not straightway pour herself out, neither did she accept the saying, but was troubled, seeking what manner of salutation this might be. [Luke 1:29] Now she who was of such perfect delicacy would even have been distracted with dismay at the thought of her shame, not expecting, by whatever she might say, to convince any one who should hear of it, but that what had happened was adultery. Therefore to prevent these things, the angel came before the conception. Besides that, it was meet that womb should be free from trouble which the Maker of all things entered; and the soul rid of all perturbation, which was thought worthy to become the minister of such mysteries. For these reasons He speaks to the Virgin before the conception, but to Joseph at the time of travail.

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

10. The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself. While he thought on these things, an angel appears to Joseph in a dream. [Matthew 1:20]

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

And why not openly, as to the shepherds, and to Zacharias, and to the Virgin? The man was exceedingly full of faith, and needed not this vision. Whereas the Virgin, as having declared to her very exceeding good tidings, greater than to Zacharias, and this before the event, needed also a marvellous vision; and the shepherds, as being by disposition rather dull and clownish. But this man, after the conception, Mark only, what a number of results are here. The man's self-command is thoroughly shown; the word spoken in season contributes to his faith, and the history is freed from suspicion, in that it shows him to have felt what it was likely a husband would feel.

11. How then does the angel assure him? Hear and marvel at the wisdom of his words. For being come he says, "Joseph, thou son of David, fear not to take unto you Mary your wife." He straightway puts him in mind of David, of whom the Christ was to spring, and he does not allow him to be greatly perturbed, by the title of his forefathers, reminding him of the promise made to the whole race. Else why does he call him "Son of David"? "Fear not:" and yet in another case God does not so, but when one was devising about a certain woman what he ought not, He spoke the word more in a way of rebuke, and with a threat.(1) And yet there too, the act was of ignorance, for not with knowledge did that person take Sarah; yet nevertheless He rebuked him: but here mildly. For exceeding great were the mysteries He was dispensing,(2) and wide the interval between the two men; wherefore neither was there need of rebuke.

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

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

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

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

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

Or rather, not by things past only, but like wise by things to come, he wins him over. And she shall bring forth, says he, a Son, and you shall call His name Jesus. [Matthew 1:21] For do not thou, because He is of the Holy Ghost, imagine that you are an alien to the ministry of this dispensation. Since although in the birth you have no part, but the Virgin abode untouched, nevertheless, what pertains to a father, not injuring the honor of virginity, that do I give you, to set a Name on that which is born: for you shall call Him. For though the offspring be not yours, yet shall you exhibit a father's care towards Him. Wherefore I do straightway, even from the giving of the name, connect you with Him that is born.

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

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

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

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

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

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

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

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

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

16. And what is yet more grievous is this, that being in such evil case, we have no idea whatever of the deformity of our own soul, nor discern the hideousness thereof. And yet when you are sitting at a hairdresser's, and having your hair cut, you take the mirror, and examine with care the arrangement of your locks, and ask them that stand by, and the haircutter himself, if he has well disposed what is on the forehead; and being old, for so it often happens, art not ashamed of going wild with the fancies of youth: while of our own soul, not only deformed, but transformed into a wild beast, and made a sort of Scylla or Chimaera, according to the heathen fable, we have not even a slight perception. And yet in this case too there is a mirror, spiritual, and far more excellent, and more serviceable than that other one; for it not only shows our own deformity, but transforms it too, if we be willing, into surpassing beauty. This mirror is the memory of good men, and the history of their blessed lives; the reading of the Scriptures; the laws given by God. If thou be willing once only to look upon the portraitures of those holy men, thou will both see the foulness of your own mind, and having seen this, will need nothing else to be set free from that deformity. Because the mirror is useful for this purpose also, and makes the change easy. Let no man therefore continue in the form of the irrational creatures. For if the slave does not enter into the father's house, how will you, having become even a wild beast, be able to set your foot within those vestibules? And why say I, a wild beast? Nay, such a one is more unmanageable than any wild beast. For they, although by nature savage, yet when they have had the advantage of man's art, oftentimes grow tame; but thou who hast changed their natural wildness into this unnatural gentleness, what sort of plea will you have, when you have trained your own natural meekness into the savageness that is contrary to nature? When that which is wild by nature you exhibit in gentle mood, but present yourself, by nature so gentle, unnaturally savage? And the lion(2) you tame and make tractable, but your own wrath you render wilder than any lion. And yet in that case there are two hindrances, first that the beast is deprived of reason, and then that it is the most wrathful of all things; nevertheless by the excellency of the wisdom given to you of God, you overcome even nature. Thou therefore, who in who beasts art victorious over nature herself, how is it that in your own case together with nature you give up your admirable quality of free will(3) also?

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

17. How then are we to be freed from this pest? If we can drink a potion that is able to kill the worms within us and the serpents. And of what nature, it will be asked, may this potion be, that has such power? The precious Blood of Christ, if it be received with full assurance, (for this will have power to extinguish every disease); and together with this the divine Scriptures carefully heard, and almsgiving added to our hearing; for by means of all these things we shall be enabled to mortify the affections that mar our soul. And then only shall we live; for now surely we are in no better state than the dead: forasmuch as it cannot be, that while those passions live, we should live too, but we must necessarily perish. And unless we first kill them here, they will be sure to kill us in the other life; or rather before that death they will exact of us, even here, the utmost penalty. Yes, for every such passion is both cruel and tyrannical and insatiable, and never ceases to devour us every day. For their teeth are the teeth of a lion, [Joel 1:6] or rather even far more fierce. For the lion, as soon as ever he is satisfied, is wont to leave the carcass that has fallen in his way; but these passions neither are satisfied, nor do they leave the man whom they have seized, until they have set him near the devil. For so great is their power, that the very service which Paul showed forth to Christ, [Romans 8:38] despising both hell and the kingdom for His sake, even this same do they require of them whom they have seized. For whether it be with the love of women, or of riches, or of glory, that any one is entangled, he laughs at hell thenceforth, and despises the kingdom, that he may work the will of these. Let us not then doubt Paul when he says that he so loved Christ. For when some are found so doing service to their passions, how should that other afterwards seem incredible? Yea, and this is the reason why our longing for Christ is feebler, because all our strength is consumed on this love, and we rob, and defraud, and are slaves to vainglory; than which what can be more worthless?

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

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

But as to the noble and great servants of God, not by these means, but by such as best became them, even by such did they shine forth. For captives as they were, and slaves, and youths, and strangers, and stripped of all resources of their own, they proved at that time far more awful than he who was invested with all these things. And while Nebuchadnezzar found neither so great an image, nor satraps, nor captains of the host, nor endless legions, nor abundance of gold, nor other pomp, enough to meet his desire, and to show him great; to these, on the other hand, stripped of all this, their high self-restraint alone was sufficient, and showed him that wore the diadem and the purple, as much inferior in glory to those who had no such thing, as the sun is more glorious than a pearl. For they were led forth in the midst of the whole world, being at once youths, and captives, and slaves, and straightway on their appearance the king darted fire from his eyes, and captains, and deputies, and governors, and the whole amphitheatre of the devil, stood around; and a voice of pipes from all sides, and of trumpets, and of all music, borne up to Heaven, was sounding in their ears, and the furnace burned up to a boundless height, and the flame reached the very clouds, and all was full of terror and dismay. But none of these things dismayed them, but they laughed it all to scorn, as they would children mocking them, and exhibited their courage and meekness, and uttering a voice clearer than those trumpets, they said, Be it known unto you, O king. [Daniel 3:18] For they did not wish to affront the king, no not so much as by a word, but to declare their religion only. For which cause, neither did they extend their speech to any great length, but set forth all briefly; For there is, say they, a God in Heaven, who is able to deliver us, [Daniel 3:17] why do you show me the multitude? Why the furnace? Why the sharpened swords? Why the terrible guards? Our Lord is higher and more mighty than all these.

Then when they considered that it was possible that God might be willing even to permit them to be burnt; lest, if this should come to pass, they might seem to be speaking falsehoods; they add this also and say, If this happen not, be it known unto you, O king, that we serve not your gods. [Daniel 3:18] For had they said, Sins are the cause of His not delivering us, should He fail to deliver, they would not have been believed. Wherefore in this place they are silent on that subject, though they speak of it in the furnace, again and again alleging their sins. But before the king they say no such thing; only, that though they were to be burnt, they would not give up their religion.

For it was not for rewards and recompenses that they did what they did, but out of love alone; and yet they were in captivity too, and in slavery, and had enjoyed no good thing. Yea, they had lost their country, and their freedom, and all their possessions. For tell me not of their honors in the king's courts, for holy and righteous as they were, they would have chosen ten thousand times rather to have been beggars at home, and to have been partakers of the blessings in the temple. For I had rather, it is said, be an outcast in the house of my God, than to dwell in the tents of sinners. And one day in your courts is better than thousands. They would have chosen then ten thousand times rather to be outcasts at home, than kings in Babylon. And this is manifest, from what they declare even in the furnace, grieving at their continuance in that country. For although themselves enjoyed great honors, yet seeing the calamities of the rest they were exceedingly vexed; and this kind of thing is most especially characteristic of saints, that no glory, nor honor, nor anything else should be more precious to them than their neighbor's welfare. See, for example, how even when they were in a furnace, they made their supplication for all the people. But we not even when at large bear our brethren in mind. And again, when they were inquiring about the dreams, [Daniel 2:17-18] they were looking not to their own but the common good, for that they despised death they showed by many things afterwards. But everywhere they put themselves forward, as wishing to prevail with God by importunity. Next, as not accounting themselves either to be sufficient, they flee to the Fathers; but of themselves they said that they offer nothing more than a contrite spirit.

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

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

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

Then, an angel went down with those children; now, let us go down with them that are in the furnace of poverty, and by almsdeeds let us make a dewy air, and waft the flame quite aside, that we may be partakers of their crowns also; that the flames of hell may likewise be scattered by the voice of Christ saying, You saw me an hungered, and fed me. [Matthew 25:35] For that voice shall then be with us instead of a moist wind whistling through the midst of the flame. Let us then go down with almsgiving, unto the furnace of poverty; let us behold them that in self-restraint walk therein, and trample on the burning coals; let us behold the marvel, strange and beyond thought, a man singing praise in a furnace, a man giving thanks in fire, chained unto extreme poverty, yet offering much praise to Christ. Since they, who bear poverty with thankfulness, really become equal to those children. For no flame is so terrible as poverty, nor so apt to set us on fire. But those children were not set on fire; rather, on their giving thanks to the Lord, their bonds too were at once loosed. So likewise now, if when you have fallen into poverty, you are thankful, both the bonds are loosened, and the flame extinguished; or though it be not extinguished (what is much more marvellous), it becomes a fountain instead of a flame: which then likewise came to pass, and in the midst of a furnace they enjoyed a pure dew. For the fire indeed it quenched not, but the burning of those cast in it altogether hindered. This one may see in their case also who live by the rules of wisdom, for they, even in poverty, feel more secure than the rich.

Let us not therefore sit down without the furnace, feeling no pity towards the poor; lest the same befall us as then befell those executioners. For if you should go down to them, and take your stand with the children, the fire will no longer work you any harm; but if you should sit above and neglect them in the flame of their poverty, the flame will burn you up. Go down therefore into the fire, that you may not be burnt up by the fire; sit not down without the fire, lest the flame catch hold of you. For if it should find you among the poor, it will depart from you; but if alienated from them, it will run upon you quickly, and catch you. Do not therefore stand off from them that are cast in, but when the devil gives command to cast them that have not worshipped gold into the furnace of poverty, be not thou of them that cast others in, but of them that are cast in; that you may be of the number of the saved, and not of the burned. For indeed it is a most effectual dew, to be held in no subjection by desire of wealth, to be associate with poor persons. These are wealthier than all, who have trampled under foot the desire of riches. Forasmuch as those children too, by despising the king at that time, became more glorious than the king. And thou therefore, if you despise the things of the world, shall become more honorable than all the world; like those holy men, of whom the world was not worthy. [Hebrews 11:38]

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

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

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

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

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

Therefore let us not either today go on to the subjects set before us, without first recalling what was lately said to our memory.

2. But what are the things set before us today? Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying. In a tone worthy of the wonder, with all his might he has uttered his voice, saying, Now all this was done. For when he saw the sea and the abyss of the love of God towards man, and that actually come to pass which never had been looked for, and nature's laws broken, and reconciliations made, Him who is above all come down to him that is lower than all, and the middle walls of partition broken, [Ephesians 2:14] and the impediments removed, and many more things than these done besides; in one word he has put before us the miracle, saying, Now all this was done that it might be fulfilled which was spoken of the Lord. For, think not, says he, that these things are now determined upon; they were prefigured of old. Which same thing, Paul also everywhere labors to prove.

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

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

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

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

But if Jews are obstinate, we will ask the, when was the child called, Make speed to the spoil, hasten the prey? Why, they could not say. How is it then that the prophet said, Call his name Maher-shalal-hash-baz? Because, when he was born, there was a taking and dividing of spoils, therefore the event that took place in his time is put as his name. And the city, too, it is said, shall be called the city of righteousness, the faithful city Sion. [Isaiah 1:26-27] And yet we nowhere find that the city was called righteousness, but it continued to be called Jerusalem. However, inasmuch as this came to pass in fact, when the city underwent a change for the better, on that account he says it is so called. For when any event happens which marks out him who brings it to pass, or who is benefited by it, more clearly than his name, the Scripture speaks of the truth of the event as being a name to him.

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

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

And what goes before also establishes this interpretation. For he does not merely say, Behold, the Virgin shall be with child, but having first said, Behold, the Lord Himself shall give you a sign, then he subjoins, Behold, the Virgin shall be with child. [Isaiah 7:14] Whereas, if she that was to give birth was not a virgin, but this happened in the way of marriage, what sort of sign would the event be? For that which is a sign must of course be beyond the course of common events, it must be strange and extraordinary; else how could it be a sign?

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

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

And when he had taken her, he knew her not, till she had brought forth her first-born Son. He has here used the word till, not that you should suspect that afterwards he did know her, but to inform you that before the birth the Virgin was wholly untouched by man. But why then, it may be said, has he used the word, till? Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, The raven returned not till the earth was dried up. [Genesis 8:7] And yet it did not return even after that time. And when discoursing also of God, the Scripture says, From age until age You are, not as fixing limits in this case. And again when it is preaching the Gospel beforehand, and saying, In his days shall righteousness flourish, and abundance of peace, till the moon be taken away, it does not set a limit to this fair part of creation. So then here likewise, it uses the word till, to make certain what was before the birth, but as to what follows, it leaves you to make the inference. Thus, what it was necessary for you to learn of Him, this He Himself has said; that the Virgin was untouched by man until the birth; but that which both was seen to be a consequence of the former statement, and was acknowledged, this in its turn he leaves for you to perceive; namely, that not even after this, she having so become a mother, and having been counted worthy of a new sort of travail, and a child-bearing so strange, could that righteous man ever have endured to know her. For if he had known her, and had kept her in the place of a wife, how is it that our Lord [John 19:27] commits her, as unprotected, and having no one, to His disciple, and commands him to take her to his own home?

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

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

7. And these things we tell you, that you may not hear only, but imitate also his manly severity, his plainness of speech, his righteousness in all things; that no one may despair of himself, though hitherto he have been careless, that he may set his hopes on nothing else, after God's mercy, but on his own virtue. For if these were nothing the better for such a kindred, though they were of the same house and lineage with Christ, until they gave proof of virtue; what favor can we possibly receive, when we plead righteous kinsmen and brethren, unless we be exceeding dutiful, and have lived in virtue? As the prophet too said, intimating the selfsame thing, A brother redeems not, shall a man redeem? No, not although it were Moses, Samuel, Jeremiah. Hear, for example, what God says unto this last, Pray not thou for this people, for I will not hear you. [Jeremiah 11:14] And why do you marvel if I hear not you? Though Moses himself and Samuel stood before me, [Jeremiah 15:1] I would not receive their supplication for these men. Yea, if it be Ezekiel who entreats, he will be told, Though Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor daughters. Though the patriarch Abraham be supplicating for them that are most incurably diseased, and change not, God will leave him and go His way, [Genesis 18:33] that he may not receive his cry in their behalf. Though again it be Samuel who is doing this, He says unto him, Mourn not thou for Saul. [1 Samuel 16:1] Though for his own sister one entreat, when it is not fitting, he again shall have the same sort of answer as Moses, If her father had but spit in her face. [Numbers 12:14]

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

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

And Samuel again was not able to save Saul from the wrath from above, yet he oftentimes preserved the Israelites. And Jeremiah prevailed not for the Jews, but some one else he did haply cover from evil by his prophecy. And Daniel saved the barbarians from slaughter, [Daniel 2:24] but he did not deliver the Jews from their captivity.

And in the Gospels too we shall see both these events come to pass, not in the case of different persons, but of the same; and the same man now prevailing for himself and now given up. For he who owed the ten thousand talents, though he had delivered himself from the danger by entreaty, yet again he prevailed not, [Matthew 18:26-34] and another on the contrary, who had before thrown himself away, afterwards had power to help himself in the greatest degree. [Luke 15:13-20] But who is this? He that devoured his Father's substance.

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

8. And this I say, not that we may omit supplicating the saints, but to hinder our being careless, and entrusting our concerns to others only, while we fall back and slumber ourselves. For so when He said, make to yourselves friends, he did not stop at this only, but He added, of the unrighteous mammon; that so again the good work may be your own; for it is nothing else but almsgiving which He has here signified. And, what is marvellous, neither does He make a strict account with us, if we withdraw ourselves from injustice. For what He says is like this: Have you gained ill? Spend well. Have you gathered by unrighteousness? Scatter abroad in righteousness. And yet, what manner of virtue is this, to give out of such gains? God, however, being full of love to man, condescends even to this and if we thus do, promises us many good things. But we are so past all feeling, as not to give even of our unjust gain, but while plundering without end, if we contribute the smallest part, we think we have fulfilled all. Have you not heard Paul saying, He which sows sparingly, shall reap also sparingly? [2 Corinthians 19:6] Wherefore then do you spare? What, is the act an outlay? Is it an expense? Nay, it is gain and good merchandise. Where there is merchandise, there is also increase; where there is sowing, there is also reaping. But you, if you had to till a rich and deep soil, and capable of receiving much seed, would both spend what you had, and would borrow of other men, accounting parsimony in such cases to be loss; but, when it is Heaven which you are to cultivate, which is exposed to no variation of weather, and will surely repay your outlay with abundant increase, you are slow and backward, and consider not that it is possible by sparing to lose, and by not sparing to gain.

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

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

When Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is He that is born King of the Jews? For we have seen His star in the east, and have come to worship Him.

We have need of much wakefulness, and many prayers, that we may arrive at the interpretation of the passage now before us, and that we may learn who these wise men were, and whence they came, and how; and at whose persuasion, and what was the star. Or rather, if you will, let us first bring forward what the enemies of the truth say. Because the devil has blown upon them with so violent a blast, as even from this passage try to arm them against the words of truth.

What then do they allege? Behold, say they, even when Christ was born a star appeared; which is a sign that astrology may be depended on. How then, if He had His birth according to that law, did He put down astrology, and take away fate, and stop the mouths of demons, and cast out error, and overthrow all such sorcery?

And what moreover do the wise men learn from the star of itself? That He was King of the Jews? And yet He was not king of this kingdom; even as He said also to Pilate, My kingdom is not of this world. At any rate He made no display of this kind, for He had neither guards armed with spear or shield, nor horses, nor chariots of mules, nor any other such thing around Him; but He followed this life of meanness and poverty, carrying about with Him twelve men of mean estate.

And even if they knew Him to be a king, for what intent are they come? For surely this is not the business of astrology, to know from the stars who are born, but from the hour when men are born to predict what shall befall them: so it is said. But these were neither present with the mother in her pangs, nor did they know the time when He was born, neither did they, beginning at that moment, from the motion of the stars compute what was to happen: but conversely, having a long time before seen a star appear in their own country, they come to see Him that was born.

Which circumstance in itself would afford a still greater difficulty even than the former. For what reason induced them, or the hope of what benefits, to worship one who was king so far off? Why, had He been to reign over themselves, most assuredly not even so would the circumstance be capable of a reasonable account. To be sure, if He had been born in royal courts, and with His father, himself a king, present by Him, any one would naturally say, that they, from a wish to pay court to the father, had worshipped the child that was born, and in this way were laying up for themselves beforehand much ground of patronage. But now when they did not so much as expect Him to be their own king, but of a strange nation, far distant from their country, neither seeing Him as yet grown to manhood; wherefore do they set forth on so long a journey, and offer gifts, and this when dangers were sure to beset their whole proceeding? For both Herod, when he heard it, was exceedingly troubled, and the whole people was confounded on being told of these things by them.

But these men did not foresee this. Nay, this is not reasonable. For let them have been ever so foolish, of this they could not be ignorant, that when they came to a city under a king, and proclaimed such things as these, and set forth another king besides him who then reigned, they must needs be bringing down on themselves a thousand deaths.

2. And why did they at all worship one who was in swaddling clothes? For if He had been a grown man, one might say, that in expectation of the succor they should receive from Him, they cast themselves into a danger which they foresaw; a thing however to the utmost degree unreasonable, that the Persian, the barbarian, and one that had nothing in common with the nation of the Jews, should be willing to depart from his home, to give up country, and kindred, and friends, and that they should subject themselves to another kingdom.

But if this be foolish, what follows is much more foolish. Of what nature then is this? That after they had entered on so long a journey, and worshipped, and thrown all into confusion, they went away immediately. And what sign at all of royalty did they behold, when they saw a shed, and a manger, and a child in swaddling clothes, and a poor mother? And to whom moreover did they offer their gifts, and for what intent? Was it then usual and customary, thus to pay court to the kings that were born in every place? And did they always keep going about the whole world, worshipping them who they knew should become kings out of a low and mean estate, before they ascended the royal throne? Nay, this no one can say.

And for what purpose did they worship Him at all? If for the sake of things present, then what did they expect to receive from an infant, and a mother of mean condition? If for things future, then whence did they know that the child whom they had worshipped in swaddling clothes would remember what was then done? But if His mother was to remind Him, not even so were they worthy of honor, but of punishment, as bringing Him into danger which they must have foreseen. Thence at any rate it was that Herod was troubled, and sought, and pried, and took in hand to slay Him. And indeed everywhere, he who makes known the future king, supposing him in his earliest age in a private condition, does nothing else than betray him to slaughter, and kindle against him endless warfare.

Do you see how manifold the absurdities appear, if we examine these transactions according to the course of human things and ordinary custom? For not these topics only, but more than these might be mentioned, containing more matter for questions than what we have spoken of. But lest, stringing questions upon questions, we should bewilder you, come let us now enter upon the solution of the matters inquired of, making a beginning of our solution with the star itself.

3. For if you can learn what the star was, and of what kind, and whether it were one of the common stars, or new and unlike the rest, and whether it was a star by nature or a star in appearance only, we shall easily know the other things also. Whence then will these points be manifest? From the very things that are written. Thus, that this star was not of the common sort, or rather not a star at all, as it seems at least to me, but some invisible power transformed into this appearance, is in the first place evident from its very course. For there is not, there is not any star that moves by this way, but whether it be the sun you mention, or the moon, or all the other stars, we see them going from east to west; but this was wafted from north to south; for so is Palestine situated with respect to Persia.

In the second place, one may see this from the time also. For it appears not in the night, but in mid-day, while the sun is shining; and this is not within the power of a star, nay not of the moon; for the moon that so much surpasses all, when the beams of the sun appear, straightway hides herself, and vanishes away. But this by the excess of its own splendor overcame even the beams of the sun, appearing brighter than they, and in so much light shining out more illustriously.

In the third place, from its appearing, and hiding itself again. For on their way as far as Palestine it appeared leading them, but after they set foot within Jerusalem, it hid itself: then again, when they had left Herod, having told him on what account they came, and were on the point of departing, it shows itself; all which is not like the motion of a star, but of some power highly endued with reason. For it had not even any course at all of its own, but when they were to move, it moved; when to stand, it stood, dispensing all as need required: in the same kind of way as the pillar of the cloud, now halting and now rousing up the camp of the Jews, when it was needful.

In the fourth place, one may perceive this clearly, from its mode of pointing Him out. For it did not, remaining on high, point out the place; it not being possible for them so to ascertain it, but it came down and performed this office. For you know that a spot of so small dimensions, being only as much as a shed would occupy, or rather as much as the body of a little infant would take up, could not possibly be marked out by a star. For by reason of its immense height, it could not sufficiently distinguish so confined a spot, and discover it to them that were desiring to see it. And this any one may see by the moon, which being so far superior to the stars, seems to all that dwell in the world, and are scattered over so great an extent of earth — seems, I say, near to them every one. How then, tell me, did the star point out a spot so confined, just the space of a manger and shed, unless it left that height and came down, and stood over the very head of the young child? And at this the evangelist was hinting when he said, Lo, the star went before them, till it came and stood over where the young Child was.

4. Do you see, by what store of proofs this star is shown not to be one of the many, nor to have shown itself according to the order of the outward creation? And for what intent did it appear? To reprove the Jews for their insensibility, and to cut off from them all occasion of excuse for their willful ignorance. For, since He who came was to put an end to the ancient polity, and to call the world to the worship of Himself, and to be worshipped in all land and sea, straightway, from the beginning, He opens the door to the Gentiles, willing through strangers to admonish His own people. Thus, because the prophets were continually heard speaking of His advent, and they gave no great heed, He made even barbarians come from a far country, to seek after the king that was among them. And they learn from a Persian tongue first of all, what they would not submit to learn from the prophets; that, if on the one hand they were disposed to be candid, they might have the strongest motive for obedience; if, on the other hand, they were contentious, they might henceforth be deprived of all excuse. For what could they have to say, who did not receive Christ after so many prophets, when they saw that wise men, at the sight of a single star, had received this same, and had worshipped Him who was made manifest. Much in the same way then as He acted in the case of the Ninevites, when He sent Jonas, and as in the case of the Samaritan and the Canaanitish women; so He did likewise in the instance of the magi. For this cause He also said, The men of Nineveh shall rise up, and shall condemn: and, the Queen of the South shall rise up, and shall condemn this generation: [Matthew 12:41-42] because these believed the lesser things, but the Jews not even the greater.

And wherefore, one may say, did He attract them by such a vision? Why, how should He have done? Sent prophets? But the magi would not have submitted to prophets. Uttered a voice from above? Nay, they would not have attended. Sent an angel? But even him they would have hurried by. And so for this cause dismissing all those means, God calls them by the things that are familiar, in exceeding condescension; and He shows a large and extraordinary star, so as to astonish them, both at the greatness and beauty of its appearance, and the manner of its course.

In imitation of this, Paul also reasons with the Greeks from an heathen altar, and brings forward testimonies from the poets. And not without circumcision does he harangue the Jews. Sacrifices he makes the beginning of his instruction to them that are living under the law. For, since to every one what is familiar is dear, both God, and the men that are sent by Him, manage things on this principle with a view to the salvation of the world. Think it not therefore unworthy of Him to have called them by a star; since by the same rule you will find fault with all the Jewish rites also, the sacrifices, and the purifications, and the new moons, and the ark, and the temple too itself. For even these derived their origin from Gentile grossness. Yet for all that, God, for the salvation of them that were in error, endured to be served by these things, whereby those without were used to serve devils; only He slightly altered them; that He might draw them off by degrees from their customs, and lead them towards the highest wisdom. Just so He did in the case of the wise men also, not disdaining to call them by sight of a star, that He might lift them higher ever after. Therefore after He has brought them, leading them by the hand, and has set them by the manger; it is no longer by a star, but by an angel that He now discourses unto them. Thus did they little by little become better men.

This did He also with respect to them of Ascalon, and of Gaza. For those five cities too (when at the coming of the ark they had been smitten with a deadly plague, and found no deliverance from the ills under which they lay) — the men of them called their prophets, and gathered an assembly, and sought to discover an escape from this divine scourge. Then, when their prophets said that they should yoke to the ark heifers untamed, and having their first calves, and let them go their way, with no man to guide them, for so it would be evident whether the plague was from God or whether it was any accident which brought the disease —(for if, it is said, they break the yoke in pieces for want of practice, or turn where their calves are lowing, 'it is a chance that has happened;' [1 Samuel 6:9] but if they go on right, and err not from the way, and neither the lowing of their young, nor their ignorance of the way, have any effect on them, it is quite plain that it is the hand of God that has visited those cities:)— when, I say, on these words of their prophets the inhabitants of those cities obeyed and did as they were commanded, God also followed up the counsel of the prophets, showing condescension in that instance also, and counted it not unworthy of Himself to bring to effect the prediction of the prophets, and to make them seem trustworthy in what they had then said. For so the good achieved was greater, in that His very enemies themselves bore witness to the power of God; yea, their own teachers gave their voice concerning Him. And one may see many other such things brought about by God. For what took place with respect to the witch, [1 Samuel xxviii] is again like this sort of dispensation; which circumstance also you will now be able to explain from what has been said.

With respect to the star, we have said these things, and yet more perhaps may be said by you; for, it is said, Give occasion to a wise man, and he will be yet wiser: [Proverbs 9:9] but we must now come to the beginning of what has been read.

5. And what is the beginning? When Jesus was born in Bethlehem of Judæa, in the days of Herod the king, behold, there came wise men from the east to Jerusalem. While wise men followed under the auspices of a star, these believed not, with prophets even sounding in their ears. But wherefore does he mention to us both the time and the place, saying, in Bethlehem, and in the days of Herod the king? And for what reason does he add his rank also? His rank, because there was also another Herod, he who slew John: but that was a tetrarch, this a king. And the place likewise, and the time, he puts down, to bring to our remembrance ancient prophecies; whereof one was uttered by Micah, saying, And thou, Bethlehem, in the land of Judah, art by no means the least among the princes of Judah; [Micah 5:2] and the other by the patriarch Jacob, distinctly marking out to us the time, and setting forth the great sign of His coming. For, A ruler, says he, shall not fail out of Judah, nor a leader out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles. [Genesis 49:10]

And this again is worth inquiry, whence it was that they came to entertain such a thought, and who it was that stirred them up to this. For it does not seem to me to be the work of the star only, but also of God, who moved their soul; which same kind of thing He did also in the case of Cyrus, disposing him to let the Jews go. He did not however so do this as to destroy their free will, since even when He called Paul from above by a voice, He manifested both His own grace and Paul's obedience.

And wherefore, one may ask, did He not reveal this to all the wise men of the East? Because all would not have believed, but these were better prepared than the rest; since also there were countless nations that perished, but it was to the Ninevites only that the prophet was sent; and there were two thieves on the cross, but one only was saved. See at least the virtue of these men, not only by their coming, but also by their boldness of speech. For so that they may not seem to be a sort of impostors, they tell who showed them the way, and the length of their journey; and having come, they had boldness of speech: for we have come, that is their statement, to worship Him: and they were afraid neither of the people's anger, nor of the tyranny of the king. Whence to me at least they seem to have been at home also teachers of their countrymen. For they who here did not shrink from saying this, much more would they speak boldly in their own country, as having received both the oracle from the angel, and the testimony from the prophet.

6. But when Herod, says the Scripture, had heard, he was troubled, and all Jerusalem with him. Herod naturally, as being king, and afraid both for himself and for his children; but why Jerusalem? Surely the prophets had foretold Him a Saviour, and Benefactor, and a Deliverer from above. Wherefore then was Jerusalem troubled? From the same feeling which caused them before also to turn away from God when pouring His benefits on them, and to be mindful of the flesh-pots of Egypt, while in the enjoyment of great freedom.

But mark, I pray you, the accuracy of the prophets. For this selfsame thing also had the prophet foretold from the first, saying, They would be glad, if they had been burnt with fire; for unto us a Child is born, unto us a Son is given.

But nevertheless, although troubled, they seek not to see what has happened, neither do they follow the wise men, nor make any particular inquiry; to such a degree were they at once both contentious and careless above all men. For when they had reason rather to pride themselves that the king was born among them, and had attracted to Him the land of the Persians, and they were on the point of having all subject to them, as though their affairs had advanced towards improvement, and from the very outset His empire had become so glorious; nevertheless, they do not even for this become better. And yet they were but just delivered from their captivity there; and it was natural for them to think (even if they knew none of those things that are high and mysterious, but formed their judgment from what is present only), If they thus tremble before our king at His birth, much more when grown up will they fear and obey Him, and our estate will be more glorious than that of the barbarians.

7. But none of these things thoroughly awakens them, so great was their dullness, and with this their envy also: both which we must with exact care root out of our mind; and he must be more fervent than fire who is to stand in such an array. Wherefore also Christ said, I have come to send fire on earth, and I would it were already kindled. in the same lot with it, even so godly tears are a germ of perpetual and unfading joy. In this way the very harlot became more honorable than virgins when seized by this fire. That is, being thoroughly warmed by repentance, she was thenceforth carried out of herself by her longing desire toward Christ; loosing her hair, and drenching with her tears His holy feet, and wiping them with her own tresses, and exhausting the ointment. And all these were outward results, but those wrought in her mind were far more fervent than these; which things God Himself alone beheld. And therefore, every one, when he hears, rejoices with her and takes delight in her good works, and acquits her of every blame. But if we that are evil pass this judgment, consider what sentence she obtained from that God who is a lover of mankind; and how much, even before God's gifts, her repentance caused her to reap in the way of blessing.

For much as after a violent burst of rain, there is a clear open sky; so likewise when tears are pouring down, a calm arises, and serenity, and the darkness that ensues on our sins quite disappears. And like as by water and the spirit, so by tears and confession are we cleansed the second time; unless we be acting thus for display and vanity: for as to a woman whose tears were of that sort, I should call her justly condemnable, more than if she decked herself out with lines and coloring. For I seek those tears which are shed not for display, but in compunction; those which trickle down secretly and in closets, and in sight of no man, softly and noiselessly; those which arise from a certain depth of mind, those shed in anguish and in sorrow, those which are for God alone; such as were Hannah's, for her lips moved, it is said, but her voice was not heard; however, her tears alone uttered a cry more clear than any trumpet. And because of this, God also opened her womb, and made the hard rock a fruitful field.

If you also weep thus, you have become a follower of your Lord. Yea, for He also wept, both over Lazarus, and over the city; and touching Judas He was greatly troubled. And this indeed one may often see Him do, but nowhere laugh, nay, nor smile but a little; no one at least of the evangelists has mentioned this. Therefore also with regard to Paul, that he wept, that he did so three years night and day, both he has said of himself, and others say this of him; but that he laughed, neither has he said himself anywhere, neither has so much as one other of the saints, either concerning him, or any other like him; but this is said of Sarah only, [Genesis 18:12-15] when she is blamed, and of the son of Noe, when for a freeman he became a slave. [Genesis 9:25]

9. And these things I say, not to suppress all laughter, but to take away dissipation of mind. For wherefore, I pray you, are you luxurious and dissolute, while you are still liable to such heavy charges, and are to stand at a fearful judgment-seat, and to give a strict account of all that has been done here? Yes: for we are to give an account both of what we have sinned willingly, and what against our will:— for whosoever shall deny me, says He, before men, him will I also deny before my Father: [Matthew 10:33] — and surely such a denial is against our will; but nevertheless it does not escape punishment, but of it too we have to give account:— both of what we know, and of what we do not know; For I know nothing by myself, says one, yet am I not hereby justified: [1 Corinthians 4:4] — both for what we have done in ignorance, and what in knowledge; For I bear them record, it is said, that they have a zeal of God, but not according to knowledge; [Romans 10:2] but yet this does not suffice for an excuse for them. And when writing to the Corinthians also he says, For I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.

The things then being so great, for which you are to give account, do you sit laughing and talking wittily, and giving yourself up to luxury? Why, one may say, if I did not so, but mourned, what would be the profit? Very great indeed; even so great, as it is not possible so much as to set it forth by word. For while, before the temporal tribunals, be your weeping ever so abundant, you can not escape punishment after the sentence; here, on the contrary, should you only sigh, you have annulled the sentence, and hast obtained pardon. Therefore it is that Christ discourses to us much of mourning, and blesses them that mourn, and pronounces them that laugh wretched. For this is not the theatre for laughter, neither did we come together for this intent, that we may give way to immoderate mirth, but that we may groan, and by this groaning inherit a kingdom. But you, when standing by a king, dost not endure so much as merely to smile; having then the Lord of the angels dwelling in you, do you not stand with trembling, and all due self-restraint, but rather laugh, oftentimes when He is displeased? And do you not consider that you provoke Him in this way more than by your sins? For God is not wont to turn Himself away so much from them that sin, as from those that are not awestruck after their sin.

But for all this, some are of so senseless a disposition, as even after these words to say, Nay, far be it from me to weep at any time, but may God grant me to laugh and to play all my days. And what can be more childish than this mind? For it is not God that grants to play, but the devil. At least hear, what was the portion of them that played. The people, it is said, sat down to eat and drink, and rose up to play. Such were they at Sodom, such were they at the time of the deluge. For touching them of Sodom likewise it is said, that in pride, and in plenty, and in fullness of bread, they waxed wanton. [Ezekiel 16:49] And they who were in Noah's time, seeing the ark a preparing for so many years, lived on in senseless mirth, forseeing nought of what was coming. For this cause also the flood came and swept them all away, and wrought in that instant the common shipwreck of the world.

Ask not then of God these things, which you receive of the devil. For it is God's part to give a contrite and humbled heart, sober, self-possessed, and awestruck, full of repentance and compunction. These are His gifts, forasmuch as it is also of these things that we are most in need. Yes, for a grievous conflict is at hand, and against the powers unseen is our wrestling; against the spiritual wickednesses [Ephesians 6:12] our fight, against principalities, against powers our warfare: and it is well for us, if when we are earnest and sober and thoroughly awakened, we can be able to sustain that savage phalanx. But if we are laughing and sporting, and always taking things easily, even before the conflict, we shall be overthrown by our own remissness.

10. It becomes not us then to be continually laughing, and to be dissolute, and luxurious, but it belongs to those upon the stage, the harlot women, the men that are trimmed for this intent, parasites, and flatterers; not them that are called unto heaven, not them that are enrolled into the city above, not them that bear spiritual arms, but them that are enlisted on the devil's side. For it is he, yea, it is he, that even made the thing an art, that he might weaken Christ's soldiers, and soften the nerves of their zeal. For this cause he also built theatres in the cities, and having trained those buffoons, by their pernicious influence he causes that kind of pestilence to light upon the whole city, persuading men to follow those things which Paul bade us flee, foolish talking and jesting. [Ephesians 5:4] And what is yet more grievous than these things is the subject of the laughter. For when they that act those absurd things utter any word of blasphemy or filthiness, then many among the more thoughtless laugh and are pleased, applauding in them what they ought to stone them for; and drawing down on their own heads by this amusement the furnace of fire. For they who praise the utterers of such words, it is these above all who induce men so to speak: wherefore they must be more justly accountable for the penalty allotted to these things. For were there no one to be a spectator in such cases, neither would there be one to act; but when they see you forsaking your workshops, and your crafts, and your income from these, and in short everything, for the sake of continuing there, they derive hence a greater forwardness, and exert a greater diligence about these things.

And this I say, not freeing them from reproof, but that you may learn that it is you chiefly who supply the principle and root of such lawlessness; ye who consume your whole day on these matters, and profanely exhibit the sacred things of marriage, and make an open mock of the great mystery. For not even he who acts these things is so much the offender, as you are before him; you who biddest him make a play on these things, or rather who not only biddest him, but art even zealous about it, taking delight, and laughing, and praising what is done, and in every way gaining strength for such workshops of the devil.

Tell me then, with what eyes will you after this look upon your wife at home, having seen her insulted there? Or how do you not blush being put in mind of the partner of your home, when you see nature herself put to an open shame? Nay, tell me not, that what is done is acting; for this acting has made many adulterers, and subverted many families. And it is for this most especially that I grieve, that what is done does not so much as seem evil, but there is even applause and clamor, and much laughter, at commission of so foul adultery. What do you say? That what is done is acting? Why, for this selfsame reason they must be worthy of ten thousand deaths, that what things all laws command men to flee, they have taken pains to imitate. For if the thing itself be bad, the imitation thereof also is bad. And I do not yet say how many adulterers they make who act these scenes of adultery, how they render the spectators of such things bold and shameless; for nothing is more full of whoredom and boldness than an eye that endures to look at such things.

And in a market-place, you would not choose to see a woman stripped naked, or rather not even in a house, but callest such a thing an outrage. And you go up into the theatre, to insult the common nature of men and women, and disgrace your own eyes? For say not this, that she that is stripped is an harlot; but that the nature is the same, and they are bodies alike, both that of the harlot, and that of the free-woman. For if this be nothing amiss, what is the cause that if you were to see this done in a market place, you would both hasten away yourself, and drive thence her who was behaving herself unseemly? Or is it that when we are apart, then such a thing is outrageous, but when we are assembled and all sitting together, it is no longer equally shameful? Nay, this is absurdity and a disgrace, and words of the utmost madness; and it were better to besmear the eyes all over with mud and mire than to be a spectator of such a transgression. For surely mire is not so much an hurt to an eye, as an unchaste sight, and the spectacle of a woman stripped naked. Hear, for example, what it was that caused nakedness at the beginning, and read the occasion of such disgrace. What then did cause nakedness? Our disobedience, and the devil's counsel. Thus, from the first, even from the very beginning, this was his contrivance. Yet they were at least ashamed when they were naked, but you take a pride in it; having, according to that saying of the apostle, your glory in your shame. [Philippians 3:19]

How then will your wife thenceforward look upon you, when you are returned from such wickedness? How receive you? How speak to you, after you have so publicly put to shame the common nature of woman, and art made by such a sight the harlots' captive and slave?

Now if you grieve at hearing these things, I thank you much, for who is he that makes me glad, but he which is made sorry by me? [2 Corinthians 2:2] Do not then ever cease to grieve and be vexed for them, for the sorrow that comes of such things will be to you a beginning of a change for the better. For this cause I also have made my language the stronger, that by cutting deeper I might free you from the venom of them that intoxicate you; that I might bring you back to a pure health of soul; which God grant we may all enjoy by all means, and attain unto the rewards laid up for these good deeds; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

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

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

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

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

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

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

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

Some of them, however, being past shame, say that these things were spoken of Zerubbabel. But how can they be right? For surely his goings forth were not from of old, from everlasting. [Micah 5:2] And how can that suit him which is said at the beginning, Out of you shall He come forth: Zorobabel not having been born in Judæa, but in Babylon, whence also he was called Zorobabel, because he had his origin there? And as many as know the Syrians' language know what I say.

And together with what has been said, all the time also since these things is sufficient to establish the testimony. For what says he? You are not the least among the princes of Judah, and he adds the cause of the pre-eminence, saying, out of you shall He come. But no one else has made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, You are not the least among the princes of Judah; that is, among the heads of tribes. By which expression he comprehended even Jerusalem. But not even so have they given heed, although the advantage passes on to themselves. Yea, and because of this the prophets at the beginning discourse nowhere so much of His dignity, as touching the benefit which accrued to them by Him. For so, when the Virgin was bearing the child, he says, You shall call His name Jesus; [Matthew 1:21] and he gives the reason saying, for He shall save His people from their sins. And the wise men too said not, Where is the Son of God? but He that is born King of the Jews. And here again it is not affirmed, Out of you shall come forth the Son of God, but a Governor, that shall feed my people Israel. For it was needful to converse with them at first, setting out in a tone of very exceeding condescension, lest they should be offended; and to preach what related to their salvation in particular, that hereby they might be the rather won over. At any rate, all the testimonies that are first cited, and for which it was the season immediately at the time of the birth, say nothing great, nor lofty concerning Him, nor such as those subsequent to the manifestation of the miracles; for these discourse more distinctly concerning His dignity. For instance, when after many miracles children were singing hymns unto Him, hear what says the prophet, Out of the mouth of babes and sucklings You have perfected praise. And again, I will consider the Heavens, the works of Your fingers; which signifies Him to be Maker of the universe. And the testimony too, which was produced after the ascension, manifests His equality with the Father; thus saying, The Lord said to my Lord, Sit on my right hand. And Isaiah too says, He that rises up to rule over the Gentiles, in Him shall the Gentiles trust.

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

But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, says, For they are not all Israel, which are of Israel, [Romans 9:6] but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time had come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end.

3. Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared: [Matthew 2:7]

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

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

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

Having therefore called them, he says, Go and search diligently for the young Child; and when you have found Him, bring me word again, that I may come and worship Him also. [Matthew 2:8]

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

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

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

And, lo! The star, which they saw in the east, went before them. [Matthew 2:9]

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

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

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

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

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

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

But how was it, one may ask, that not at the beginning, but afterwards, He said, 'Go, and make disciples of all nations'? Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also says: It was necessary that the word of the Lord should first have been spoken to you, but seeing you have judged yourselves unworthy, lo, we turn to the Gentiles. [Acts 13:46] For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before.

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

Therefore likewise leave the Jewish people, the troubled city, the bloodthirsty tyrant, the pomp of the world, and hasten to Bethlehem, where is the [Acts 13:46] house of the spiritual Bread. For though you be a shepherd, and come hither, you will behold the young Child in an inn: though you be a king, and approach not here, your purple robe will profit you nothing; though you be one of the wise men, this will be no hindrance to you; only let your coming be to honor and adore, not to spurn the Son of God; only do this with trembling and joy: for it is possible for both of these to concur in one.

But take heed that you be not like Herod, and say, that I may come and worship Him, and when you have come, be minded to slay Him. For him do they resemble, who partake of the mysteries unworthily: it being said, that such a one shall be guilty of the Body and Blood of the Lord. [1 Corinthians 11:27] Yes; for they have in themselves the tyrant who is grieved at Christ's kingdom, him that is more wicked than Herod of old, even Mammon. For he would fain have the dominion, and sends them that are his own to worship in appearance, but slaying while they worship. Let us fear then, lest at any time, while we have the appearance of suppliants and worshippers, we should in deed show forth the contrary.

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

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

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

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

However, not merely to find fault, come let us devise a mode of correction too. What then will the mode be? I would commit you to your own wives, that they may instruct you. It is true, according to Paul's law, [1 Corinthians 14:34-35] you ought to be the teachers. But since that order is reversed by sin, and the body has come to be above, and the head beneath, let us even take this way.

But if you are ashamed to have a woman for your teacher, fly from sin, and you will quickly be able to mount up on the throne which God has given you. Since so long as you sin the Scripture sends you not to a woman only, but even to things irrational, and those of the viler sort; yea, it is not ashamed to send you who art honored with reason, as a disciple to the ant. [Proverbs 6:6] Plainly this is no charge against the Scripture, but against them that so betray their own nobility of race. This then we will do likewise; and for the present we will commit you to your wife; but if you despise her, we will send you away to the school of the very brutes, and will point out to you how many birds, fishes, four-footed beasts, and creeping things are found more honorable, and chaster than you.

If now you are ashamed, and dost blush at the comparison, mount up to your own nobility, and fly the sea of hell, and the flood of fire, I mean the pool in the theatre. For this pool introduces to that sea, and kindles that abyss of flame. Since if he that looks on a woman to lust after her has already committed adultery, [Matthew 5:28] he who is forced even to see her naked, how does he not become ten thousandfold a captive? The flood in the days of Noah did not so utterly destroy the race of men as these swimming women drown all that are there with great disgrace. For as to that rain, though it wrought indeed a death of the body, yet did it repress the wickedness of the soul; but this has the contrary effect; while the bodies remain, it destroys the soul. And ye, when there is a question of precedence, claim to take place of the whole word, forasmuch as our city first crowned itself with the name of Christian; but in the competition of chastity, you are not ashamed to be behind the rudest cities.

8. Well, says one, and what do you require us to do? To occupy the mountains, and become monks? Why it is this which makes me sigh, that you think them alone to be properly concerned with decency and chastity; and yet assuredly Christ made His laws common to all. Thus, when He says, if any one look on a woman to lust after her, He speaks not to the solitary, but to him also that has a wife; since in fact that mount was at that time filled with all kinds of persons of that description. Form then in your mind an image of that amphitheatre, and hate this, which is the devil's. Neither condemn the severity of my speech. For I neither forbid to marry, [1 Timothy 4:2] nor hinder your taking pleasure; but I would have this be done in chastity, not with shame, and reproach, and imputations without end. I do not make it a law that you are to occupy the mountains and the deserts, but to be good and considerate and chaste, dwelling in the midst of the city. For in fact all our laws are common to the monks also, except marriage; yea rather, even with respect to this, Paul commands us to put ourselves altogether on a level with them; saying, For the fashion of this world passes away: that they that have wives be as though they had none.

Wherefore (so he speaks) I do not bid you take possession of the summits of the mountains; it is true I could wish it, since the cities imitate the things that were done in Sodom; nevertheless, I do not enforce this. Abide, having house and children and wife; only do not insult your wife, nor put your children to shame, neither bring into your house the infection from the theatre. Do you not hear Paul saying, The husband has not power of his own body, but the wife, [1 Corinthians 7:4] and setting down laws common to both? But you, if your wife be continually thrusting herself into a public assembly, art severe in blaming her; but yourself, spending whole days on public shows, you do not account worthy of blame. Yea, touching your wife's modesty you are so strict as even to go beyond necessity or measure, and not to allow her so much as indispensable absences; but to yourself you deem all things lawful. Yet Paul allows you not, who gives the wife likewise the same authority, for thus he speaks: Let the husband render unto the wife due honor. What sort of honor then is this, when you insult her in the chiefest things, and give up her body to harlots (for your body is hers); when you bring tumults and wars into your house, when you do in the market place such things, as being related by yourself to your wife at home, overwhelm her with shame, and put to shame also your daughter if present, and more than them, surely, yourself? For you must necessarily either be silent, or behave yourself so unseemly, that it would be just for your very servants to be scourged for it. What plea then will you have, I pray you, beholding, as you do, with great eagerness, things which even to name is disgraceful; preferring to all sights these, which even to recount is intolerable?

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

And when they had come into the house, they saw the young Child with Mary His mother.

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

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

And being warned of God in a dream that they should not return unto Herod, they departed into their own country another way. [Matthew 2:12]

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

2. And when they were departed, behold, an angel appears to Joseph in a dream, saying, Arise, and take the young Child and His mother, and flee into Egypt. [Matthew 2:13]

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

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

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

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

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

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

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

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

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

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

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

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

5. And if the Jews should raise a question touching the prophecy, and say, that the words, Out of Egypt have I called my Son, were uttered concerning themselves; we would tell them, This is a law of prophecy, that in many cases much that is spoken of one set of persons is fulfilled in another; of which kind is that which is said touching Simeon and Levi, I will divide them, says He, in Jacob, and scatter them in Israel. [Genesis 49:7] And yet not in themselves did this come to pass, but in their descendants; and Noah's saying again about Canaan, came to pass in the Gibeonites, Canaan's descendants. And that concerning Jacob one may see to have so come to pass; for those blessings which say, Be lord over your brother, and let your father's sons worship you, [Genesis 27:19] had no accomplishment in himself (how could they, he being in fear and trembling, and worshipping his brother over and over again? [Genesis 33:3]), but in his offspring they had. The very same may be said in this case also. For which may be called the truer son of God, he that worships a calf, and is joined to Baalpeor and sacrifices his sons to devils? Or He that is a Son by nature, and honors Him that begot Him? So that, except this man had come, the prophecy would not have received, its due fulfillment. It is worth observing, too, that the evangelist intimates the same by the phrase, that it might be fulfilled; implying that it would not have been fulfilled, unless He had come.

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

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

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

6. And now, should you come unto the desert of Egypt, you will see this desert become better than any paradise, and ten thousand choirs of angels in human forms, and nations of martyrs, and companies of virgins, and all the devil's tyranny put down, while Christ's kingdom shines forth in its brightness. And the mother of poets, and wise men, and magicians, were but inventions of sottish old women, but the real philosophy, and worthy of heaven, is this, which was declared unto them by the fishermen. And for this very cause, together with their so great exactness in doctrine, they exhibit also by their life that extreme seriousness. For when they have stripped themselves of all that they have, and are crucified to the whole world, they urge their course on again yet farther, using the labor of their body for the nourishment of them that be in need. For neither, because they fast and watch, do they think it meet to be idle by day; but their nights they spend in the holy hymns and in vigils, and their days in prayers, and at the same time in laboring with their own hands imitating the zeal of the apostle. For if he when the whole world was looking unto him for the sake of nourishing them that were in need, both occupied a workshop, and practised a craft, and being thus employed did not so much as sleep by night; how much more, say they, is it meet that we, who have taken up our abode in the wilderness, and have nothing to do with the turmoils in the cities, should use the leisure of our quiet for spiritual labors!

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

Yet further consider, how of old these Egyptians were both avaricious, and gluttonous, together with their other vices. For there were the flesh-pots [Exodus 16:3] which the Jews remember; there, the great tyranny of the belly. Nevertheless, having a willing mind, they changed: and having caught fire from Christ, they set off at once on their voyage towards heaven; and though more ardent than the rest of mankind, and more headstrong, both in anger, and in bodily pleasures, they imitate the incorporeal powers in meekness, and in the rest of that freedom from passions which pertains unto self-denial.

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

And this advice I give, that we not merely peruse what is written there, but that we also emulate it, and make neither place, nor education, nor forefathers' wickedness an excuse. For if we will take heed to ourselves, none of these things shall be an hindrance to us, since even Abraham had an ungodly father, [Joshua 24:2] but he inherited not his wickedness; and Hezekiah, Ahaz: yet nevertheless he became dear to God. And Joseph too when in the midst of Egypt, adorned himself with the crowns of temperance; and the Three Children no less in the midst of Babylon, and of the palace, when a table like those at Sybaris was set before them, showed the highest self-denial; and Moses also in Egypt, and Paul in the whole world; but nothing was to any one of these an hindrance in the race of virtue.

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

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

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

Here attend to me carefully. Because many things are uttered by many very idly touching these children, and the course of events is charged with injustice, and some of these express their perplexity about it in a more moderate way, others with more of audaciousness and frenzy. In order then that we may free these of their madness and those of their perplexity, suffer us to discourse a little upon this topic. Plainly, then, if this be their charge, that the children were left to be slain, they should find fault likewise with the slaughter of the soldiers that kept Peter. [Acts 12:19] For as here, when the young child had fled, other children are massacred in the place of Him who was sought; even so then, too, Peter having been delivered from his prison and chains by the angel, one of like name with this tyrant, and like temper too, when he had sought him, and found him not, slew instead of him the soldiers that kept him.

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

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

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

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

Now this same reckoning we are to make in regard of our own sufferings. For as to the fact, that in consideration of what we may suffer wrongfully, we either have sins done away, or receive more glorious crowns, if the amount of our sins be not so great: hear what Paul says concerning him that had committed fornication, Deliver ye such a one to Satan for the destruction of the flesh, that the spirit may be saved. [1 Corinthians 5:5] But what is this? you may say, for the discourse was about them that were injured by others, not about them that are corrected by their teachers. I might answer, that there is no difference; for the question was, whether to suffer evil be not an indignity to the sufferer. But, to bring my argument nearer the very point inquired of; remember David, how, when he saw Shimei at a certain time assailing him, and trampling on his affliction, and pouring on him revilings without end, his captains desiring to slay him, he utterly forbade them, saying, Let him curse, that the Lord may look upon mine abasement, and that he may requite me good for this cursing this day. And in the Psalms too in his chanting, he said, Consider mine enemies, that they are multiplied, and they hate me with unjust hatred, and forgive all my sins. And Lazarus again for the same cause enjoyed remission, having in this life suffered innumerable evils. They therefore who are wronged, are not wronged if they bear nobly all that they suffer, yea, rather they gain even more abundantly, whether they be smitten of God, or scourged by the devil.

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

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

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

4. Then was fulfilled that which was spoken by Jeremy the prophet, [Jeremiah 31:15] saying, In Rama was there a voice heard, Rachel weeping for her children, and would not be comforted, because they are not. [Matthew 2:17-18]

Thus having filled the hearer with horror by relating these things: the slaughter so violent and unjust, so extremely cruel and lawless; he comforts him again, by saying, Not from God's wanting power to prevent it did all this take place, nor from any ignorance of His, but when He both knew it, and foretold it, and that loudly by His prophet. Be not troubled then, neither despond, looking unto His unspeakable providence, which one may most clearly see, alike by what He works, and by what He permits. And this He intimated in another place also, when discoursing to His disciples. I mean where, having forewarned them of the judgment seats, and executions, and of the wars of the world, and of the battle that knows no truce, to uphold their spirit and to comfort them He says, Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father which is in Heaven. [Matthew 10:29] These things He said, signifying that nothing is done without His knowledge, but while He knows all, yet not in all does He act. Be not then troubled, He says, neither be disturbed. For if He know what ye suffer, and has power to hinder it, it is quite clear that it is in His providence and care for you that He does not hinder it. And this we ought to bear in mind in our own temptations also, and great will be the consolation we shall thence receive.

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

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

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

5. But when Herod was dead, behold, an angel of the Lord appears in a dream to Joseph saying, Arise, and take the young Child and His mother, and go into the land of Israel. [Matthew 2:19-20]

He no more says fly, but go. Do you see again after the temptation refreshment? Then after the refreshment danger again? In that he was freed indeed from his banishment, and came back again to his own country; and beheld the murderer of the children brought to the slaughter; but when he has set foot on his own country, he finds again a remnant of the former perils, the son of the tyrant living, and being king.

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

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

Joseph therefore comes to Nazareth, partly to avoid the danger, partly also delighting to abide in his native place. To give him the more courage, he receives also an oracle from the angel touching this matter. Luke, however, does not say that he came there by Divine warning, but that when they had fulfilled all the purification, they returned to Nazareth. [Luke 2:39] What then may one say? That Luke is giving an account of the time before the going down to Egypt, when he says these things. For He would not have brought them down there before the purification, in order that nothing should be done contrary to the law, but he waited for her to be purified, and to go to Nazareth, and that then they should go down to Egypt. Then, after their return, He bids them go to Nazareth. But before this they were not warned of God to go there, but yearning after their native place, they did so of their own accord. For since they had gone up for no other cause but on account of the taxing, and had not so much as a place where to stay, when they had fulfilled that for which they had come up, they went down to Nazareth.

6. We see here the cause why the angel also, putting them at ease for the future, restores them to their home. And not even this simply, but he adds to it a prophecy, That it might be fulfilled, says he, which was spoken by the prophets, He shall be called a Nazarene. [Matthew 2:23]

And what manner of prophet said this? Be not curious, nor overbusy. For many of the prophetic writings have been lost; and this one may see from the history of the Chronicles. For being negligent, and continually falling into ungodliness, some they suffered to perish, others they themselves burnt up and cut to pieces. The latter fact Jeremiah relates; [Jeremiah 36:23] the former, he who composed the fourth book of Kings, saying, that after a long time the book of Deuteronomy was hardly found, buried somewhere and lost. But if, when there was no barbarian there, they so betrayed their books, much more when the barbarians had overrun them. For as to the fact, that the prophet had foretold it, the apostles themselves in many places call Him a Nazarene.

Was not this then, one may say, casting a shade over the prophecy touching Bethlehem? By no means: rather this very fact was sure greatly to stir up men, and to awaken them to the search of what was said of Him. Thus, for example, Nathanael too enters on the inquiry concerning Him, saying, Can there any good thing come out of Nazareth? [John 1:46] For the place was of little esteem; or rather not that place only, but also the whole district of Galilee. Therefore the Pharisees said, Search and look, for out of Galilee arises no prophet. Nevertheless, He is not ashamed to be named even from thence, signifying that He needs not ought of the things of men; and His disciples also He choses out of Galilee; everywhere cutting off the pretexts of them who are disposed to be remiss, and giving tokens that we have no need of outward things, if we practise virtue. For this cause He does not choose for Himself so much as a house; for the Son of Man, says He, has not where to lay His head; [Matthew 8:20] and when Herod is plotting against Him, He flees, and at His birth is laid in a manger, and abides in an inn, and takes a mother of low estate; teaching us to think no such thing a disgrace, and from the first outset trampling under foot the haughtiness of man, and bidding us give ourselves up to virtue only.

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

But yet Paul, one may say, allows them, saying on this wise, 'As touching the election, they are beloved for the fathers' sake.' But tell me, when, and of what things was he discoursing, and to whom? Why, to those of Gentile origin, who were puffing themselves up on their faith, and exalting themselves against the Jews, and so breaking them off the more: to quell the swelling pride of the one, and to win over the others, and thoroughly excite them to the same emulation. For when he is speaking of those noble and great men, hear how he says, They that say these things, show plainly that they seek a country; and truly if they had been mindful of that from whence they came out, they might have had opportunity to have returned: but now they desire another, a better country. [Hebrews 11:14-15] And again, These all died in faith, not having obtained the promises, but having seen them afar off, and embraced them. And John too said to those that were coming to him, Think not to say, We have Abraham to our father. [Matthew 3:9] And Paul again, For they are not all Israel, which are of Israel; neither they, which are the children of the flesh, are they the children of God. [Romans 9:6-8] For what were the sons of Samuel advantaged, tell me, by their father's nobleness, when they were not heirs of their father's virtue? And what profit had Moses' sons, not having emulated his perfection? Therefore neither did they inherit the dominion; but while they enrolled him as their father, the rule of the people passed away to another, to him who had become his son in the way of virtue. And what harm was it to Timothy, that he was of a Greek father? Or what on the other hand again was Noah's son profited by the virtue of his father, when he became a slave instead of free? Do you see, how little the nobleness of a father avails his children in the way of advocacy? For the wickedness of Ham's disposition overcame the laws of nature, and cast him not only out of the nobility which he had in respect of his father, but also out of his free estate. And what of Esau? Was he not son of Isaac, and had he not his father to stand his friend? Yea, his father too endeavored and desired that he should partake of the blessings, and he himself for the sake of this did all that was commanded him. Nevertheless, because he was untoward, none of these things profited him; but although he was by birth first, and had his father on his side doing everything for this object, yet not having God with him, he lost all.

But why do I speak of men? The Jews were sons of God, and gained nothing by this their high birth. Now if a man, having become a son of God, but failing to show forth an excellency meet for this noble birth, is even punished the more abundantly; why do you bring me forward the nobleness of ancestors remote or near? For not under the old covenant only, but even under the new, one may find this rule to have held. For as many as received Him, it is said to them gave He power to become the sons of God. [John 1:12] And yet many of these children Paul has affirmed to be nothing profited by their father; For if you be circumcised, says he, Christ shall profit you nothing. [Galatians 5:2] And if Christ be no help to those who will not take heed to themselves, how shall a man stand up in their behalf?

8. Let us not therefore pride ourselves either on high birth, or on wealth, but rather despise them who are so minded: neither let us be dejected at poverty. But let us seek that wealth, which consists in good works; let us flee that poverty, which causes men to be in wickedness, by reason of which also that rich man was poor; [Luke 16:24] wherefore he had not at his command so much as a drop of water, and that, although he made much entreaty. Whereas, who can be so poor among us, as to want water enough even for comfort? There is none such. For even they that are pining with extreme hunger, may have the comfort of a drop of water; and not of a drop only, but of refreshment too far more abundant. Not so that rich man, but he was poor even to this degree: and what was yet more grievous, he could not so much as soothe his poverty from any source. Why then do we gape after riches, since they bring us not into Heaven?

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

What then can be less trustworthy than Mammon, seeing that for his sake one travels, and ventures, and is slain? But who, it is said, will pity a charmer that is bitten with a serpent? [Sirach 12:13] For we ought, knowing its cruel tyranny, to flee that slavery, and destroy that grievous longing. But how, says one, is this possible? By introducing another longing, the longing for Heaven. Since he that desires the kingdom will laugh covetousness to scorn; he that has become Christ's slave is no slave of mammon, but rather his lord; for him that flies from him, he is wont to follow, and to fly from him that pursues. He honors not so much his pursuer as his despiser; no one does he so laugh to scorn, as them that desire him; nor does he only laugh them to scorn, but wraps round them also innumerable bonds.

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

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

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

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

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

How in those days? For not then, surely, when He was a child, and came to Nazareth, but thirty years after, John comes; as Luke also testifies. How then is it said, in those days? The Scripture is always wont to use this manner of speech, not only when it is mentioning what occurs in the time immediately after, but also of things which are to come to pass many years later. Thus also, for example, when His disciples came unto Him as He sat on the Mount of Olives, and sought to learn about His coming, and the taking of Jerusalem: [Matthew 24:3] and yet ye know how great is the interval between those several periods. I mean, that having spoken of the subversion of the mother city, and completed His discourse on that subject, and being about to pass to that on the consummation, he inserted, Then shall these things also come to pass; [Matthew 24:23] not bringing together the times by the word then, but indicating that time only in which these things were to happen. And this sort of thing he does now also, saying, In those days. For this is not put to signify the days that come immediately after, but those in which these things were to take place, which he was preparing to relate.

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

To prove that this was to Him the last good work of those enjoined by the law, hear His own words: For thus it becomes us to fulfill all righteousness. [Matthew 3:15] Now what He says is like this: We have performed all the duties of the law, we have not transgressed so much as one commandment. Since therefore this only remains, this too must be added, and so shall we fulfill all righteousness. For He here calls by the name of righteousness the full performance of all the commandments.

2. Now that on this account Christ came to His baptism, is from this evident. But wherefore was this baptism devised for Him? For that not of himself did the son of Zacharias proceed to this, but of God who moved him — this Luke also declares, when he says, The word of the Lord came unto him, [Luke 3:2] that is, His commandment. And he himself too says, He that sent me to baptize with water, the same said to me, upon whom you shall see the Spirit descending like a dove, and remaining on Him, the same is He which baptizes with the Holy Ghost. [John 1:33] Wherefore then was he sent to baptize? The Baptist again makes this also plain to us, saying, I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water. [John 1:31]

And if this was the only cause, how says Luke, that he came into the country about Jordan, preaching the baptism of repentance for the remission of sins? [Luke 3:3] And yet it had not remission, but this gift pertained unto the baptism that was given afterwards; for in this we are buried with Him, and our old man was then crucified with Him, and before the cross there does not appear remission anywhere; for everywhere this is imputed to His blood. And Paul too says, But you are washed, but you are sanctified, not by the baptism of John, but in the name of our Lord Jesus Christ, and by the Spirit of our God. [1 Corinthians 6:11] And elsewhere too he says, John verily preached a baptism of repentance, (he says not of remission,) that they should believe in Him that should come after him. [Acts 19:4] For when the sacrifice was not yet offered, neither had the spirit yet come down, nor sin was put away, nor the enmity removed, nor the curse destroyed; how was remission to take place?

What means then, for the remission of sins?

The Jews were senseless, and had never any feeling of their own sins, but while they were justly accountable for the worst evils, they were justifying themselves in every respect; and this more than anything caused their destruction, and led them away from the faith. This, for example, Paul himself was laying to their charge, when he said, that they being ignorant of God's righteousness, and going about to establish their own, had not submitted themselves unto the righteousness of God. [Romans 10:3] And again: What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness; but Israel, which followed after the law of righteousness, has not attained unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by works.

Since therefore this was the cause of their evils, John comes, doing nothing else but bringing them to a sense of their own sins. This, among other things, his very garb declared, being that of repentance and confession. This was indicated also by what he preached, for nothing else did he say, but bring forth fruits meet for repentance. [Matthew 3:8] Forasmuch then as their not condemning their own sins, as Paul also has explained, made them start off from Christ, while their coming to a sense thereof would set them upon longing to seek after their Redeemer, and to desire remission; this John came to bring about, and to persuade them to repent, not in order that they might be punished, but that having become by repentance more humble, and condemning themselves, they might hasten to receive remission.

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

Thus that baptism led the way for this; wherefore also he said, that they should believe in Him which should come after him; [Acts 19:4] together with that which has been mentioned setting forth this other cause of His baptism. For neither would it have been as much for him to have gone about to their houses, and to have led Christ around, taking Him by the hand, and to have said, Believe in This Man; as for that blessed voice to be uttered, and all those other things performed in the presence and sight of all.

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

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

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

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

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

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

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

Thus the prophet says that he shall come saying, Prepare ye the way of the Lord, make his paths straight. [Isaiah 40:3] And he himself when he had come said, Bring forth fruits meet for repentance, [Matthew 3:8] which corresponds with, Prepare ye the way of the Lord. Do you see that both by the words of the prophet, and by his own preaching, this one thing is manifested alone; that he had come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all?

But Luke expresses somewhat further: not repeating the exordium, and so passing on, but setting down likewise all the prophecy. For every valley, says he, shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways smooth; and all flesh shall see the salvation of God. [Luke 3:5-6] Do you perceive how the prophet has anticipated all by his words; the concourse of the people, the change of things for the better, the easiness of that which was preached, the first cause of all that was occurring, even if he has expressed it rather as in figure, it being in truth a prophecy which he was uttering? Thus, when he says, Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth; he is signifying the exaltation of the lowly, the humiliation of the self-willed, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, says he, but grace, and forgiveness of sins, affording great facility of salvation. Next he states the cause of these things, saying, All flesh shall see the salvation of God; no longer Jews and proselytes only, but also all earth and sea, and the whole race of men. Because by the crooked things he signified our whole corrupt life, publicans, harlots, robbers, magicians, as many as having been perverted before afterwards walked in the right way: much as He Himself likewise said, publicans and harlots go into the kingdom of God before you, [Matthew 21:31] because they believed. And in other words also again the prophet declared the self-same thing, thus saying, Then wolves and lambs shall feed together. [Isaiah 11:6] For like as here by the hills and valleys, he meant that incongruities of character are blended into one and the same evenness of self-restraint, so also there, by the characters of the brute animals indicating the different dispositions of men, he again spoke of their being linked in one and the same harmony of godliness. Here also, as before, stating the cause. That cause is, There shall be He that rises to reign over the Gentiles, in Him shall the Gentiles trust: much the same as here too he said, All flesh shall see the salvation of God, everywhere declaring that the power and knowledge of these our Gospels would be poured out to the ends of the world, converting the human race, from a brutish disposition and a fierce temper to something very gentle and mild.

4. And the same John had his raiment of camel's hair, and a leathern girdle about his loins. [Matthew 3:4]

Observe, how the prophets foretold some things, others they left to the evangelists. Wherefore also Matthew both sets down the prophecies, and adds his own part, not accounting even this superfluous, to speak of the dress of the righteous man.

For indeed it was a marvellous and strange thing to behold so great austerity in a human frame: which thing also particularly attracted the Jews, seeing in him the great Elijah, and guided by what they then beheld, to the memory of that blessed man; or rather, even to a greater astonishment. For the one indeed was brought up in cities and in houses, the other dwelt entirely in the wilderness from his very swaddling clothes. For it became the forerunner of Him who was to put away all the ancient ills, the labor, for example, the curse, the sorrow, the sweat; himself also to have certain tokens of such a gift, and to come at once to be above that condemnation. Thus he neither ploughed land, nor opened furrow, he ate not his bread by the sweat of his face, but his table was hastily supplied, and his clothing more easily furnished than his table, and his lodging yet less troublesome than his clothing. For he needed neither roof, nor bed, nor table, nor any other of these things, but a kind of angel's life in this our flesh did he exhibit. For this cause his very garment was of hair, that by his dress he might instruct men to separate themselves from all things human, and to have nothing in common with the earth, but to hasten back to their earlier nobleness, wherein Adam was before he wanted garments or robe. Thus that garb bore tokens of nothing less than a kingdom, and of repentance.

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

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

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

But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter [John 21:7] appears to have been girded, and Paul; for it says, the man that owns this girdle. [Acts 21:11] And Elijah [2 Kings 1:8] too was thus arrayed, and every one of the saints, because they were at work continually, laboring, and busying themselves either in journeyings, or about some other necessary matter; and not for this cause only, but also with a view of trampling under foot all ornaments, and practising all austerity. This very kind of thing accordingly Christ declares to be the greatest praise of virtue, thus saying, What went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in king's houses. [Matthew 11:8]

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

5. Then went out to him all Judea, and Jerusalem, and all the region round about Jordan, and were baptized of him, confessing their sins. [Matthew 3:5-6]

Do you see how great power was in the coming of the prophet? How he stirred up all the people; how he led them to a consideration of their own sins? For it was indeed worthy of wonder to behold him in human form showing forth such things and using so great freedom of speech, and rising up in condemnation of all as children, and having his great grace beaming out from his countenance. And, moreover, the appearance of a prophet after the great interval of time contributed to their amazement, because the gift had failed them, and returned to them after a long time. And the nature of his preaching too was strange and unusual. For they heard of none of those things to which they were accustomed; such as wars and battles and victories below, and famine and pestilence, and Babylonians and Persians, and the taking of the city, and the other things with which they were familiar, but of Heaven and of the kingdom there, and of the punishment in hell. And it was for this cause, let me add, that although they that committed revolt in the wilderness, those in the company of Judas, and of Theudas, [Acts 5:36-37] had been all of them slain no great while before, yet they were not the more backward to go out there. For neither was it for the same objects that he summoned them, as for dominion, or revolt, or revolution; but in order to lead them by the hand to the kingdom on high. Wherefore neither did he keep them in the wilderness to take them about with him, but baptizing them, and teaching them the rules concerning self-denial, he dismissed them; by all means instructing them to scorn whatever things are on earth, and to raise themselves up to the things to come, and press on every day.

6. This man then let us also emulate, and forsaking luxury and drunkenness let us go over unto the life of restraint. For this surely is the time of confession both for the uninitiated and for the baptized; for the one, that upon their repentance they may partake of the sacred mysteries; for the others, that having washed away their stain after baptism, they may approach the table with a clean conscience. Let us then forsake this soft and effeminate way of living. For it is not, it is not possible at once both to do penance and to live in luxury. And this let John teach you by his raiment, by his food, by his abode. What then? Do you require us, you may say, to practise such self-restraint as this? I do not require it, but I advise and recommend it. But if this be not possible to you, let us at least, though in cities, show forth repentance, for the judgment is surely at our doors. But even if it were further off, we ought not even so to be emboldened, for the term of each man's life is the end of the world virtually to him that is summoned. But that it is even at the doors, hear Paul saying, The night is far spent, the day is at hand; [Romans 13:12] and again, He that comes will come, and will not tarry. [Hebrews 10:37]

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

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

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

8. Let us therefore cut away excess, and drinking the salutary medicine of moderation, let us abide in our proper temperament, and give careful heed to our prayers. Though we receive not, let us persevere that we may receive; and if we do receive, then because we have received. For it is not at all His wish to defer giving, but by such delay He is contriving for us to persevere. With this intent He does also lengthen out what is good for us better than we do, and loves us more ardently than those who gave us birth. And let both these considerations be a charm for us to chant to ourselves in every terror that occurs, that so we may quell our despondency, and in all things glorify Him, who on our behalf does and orders all, even God.

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

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

How then does Christ say, that they did not believe John? [Luke 20:5] Because this was not believing, to decline receiving Him whom he preached. For so they thought they regarded their prophets and their lawgiver, nevertheless He said they had not regarded them, forasmuch as they received not Him, that was foretold by them. For if you had believed Moses, says He, ye would have believed Me. [John 5:46] And after this again, being asked by Christ, The baptism of John, whence is it? [Matthew 21:25-26] they said, If we shall say, Of earth, we fear the people; if we shall say, From heaven, He will say unto us, How then did ye not believe him?

So that from all these things it is manifest that they came indeed and were baptized, yet they did not abide in the belief of that which was preached. For John also points out their wickedness, by their sending unto the Baptist, and saying, Are you Elias? Are you Christ? wherefore he also added, they which were sent were of the Pharisees. [John 1:24]

What then? Were not the multitudes also of this same mind? One may say. Nay, the multitudes in simplicity of mind had this suspicion, but the Pharisees, wishing to lay hold of Him. For since it was acknowledged that Christ comes out of the village of David, and this man was of the tribe of Levi, they laid a snare by the question, in order that if he should say any such thing they might quickly come upon him. This at any rate he has declared by what follows; for on his not acknowledging any of the things which they expected, even so they take hold of him, saying, Why do you baptize then, if you be not the Christ? [John 1:25]

And to convince you that the Pharisees came with one mind, and the people with another, hear how the evangelist has declared this too; saying of the people, that they came and were baptized of him, confessing their sins; [Matthew 3:6] but concerning the Pharisees, no longer like that, but that when he saw many of the Pharisees and Sadducees coming, he said, O generation of vipers, who has warned you to flee from the wrath to come? O greatness of mind! How does he discourse unto men ever thirsting after the blood of the prophets, and in disposition no better than serpents! How does he disparage both themselves and their progenitors with all plainness!

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

What then shall we say? That he had not things present, and even now doing, in his view, but he knew the secrets of their mind, God having revealed this. Since then they were priding themselves on their forefathers, and this was like to prove the cause of their destruction, and was casting them into a state of carelessness, he cuts away the roots of their pride. For this cause Isaiah also calls them, rulers of Sodom, and people of Gomorrha; [Isaiah 1:10] and another prophet says, Are ye not as children of the Ethiopians; [Amos 9:7] and all withdraw them from this way of thinking, bringing down their pride, which had caused them unnumbered evils.

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

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

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

And full well did he likewise call them, generation of vipers. For that animal too is said to destroy the mother that is in travail with her, and eating through her belly, thus to come forth unto light; which kind of thing these men also did being murderers of fathers, and murderers of mothers, [1 Timothy 1:9] and destroying their instructors with their own hands.

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

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

And these things he said, not as forbidding them to say that they were sprung from those holy men, but as forbidding them to put confidence in this, while they were neglecting the virtue of the soul; at once bringing forward publicly what was in their minds, and foretelling things to come. Because after this they are found to say, We have Abraham to our father, and were never in bondage to any man. [John 8:33] Since then it was this, which most of all lifted them up with pride and ruined them, he first puts it down.

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

For God is able of these stones to raise up children to Abraham. [Matthew 3:9]

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

This accordingly the prophet also was intimating, when he said, Look unto the hard rock, whence you are hewn, and to the hole of the pit, whence you are dug: look unto Abraham your father, and unto Sarah that bare you. [Isaiah 51:1-2] Now of this prophecy, you see, he reminds them, showing that if at the beginning he made him a father, as marvellously as if he had made him so out of stones, it was possible for this now also to come to pass. And see how he both alarms them, and cuts them off: in that he said not, He had already raised up, lest they should despair of themselves, but that He is able to raise up: and he said not, He is able out of stones to make men, but what was a much greater thing, kinsmen and children of Abraham.

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

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

For having said that God is able of these stones to raise up children unto Abraham, he added, And now also the axe is laid unto the root of the trees, by all means making his speech alarming. For as he from his way of life had much freedom of speech, so they needed his severe rebuke, having been left barren now for a long time. For why do I say (such are his words) that you are on the point of falling away from your relationship to the patriarch and of seeing others, even those that are of stones, brought in to your pre-eminence? Nay, not to this point only will your penalty reach, but your punishment will proceed further. For now, says he, the axe is laid unto the root of the trees. There is nothing more terrible than this turn of his discourse. For it is no longer a flying sickle, nor the taking down of a hedge, nor the treading under foot of the vineyard; [Isaiah 5:5] but an axe exceeding sharp, and what is worse, it is even at the doors. For inasmuch as they continually disbelieved the prophets, and used to say, Where is the day of the Lord: and let the counsel of the Holy One of Israel come, that we may know it, [Isaiah 5:19] by reason that it was many years before what they said came to pass; to lead them off from this encouragement also, he sets the terrors close to them. And this he declared by saying now, and by his putting it to the root. For the space between is nothing now, says he, but it is laid to the very root. And he said not, to the branches, nor to the fruits, but to the root. Signifying, that if they were negligent, they would have incurable horrors to endure, and not have so much as a hope of remedy. It being no servant who is now come, as those before Him were, but the very Lord of all, bringing on them His fierce and most effectual vengeance.

Yet, although he has terrified them again, he suffers them not to fall into despair; but as before he said not He has raised up, but He is able to raise up children to Abraham (at once both alarming and comforting them); even so here also he did not say that it has touched the root, but it is laid to the root, and is now hard by it, and shows signs of no delay. However, even though He has brought it so near, He makes its cutting depend upon you. For if you change and become better men, this axe will depart without doing anything; but if you continue in the same ways, He will tear up the tree by the roots. And therefore, observe, it is neither removed from the root, nor applied as it is does it cut at all: the one, that you may not grow supine, the other to let you know that it is possible even in a short time to be changed and saved. Wherefore he does also from all topics heighten their fear, thoroughly awakening and pressing them on to repentance. Thus first their falling away from their forefathers; next, others being introduced instead; lastly, those terrors being at their doors, the certainty of suffering incurable evils (both which he declared by the root and the axe), was sufficient to rouse thoroughly those even that were very supine, and to make them full of anxiety. I may add, that Paul too was setting forth the same, when he said, A short word will the Lord make upon the whole world. [Romans 9:28]

But be not afraid; or rather, be afraid, but despair not. For you have yet a hope of change; the sentence is not quite absolute, neither did the axe come to cut (else what hindered it from cutting, close as it was to the root?); but on purpose by this fear to make you a better man, and to prepare you to bring forth fruit. For this cause he added, Therefore every tree, which brings not forth good fruit, is hewn down, and cast into the fire. [Matthew 3:10] Now by the word every, he rejects again the privilege which they had from their noble descent; Why, if you be Abraham's own descendant, says he, if you have thousands of patriarchs to enumerate, you will but undergo a double punishment, abiding unfruitful.

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

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

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

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

Imagine only what sort of men it was meet for the hearers to become, when they considered that they were at once to be like the prophets, and like those great ones. For it was on this account, you see, that he made mention at all of fire; that he might lead them to reflect on the memory of those men. Because, of all the visions that appeared unto them, I had almost said, the more part appeared in fire; thus God discoursed with Moses in the bush, thus with all the people in the mount Sinai, thus with Ezekiel on the cherubim. [Ezekiel 1:27]

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

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

And again, he said, He is Son of God. [John 1:34] But not even this declared His rank openly to the hearers (for they did not so much as know yet how to conceive of Him as a true Son): but by so great a gift of the Spirit that also was established. Therefore the Father also in sending John gave him, as you know, this as a first token of the dignity of Him that had come, saying, Upon whom you shall see the Spirit descending and remaining, the same is He which baptizes with the Holy Ghost. Wherefore himself too says, I saw and bare record that this is the Son of God; as though the one were to all time the clear evidence of the other.

7. Then, as having uttered the gentler part of his message, and soothed and relaxed the hearer, he again binds him up, that he may not become remiss. For such was the nature of the Jewish nation; by all encouraging things they were easily puffed up, and corrupted. Wherefore he again adduces his terrors, saying, Whose fan is in His hand. [Matthew 3:12]

Thus, as before he had spoken of the punishment, so here he points out the Judge likewise, and introduces the eternal vengeance. For He will burn the chaff, says he, with unquenchable fire. You see that He is Lord of all things, and that He is Himself the Husbandman; albeit in another place He calls His Father the same. For My Father, says He, is the Husbandman. [John 15:1] Thus, inasmuch as He had spoken of an axe, lest you should suppose that the thing needed labor, and the separation was hard to make; by another comparison he suggests the easiness of it, implying that all the world is His; since He could not punish those who were not His own. For the present, it is true, all are mingled together (for though the wheat appears gleaming through, yet it lies with the chaff, as on a threshing floor, not as in a garner), but then, great will be the separation.

Where now are they by whom hell-fire is disbelieved? Since surely here are two points laid down, one, that He will baptize with the Holy Ghost, the other, that He will burn up the disobedient. If then that is credible, so is this too, assuredly. Yea, this is why the two predictions are put by him in immediate connection, that by that which has taken place already, he might accredit the other, as yet unaccomplished. For Christ too Himself in many places does so, often of the same things, and often of opposites, setting down two prophecies; the one of which He performs here, the other He promises in the future; that such as are too contentious may, from the one which has already come to pass, believe the other also, which is not yet accomplished. For instance, to them that strip themselves of all that they have for His sake He promised to give an hundred fold in the present world, and life eternal in that which is to come; by the things already given making the future also credible. Which, as we see, John likewise has done in this place; laying down two things, that He shall both baptize with the Holy Ghost, and burn up with unquenchable fire. Now then, if He had not baptized with the Spirit the apostles, and all every day who are willing, you might have doubts concerning those other things too; but if that which seems to be greater and more difficult, and which transcends all reason, has been done, and is done every day; how do you deny that to be true, which is easy, and comes to pass according to reason? Thus having said, He shall baptize with the Holy Ghost and with fire, and having thence promised great blessings; lest you, released wholly from the former things, grow supine, he has added the fan, and the judgment thereby declared. Thus, think not at all, says he, that your baptism suffices, if you become ordinary persons hereafter: for we need both virtue, and plenty of that known self-restraint. Therefore as by the axe he urges them unto grace, and unto the font, so after grace he terrifies them by the fan, and the unquenchable fire. And of the one sort, those yet unbaptized, he makes no distinction, but says in general, Every tree that brings not forth good fruit is hewn down, [Matthew 3:10] punishing all the unbelievers. Whereas after baptism He works out a kind of division, because many of them that believed would exhibit a life unworthy of their faith.

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

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

Do you see how now in due order the mystery came to be laid as a foundation, before the resurrection and judgment? [Hebrews 6:1-2]

And wherefore, it may be said, did he not mention the signs and wonders which were straightway to be done by Him? Because this was greater than all, and for its sake all those were done. Thus, in his mention of the chief thing, he comprehended all; death dissolved, sins abolished, the curse blotted out, those long wars done away; our entrance into paradise, our ascent into heaven, our citizenship with the angels, our partaking of the good things to come: for in truth this is the earnest of them all. So that in mentioning this, he has mentioned also the resurrection of our bodies, and the manifestation of His miracles here, and our partaking of His kingdom, and the good things, which eye has not seen, nor ear heard, neither have entered into the heart of man. [1 Corinthians 2:9] For all these things He bestowed on us by that gift. It was therefore superfluous to speak of the signs that were immediately to ensue, and which sight can judge of; but those were meet to be discoursed on, whereof they doubted; as for instance, that He is the Son of God; that He exceeds John beyond comparison; that He bears the sin of the world; that He will require an account of all that we do; that our interests are not limited to the present, but elsewhere every one will undergo the due penalty. For these things were not as yet prove able by sight.

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

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

9. Wherefore our care of our conduct has need to be great. Why, this is the very reason of our continually assembling you here; not simply that you should enter in, but that you should also reap some fruit from your continuance here. But if you come indeed constantly, but go away again reaping no fruit from thence, you will have no advantage from your entering in and attendance in this place.

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

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

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

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

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

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

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

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

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

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

Then comes Jesus from Galilee to Jordan, etc.

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

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

I have need to be baptized by You, and You come to me. [Matthew 3:14] For, because the baptism was of repentance, and led men to accuse themselves for their offenses, lest any one should suppose that He too comes to Jordan in this sort of mind, John sets it right beforehand, by calling Him both Lamb, and Redeemer from all the sin that is in the world. Since He that was able to take away the sins of the whole race of men, much more was He Himself without sin. For this cause then he said not, Behold, He that is without sin, but what was much more, He that bears the sin of the world, in order that together with this truth you might receive that other with all assurance, and having received it might perceive, that in the conduct of some further economy He comes to the baptism. Wherefore also he said to Him when He came, I have need to be baptized by You, and You come to me?

And he said not, And are You baptized of me? nay, for this he feared to say: but what? And You come to me? What then does Christ? What He did afterwards with respect to Peter, this did He then also. For so he too would have forbidden Him to wash his feet, but when he had heard, What I do you know not now, but you shall know hereafter, and you have no part with me, [John 13:7-8] he speedily withdrew from his determination, and went over to the contrary. And this man again in like manner, when he had heard, Suffer it to be so now, for thus it becomes us to fulfill all righteousness, straightway obeyed. For they were not unduly contentious, but they manifested both love and obedience, and made it their study to be ruled by their Lord in all things.

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

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

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

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

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

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

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

3. And Jesus, when He was baptized, went up straightway out of the water; and lo! The heavens were opened unto Him. [Matthew 3:16]

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

For in the case of the apostles too, there was a sound of a mighty wind, [Acts 2:2] and visions of fiery tongues appeared, but not for the apostles' sake, but because of the Jews who were then present. Nevertheless, even though no sensible signs take place, we receive the things that have been once manifested by them. Since the dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John, the Son of God. Not however merely on this account, but to teach you also, that upon you no less at your baptism the Spirit comes. But since then we have no need of sensible vision, faith sufficing instead of all. For signs are not for them that believe, but for them that believe not. [1 Corinthians 14:22]

But why in the fashion of a dove? Gentle is that creature, and pure. Forasmuch then as the Spirit too is a Spirit of meekness, He therefore appears in this sort. And besides, He is reminding us of an ancient history. For so, when once a common shipwreck had overtaken the whole world, and our race was in danger of perishing, this creature appeared, and indicated the deliverance from the tempest, and bearing an olive branch, [Genesis viii] published the good tidings of the common calm of the whole world; all which was a type of the things to come. For in fact the condition of men was then much worse, and they deserved a much sorer punishment. To prevent your despairing, therefore, He reminds you of that history. Because then also, when things were desperate, there was a sort of deliverance and reformation; but then by punishment, now, on the contrary, by grace and an unspeakable gift. [2 Corinthians 9:15] Therefore the dove also appears, not bearing an olive branch, but pointing out to us our Deliverer from all evils, and suggesting the gracious hopes. For not from out of an ark does she lead one man only, but the whole world she leads up into heaven at her appearing, and instead of a branch of peace from an olive, she conveys the adoption to all the world's offspring in common.

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

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

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

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

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

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

For if he who had paradise for his portion, for one disobedience underwent such dreadful things after his honor; we, who have received Heaven, and have become joint heirs with the Only Begotten, what excuse shall we have, for running to the serpent after the dove? For it will be no longer, Dust you are, and unto dust shall you return, [Genesis 3:19] and you till the ground, and those former words, that will be said to us; but what is far more grievous than these, the outer darkness, [Matthew 25:30] the bonds that may not be burst, the venomous worm, the gnashing of teeth; and this with great reason. For he that is not made better even by so great a benefit, would justly suffer the most extreme, and a yet more grievous punishment. Elias once opened and shut Heaven, but that was to bring down rain, and restrain it; whereas to you the heaven is not so opened, but in order for you to ascend there; and what is yet more, not to ascend only, but to lead up others also, if you will; such great confidence and power has He bestowed on you in all that is His.

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

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

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

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

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

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

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

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

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

How then says He, Pray that you enter not into temptation. [Matthew 26:41] For this cause he does not show you Jesus simply going up, but led up according to the principle of the Economy; signifying obscurely by this, that we ought not of ourselves to leap upon it, but being dragged thereto, to stand manfully.

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

2. Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark has declared, saying, that He was with the wild beasts [Mark 1:13]), behold with how much craft he draws near, and wickedness; and for what sort of opportunity he watches. For not in his fast, but in his hunger he approaches Him; to instruct you how great a good fasting is, and how it is a most powerful shield against the devil, and that after the font, men should give themselves up, not to luxury and drunkenness, and a full table, but to fasting. For, for this cause even He fasted, not as needing it Himself, but to instruct us. Thus, since our sins before the font were brought in by serving the belly: much as if any one who had made a sick man whole were to forbid his doing those things, from which the distemper arose; so we see here likewise that He Himself after the font brought in fasting. For indeed both Adam by the incontinence of the belly was cast out of paradise; and the flood in Noah's time, this produced; and this brought down the thunders on Sodom. For although there was also a charge of whoredom, nevertheless from this grew the root of each of those punishments; which Ezekiel also signified when he said, But this was the iniquity of Sodom, that she waxed wanton in pride and in fullness of bread, and in abundance of luxury. [Ezekiel 16:49] Thus the Jews also perpetrated the greatest wickedness, being driven upon transgression by their drunkenness and delicacy. [Isaiah 5:11-12]

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

Having then fasted forty days and as many nights,

He was afterwards an hungered; [Matthew 4:2] affording him a point to lay hold of and approach, that by actual conflict He might show how to prevail and be victorious. Just so do wrestlers also: when teaching their pupils how to prevail and overcome, they voluntarily in the lists engage with others, to afford these in the persons of their antagonists the means of seeing and learning the mode of conquest. Which same thing then also took place. For it being His will to draw him on so far, He both made His hunger known to him, and awaited his approach, and as He waited for him, so He dashed him to earth, once, twice, and three times, with such ease as became Him.

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

Thus, after He was an hungered, it is said, The tempter came, and said to Him, If You are Son of God, command that these stones be made bread. [Matthew 4:3]

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

What then says Christ? To put down his pride, and to signify that there was nothing shameful in what had happened, nor unbecoming His wisdom; that which the other had passed over in silence to flatter Him, He brings forward and sets it forth, saying, Man shall not live by bread alone. [Matthew 4:4]

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

And why say I, transgression? Why, even though something expedient be suggested by the devils, do not thou, says He, even so give heed unto them. Thus, for instance, He stopped the mouths of those devils also, proclaiming Him Son of God. And Paul too again [Acts 16:18] rebuked them, crying this self-same thing; and yet what they said was profitable; but he more abundantly dishonoring them, and obstructing their plot against us, drove them away even when doctrines of salvation were preached by them, closing up their mouths, and bidding them be silent.

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

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

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

If You are Son of God, cast Yourself down; for it is written, He shall give His angels charge concerning You, and in their hands they shall bear You up. [Matthew 4:6]

What can the reason be, that at each temptation He adds this, If You are Son of God? Much the same as he did in that former case, he does also at this time. That is, as he then slandered God, saying, In the day you eat, your eyes shall be opened; [Genesis 3:5] thereby intending to signify, that they were beguiled and overreached, and had received no benefit; even so in this case also he insinuates this same thing, saying, in vain God has called You Son, and has beguiled You by His gift; for, if this be not so, afford us some clear proof that You are of that power. Then, because Christ had reasoned with him from Scripture, he also brings in a testimony of the prophet.

How then does Christ? He is not indignant, nor provoked, but with that extreme gentleness He reasons with him again from the Scriptures, saying, You shall not tempt the Lord your God: [Matthew 4:7] teaching us that we must overcome the devil, not by miracles, but by forbearance and long-suffering, and that we should do nothing at all for display and vainglory.

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

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

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

5. And he leads Him up into a high mountain, and shows Him all the kingdoms, and says, All these things will I give You, if You will fall down and worship me. Then says He, Get behind me, Satan, for it is written, You shall worship the Lord your God, and Him only shall you serve. [Matthew 4:8-10]

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

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

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

And, behold, angels came and ministered unto Him. [Matthew 4:11] For when the assault was going on, He suffered them not to appear, that He might not thereby drive away the prey; but after He had convicted him in all points, and caused him to take to flight, then they appear: that you also may learn, that after your victories which are copied from His, angels will receive you also, applauding you, and waiting as guards on you in all things. Thus, for example, angels take Lazarus [Luke 16:22] away with them, after the furnace of poverty and of famine and of all distress. For as I have already said, Christ on this occasion exhibits many things, which we ourselves are to enjoy.

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

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

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

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

7. Let us not then be deceived, neither let us by every mean seek after the life of ease. For whom the Lord loves, it is said, He chastens. [Hebrews 12:6] Wherefore when we enjoy prosperity, living in wickedness, then most of all should we grieve. For we ought ever to be afraid while we sin, but especially when we suffer no ill. For when God exacts our penalties little by little, he makes our payment for these things easy to us; but when he is long-suffering for each of our negligences, He is storing us up, if we continue in such things, unto a great punishment. Since, if for the well-doers affliction be a necessary thing, much more for them that sin.

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

Yet for all this some are so cold and senseless, as to be always seeking only the things that are here, and uttering those absurd sayings, Let me enjoy all things present for a time, and then I will consider about things out of sight: I will gratify my belly, I will be a slave to pleasures, I will make full use of the present life; give me today, and take tomorrow. Oh excess of folly! Why, wherein do they who talk so differ from goats and swine? For if the prophet [Jeremiah 5:8] permits not them to be accounted men, that neigh after their neighbors wife, who shall blame us for esteeming these to be goats and swine, and more insensible than asses, by whom those things are held uncertain, which are more evident than what we see? Why, if you believe nothing else, attend to the devils in their scourging, to them who had our hurt for their object in all their practice, both in word and deed. For you will not, I am sure, contradict this, that they do all to increase our security, and to do away with the fear of hell, and to breed disbelief of the tribunals in that world. Nevertheless, they that are so minded, by cryings and wailings do oftentimes proclaim the torments that are there. Whence is it then that they so speak, and utter things contrary to their own will? From no other cause, but because they are under the pressure of stronger compulsion. For they would have not been minded of their own accord to confess either that they are tormented by dead men, or that they at all suffer anything dreadful.

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

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

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

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

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

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

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

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

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

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

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

And how can this be reasonable? Why, these things, if we be silent the stones will immediately cry out; [Luke 19:40] so plain are they, and manifest, and more lucid than the sunbeam itself.

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

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

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

But mark, I pray you, how in every case when He is about to depart unto the Gentiles, He has the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles. For to show that He neither speaks of the Jewish nation by a part of it, nor signifies obscurely all the tribes; mark how the Prophet distinguishes that place, saying The land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles, the people which sat in darkness, saw great light: by darkness here not meaning that which is sensible, but men's errors and ungodliness. Wherefore he also added, They which sat in the region and shadow of death, to them light is sprung up. For that you might learn that neither the light nor the darkness which he speaks of are sensible, in discoursing of the light, he called it not merely light, but a great light which elsewhere he expresses by the word, True: [John 1:9] and in describing the darkness, he termed it, a shadow of death.

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

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

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

That hence also you might learn His dignity; namely, that as the Fathers, so He too has prophets; to which purpose Zacharias also spoke; And you, child, shall be called a prophet of the Highest. [Luke 1:76] And that he might leave no occasion to the shameless Jews; which motive He himself alleged, saying, John came neither eating nor drinking, and they say, he has a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

And moreover it was necessary that what concerned Him should be spoken by another first and not by Himself. For if even after both testimonies and demonstrations so many and so great, they said, You bear record of Yourself, Your record is not true: [John 8:13] had He, without John's saying anything, come into the midst, and first borne record Himself; what would they not have said? For this cause, neither did He preach before John, nor did He work miracles, until John was cast into prison; lest in this way the multitude should be divided. Therefore also John did no miracle at all; that by this means also might give over the multitude to Jesus, His miracles drawing them unto Him.

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

3. And walking by the sea of Galilee, He saw two brethren, Simon that was surnamed Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And He says unto them, Come ye after me, and I will make you fishers of men. And they left their nets, and followed Him. [Matthew 4:18-19]

And yet John says that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when John was not yet cast into prison; but here, after he was in confinement. And there Andrew calls Peter, but here Jesus calls both. And John says, Jesus seeing Simon coming, says, You are Simon, the Son of Jona, you shall be called Cephas, which is by interpretation, a stone. [John 1:42] But Matthew says that he was already called by that name; for his words are, Seeing Simon that was called Peter. And from the place whence they were called, and from many other things, one may perceive this; and from their ready obedience, and abandonment of all. For now they were well instructed beforehand. Thus, in the other case, Andrew is seen coming into His house, and hearing many things; but here, having heard one bare word, they followed immediately. Since neither was it unnatural for them to follow Him at the beginning, and then leave Him again and return anew to their own craft, when they saw both John thrown into prison, and Himself departing. Accordingly you see that He finds them actually fishing. But He neither forbad them at the first when minded to withdraw, nor having withdrawn themselves, did He let them go altogether; but He gave way when they started aside from Him, and comes again to win them back; which kind of thing is the great point in fishing.

But mark both their faith, and their obedience. For though they were in the midst of their work (and you know how greedy a thing fishing is), when they heard His command, they delayed not, they procrastinated not, they said not, let us return home, and converse with our kinsfolk, but they forsook all and followed, even as Elisha did to Elijah. [1 Kings 19:20-21] Because such is the obedience which Christ seeks of us, as that we delay not even a moment of time, though something absolutely most needful should vehemently press on us. Wherefore also when some other had come unto Him, and was asking leave to bury his own father, [Matthew 8:21-22] not even this did He permit him to do; to signify that before all we ought to esteem the following of Himself.

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

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

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

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

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

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

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

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

But our inquiry is this; why it can have been that He demanded faith of none of them? For He said not, what we find Him saying after this, Believe ye that I am able to do this? [Matthew 9:28] because He had not as yet given proof of His power. And besides, the very act of approaching Him, and of bringing others to Him, exhibited no common faith. For they brought them even from far; whereas they would never have brought them, unless they had persuaded themselves of great things concerning Him.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let us hearken with strict attention unto what is said. For though it was spoken unto them, it was written for the sake also of all men afterwards. And accordingly on this account, though He had His disciples in His mind in His public preaching, yet unto them He limits not His sayings, but applies all His words of blessing without restriction. Thus He said not, Blessed are you, if you become poor, but Blessed are the poor. And I may add that even if He had spoken of them, the advice would still be common to all. For so, when He says, Lo! I am with you always, even unto the end of the world, [Matthew 28:20] He is discoursing not with them only, but also, through them, with all the world. And in pronouncing them blessed, who are persecuted, and chased, and suffer all intolerable things; not for them only, but also for all who arrive at the same excellency, He weaves His crown.

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

Blessed are the poor in spirit; for theirs is the kingdom of Heaven. [Matthew 5:3]

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

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

3. For whereas the greatest of evils, and those which make havoc of the whole world, had their entering in from pride:— for both the devil, not being such before, did thus become a devil; as indeed Paul plainly declared, saying, Lest being lifted up with pride, he fall into the condemnation of the devil: [1 Timothy 3:6] — and the first man, too, puffed up by the devil with these hopes, was made an example of, and became mortal (for expecting to become a god, he lost even what he had; and God also upbraiding him with this, and mocking his folly, said, Behold, Adam has become as one of us [Genesis 3:22]; and each one of those that came after did hereby wreck himself in impiety, fancying some equality with God: — since, I say, this was the stronghold of our evils, and the root and fountain of all wickedness, He, preparing a remedy suitable to the disease, laid this law first as a strong and safe foundation. For this being fixed as a base, the builder in security lays on it all the rest. But if this be taken away, though a man reach to the Heavens in his course of life, it is all easily undermined, and issues in a grievous end. Though fasting, prayer, almsgiving, temperance, any other good thing whatever, be gathered together in you; without humility all fall away and perish.

It was this very thing that took place in the instance of the Pharisee. For even after he had arrived at the very summit, he went down [Luke 18:14] with the loss of all, because he had not the mother of virtues: for as pride is the fountain of all wickedness, so is humility the principle of all self-command. Wherefore also He begins with this, pulling up boasting by the very root out of the soul of His hearers.

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

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

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

Blessed are they that mourn. [Matthew 5:4]

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

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

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

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

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

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

5. Blessed are the meek, for they shall inherit the earth. Tell me, what kind of earth? Some say a figurative earth, but it is not this, for nowhere in Scripture do we find any mention of an earth that is merely figurative. But what can the saying mean? He holds out a sensible prize; even as Paul also does, in that when he had said, Honor your father and your mother, [Ephesians 6:2] he added, For so shall you live long upon the earth. And He Himself unto the thief again, Today shall you be with me in Paradise. [Luke 23:43]

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

Thus, for example, further on also He said, Agree with your adversary. [Matthew 5:25] Then He appoints the reward of such self-command, and says, Lest at any time the adversary deliver you to the judge, and the judge to the officer. [Matthew 5:25] Do you see whereby He alarmed us? By the things of sense, by what happens before our eyes. And again, Whosoever shall say to his brother, Raca, shall be in danger of the council. [Matthew 5:22]

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

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

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

And this He says, not as limiting the rewards to things present, but as joining with these the other sort of gifts also. For neither in speaking of any spiritual thing does He exclude such as are in the present life; nor again in promising such as are in our life, does He limit his promise to that kind. For He says, Seek the kingdom of God, and all these things shall be added unto you. [Matthew 6:33] And again: Whosoever has left houses or brethren, shall receive an hundred fold in this world, and in the future shall inherit everlasting life.

6. Blessed are they which do hunger and thirst after righteousness. [Matthew 5:6]

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

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

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

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

Blessed are the merciful. [Matthew 5:7]

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

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

Blessed are the pure in heart, for they shall see God. [Matthew 5:8]

Behold again the reward is spiritual. Now He here calls pure, either those who have attained unto all virtue, and are not conscious to themselves of any evil; or those who live in temperance. For there is nothing which we need so much in order to see God, as this last virtue. Wherefore Paul also said, Follow peace with all men, and holiness, without which no man shall see the Lord. [Hebrews 12:14] He is here speaking of such sight as it is possible for man to have.

For because there are many who show mercy, and who commit no rapine, nor are covetous, who yet are guilty of fornication and uncleanness; to signify that the former alone suffices not, He has added this, much in the same sense as Paul, writing to the Corinthians, bore witness of the Macedonians, that they were rich not only in almsgiving, but also in all other virtue. For having spoken of the noble spirit they had shown in regard of their goods, he says, They gave also their own selves to the Lord, and to us. [2 Corinthians 8:5]

7. Blessed are the peace-makers. [Matthew 5:9]

Here He not only takes away altogether our own strife and hatred among ourselves, but He requires besides this something more, namely, that we should set at one again others, who are at strife.

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

For they shall be called the children of God.

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

Then, lest you should imagine peace in all cases a blessing, He has added,

Blessed are they which are persecuted for righteousness' sake. [Matthew 5:10]

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

Blessed are you, when men shall revile you and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad. [Matthew 5:11-12]

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

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

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

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

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

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

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

Thus also Paul writing to the Thessalonians, says, For you became followers of the Churches of God, which are in Judea; for you also have suffered the same things of your own fellow-countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have driven us out; and they please not God, and are contrary to all men. [1 Thessalonians 2:14-15] Which same point here also Christ has established.

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

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

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

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

And again He says, When they shall cast out your name as evil, rejoice ye, and leap for joy. [Luke 6:22-23] For not only of the dangers they underwent, but of the calumny also, He appoints the recompence to be great. Wherefore He said not, When they shall persecute, and kill you, but, When they shall revile you, and say all manner of evil. For most assuredly, men's evil reports have a sharper bite than their very deeds. For whereas, in our dangers, there are many things that lighten the toil, as to be cheered by all, to have many to applaud, to crown, to proclaim our praise; here in our reproach even this consolation is destroyed. Because we seem not to have achieved anything great; and this galls the combatant more than all his dangers: at least many have gone on even to hang themselves, not bearing evil report. And why do you marvel at the others? Since that traitor, that shameless and accursed one, he who had ceased to blush for anything whatever, was wrought upon by this chiefly to hurry to the halter. And Job again, all adamant as he was, and firmer than a rock; when he had been robbed of all his possessions, and was suffering those incurable ills, and had become on a sudden childless, and when he saw his body pouring out worms like a fountain, and his wife attacking him, he repelled it all with ease; but when he saw his friends reproaching and trampling upon him, and entertaining an evil opinion of him, and saying that he suffered those things for some sins, and was paying the penalty of wickedness: then was there trouble, then commotion, even in that great and noble-hearted man.

And David also, letting pass all that he had suffered, sought of God a retribution for the calumny alone. For, Let him curse, says he, for the Lord has bidden him: that the Lord may see my humiliation, and requite me for this cursing of his on this day. [2 Samuel 16:11-12]

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

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

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

10. Now then, after giving them due exhortation, He refreshes them again with praises. As thus: the injunctions being high, and far surpassing those in the Old Testament; lest they should be disturbed and confounded, and say, How shall we be able to achieve these things? hear what He says: You are the salt of the earth. [Matthew 5:13] Implying, that of absolute necessity He enjoins all this. For not for your own life apart, says He, but for the whole world, shall your account be. For not to two cities, nor to ten or twenty, nor to a single nation am I sending you, as I sent the prophets; but to earth, and sea, and the whole world; and that in evil case. For by saying, You are the salt of the earth, He signified all human nature to have lost its savor, and to be decayed by our sins. For which cause, you see, He requires of them such virtues, as are most necessary and useful for the superintendence of the common sort. For first, the meek, and yielding, and merciful, and righteous, shuts not up his good deeds unto himself only, but also provides that these good fountains should run over for the benefit of others. And he again who is pure in heart, and a peacemaker, and is persecuted for the truth's sake; he again orders his way of life for the common good. Think not then, He says, that you are drawn on to ordinary conflicts, or that for some small matters you are to give account. You are the salt of the earth.

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

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

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

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

But if the salt have lost its savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. [Matthew 5:13]

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

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

You are the light of the world. [Matthew 5:14]

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

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

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

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

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

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

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

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

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

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

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

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

12. Since then we know the gain that arises from this earnestness, and the danger of indolence (for if our Lord be blasphemed because of us, that were far worse than our perdition), let us give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God. [1 Corinthians 10:32] And while the life which we present before them is brighter than the sun, yet if any one will speak evil of us, let us not grieve at being defamed, but only if we be defamed with justice.

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

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

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

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

Grieve not now, I pray you, neither despond; since the very apostles were to some a savor of death; [1 Corinthians 2:16] to others, a savor of life. And if there be nothing to lay hold of in yourself, you are rid of all their charges; or rather, you have become the more blessed. Shine out therefore in your life, and take no account of them who speak evil of you. For it cannot, it cannot be, that one careful of virtue, should not have many enemies. However, this is nothing to the virtuous man. For by such means his brightness will increase the more abundantly.

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

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

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

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

13. But sometimes you show mercy to the poor. I know it as well as you. But even in this again great is the mischief. For you do this either in pride or in vainglory, so as not to profit even by your good deeds. What can be more wretched than this, to be making your shipwreck in the very harbor? To prevent this, when you have done any good action, seek not thanks from me, that you may have God your debtor. For, Lend, says He, unto them from whom you do not expect to receive.

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

For although man received it, it was God that commanded you to bestow; and His will is to be Himself, and in the original sense, debtor, and surety, affording you ten thousand occasion to demand the debt of Him from every quarter. Do not then let go so great facility and abundance, and seek to receive of me who have nothing. Why, to what end do you display to me your mercy shown to the poor. What! Was it I that said to you, Give? Was it from me that you heard this; that you should demand it back of me? He Himself has said, He that has pity upon the poor lends to God. [Proverbs 19:17] You have lent to God: put it to His account.

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

14. Knowing therefore as we do these things, let us make our mercifulness abundant, let us give proof of much love to man, both by the use of our money, and by our actions. And if we see any one ill-treated and beaten in the market-place, whether we can pay down money, let us do it: or whether by words we may separate them, let us not be backward. For even a word has its re ward, and still more have sighs. And this the blessed Job said; But I wept for every helpless one, and I sighed when I saw a man in distress. [Job 30:25] But if there be a reward for tears and sighs; when words also, and an anxious endeavor, and many things besides are added, consider how great the recompence becomes. Yea, for we too were enemies to God, and the Only-begotten reconciled us, casting himself between, and for us receiving stripes, and for us enduring death.

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

What! Is it a bear that is fighting? A wild beast? A serpent? It is a man, one who has in every respect fellowship with you: a brother, a member. [Ephesians 4:25] Look not on, but separate them. Take no pleasure, but amend the evil. Stir not up others to the shameful sight, but rather drive off and separate those who are assembled. It is for shameless persons, and born slaves, to take pleasure in such calamities; for those that are mere refuse, for asses without reason.

You see a man behaving himself unseemly, and do you not account the unseemliness your own? Do you not interpose, and scatter the devil's troop, and put an end to men's miseries?

That I may receive blows myself, says one; is this also your bidding? You will not have to suffer even this; but if you should, the thing would be to you a sort of martyrdom; for you suffered on God's behalf. And if you are slow to receive blows, consider that your Lord was not slow to endure the cross for you.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. They thought that He, thus speaking, did so with a view to the abrogation of the ancient institutions. This suspicion therefore He heals; nor here only does He so, but elsewhere also again. Thus, since they accounted Him no less than an adversary of God, from this sort of reason, namely, His not keeping the sabbath; He, to heal such their suspicion, there also again sets forth His pleas, of which some indeed were proper to Himself; as when He says, My Father works, and I work; [John 5:17] but some had in them much condescension, as when He brings forward the sheep lost on the sabbath day, [Matthew 12:11] and points out that the law is disturbed for its preservation, and makes mention again of circumcision, as having this same effect. [John 7:23]

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

For this cause He who had raised thousands of the dead with a word only, when He was calling Lazarus, added also a prayer; and then, lest this should make Him appear less than Him that begot Him, He, to correct this suspicion, added, I said these things, because of the people which stands by, that they may believe that you have sent me. And neither does He work all things as one who acted by His own power, that He might thoroughly correct their weakness; nor does He all things with prayer, lest He should leave matter of evil suspicion to them that should follow, as though He were without strength or power: but He mingles the latter with the former, and those again with these. Neither does He this indiscriminately, but with His own proper wisdom. For while He does the greater works authoritatively, in the less He looks up unto Heaven. Thus, when absolving sins, and revealing His secrets, and opening Paradise, and driving away devils, and cleansing lepers, and bridling death, and raising the dead by thousands, He did all by way of command: but when, what was much less than these, He was causing many loaves to spring forth out of few, then He looked up to Heaven: signifying that not through weakness He does this. For He who could do the greater with authority, how in the lesser could He need prayer? But as I was saying, He does this to silence their shamelessness. The same reckoning, then, I bid you make of His words also, when you hear Him speak lowly things. For many in truth are the causes both for words and for actions of that cast: as, for instance, that He might not be supposed alien from God; His instructing and waiting on all men; His teaching humility; His being encompassed with flesh; the Jews' inability to hear all at once; His teaching us to utter no high word of ourselves. For this cause many times, having in His own person said much that is lowly of Himself, the great things He leaves to be said by others. Thus He Himself indeed, reasoning with the Jews, said, Before Abraham was, I Am: [John 8:58] but His disciple not thus, but, In the beginning was the Word, and the Word was with God, and the Word was God. [John 1:1]

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

And why marvel, if others have said greater things of Him than He of Himself; since (what is more) in many cases, what He showed forth by His deeds, by His words He uttered not openly? Thus that it was Himself who made mankind He showed clearly even by that blind man; but when He was speaking of our formation at the beginning, He said not, I made, but He who made them, made them male and female. [Matthew 19:4] Again, that He created the world and all things therein, He demonstrated by the fishes, by the wine, by the loaves, by the calm in the sea, by the sunbeam which He averted on the Cross; and by very many things besides: but in words He has nowhere said this plainly, though His disciples are continually declaring it, both John, and Paul, and Peter.

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

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

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

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

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

And how, one may ask, did He not destroy it? In what way did He rather fulfill either the law or the prophets? The prophets He fulfilled, inasmuch as He confirmed by His actions all that had been said concerning Him; wherefore also the evangelist used to say in each case, That it might be fulfilled which was spoken by the prophet. Both when He was born, [Matthew 1:22-23] and when the children sung that wondrous hymn to Him, and when He sat on the ass, [Matthew 21:5-16] and in very many more instances He worked this same fulfillment: all which things must have been unfulfilled, if He had not come.

But the law He fulfilled, not in one way only, but in a second and third also. In one way, by transgressing none of the precepts of the law. For that He did fulfill it all, hear what He says to John, For thus it becomes us to fulfill all righteousness. [Matthew 3:15] And to the Jews also He said, Which of you convinces me of sin. [John 8:46] And to His disciples again, The prince of this world comes, and finds nothing in me. [John 14:30] And the prophet too from the first had said that He did no sin. [Isaiah 53:9]

This then was one sense in which He fulfilled it. Another, that He did the same through us also; for this is the marvel, that He not only Himself fulfilled it, but He granted this to us likewise. Which thing Paul also declaring said, Christ is the end of the law for righteousness to every one that believes. [Romans 10:4] And he said also, that He judged sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh. [Romans 8:3-4] And again, Do we then make void the law through faith? God forbid! Yea, we establish the law. [Romans 3:31] For since the law was laboring at this, to make man righteous, but had not power, He came and brought in the way of righteousness by faith, and so established that which the law desired: and what the law could not by letters, this He accomplished by faith. On this account He says, I am not come to destroy the law.

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

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

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

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

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

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

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

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

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

5. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of Heaven. [Matthew 5:19]

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

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

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

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

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

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

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

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

For not to ourselves alone, should we be profitable, but to others also; since neither is the reward as great for him who guides himself aright, as for one who with himself adds also another. For as teaching without doing condemns the teacher (for you who teach another, it is said, do you not teach yourself [Romans 2:21]?) so doing but not guiding others, lessens our reward. One ought therefore to be chief in either work, and having first set one's self right, thus to proceed also to the care of the rest. For on this account He Himself has set the doing before the teaching; to intimate that so most of all may one be able to teach, but in no other way. For one will be told, Physician, heal yourself. [Luke 4:23] Since he who cannot teach himself, yet attempts to set others right, will have many to ridicule him. Or rather such a one will have no power to teach at all, his actions uttering their voice against him. But if he be complete in both respects, he shall be called great in the kingdom of Heaven.

6. For I say unto you, Unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the kingdom of Heaven. [Matthew 5:20]

Here by righteousness He means the whole of virtue; even as also discoursing of Job, He said, He was a blameless man, righteous. According to the same signification of the word, Paul also called that man righteous for whom, as he said, no law is even set. For, says he, a law is not made for a righteous man. [1 Timothy 1:9] And in many other places too one might find this name standing for virtue in general.

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

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

And how one may say, if it be such, does it not bring us into the Kingdom? It does not now bring in them who live after the coming of Christ, favored as they are with more strength, and bound to strive for greater things: since as to its own foster-children, them it does bring in one and all. Yea, for many shall come, says He, from east and west, and shall lie down in the bosoms of Abraham, Isaac, and Jacob. [Matthew 8:11] And Lazarus also receiving the great prize, is shown dwelling in Abraham's bosom. And all, as many as have shone forth with excellency in the old dispensation, shone by it, every one of them. And Christ Himself, had it been in anything evil or alien from Him, would not have fulfilled it all when He came. For if only to attract the Jews He was doing this, and not in order to prove it akin to the new law, and concurrent therewith; wherefore did He not also fulfill the laws and customs of the Gentiles, that He might attract the Gentiles also?

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

And if it be more imperfect than the new, neither does this imply it to be evil: since upon this principle the new law itself will be in the very same case. Because in truth our knowledge of this, when compared with that which is to come, is a sort of partial and imperfect thing, and is done away on the coming of that other. For when, says He, that which is perfect has come, then that which is in part shall be done away: [1 Corinthians 13:10] even as it befell the old law through the new. Yet we are not to blame the new law for this, though that also gives place on our attaining unto the Kingdom: for then, says He, that which is in part shall be done away: but for all this we call it great.

Since then both the rewards thereof are greater, and the power given by the Spirit more abundant, in reason it requires our graces to be greater also. For it is no longer a land that flows with milk and honey, nor a comfortable old age, nor many children, nor grain and wine, and flocks and herds: but Heaven, and the good things in the Heavens, and adoption and brotherhood with the Only-Begotten, and to partake of the inheritance and to be glorified and to reign with Him, and those unnumbered rewards. And as to our having received more abundant help, hear Paul, when he says, There is therefore no condemnation now to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit: for the law of the Spirit of life has made me free from the law of sin and death. [Romans 8:1-2]

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

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

You have heard that it was said to them of old time, You shall not kill. [Matthew 5:21]

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

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

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

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

Do you see authority in perfection? Do you see a bearing suited to a legislator? Why, which among prophets ever spoke on this wise? Which among righteous men? Which among patriarchs? None; but, Thus says the Lord. But the Son not so. Because they were publishing their Master's commands, He His Father's. And when I say, His Father's, I mean His own. For mine, says He, are yours, and yours are mine. [John 17:10] And they had their fellow-servants to legislate for, He His own servants.

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

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

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

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

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

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

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

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

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

For that He Himself gave the old covenant also, hear the affirmation of the prophet, or rather (so we must speak), of Him who is both the one and the other: I will make a covenant with you, not according to the covenant which I made with your fathers. [Jeremiah 31:31-32]

But if he receive not this, who is diseased with the Manichæan doctrines, let him hear Paul saying the very same in another place, For Abraham had two sons, one by the bondmaid, and another by the freewoman; and these are two covenants. [Galatians 4:22] As therefore in that case the wives are different, the husband the same; so here too the covenants are two, the Lawgiver one.

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

If one smite you on your right cheek, turn to him the other also. [Matthew 5:39]

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

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

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

And what is the unsuitable time? When we do so as avenging ourselves: which Paul also forbidding, said Avenge not yourselves, dearly beloved, but rather give place unto wrath. [Romans 12:19] When we are contending for riches: yea, for this has he also taken away, where he says, Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded? [1 Corinthians 6:7] For as this last sort is superfluous, so is the first necessary and profitable. But most men do the contrary; becoming like wild beasts when they are injured themselves, but remiss and cowardly when they see despite done to another: both which are just opposite to the laws of the Gospel.

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

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

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

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

But whosoever shall say, You fool, shall be in danger of hell fire.

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

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

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

Let us not then regard the words merely, but realizing the things themselves, and his feeling, let us consider how great a wound is made by this word, and unto how much evil it proceeds. For this cause Paul likewise cast out of the kingdom not only the adulterous and the effeminate, but the revilers [1 Corinthians 6:9-10] also. And with great reason: for the insolent man mars all the beauty of charity, and casts upon his neighbor unnumbered ills, and works up lasting enmities, and tears asunder the members of Christ, and is daily driving away that peace which God so desires: giving much vantage ground unto the devil by his injurious ways, and making him the stronger. Therefore Christ Himself, cutting out the sinews of the devil's power, brought in this law.

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

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

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

If you bring your gift to the altar, and there remember that your brother has anything against you; leave there your gift before the altar, and go away; first be reconciled to your brother, and then come and offer your gift. [Matthew 5:23-24]

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

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

Let the initiated hear this, as many as draw near in enmity: and let the uninitiated hear too: yea, for the saying has some relation to them also. For they too offer a gift and a sacrifice: prayer, I mean, and almsgiving. For as to this also being a sacrifice, hear what the prophet says: A sacrifice of praise will glorify me; and again, Sacrifice to God a sacrifice of praise; and, The lifting up of mine hands is an evening sacrifice. So that if it be but a prayer, which you are offering in such a frame of mind, it were better to leave your prayer, and become reconciled to your brother, and then to offer your prayer.

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

And whereas in this place He is sending the wrong doer to the sufferer, in His prayer He leads the sufferer to the wrong doer, and reconciles them. For as there He says, Forgive men their debts; so here, If he has anything against you, go your way unto him.

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

And He said not, When you have suffered any of the greater wrongs, then be reconciled; but, Though it be some trifle that he has against you. And He added not, Whether justly or unjustly; but merely, If he has anything against you. For though it be justly, not even in that case ought thou to protract the enmity; since Christ also was justly angered with us, yet nevertheless He gave Himself for us to be slain, not imputing those trespasses. [2 Corinthians 5:19]

For this cause Paul also, when urging us in another way to reconciliation, said, Let not the sun go down upon your wrath. [Ephesians 4:26] For much as Christ by this argument of the sacrifice, so there Paul by that of the day, is urging us on to the self-same point. Because in truth he fears the night, lest it overtake him that is smitten alone, and make the wound greater. For whereas in the day there are many to distract, and draw him off; in the night, when he is alone, and is thinking it over by himself, the waves swell, and the storm becomes greater. Therefore Paul, you see, to prevent this, would fain commit him to the night already reconciled, that the devil may after that have no opportunity, from his solitude, to rekindle the furnace of his wrath, and make it fiercer. Thus also Christ permits not, though it be ever so little delay, lest, the sacrifice being accomplished, such an one become more remiss, procrastinating from day to day: for He knows that the case requires very speedy treatment. And as a skillful physician exhibits not only the preventives of our diseases, but their correctives also, even so does He likewise. Thus, to forbid our calling fool, is a preventive of enmity; but to command reconciliation is a means of removing the diseases that ensue on the enmity.

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

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

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

Agree with your adversary quickly, while you are in the way with him. [Matthew 5:25]

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

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

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

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

For after he had abashed men by higher things, and things future, he alarms them also by such as are in this life. Which thing Paul also does, using both the future and the present to sway his hearer: as when, deterring from wickedness, he points out to him that is inclined to evil, the ruler armed: thus saying, But if you do that which is evil, be afraid; for he bears not the sword in vain; for he is a minister of God. [Romans 13:4] And again, enjoining us to be subject unto him, he sets forth not the fear of God only, but the threatening also of the other party, and his watchful care. For you must needs be subject, not only for wrath, but also for conscience sake. [Romans 5:5] Because the more irrational, as I have already said, are wont to be sooner corrected by these things, things which appear and are at hand. Wherefore Christ also made mention, not of hell only, but also of a court of justice, and of being dragged there, and of the prison, and of all the suffering there; by all these means destroying the roots of murder. For he who neither reviles, nor goes to law, nor prolongs enmity, how will he ever commit murder? So that from hence also it is evident, that in the advantage of our neighbor stands our own advantage. For he that agrees with his adversary, will benefit himself much more; becoming free, by his own act, from courts of law, and prisons, and the wretchedness that is there.

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

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

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

In order then that we also may extinguish all the furnace of disordered pleasure here, and so escape the hell that is there, let these each day be our counsels, our cares, and our practice, drawing towards us the favor of God, both by our full purpose concerning good works, and by our frequent prayers. For thus even those things which appear insupportable now, will be most easy, and light, and lovely. Because, so long as we are in our passions, we think virtue rugged and morose and arduous, vice desirable and most pleasing; but if we would stand off from these but a little, then both vice will appear abominable and unsightly, and virtue easy, mild, and much to be desired. And this you may learn plainly from those who have done well. Hear, for instance, how of those passions Paul is ashamed, even after his deliverance from them, saying, For what fruit had ye then in those things, whereof you are now ashamed? [Romans 6:21] But virtue, even after his labor, he affirms to be light, calling the laboriousness of our affliction momentary and light, and rejoicing in his sufferings, and glorying in his tribulations, and taking a pride in the marks wherewith he had been branded for Christ's sake.

In order then that we too may establish ourselves in this habit, let us order ourselves each day by what has been said, and forgetting those things which are behind, and reaching forth unto those things which are before, let us press on towards the prize of the high calling: [Philippians 3:13-14] unto which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.