Other Writings, Part 2

You have heard that it was said to them of old time, You shall not commit adultery; but I say unto you, that every one who looks upon a woman to lust after her, has committed adultery with her already in his heart.

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

And yet, it may be said, this is not the second, but the third; for neither is the first, You shall not kill, but The Lord your God is one Lord.

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

And besides, He was for a while practising His moral doctrine only, being minded from this first, and from His miracles, to convince the hearers that He was the Son of God. Now, if He had said at once, before He had spoken or done anything, You have heard that it was said to them of old time, I am the Lord your God, and there is none other but me, but I say unto you, Worship me even as Him; this would have made all regard Him as a madman. For if, even after His teaching, and His so great miracles, while not even yet was He saying this openly, they called Him possessed with a devil; [John 8:48] had He before all these attempted to say any such thing, what would they not have said? What would they not have thought?

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

For the present, however, by the manifestation of His miracles, and by the very manner of His teaching, He unfolds it on occasion, gradually and quietly. For His enacting such laws, and such corrections of laws, with authority, would lead on the attentive and understanding hearer, little by little, unto the word of His doctrine. For it is said, they were astonished at Him, because He taught not as their Scribes. [Matthew 7:28-29]

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

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

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

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

Why then did He not make a distinction here also? Nay, very great is the distinction which, if you attend, you will see here also included. For He said not simply, whosoever shall desire, since it is possible for one to desire even when sitting in the mountains; but, Whosoever shall look to lust; that is to say, he who gathers in lust unto himself; he who, when nothing compels him, brings in the wild beast upon his thoughts when they are calm. For this comes no longer of nature, but of self-indulgence. This even the ancient Scripture corrects from the first, saying, Contemplate not beauty which is another's. [Sirach 9:8] And then, lest any one should say, what then, if I contemplate, and be not taken captive, He punishes the look, lest confiding in this security you should some time fall into sin. What then, one may say, if I should look, and desire indeed, but do no evil? Even so you are set among the adulterers. For the Lawgiver has pronounced it, and you must not ask any more questions. For thus looking once, twice, or thrice, you will perhaps have power to refrain; but if you are continually doing this, and kindling the furnace, you will assuredly be taken; for your station is not beyond that nature which is common to men. As we then, if we see a child holding a knife, though we do not see him hurt, beat him, and forbid his ever holding it; so God likewise takes away the unchaste look even before the act, lest at any time you should fall in act also. For he who has once kindled the flame, even when the woman whom he has beheld is absent, is forming by himself continually images of shameful things, and from them often goes on even to the deed. For this cause Christ takes away even that embrace which is in the heart only.

What now can they say, who have those virgin inmates? Why, by the tenor of this law they must be guilty of ten thousand adulteries, daily beholding them with desire. For this cause the blessed Job [Job 31:1] also laid down this law from the beginning, blocking out from himself on all sides this kind of gazing.

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

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

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

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

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

But if you desire to hear also His rebuke for them in particular, listen to Isaiah, [Isaiah 3:16] in many words inveighing against them, and deriding their habit, their aspect, their gait, their trailing garments, their tripping feet, their drooping necks. Hear with him the blessed Paul also, setting many laws for them; and both about garments, and ornaments of gold, and plaiting of hair, and luxurious living, and all other such things, vehemently rebuking this sex. And Christ too, by what follows next, obscurely intimated this very same; for when He says, pluck out and cut off the eye that offends you, He speaks as indicating His anger against them.

3. Wherefore also He subjoins,

If your right eye offend you, pluck it out, and cast it from you.

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

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

For it is profitable for you, says He, that one of your members should perish, and not that your whole body should be cast into hell.

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

But why did Paul then, it may be said, choose to become accursed? [Romans 9:3] Not on condition of gaining nothing, but with a view to the salvation of others. But in this case the mischief pertains to both. And therefore He said not, pluck out only, but also cast from you: to receive him again no more, if he continue as he is. For so shall you both deliver him from a heavier charge, and free yourself from ruin.

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

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

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

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

4. Now it has been said, Whosoever shall put away his wife, let him give her a writing of divorcement. But I say unto you, Whosoever shall put away his wife, saving for the cause of fornication, causes her to commit adultery; and whosoever marries her that is put away, commits adultery. [Matthew 6:31-32]

He goes not on to what lies before Him, until He have well cleared out the former topics. For, lo, He shows us yet another kind of adultery. And what is this? There was an ancient law made, [Deuteronomy 24:1-4] that he who hated his wife, for whatever kind of cause, should not be forbidden to cast her out, and to bring home another instead of her. The law however did not command him simply to do this, but after giving the woman a writing of divorcement, that it might not be in her power to return to him again; that so at least the figure of the marriage might remain.

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

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

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

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

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

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

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

5. Again, you have heard that it was said to them of old time, You shall not forswear yourself, but shall perform unto the Lord your oaths. But I say unto you, swear not at all. [Matthew 5:33-34]

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

But what means, You shall perform unto the Lord your oaths? It is this, you shall be true in swearing. But I say unto you, swear not at all.

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

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

Neither by your head, says He, because you can not make one hair white or black. [Matthew 5:36]

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

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

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

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

But let your yea, be yea; and your nay, nay: for that which exceeds these comes of the evil one.

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

What then, says one, was it of the evil one? And if it was of the evil one, how was it a law? Well, this same thing you will say concerning the wife also; how is that now accounted adultery, which was before permitted?

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

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

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

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

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

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

And why do I mention these things? When killing, which among all is acknowledged to be an invention of the evil one, killing, I say, having found its proper occasion, caused Phinehas, who committed it, to be honored with the priesthood. [Numbers 25:8] For that killing is a work of him whom I just now mentioned, hear what Christ says; You will do the works of your Father; he was a manslayer from the beginning. [John 8:44] But Phinehas became a manslayer, and it was counted unto him (so He speaks) for righteousness: and Abraham again on becoming not a man-slayer only, but (which was far worse) the slayer of his child, won more and more approbation. And Peter too wrought a twofold slaughter, nevertheless what he did was of the Spirit. [Acts v]

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

And let us be diligent, if we would attain unto the kingdom, to show forth something more than the old commandments; since we cannot otherwise lay hold of the things of Heaven. For if we arrive but at the same measure, that of the ancients, we shall stand without that threshold; for unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you cannot enter into the kingdom of Heaven. [Matthew 5:20]

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

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

But if you allege to me your habit; for this very reason most of all do I say, that your doing right is easy. For if you bring yourself to another habit, you had effected all.

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

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

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

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

When therefore you are beginning to correct this, though you should transgress your law a first, a second, a third, a twentieth time, do not despair, but rise up again, and resume the same diligence, and you will surely prevail.

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

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

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

Let me have no rich man, no potentate, puffing at me here, and drawing up his eyebrows; all these things are to me a fable, a shade, a dream. For no one of those who are now rich, will stand up for me there, when I am called to account and accused, as not having thoroughly vindicated the laws of God, with all due earnestness. For this, this ruined even that admirable old man, [1 Samuel 3:13] though in his own life giving no handle for blame; yet for all that, because he overlooked the treading under foot of God's laws, he was chastised with his children, and paid that grievous penalty. And if, where the absolute authority of nature was so great, he who failed to treat his own children with due firmness endured so grievous a punishment; what indulgence shall we have, freed as we are from that dominion, and yet ruining all by flattery?

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

You have heard that it has been said, An eye for an eye, and a tooth for a tooth. But I say unto you, that you resist not the evil: but whosoever shall smite you on the right cheek, turn to him the other also. And if any man will sue you at the law, and take away your coat, let him have your cloak also.

Do you see that it was not of an eye that He was speaking before, when He made the law to pluck out the offending eye, but of him who by his friendship is harming us, and casting us into the gulf of destruction? For He who in this place uses so great strength of expression, and who, not even when another is plucking out your eye, permits you to strike out his; how should He have made it a law to strike out one's own?

But if any one accuses the ancient law, because it commands such retaliation, he seems to me very unskillful in the wisdom that becomes a legislator, and ignorant of the virtue of opportunities, and the gain of condescension. For if he considered who were the hearers of these sayings, and how they were disposed, and when they received this code of laws, he will thoroughly admit the wisdom of the Lawgiver, and will see that it is one and the same, who made both those laws and these, and who wrote each of them exceeding profitably, and in its due season. Yes, for if at the beginning He had introduced these high and most weighty commandments, men would not have received either these, or the others; but now ordaining them severally in their due time, He has by the two corrected the whole world.

And besides, He commanded this, not that we might strike out one another's eyes, but that we might keep our hands to ourselves. For the threat of suffering has effectually restrained our inclination to be doing.

And thus in fact He is silently dropping seed of much self-restraint, at least in that He commands to retaliate with just the same acts. Yet surely he that began such transgression were worthy of a greater punishment, and this the abstract nature of justice demands. But forasmuch as He was minded to mingle mercy also with justice, He condemns him whose offenses were very great to a punishment less than his desert: teaching us even while we suffer to show forth great consideration.

Having therefore mentioned the ancient law, and recognized it all, He signifies again, that it is not our brother who has done these deeds, but the evil one. For this cause he has also subjoined, But I say unto you, that you resist not the evil one. He did not say, resist not your brother, but the evil one, signifying that on his motion men dare so to act; and in this way relaxing and secretly removing most of our anger against the aggressor, by transferring the blame to another.

What then? it is said, ought we not to resist the evil one? Indeed we ought, but not in this way, but as He has commanded, by giving one's self up to suffer wrongfully; for thus shall you prevail over him. For one fire is not quenched by another, but fire by water. And to show you that even under the old law he that suffered rather prevails, that he it is who wins the crown; examine just what is done, and you will see that his advantage is great. For as he that has begun with unjust acts, will have himself destroyed the eyes of both, his neighbor's and his own (wherefore also he is justly hated of all, and ten thousand accusations are aimed at him): so he that has been injured, even after his equal retaliation, will have done nothing horrible. Wherefore also he has many to sympathize with him, as being clear from that offense even after he has retaliated. And though the calamity be equal to both parties, yet the sentence passed on it is not equal, either with God, or with men. It should seem then, that neither is the calamity equal in the end.

Now whereas at the beginning He said, he that is angry with his brother without a cause, and he that calls him fool shall be in danger of hell fire, here He requires yet more entire self-restraint, commanding him that suffers ill not merely to be quiet, but even to be more exceedingly earnest in his turn, by offering the other cheek.

And this He says, not as legislating about such a blow as this only, but as teaching also what forbearance we should practise in all our other trials. For just as when He says, whoever calls his brother fool, is in danger of hell, He speaks not of this word only, but also of all reviling; even so here also He is making a law, not so much for our bearing it manfully, when smitten, as that we should be undisturbed, whatever we suffer. Because of this He both there singled out the extremest insult, and here has set down that which seems to be of all blows most opprobrious, the blow on the cheek, so full of all insolence. And He commands this as having regard both of him that strikes and of him that is stricken. Since both he that is insulted will not think that he suffers any harm, being thus framed to self-restraint (nay, he will not even have any sense of the insult, as striving rather for a prize than as receiving a blow); and he that is offering the affront will be made ashamed, and not add a second blow, though he be fiercer than any wild beast, yea, rather will condemn himself heartily for the former. For nothing so restrains the wrong doers, as when the injured bear what is done with gentleness. And it not only restrains them from rushing onward, but works upon them also to repent for what has gone before, and in wonder at such forbearance to draw back. And it makes them more our own, and causes them to be slaves, not merely friends, instead of haters and enemies; even as avenging one's self does just the contrary: for it both disgraces each of the two, and makes them worse, and their anger it heightens into a greater flame; yea, often no less than death itself is the end of it, going on from bad to worse. Wherefore He not only forbade you to be angry when smitten, but even enjoined you to satiate the other's desire, that so neither may the former blow appear to have befallen you against your will. For thus, lost as he may be to shame, you will be able to smite him with a mortal blow, rather than if you had smitten him with your hand; or if his shamelessness be still greater, you will make him gentle in proportion.

2. And if any man will sue you at the law, and take away your coat, let him have your cloak also. [Matthew 5:40]

For not in the matter of blows only, but of our goods also, He would have such forbearance exhibited. Wherefore He again employs the same strong figure. That is, as in the other case He commands to overcome in suffering, so here again, by allowing ourselves to be deprived of more than the wrong doer expected. However, He did not put it so merely, but with something to enhance it: not saying, give your cloak to him that asks, but to him that would sue you at the law, that is, if he drag you into court, and give you trouble.

And just as, after He had bidden not to call another fool, nor to be angry without cause, He went on and required more, in that He commanded to offer the right cheek also; even so here, having said, Agree with your adversary, He again amplifies the precept. For now He orders us not only to give what the other would have, but even to show forth a greater liberality.

What then! one may say, am I to go about naked? We should not be naked, if we obeyed these sayings with exactness; rather more abundantly than any should we be clothed. For first, no one would attack men of this disposition; and next, if there chanced to be any one so savage and ungentle, as to proceed even so far, yet many more would be found to clothe him, who acted with such self-denial, not with garments only, but even with their own flesh, if it were possible.

Further: even though one were of necessity to go about naked on account of this sort of self-denial, neither so were it any disgrace. Since Adam too was naked [Genesis 2:25] in paradise, and was not ashamed; and Isaiah was naked, and barefoot, and more glorious than all the Jews; [Isaiah 20:2-3] and Joseph [Genesis 39:12] also, when he stripped himself, did then more than ever shine forth. For to be thus naked is no evil, but to be so clad, as we now are, with costly garments, this is both disgraceful and ridiculous. For this cause, you see, those had praise of God, but these He blames, both by prophets and by apostles.

Let us not therefore suppose His injunctions impossible. Nay, for besides their expediency, they are very easy, if we are sober-minded; and the profit of them is so great as to be an exceeding help, not to ourselves only, but to those also who are using us despitefully. And in this chiefly stands their excellence, that while they induce us to suffer wrong, they by the same means teach them also that do the wrong to control themselves. For while he on his part thinks it a great thing to take what belongs to others, but you signify to him, that to you it is easy to give even what he does not ask: while you bring in liberality for a counterpoise to his meanness, and a wise moderation to his covetousness: consider what a lesson he will get, being taught not by sayings, but by actual deeds, to scorn vice and to seek after virtue.

For God will have us profitable not to ourselves alone, but to all our neighbors as well. Now if you give, and abstainest from suing, you have sought your own advantage only; but if you give him some other thing, you have made him too better, and so sent him away. Of this nature is salt, which is what He would have them to be; seeing it both recruits itself, and keeps all other bodies with which it may associate: of this nature is light; for it shows objects both to a man's self and to all others. Forasmuch then as He has set you in the rank of these things, help thou likewise him who is sitting in darkness, and teach him that neither before did he take anything by force: persuade him that he has done no despite. Yea, for thus you yourself also will be had in more respect and reverence, if you signify that you gave freely and were not robbed. Make therefore his sin, through your moderation, an instance of your own bounty.

3. And if you think this a great thing, wait, and you will see clearly, that neither yet have you attained to perfection. For not even here does He stop with you, who is laying down the laws of patient endurance, but He proceeds even further, thus saying,

If any one shall compel you to go one mile, go with him two. [Matthew 5:41]

Do you see the height of self-denial? In this at least, that after giving your coat, and your cloak, not even if your enemy should wish to use your naked body for hardships and labors, not even so (says He), must thou forbid him. For He would have us possess all things in common, both our bodies and our goods, as with them that are in need, so with them that insult us: for the latter comes of manliness, the former of mercifulness.

Because of this, He said, If any one shall compel you to go one mile, go with him two: again leading you higher up, and commanding you to show forth the same kind of ambition.

For if the things of which He spoke at the beginning, being far less than these, have so great blessings pronounced on them; consider what sort of portion awaits them, who duly perform these, and what they become even before their rewards, in a human and passible body winning entire freedom from passion. Since when neither insult, nor blows, nor the spoiling of their property, galls them; while they give way to no such thing, but rather add in large measure to their endurance; reflect what kind of training their soul is undergoing.

On this account then, as in regard of blows, as in regard of our goods, so in this case also, He has bidden us act. For why, says He, do I mention insult, and property? Though he should want to make use of your very own limbs for toil and weary work, and this unjustly, do thou again conquer and overpass His unjust desire.

For to compel is this, to drag unjustly and without any reason, and by way of despite. Nevertheless, for this also be thou ready in your station, so as to suffer more than the other would fain do to you.

Give to him that asks you, and from him that would borrow of you, turn not thou away. [Matthew 5:42]

These last are less than what went before; but marvel not, for this He is ever wont to do, mingling the small with the great. And if these be little in comparison with those, let them hearken, who take the goods of others, who distribute their own among harlots, and kindle to themselves a double fire, both by the unrighteous income, and by the pernicious outlay.

But by borrowing, here, He means not the compact with usury, but the use merely. And elsewhere He even amplifies it, saying that we should give to them, from whom we do not expect to receive.

4. You have heard that it has been said, You shall love your neighbor, and hate your enemy. But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like your Father which is in Heaven; for He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust.

See how He has set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels you to go one; in order that you might receive with all facility that which is much more than these. But what, one may say, is more than these? Not even to count as an enemy him who is doing these things: or rather even somewhat else more than this. For He said not, do not hate, but love; He said not, do not injure, but do good.

And if any one should examine accurately, he will see that even to these things somewhat is added, much greater than they are. For neither did He simply command to love, but to pray.

Do you see how many steps He has ascended, and how He has set us on the very summit of virtue? Nay, mark it, numbering from the beginning. A first step is, not to begin with injustice: a second, after he has begun, to vindicate one's self by equal retaliation; a third, not to do unto him that is vexing us the same that one has suffered, but to be quiet; a fourth, even to give one's self up to suffer wrongfully; a fifth, to give up yet more than the other, who did the wrong, wishes; a sixth, not to hate him who has done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Do you see, what height of self-command? Wherefore glorious too, as we see, is the reward which it has. That is, because the thing enjoined was great, and needed a fervent soul, and much earnestness, He appoints for it also such a reward, as for none of the former. For He makes not mention here of earth, as with respect to the meek; nor of comfort and mercy, as with regard to the mourners and the merciful; nor of the kingdom of Heaven; but of that which was more thrilling than all; our becoming like God, in such wise as men might become so. For He says, That ye may become like your Father which is in Heaven.

And observe, I pray you, how neither in this place, nor in the preceding parts, does He call Him His own Father, but in that instance, God, and a great King, when He was discoursing about oaths, and here, their Father. And this He does, as reserving for the proper season what He had to say touching these points.

5. Then, bringing the likeness yet closer, He says,

Because He makes His sun to rise on the evil and on the good, and sends rain upon just and unjust. [Matthew 5:45]

For He too, so far from hating, so He speaks, even pours benefits on those that insult Him. Yet surely in no respect is the case parallel, not only because of the surpassing nature of His benefits, but also by reason of the excellence of His dignity. For thou indeed art despised by your fellow-slave, but He by His slave, who has also received ten thousand benefits from Him: and thou indeed givest words, in praying for him, but He, deeds, very great and marvellous, kindling the sun, and giving the annual showers. Nevertheless, even so I grant you to be mine equal, in such wise as it is possible for a man so to be.

Hate not then the man that does you wrong, who is procuring you such good things, and bringing you to so great honor. Curse not him that uses you despitefully; for so have you undergone the labor, but art deprived of the fruit; you will bear the loss, but lose the reward; which is of the utmost folly, having borne the more grievous, not to bear what is less than it. But how, says one, is it possible for this to take place? Having seen God become man, and descend so far, and suffer so much for your sake, do you still inquire and doubt, how it is possible to forgive your fellow-servants their injuriousness? Do you not hear Him on the cross, saying, Forgive them, for they know not what they do? [Luke 23:34] Do you not hear Paul, when he says, He who is gone up on high, and is sitting on the right hand intercedes for us? [Romans 8:34] Do you see not that even after the cross, and after He had been received up, He sent the apostles unto the Jews that had slain Him, to bring them His ten thousand blessings, and this, though they were to suffer ten thousand terrors at their hands?

6. But have you been greatly wronged? Nay, what have you endured like your Lord, bound, beaten with whips, with rods, spit upon by servants, enduring death, and that death, which is of all deaths the most shameful, after ten thousand favors shown? And even if you have been greatly wronged, for this very cause most of all do thou do him good, that you may both make your own crown more glorious, and set your brother free from the worst infirmity. For so too the physicians, when they are kicked, and shamefully handled by the insane, then most of all pity them, and take measures for their perfect cure, knowing that the insult comes of the extremity of their disease. Now I bid you too have the same mind touching them that are plotting against you, and do thou so treat them that are injuring you. For it is they above all that are diseased, it is they who are undergoing all the violence. Deliver him then from this grievous contumely, and grant him to let go his anger, and set him free from that grievous demon, wrath. Yea, for if we see persons possessed by devils, we weep for them; we do not seek to be ourselves also possessed.

Now let us do this too likewise with respect to them that are angry; for in truth the enraged are like the possessed; yea rather, are more wretched than they, being mad with consciousness of it. Wherefore also their frenzy is without excuse. Trample not then on the fallen, but rather pity him. For so, should we see any one troubled with bile, blinded and giddy, and straining to cast up this evil humor, we stretch forth a hand, and continue to support him through his struggles, and though we stain our garments, we regard it not, but seek one thing only, how we may set him free from this grievous distress. This then let us do with respect to the angry also, and continue to bear them up when vomiting and struggling; nor let him go, until he put from him all the bitterness. And then shall he feel toward you the greatest thankfulness; when he is at rest, then he will know clearly from how great trouble you have released him.

But why do I speak of the thanks from him? For God will straightway crown you, and will requite you with ten thousand honors, because you have freed your brother from a grievous disease; and that brother too will honor you as a master, ever reverencing your forbearance.

Do you see not the women that are in travail, how they bite those that stand by, and they are not pained? Or rather they are pained, but bear it bravely, and sympathize with them who are in sorrow and are torn by those pangs. These do thou too emulate, and prove not softer than women. For after these women have brought forth (for these men are more feeble minded than women), then they will know you to be a man in comparison. of Heaven?

9. What then can we deserve, who are commanded to emulate God, and are perhaps in a way not so much as to equal the publicans? For if to love them that love us be the part of publicans, sinners, and heathens: when we do not even this (and we do it not, so long as we envy our brethren who are in honor), what penalty shall we not incur, commanded as we are to surpass the scribes, and taking our place below the heathens? How then shall we behold the kingdom, I pray you? How shall we set foot on that holy threshold, who are not surpassing even the publicans? For this He covertly signified, when He said, Do not even the publicans the same?

And this thing most especially we may admire in His teaching, that while in each instance He sets down with very great fullness the prizes of the conflicts; such as to see God, and to inherit the kingdom of Heaven, and to become sons of God, and like God, and to obtain mercy, and to be comforted, and the great reward: if anywhere He must needs mention things grievous, He does this in a subdued tone. Thus in the first place, the name of hell He has set down once only in so many sentences; and in some other instances too, it is with reserve that He corrects the hearer, and as though he were managing His discourse rather in the way of shaming than threatening him; where He says, do not even the publicans the same? and, if the salt have lost its savor; and, he shall be called least in the kingdom of Heaven.

And there are places where He puts down the sin itself by way of punishment, leaving to the hearer to infer the grievousness of the punishment: as when He says, he has committed adultery with her in his heart; and, he that puts away causes her to commit adultery; and, That which is more than these is of the evil one. For to them that have understanding, instead of the mention of the punishment, the very greatness of the sin is sufficient for correction.

Wherefore also He here brings forward the heathens and the publicans, by the quality of the person putting the disciple to shame. Which Paul too did, saying, Sorrow not, even as the rest which have no hope; [1 Thessalonians 4:13] and, Even as the Gentiles which know not God. [1 Thessalonians 4:5]

And to signify that He requires nothing very overpowering, but a little more than was accustomed, He says,

Do not even the Gentiles the same? [Matthew 5:47] Yet nevertheless He stops not the discourse at this, but makes it end with His rewards, and those good hopes, saying,

Be therefore perfect, as your Heavenly Father.

And He intersperses everywhere abundantly the name of the heavens, by the very place thoroughly elevating their minds. For as yet, I know not how, they were somewhat weak and dull.

10. Let us then, bearing in mind all the things which have been said, show forth great love even towards our enemies; and let us cast away that ridiculous custom, to which many of the more thoughtless give way, waiting for those that meet them to address them first. Towards that which has a great blessing, they have no zeal; but what is ridiculous, that they follow after.

Wherefore now do you not address him first? Because he is waiting for this, is the reply. Nay, for this very reason most of all you should have sprung forward to him, that you might win the crown. No, says he, since this was his object. And what can be worse than this folly? That is, Because this, says he, was his object — to become procurer of a reward for me — I will not put my hand to what he has thus suggested. Now if he first address you, you gain nothing, even though you accost him. But if you be first to spring forward and speak to him, you have made yourself profit of his pride, and hast gathered in a manner abundant fruit from his obstinacy. What is it then but the utmost folly, when we are to reap so large fruit from bare words, to give up the gain; and condemning him, to stumble at the very same thing? For if you blame him for this, that he first waits to be addressed by another, wherefore do you emulate that same thing which you accuse. That which you said was evil, why are you to imitate the same as good? Do you see how that nothing is more senseless than a man who associates with wickedness? Wherefore, I entreat, let us flee this evil and ridiculous practice. Yea, for ten thousand friendships has this pestilence overthrown, many enmities has it wrought.

For this cause then let us anticipate them. Since we who are commanded to take blows, and be compelled to journey, and to be stripped by enemies, and to bear it; what kind of indulgence should we deserve, exhibiting so great contentiousness in a mere formal address?

11. Why, says one, we are despised and spit upon, the moment we have given him up this. And in order that man may not despise you, do you offend God? And in order that your frenzied fellow servant may not despise you, do you despise the Lord, who has bestowed on you benefits so great? Nay, if it be amiss that your equal should despise you, how much more that you should despise the God that made you?

And together with this, consider that other point also; that when he despises you, he is at that very moment employed in procuring to you a greater reward. Since for God's sake you submit to it, because you have hearkened to His laws. And this, to what kind of honor is it not equal? To how many diadems? Be it my portion both to be insulted and despised for God's sake, rather than to be honored by all kings; for nothing, nothing is equal to this glory.

This then let us pursue, in such wise as Himself commanded, and making no account of the things of men, but showing forth perfect self restraint in all things, let us so direct our own lives. For so even now, from this very time, we shall enjoy the good things of the heavens, and of the crowns that are there, walking as angels among men, going about in the earth like the angelic powers, and abiding apart from all lust, from all turmoil.

And together with all these things we shall receive also the unutterable blessings: unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, and power, and worship, with the unoriginate Father, and the Holy and Good Spirit, now and always, even forever and ever. Amen.

Take heed that you do not your alms before men, to be seen of them.

He roots out in what remains the most tyrannical passion of all, the rage and madness with respect to vainglory, which springs up in them that do right. For at first He had not at all discoursed about it; it being indeed superfluous, before He had persuaded them to do any of the things which they ought, to teach in which way they should practise and pursue them.

But after He had led them on to self-command, then He proceeds to purge away also the alloy which secretly subsists with it. For this disease is by no means of random birth; but when we have duly performed many of the commandments.

It behooved therefore first to implant virtue, and then to remove the passion which mars its fruit.

And see with what He begins, with fasting, and prayer, and almsgiving: for in these good deeds most especially it is wont to make its haunt. The Pharisee, for instance, was hereby puffed up, who says, I fast twice a week, I give tithes of my substance. [Luke 18:12] And he was vainglorious too in his very prayer, making it for display. For since there was no one else present, he pointed himself out to the publican, saying, I am not as the rest of men, nor even as this publican. [Luke 18:11]

And mark how Christ began, as though He were speaking of some wild beast, hard to catch, and crafty to deceive him who was not very watchful. Thus, take heed, says He, as to your alms. So Paul also speaks to the Philippians; Beware of dogs. And with reason, for the evil beast comes in upon us secretly, and without noise puffs all away, and unobservedly carries out all that is within.

Forasmuch then as He had made much discourse about almsgiving, and brought forward God, Who makes His sun to rise on the evil and the good, [Matthew 5:45] and by motives from all quarters had urged them on to this, and had persuaded them to exult in the abundance of their giving; He finishes by taking away also all things that encumber this fair olive tree. For which same cause He says, Take heed that you do not your alms before men, for that which was before mentioned, is God's almsgiving.

2. And when He had said, not to do it before men, He added, to be seen of them. And though it seems as if the same thing were said a second time, yet if any one give particular attention, it is not the same thing, but one is different from the other; and it has great security, and unspeakable care and tenderness. For it may be, both that one doing alms before men may not do it to be seen of them, and again that one not doing it before men may do it to be seen of them. Wherefore it is not simply the thing, but the intent, which He both punishes and rewards. And unless such exactness were employed, this would make many more backward about the giving of alms, because it is not on every occasion altogether possible to do it secretly. For this cause, setting you free from this restraint, He defines both the penalty and the reward not by the result of the action, but by the intention of the doer.

That is, that you may not say, What? Am I then the worse, should another see?— it is not this, says He, that I am seeking, but the mind that is in you, and the tone of what you do. For His will is to bring our soul altogether into frame, and to deliver it from every disease. Now having, as you see, forbidden men's acting for display, and having taught them the penalty thence ensuing, namely, to do it vainly, and for nought, He again rouses their spirits by putting them in mind of the Father, and of Heaven, that not by the loss alone He might sting them, but also shame them by the recollection of Him who gave them being.

For you have no reward, says He, with your Father which is in Heaven. [Matthew 6:1]

Nor even at this did He stop, but proceeds yet further, by other motives also increasing their disgust. For as above He set forth publicans and heathens, by the quality of the person shaming their imitators, so also in this place the hypocrites.

Therefore when you do your alms, says He, do not sound a trumpet before you, as the hypocrites do. [Matthew 6:2]

Not that they had trumpets, but He means to display the greatness of their frenzy, by the use of this figure of speech, deriding and making a show of them hereby.

And well has He called them hypocrites for the mask was of mercy, but the spirit of cruelty and inhumanity. For they do it, not because they pity their neighbors, but that they themselves may enjoy credit; and this came of the utmost cruelty; while another was perishing with hunger, to be seeking vainglory, and not putting an end to his suffering.

It is not then the giving alms which is required, but the giving as one ought, the giving for such and such an end.

Having then amply derided those men, and having handled them so, that the hearer should be even ashamed of them, He again corrects thoroughly the mind which is so distempered: and having said how we ought not to act, He signifies on the other hand how we ought to act. How then ought we to do our alms?

Let not your left hand know, says He, what your right hand does. [Matthew 6:3]

Here again His enigmatical meaning is not of the hands, but He has put the thing hyperbolically. As thus: If it can be, says He, for yourself not to know it, let this be the object of your endeavor; that, if it were possible, it may be concealed from the very hands that minister. It is not, as some say, that we should hide it from wrong-headed men, for He has here commanded that it should be concealed from all.

And then the reward too; consider how great it is. For after He had spoken of the punishment from the one, He points out also the honor derived from the other; from either side urging them, and leading them on to high lessons. Yea, for He is persuading them to know that God is everywhere present, and that not by our present life are our interests limited, but a yet more awful tribunal will receive us when we go hence, and the account of all our doings, and honors, and punishments: and that no one will be hid in doing anything either great or small, though he seem to be hid from men. For all this did He darkly signify, when He said,

Your Father which sees in secret shall reward you openly.

Setting for him a great and august assemblage of spectators, and what He desires, that very thing bestowing on him in great abundance. For what, says He, do you wish? Is it not to have some to be spectators of what is going on? Behold then, you have some; not angels, nor archangels, but the God of all. And if you desire to have men also as spectators, neither of this desire does He deprive you at the fitting season, but rather in greater abundance affords it unto you. For, if you should now make a display, you will be able to make it to ten only, or twenty, or (we will say) a hundred persons: but if you take pains to lie hidden now, God Himself will then proclaim you in the presence of the whole universe. Wherefore above all, if you will have men see your good deeds, hide them now, that then all may look on them with the more honor, God making them manifest, and extolling them, and proclaiming them before all. Again, whereas now they that behold will rather condemn you as vainglorious; when they see you crowned, so far from condemning, they will even admire you, all of them. When therefore by waiting a little, you may both receive a reward, and reap greater admiration; consider what folly it is to cast yourself out of both these; and while you are seeking your reward from God, and while God is beholding, to summon men for the display of what is going on. Why, if display must be made of our love, to our Father above all should we make it; and this most especially, when our Father has the power both to crown and to punish.

And let me add, even were there no penalty, it were not meet for him who desires glory, to let go this our theatre, and take in exchange that of men. For who is there so wretched, as that when the king was hastening to come and see his achievements, he would let him go, and make up his assembly of spectators of poor men and beggars? For this cause then, He not only commands to make no display, but even to take pains to be concealed: it not being at all the same, not to strive for publicity, and to strive for concealment.

3. And when you pray, says He, you shall not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets. Verily I say unto you, they have their reward.

But you, when you pray, enter into your closet, and when you have shut your door, pray to your Father which is in secret.

These too again He calls hypocrites, and very fitly; for while they are feigning to pray to God, they are looking round after men; wearing the garb not of suppliants, but of ridiculous persons. For he, who is to do a suppliant's office, letting go all other, looks to him alone, who has power to grant his request. But if you leave this one, and go about wandering and casting around your eyes everywhere, you will depart with empty hands. For this was your own will. Wherefore He said not, such shall not receive a reward, but, they have it out: that is, they shall indeed receive one, but from those of whom they themselves desire to have it. For God wills not this: He rather for His part was willing to bestow on men the recompence that comes from Himself; but they seeking that which is from men, can be no longer justly entitled to receive from Him, for whom they have done nothing.

But mark, I pray you, the lovingkindness of God, in that He promises to bestow on us a reward, even for those good things which we ask of Him.

Having then discredited them, who order not this duty as they ought, both from the place and from their disposition of mind, and having shown that they are very ridiculous: He introduces the best manner of prayer, and again gives the reward, saying, Enter into your closet.

What then, it may be said, ought we not to pray in church? Indeed we ought by all means, but in such a spirit as this. Because everywhere God seeks the intention of all that is done. Since even if you should enter into your closet, and having shut the door, should do it for display, the doors will do you no good.

It is worth observing in this case also, how exact the definition, which He made when He said, That they may appear unto men. So that even if you shut the doors, this He desires you duly to perform, rather than the shutting of the doors, even to shut the doors of the mind. For as in everything it is good to be freed from vainglory, so most especially in prayer. For if even without this, we wander and are distracted, when shall we attend unto the things which we are saying, should we enter in having this disease also? And if we who pray and beseech attend not, how do we expect God to attend?

4. But yet some there are, who after such and so earnest charges, behave themselves so unseemly in prayer, that even when their person is concealed, they make themselves manifest to all by their voice, crying out disorderly, and rendering themselves objects of ridicule both by gesture and voice. Do you see not that even in a market place, should any one come up doing like this, and begging clamorously, he will drive away him whom he is petitioning; but if quietly, and with the proper gesture, then he rather wins over him that can grant the favor?

Let us not then make our prayer by the gesture of our body, nor by the loudness of our voice, but by the earnestness of our mind: neither with noise and clamor and for display, so as even to disturb those that are near us, but with all modesty, and with contrition in the mind, and with inward tears.

But are you pained in mind, and cannot help crying aloud? Yet surely it is the part of one exceedingly pained to pray and entreat even as I have said. Since Moses too was pained, and prayed in this way and was heard; for this cause also God said to him, Wherefore do you cry unto me. [Exodus 14:15] And Hannah too again, her voice not being heard, accomplished all she wished, forasmuch as her heart cried out. [1 Samuel 1:13] But Abel prayed not only when silent, but even when dying, and his blood sent forth a cry more clear than a trumpet. [Genesis 4:10]

Do thou also then groan, even as that holy one, I forbid it not. Rend, as the prophet commanded, [Joel 2:13] your heart, and not your garments. Out of deeps call upon God, for it is said, Out of the depths have I cried to You, O Lord. From beneath, out of the heart, draw forth a voice, make your prayer a mystery. Do you see not that even in the houses of kings all tumult is put away, and great on all sides is the silence? Do thou also therefore, entering as into a palace — not that on the earth, but what is far more awful than it, that which is in heaven, — show forth great seemliness. Yea, for you are joined to the choirs of angels, and art in communion with archangels, and art singing with the seraphim. And all these tribes show forth much goodly order, singing with great awe that mystical strain, and their sacred hymns to God, the King of all. With these then mingle yourself, when you are praying, and emulate their mystical order.

For not unto men are you praying, but to God, who is everywhere present, who hears even before the voice, who knows the secrets of the mind. If you so pray, great is the reward you shall receive.

For your Father, says He, who sees in secret, shall reward you openly.

He said not, shall freely give you, but, shall reward you; yea, for He has made Himself a debtor to you, and even from this has honored you with great honor. For because He Himself is invisible, He would have your prayer be so likewise.

5. Then He speaks even the very words of the prayer.

When ye pray, says He, use no vain repetitions, even as the heathen do.

You see that when He was discoursing of almsgiving, He removed only that mischief which comes of vainglory, and added nothing more; neither did He say whence one should give alms; as from honest labor, and not from rapine nor covetousness: this being abundantly acknowledged among all. And also before that, He had thoroughly cleared up this point, when He blessed them that hunger after righteousness.

But touching prayer, He adds somewhat over and above; not to use vain repetitions. And as there He derides the hypocrites, so here the heathen; shaming the hearer everywhere most of all by the vileness of the persons. For since this, in most cases, is especially biting and stinging, I mean our appearing to be likened to outcast persons; by this topic He dissuades them; calling frivolousness, here, by the name of vain repetition: as when we ask of God things unsuitable, kingdoms, and glory, and to get the better of enemies, and abundance of wealth, and in general what does not at all concern us.

For He knows, says He, what things you have need of. [Matthew 6:8]

And herewith He seems to me to command in this place, that neither should we make our prayers long; long, I mean, not in time, but in the number and length of the things mentioned. For perseverance indeed in the same requests is our duty: His word being, continuing instant in prayer. [Romans 12:12]

And He Himself too, by that example of the widow, who prevailed with the pitiless and cruel ruler, by the continuance of her intercession; [Luke 18:1] and by that of the friend, who came late at night time, and roused the sleeper from his bed, [Luke 11:5] not for his friendship's, but for his importunity's sake; what did He, but lay down a law, that all should continually make supplication unto Him? He does not however bid us compose a prayer of ten thousand clauses, and so come to Him and merely repeat it. For this He obscurely signified when He said, They think that they shall be heard for their much speaking.

For He knows, says He, what things you have need of. And if He know, one may say, what we have need of, wherefore must we pray? Not to instruct Him, but to prevail with Him; to be made intimate with Him, by continuance in supplication; to be humbled; to be reminded of your sins.

6. After this manner, therefore, pray ye, says He: Our Father, which art in heaven.

See how He straightway stirred up the hearer, and reminded him of all God's bounty in the beginning. For he who calls God Father, by him both remission of sins, and taking away of punishment, and righteousness, and sanctification, and redemption, and adoption, and inheritance, and brotherhood with the Only-Begotten, and the supply of the Spirit, are acknowledged in this single title. For one cannot call God Father, without having attained to all those blessings. Doubly, therefore, does He awaken their spirit, both by the dignity of Him who is called on, and by the greatness of the benefits which they have enjoyed. But when He says, in Heaven, He speaks not this as shutting up God there, but as withdrawing him who is praying from earth, and fixing him in the high places, and in the dwellings above.

He teaches, moreover, to make our prayer common, in behalf of our brethren also. For He says not, my Father, which art in Heaven, but, our Father, offering up his supplications for the body in common, and nowhere looking to his own, but everywhere to his neighbor's good. And by this He at once takes away hatred, and quells pride, and casts out envy, and brings in the mother of all good things, even charity, and exterminates the inequality of human things, and shows how far the equality reaches between the king and the poor man, if at least in those things which are greatest and most indispensable, we are all of us fellows. For what harm comes of our kindred below, when in that which is on high we are all of us knit together, and no one has anything more than another; neither the rich more than the poor, nor the master than the servant, neither the ruler than the subject, nor the king than the common soldier, nor the philosopher than the barbarian, nor the skillful than the unlearned? For to all has He given one nobility, having vouchsafed to be called the Father of all alike.

7. When therefore He has reminded us of this nobility, and of the gift from above, and of our equality with our brethren, and of charity; and when He has removed us from earth, and fixed us in Heaven; let us see what He commands us to ask after this. Not but, in the first place, even that saying alone is sufficient to implant instruction in all virtue. For he who has called God Father, and a common Father, would be justly bound to show forth such a conversation, as not to appear unworthy of this nobility, and to exhibit a diligence proportionate to the gift. Yet is He not satisfied with this, but adds, also another clause, thus saying,

Hallowed be Your name.

Worthy of him who calls God Father, is the prayer to ask nothing before the glory of His Father, but to account all things secondary to the work of praising Him. For hallowed is glorified. For His own glory He has complete, and ever continuing the same, but He commands him who prays to seek that He may be glorified also by our life. Which very thing He had said before likewise, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. [Matthew 5:16] Yea, and the seraphim too, giving glory, said on this wise, Holy, holy, holy. So that hallowed means this, viz. glorified. That is, vouchsafe, says he, that we may live so purely, that through us all may glorify You. Which thing again appertains unto perfect self-control, to present to all a life so irreprehensible, that every one of the beholders may offer to the Lord the praise due to Him for this.

Your kingdom come. [Matthew 6:10]

And this again is the language of a right-minded child, not to be riveted to things that are seen, neither to account things present some great matter; but to hasten unto our Father, and to long for the things to come. And this springs out of a good conscience, and a soul set free from things that are on earth. This, for instance, Paul himself was longing after every day: wherefore he also said, that even we ourselves, who have the first-fruits of the Spirit, groan, waiting for an adoption, the redemption of our body. For he who has this fondness, can neither be puffed up by the good things of this life, nor abashed by its sorrows; but as though dwelling in the very heavens, is freed from each sort of irregularity.

Your will be done in earth, as it is in Heaven.

Behold a most excellent train of thought! In that He bade us indeed long for the things to come, and hasten towards that sojourn; and, till that may be, even while we abide here, so long to be earnest in showing forth the same conversation as those above. For you must long, says He, for heaven, and the things in heaven; however, even before heaven, He has bidden us make the earth a heaven and do and say all things, even while we are continuing in it, as having our conversation there; insomuch that these too should be objects of our prayer to the Lord. For there is nothing to hinder our reaching the perfection of the powers above, because we inhabit the earth; but it is possible even while abiding here, to do all, as though already placed on high. What He says therefore is this: As there all things are done without hindrance, and the angels are not partly obedient and partly disobedient, but in all things yield and obey (for He says, 'Mighty in strength, performing His word'); so vouchsafe that we men may not do Your will by halves, but perform all things as You will.

Do you see how He has taught us also to be modest, by making it clear that virtue is not of our endeavors only, but also of the grace from above? And again, He has enjoined each one of us, who pray, to take upon himself the care of the whole world. For He did not at all say, Your will be done in me, or in us, but everywhere on the earth; so that error may be destroyed, and truth implanted, and all wickedness cast out, and virtue return, and no difference in this respect be henceforth between heaven and earth. For if this come to pass, says He, there will be no difference between things below and above, separated as they are in nature; the earth exhibiting to us another set of angels.

8. Give us this day our daily bread. [Matthew 6:11]

What is daily bread? That for one day.

For because He had said thus, Your will be done in earth as it is in heaven, but was discoursing to men encompassed with flesh, and subject to the necessities of nature, and incapable of the same impassibility with the angels:— while He enjoins the commands to be practised by us also, even as they perform them; He condescends likewise, in what follows, to the infirmity of our nature. Thus, perfection of conduct, says He, I require as great, not however freedom from passions; no, for the tyranny of nature permits it not: for it requires necessary food. But mark, I pray you, how even in things that are bodily, that which is spiritual abounds. For it is neither for riches, nor for delicate living, nor for costly raiment, nor for any other such thing, but for bread only, that He has commanded us to make our prayer. And for daily bread, so as not to take thought for the morrow. [Matthew 6:34] Because of this He added, daily bread, that is, bread for one day.

And not even with this expression is He satisfied, but adds another too afterwards, saying, Give us this day; so that we may not, beyond this, wear ourselves out with the care of the following day. For that day, the interval before which you know not whether you shall see, wherefore do you submit to its cares?

This, as He proceeded, he enjoined also more fully, saying, Take no thought for the morrow. He would have us be on every hand unencumbered and winged for flight, yielding just so much to nature as the compulsion of necessity requires of us.

9. Then forasmuch as it comes to pass that we sin even after the washing of regeneration, He, showing His love to man to be great even in this case, commands us for the remission of our sins to come unto God who loves man, and thus to say,

Forgive us our debts, as we also forgive our debtors.

Do you see surpassing mercy? After taking away so great evils, and after the unspeakable greatness of His gift, if men sin again, He counts them such as may be forgiven. For that this prayer belongs to believers, is taught us both by the laws of the church, and by the beginning of the prayer. For the uninitiated could not call God Father. If then the prayer belongs to believers, and they pray, entreating that sins may be forgiven them, it is clear that not even after the laver is the profit of repentance taken away. Since, had He not meant to signify this, He would not have made a law that we should so pray. Now He who both brings sins to remembrance, and bids us ask forgiveness, and teaches how we may obtain remission and so makes the way easy; it is perfectly clear that He introduced this rule of supplication, as knowing, and signifying, that it is possible even after the font to wash ourselves from our offenses; by reminding us of our sins, persuading us to be modest; by the command to forgive others, setting us free from all revengeful passion; while by promising in return for this to pardon us also, He holds out good hopes, and instructs us to have high views concerning the unspeakable mercy of God toward man.

But what we should most observe is this, that whereas in each of the clauses He had made mention of the whole of virtue, and in this way had included also the forgetfulness of injuries (for so, that His name be hallowed, is the exactness of a perfect conversation; and that His will be done, declares the same thing again: and to be able to call God Father, is the profession of a blameless life; in all which things had been comprehended also the duty of remitting our anger against them that have transgressed): still He was not satisfied with these, but meaning to signify how earnest He is in the matter, He sets it down also in particular, and after the prayer, He makes mention of no other commandment than this, saying thus:

For if you forgive men their trespasses, your heavenly Father also will forgive you. [Matthew 6:14]

So that the beginning is of us, and we ourselves have control over the judgment that is to be passed upon us. For in order that no one, even of the senseless, might have any complaint to make, either great or small, when brought to judgment; on you, who art to give account, He causes the sentence to depend; and in whatever way you have judged for yourself, in the same, says He, do I also judge you. And if you forgive your fellow servant, you shall obtain the same favor from me; though indeed the one be not equal to the other. For you forgive in your need, but God, having need of none: thou, your fellow slave; God, His slave: thou liable to unnumbered charges; God, being without sin. But yet even thus does He show forth His lovingkindness towards man.

Since He might indeed, even without this, forgive you all your offenses; but He wills you hereby also to receive a benefit; affording you on all sides innumerable occasions of gentleness and love to man, casting out what is brutish in you, and quenching wrath, and in all ways cementing you to him who is your own member.

For what can you have to say? That you have wrongfully endured some ill of your neighbor? (For these only are trespasses, since if it be done with justice, the act is not a trespass.) But you too are drawing near to receive forgiveness for such things, and for much greater. And even before the forgiveness, you have received no small gift, in being taught to have a human soul, and in being trained to all gentleness. And herewith a great reward shall also be laid up for you elsewhere, even to be called to account for none of your offenses.

What sort of punishment then do we not deserve, when after having received the privilege, we betray our salvation? And how shall we claim to be heard in the rest of our matters, if we will not, in those which depend on us, spare our own selves?

10. And lead us not into temptation; but deliver us from the evil one: for Yours is the kingdom, and the power, and the glory, forever. Amen.

Here He teaches us plainly our own vileness, and quells our pride, instructing us to deprecate all conflicts, instead of rushing upon them. For so both our victory will be more glorious, and the devil's overthrow more to be derided. I mean, that as when we are dragged forth, we must stand nobly; so when we are not summoned, we should be quiet, and wait for the time of conflict; that we may show both freedom from vainglory, and nobleness of spirit.

And He here calls the devil the wicked one, commanding us to wage against him a war that knows no truce, and implying that he is not such by nature. For wickedness is not of those things that are from nature, but of them that are added by our own choice. And he is so called pre-eminently, by reason of the excess of his wickedness, and because he, in no respect injured by us, wages against us implacable war. Wherefore neither said He, deliver us from the wicked ones, but, from the wicked one; instructing us in no case to entertain displeasure against our neighbors, for whatever wrongs we may suffer at their hands, but to transfer our enmity from these to him, as being himself the cause of all our wrongs.

Having then made us anxious as before conflict, by putting us in mind of the enemy, and having cut away from us all our remissness; He again encourages and raises our spirits, by bringing to our remembrance the King under whom we are arrayed, and signifying Him to be more powerful than all. For Yours, says He, is the kingdom, and the power, and the glory.

Does it not then follow, that if His be the kingdom, we should fear no one, since there can be none to withstand, and divide the empire with him. For when He says, Yours is the kingdom, He sets before us even him, who is warring against us, brought into subjection, though he seem to oppose, God for a while permitting it. For in truth he too is among God's servants, though of the degraded class, and those guilty of offense; and he would not dare set upon any of his fellow servants, had he not first received license from above. And why say I, his fellow servants? Not even against swine did he venture any outrage, until He Himself allowed him; [Luke 8:32] nor against flocks, nor herds, until he had received permission from above. [Job 1:12]

And the power, says He. Therefore, manifold as your weakness may be, you may of right be confident, having such a one to reign over you, who is able fully to accomplish all, and that with ease, even by you.

And the glory, forever. Amen. Thus He not only frees you from the dangers that are approaching you, but can make you also glorious and illustrious. For as His power is great, so also is His glory unspeakable, and they are all boundless, and no end of them. Do you see how He has by every means anointed His Champion, and has framed Him to be full of confidence?

11. Then, as I said before, meaning to signify, that of all things He most loathes and hates bearing malice, and most of all accepts the virtue which is opposite to that vice; He has after the prayer also again put us in mind of this same point of goodness; both by the punishment set, and by the reward appointed, urging the hearer to obey this command.

For if you forgive men, says He, your heavenly Father will also forgive you. But if you forgive not, neither will He forgive you.

With this view He has again mentioned heaven also, and their Father; to abash the hearer by this topic likewise; that he of all people, being of such a Father, should be made a wild beast of; and summoned as he is to heaven, should cherish an earthly and ordinary sort of mind. Since not by grace only, you see, ought we to become His children, but also by our works. And nothing makes us so like God, as being ready to forgive the wicked and wrong-doers; even as indeed He had taught before, when He spoke of His making the sun to shine on the evil and on the good. [Matthew 5:45]

For this same cause again in every one of the clauses He commands us to make our prayers common, saying, Our Father, and Your will be done in earth as it is in heaven, and Give us the bread, and forgive us our debts, and lead us not into temptation, and deliver us; everywhere commanding us to use this plural word, that we may not retain so much as a vestige of anger against our neighbor.

How great punishment then must they deserve, who after all this, so far from themselves forgiving, do even entreat God for vengeance on their enemies, and diametrically as it were transgress this law; and this while He is doing and contriving all, to hinder our being at variance one with another? For since love is the root of all that is good, He removing from all sides whatever mars it, brings us together, and cements us to each other. For there is not, there is not one, be he father, or mother, or friend, or what you will, who so loved us as the God who created us. And this, above all things, both His daily benefits and His precepts make manifest. But if you tell me of the pains, and of the sorrows, and of the evils of life; consider in how many things you offend Him every day, and you will no longer marvel, though more than these evils should come upon you, but if you should enjoy any good, then you will marvel, and be amazed. But as it is, we look upon the calamities that come upon us, but the offenses, whereby we offend daily, we consider not: therefore we are perplexed. Since if we did but reckon up with strictness our sins of one day only, in that case we should know well how great evils we must be liable to.

And to let pass the other misdoings of which we have been guilty, each one for himself, and to speak of what have been committed this day; although of course I know not in what each of us may have sinned, yet such is the abundance of our misdoings, that not even he who knew all exactly would be able to choose from among these only. Which of us, for instance, has not been careless in his prayers? Which has not been insolent, or vainglorious? Who has not spoken evil of his brother, has not admitted a wicked desire, has not looked with unchaste eyes, has not remembered things with hostile feeling, even till he made his heart swell?

And if while we are in church, and in a short time we have become guilty of so great evils; what shall be when we are gone out from hence? If in the harbor the waves are so high, when we are gone forth into the channel of wickednesses, the forum I mean, and to public business, and our cares at home, shall we indeed be able so much as to know ourselves again?

But yet from our so great and so many sins, God has given us a short and easy way of deliverance, and one that is free from all toil. For what sort of toil is it to forgive him that has grieved us? Nay, it is a toil not to forgive, but to keep up our enmity: even as to be delivered from the anger, both works in us a great refreshment, and is very easy to him that is willing. For there is no sea to be crossed, nor long journey to be travelled, nor summits of mountains to be passed over, nor money to be spent, no need to torment your body; but it suffices to be willing only, and all our sins are done away.

But if so far from forgiving him yourself, you make intercession to God against him, what hope of salvation will you then have, if at the very time when you ought rather to appease God, even then you provoke Him; putting on the garb of a suppliant, but uttering the cries of a wild beast, and darting out against yourself those shafts of the wicked one? Wherefore Paul also, making mention of prayer, required nothing so much as the observance of this commandment; for He says, lifting up holy hands without wrath and doubting. And if when you have need of mercy, not even then will you let go your anger, but art rather exceedingly mindful of it, and that, although you know you are thrusting the sword into yourself; when will it be possible for you to become merciful, and to spew out the evil venom of this wickedness?

But if you have not yet seen this outrageousness in its full extent, suppose it happening among men, and then you will perceive the excess of the insolence. As thus: should one approach you who are a man, seeking to obtain mercy, and then, in the midst of his lying on the ground, should see an enemy, and leaving off to supplicate you, begin to beat him; would you not make yourself more angry with him? This do thou consider as taking place with regard to God also. For so thou likewise, making supplication unto God, leavest your supplication in the midst, and smitest your enemy with your words, and insultest the laws of God. Him who made a law to dismiss all anger, you are summoning against those that have vexed you, and requiring Him to do things contrary to His own commandments. Is it not enough for you in the way of revenge, that you yourself transgressest the law of God, but do you entreat Him likewise to do so? What? Has He forgotten what He commanded? What? Is He a man who spoke these things? It is God, who knows all things, and whose will is, that His own laws be kept with the utmost exactness, and who, so far from doing these things which you are requiring of Him, does even regard you who sayest these things, merely because you say them, with aversion and hatred, and exacts of you the most extreme penalty. How then do you seek to obtain of Him things, from which He very seriously bids you refrain?

Yet some there are, who have come to such a point of brutishness, as not only to make intercession against their enemies, but even to curse their children, and to taste, if only it might be, of their very flesh; or rather they are even tasting thereof. For tell me not this, that you have not fixed your teeth in the body of him that vexed you; since you have done, at least as far as concerned you, what is much more grievous; in claiming that wrath from above should fall upon him, and that he should be delivered over to undying punishment, and be overthrown with his whole house.

Why, what sort of bites are as ferocious as this? What kind of weapons as bitter? Not so did Christ instruct you; not so did He command you to stain your mouth with blood. Nay, mouths made bloody with human flesh are not so shocking as tongues like these.

How then will you salute your brother? How will you touch the sacrifice? How taste the Lord's blood, when you have so much venom upon your mind? Since when you say, Rend him in pieces, and overthrow his house, and destroy all, when you are imprecating on him ten thousand deaths, you are in nothing different from a murderer, or rather from a wild beast that devours men.

Let us cease then from this disease and madness, and that kindliness which He commanded let us show forth towards them that have vexed us: that we may become like our Father which is in heaven. And we shall cease therefrom, if we call to mind our own sins; if we strictly search out all our misdeeds at home, abroad, and in the market, and in church.

12. For if for nothing else, surely for our disrespectfulness here we are worthy to undergo the utmost punishment. For when prophets are chanting, and apostles singing hymns, and God is discoursing, we wander without, and bring in upon us a turmoil of worldly business. And we do not afford to the laws of God so great stillness, even as the spectators in the theatres to the emperor's letters, keeping silence for them. For there, when these letters are being read, deputies at once, and governors, and senate, and people, stand all upright, with quietness hearkening to the words. And if amid that most profound silence any one should suddenly leap up and cry out, he suffers the utmost punishment, as having been insolent to the emperor. But here, when the letters from heaven are being read, great is the confusion on all sides. And yet both He who sent the letters is much greater than this our king, and the assembly more venerable: for not men only, but angels too are in it; and these triumphs, of which the letters bear us the good tidings, are much more awful than those on earth. Wherefore not men only, but angels also and archangels; both the nations of heaven, and all we on the earth, are commanded to give praise. For, Bless the Lord, it is said, all His works. Yea, for His are no small achievements, rather they surpass all speech, and thought, and understanding of man.

And these things the prophets proclaim every day, each of them in a different way publishing this glorious triumph. For one says, You have gone up on high, You have led captivity captive, and hast received gifts among men. And, The Lord strong and mighty in battle. And another says, He shall divide the spoils of the strong. [Isaiah 53:12] For indeed to this purpose He came, that He might preach deliverance to captives, and recovery of sight to the blind.

And raising aloud the cry of victory over death, he said, Where, O Death, is your victory? Where, O Grave, is your sting? And another again, declaring glad tidings of the most profound peace, said, They shall beat their swords into ploughshares, and their spears into pruning hooks. And while one calls on Jerusalem, saying, Rejoice greatly, O daughter of Sion, for lo! Your King comes to you meek, riding upon an ass, and a young colt; [Zechariah 9:9] another proclaims His second coming also, saying on this wise, The Lord, whom you seek, will come, and who will abide the day of His coming? [Malachi 3:1-2] Leap ye as calves set free from bonds. And another again, amazed at such things, said, This is our God; there shall none other be accounted of in comparison of Him. [Baruch 3:35]

Yet, nevertheless, while both these and many more sayings than these are being uttered, while we ought to tremble, and not so much as account ourselves to be on the earth; still, as though in the midst of a forum, we make an uproar and disturbance, and spend the whole time of our solemn assembly in discoursing of things which are nothing to us.

When therefore both in little things, and in great, both in hearing, and in doing, both abroad, and at home, in the church, we are so negligent; and together with all this, pray also against our enemies: whence are we to have any hope of salvation, adding to so great sins yet another grievous enhancement, and equivalent to them all, even this unlawful prayer?

Have we then hereafter any right to marvel, if anything befall us of the things which are unexpected and painful? Whereas we ought to marvel when no such thing befalls us. For the former is in the natural order of things, but the latter were beyond all reason and expectation. For surely it is beyond reason, that they who have become enemies of God, and are provoking Him to anger, should enjoy sunshine and showers, and all the rest; who being men surpass the barbarity of wild beasts, setting themselves one against another, and by the biting of their neighbors staining their own tongues with blood: after the spiritual table, and His so great benefits, and His innumerable injunctions.

Therefore, considering these things, let us cast up that venom; let us put an end to our enmities, and let us make the prayers that become such as we are. Instead of the brutality of devils, let us take upon us the mildness of angels; and in whatsoever things we may have been injured, let us, consider ing our own case, and the reward appointed us for this commandment, soften our anger; let us assuage the billows, that we may both pass through the present life calmly, and when we have departed there, may find our Lord such as we have been towards our fellow-servants. And if this be a heavy and fearful thing, let us make it light and desirable; and let us open the glorious gates of confidence towards Him; and what we had not strength to effect by abstaining from sin, that let us accomplish by becoming gentle to them who have sinned against us (for this surely is not grievous, nor burdensome); and let us by doing kindnesses to our enemies, lay up beforehand much mercy for ourselves.

For so both during this present life all will love us, and above all others, God will both befriend and crown us, and will count us worthy of all the good things to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

And when you fast, be not as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast.

Here it were well to sigh aloud, and to wail bitterly: for not only do we imitate the hypocrites, but we have even surpassed them. For I know, yea I know many, not merely fasting and making a display of it, but neglecting to fast, and yet wearing the masks of them that fast, and cloaking themselves with an excuse worse than their sin.

For I do this, say they, that I may not offend the many. What do you say? There is a law of God which commands these things, and do you talk of offense? And do you think that in keeping it you are offending, in transgressing it, delivering men from offense? And what can be worse than this folly?

Will you not leave off becoming worse than the very hypocrites, and making your hypocrisy double? And when you consider the great excess of this evil, will you not be abashed at the force of the expression now before us? In that He did not say, they act a part, merely, but willing also to touch them more deeply, He says, For they disfigure their faces; that is, they corrupt, they mar them.

But if this be a disfiguring of the face, to appear pale for vainglory, what should we say concerning the women who corrupt their faces with colorings and paintings to the ruin of the unchaste sort of young men? For while those harm themselves only, these women harm both themselves and them who behold them. Wherefore we should fly both from the one pest and from the other, keeping at distance enough and to spare. For so He not only commanded to make no display, but even to seek to be concealed. Which thing He had done before likewise.

And whereas in the matter of almsgiving, He did not put it simply, but having said, Take heed not to do it before men, He added, to be seen of them; yet concerning fasting and prayer, He made no such limitation. Why could this have been? Because for almsgiving to be altogether concealed is impossible, but for prayer and fasting, it is possible.

As therefore, when He said, Let not your left hand know what your right hand does, it was not of hands that He was speaking, but of the duty of being strictly concealed from all; and as when He commanded us to enter into our closet, not there alone absolutely, nor there primarily, did He command us to pray, but He covertly intimated the same thing again; so likewise here, in commanding us to be anointed, He did not enact that we positively must anoint ourselves; for then we should all of us be found transgressors of this law; and above all, surely, they who have taken the most pains to keep it, the societies of the monks, who have taken up their dwelling on the mountains. It was not this then that He enjoined, but, forasmuch as the ancients had a custom to anoint themselves continually, when they were taking their pleasure and rejoicing (and this one may see clearly from David [2 Samuel 12:20] and from Daniel); [Daniel 10:3] He said that we were to anoint ourselves, not that we should positively do this, but that by all means we might endeavor, with great strictness, to hide this our acquisition. And to convince you that so it is, He Himself, when by action exhibiting what He enjoined in words, having fasted forty days, and fasted in secret, did neither anoint nor wash Himself: nevertheless, though He did not these things, He most assuredly fulfilled the whole without vainglory. It is this then that He enjoins on us likewise, both bringing before us the hypocrites, and by a twice repeated charge dissuading the hearers.

And somewhat else He signified by this name, this of hypocrites, I mean. That is, not only by the ridiculousness of the thing, nor by its bringing an extreme penalty, but also by showing that such deceit is but for a season, does He withdraw us from that evil desire. For the actor seems glorious just so long as the audience is sitting; or rather not even then in the sight of all. For the more part of the spectators know who it is, and what part he is acting. However, when the audience is broken up, he is more clearly discovered to all. Now this, you see, the vainglorious must in all necessity undergo. For even here they are manifest to the majority, as not being that which they appear to be, but as wearing a mask only; but much more will they be detected hereafter, when all things appear naked and open.

And by another motive again He withdraws them from the hypocrites, by showing that His injunction is light. For He does not make the fast more strict, nor command us to practise more of it, but not to lose the crown thereof. So that what seems hard to bear, is common to us and to the hypocrites, for they also fast; but that which is lightest, namely, not to lose the reward after our labors, this is what I command, says He; adding nothing to our toils, but gathering our wages for us with all security, and not suffering us to go away unrewarded, as they do. Nay, they will not so much as imitate them that wrestle in the Olympic games, who although so great a multitude is sitting there, and so many princes, desire to please but one, even him who adjudges the victory among them; and this, though he be much their inferior. But you, though you have a twofold motive for displaying the victory to Him, first, that He is the person to adjudge it, and also, that He is beyond comparison superior to all that are sitting in the theatre — you are displaying it to others, who so far from profiting, do privily work you the greatest harm.

However, I do not forbid even this, says He. Only, if you are desirous to make a show to men, also, wait, and I will bestow on you this too in fuller abundance, and with great profit. For as it is, this quite breaks you off from the glory which is with me, even as to despise these things unites you closely; but then shall you enjoy all in entire security; having, even before that last, no little fruit to reap in this world also, namely, that you have trodden under foot all human glory, and art freed from the grievous bondage of men, and art become a true worker of virtue. Whereas now, as long at least as you are so disposed, if you should be in a desert, you will be deserted by all your virtue, having none to behold you. This is to act as one insulting virtue itself, if you are to pursue it not for its own sake, but with an eye to the ropemaker, and the brazier, and the common people of the baser sort, that the bad and they that are far removed from virtue may admire you. And you are calling the enemies of virtue to the display and the sight thereof, as if one were to choose to live continently, not for the excellency of continence, but that he might make a show before prostitutes. You also, it would seem, would not choose virtue, but for the sake of virtue's enemies; whereas you ought indeed to admire her on this very ground, that she has even her enemies to praise her — yet to admire her (as is meet), not for others, but for her own sake. Since we too, when we are loved not for our own, but for others' sake, account the thing an insult. Just so I bid you reckon in the case of virtue as well, and neither to follow after her for the sake of others, nor for men's sake to obey God; but men for God's sake. Since if you do the contrary, though thou seem to follow virtue, you have provoked equally with him who follows her not. For just as he disobeyed by not doing, so thou by doing unlawfully.

2. Lay not up for yourselves treasures upon earth.

Thus, after He has cast out the disease of vainglory, and not before, He seasonably introduces His discourse of voluntary poverty. For nothing so trains men to be fond of riches, as the fondness for glory. This, for instance, is why men devise those herds of slaves, and that swarm of eunuchs, and their horses with trappings of gold, and their silver tables, and all the rest of it, yet more ridiculous; not to satisfy any wants, nor to enjoy any pleasure, but that they may make a show before the multitude.

Now above He had only said, that we must show mercy; but here He points out also how great mercy we must show, when He says, Lay not up treasure. For it not being possible at the beginning to introduce all at once His discourse on contempt of riches, by reason of the tyranny of the passion, He breaks it up into small portions, and having set free the hearer's mind, instills it therein, so as that it shall become acceptable. Wherefore, you see, He said first, Blessed are the merciful; and after this, Agree with your adversary; and after that again, If any one will sue you at the law and take your coat, give him your cloak also; but here, that which is much greater than all these. For there His meaning was, if you see a law-suit impending, do this; since to want and be freed from strife, is better than to possess and strive; but here, supposing neither adversary nor any one at law with you, and without all mention of any other such party, He teaches the contempt of riches itself by itself, implying that not so much for their sake who receive mercy, as for the giver's sake, He makes these laws: so that though there be no one injuring us, or dragging us into a court of justice, even so we may despise our possessions, bestowing them on those that are in need.

And neither here has He put the whole, but even in this place it is gently spoken; although He had in the wilderness shown forth to a surpassing extent His conflicts in that behalf. [Matthew 4:9-10] However He does not express this, nor bring it forward; for it was not yet time to reveal it; but for a while He searches out for reasons, maintaining the place of an adviser rather than a lawgiver, in His sayings on this subject.

For after He had said, Lay not up treasures upon the earth, He added, where moth and rust does corrupt, and where thieves break through and steal.

For the present He signifies the hurtfulness of the treasure here, and the profit of what is there, both from the place, and from the things which mar it. And neither at this point does He stop, but adds also another argument.

And first, what things they most fear, from these He urges them. For of what are you afraid? says He: lest your goods should be spent, if you give alms? Nay, then give alms, and so they will not be spent; and, what is more, so far from being spent, they will actually receive a greater increase; yea, for the things in heaven are added unto them.

However, for a time He says it not, but puts it afterwards. But for the present, what had most power to persuade them, that He brings forward, namely, that the treasure would thus remain for them unspent.

And on either hand He attracts them. For He said not only, If you give alms, it is preserved: but He threatened also the opposite thing, that if you give not, it perishes.

And see His unspeakable prudence. For neither did He say, Thou dost but leave them to others; since this too is pleasant to men: He alarms them however on a new ground, by signifying that not even this do they obtain: since though men defraud not, there are those which are sure to defraud, the moth and the rust. For although this mischief seem very easy to restrain, it is nevertheless irresistible and uncontrollable, and devise what you will, you will be unable to check this harm.

What then, does moth make away with the gold? Though not moth, yet thieves do. What then, have all been despoiled? Though not all, yet the more part.

3. On this account then He adds another argument, which I have already mentioned, saying,

Where the man's treasure is, there is his heart also.

For though none of these things should come to pass, says He, you will undergo no small harm, in being nailed to the things below, and in becoming a slave instead of a freeman, and casting yourself out of the heavenly things, and having no power to think on anything that is high, but all about money, usuries and loans, and gains, and ignoble traffickings. Than this what could be more wretched? For in truth such an one will be worse off than any slave, bringing upon himself a most grievous tyranny, and giving up the chiefest thing of all, even the nobleness and the liberty of man. For how much soever any one may discourse unto you, you will not be able to hear any of those things which concern you, while your mind is nailed down to money; but bound like a dog to a tomb, by the tyranny of riches, more grievously than by any chain, barking at all that come near you, you have this one employment continually, to keep for others what you have laid up. Than this what can be more wretched?

However, forasmuch as this was too high for the mind of His hearers, and neither was the mischief within easy view of the generality, nor the gain evident, but there was need of a spirit of more self-command to perceive either of these; first, He has put it after those other topics, which are obvious, saying, Where the man's treasure is, there is his heart also; and next He makes it clear again, by withdrawing His discourse from the intellectual to the sensible, and saying,

The light of the body is the eye.

What He says is like this: Bury not gold in the earth, nor do any other such thing, for thou dost but gather it for the moth, and the rust, and the thieves. And even if you should entirely escape these evils, yet the enslaving of your heart, the nailing it to all that is below, you will not escape: For wheresoever your treasure may be, there is your heart also. As then, laying up stores in heaven, you will reap not this fruit only, the attainment of the rewards for these things, but from this world you already receive your recompence, in getting into harbor there, in setting your affections on the things that are there, and caring for what is there (for where you have laid up your treasures, it is most clear you transfer your mind also); so if you do this upon earth, you will experience the contrary.

But if the saying be obscure to you, hear what comes next in order. The light of the body is the eye; if therefore your eye be single, your whole body shall be full of light. But if your eye be evil, your whole body shall be full of darkness. But if the light that is in you be darkness, how great is the darkness!

He leads His discourse to the things which are more within the reach of our senses. I mean, forasmuch as He had spoken of the mind as enslaved and brought into captivity, and there were not many who could easily discern this, He transfers the lesson to things outward, and lying before men's eyes, that by these the others also might reach their understanding. Thus, If you know not, says He, what a thing it is to be injured in mind, learn it from the things of the body; for just what the eye is to the body, the same is the mind to the soul. As therefore you would not choose to wear gold, and to be clad in silken garments, your eyes withal being put out, but accountest their sound health more desirable than all such superfluity (for, should you lose this health or waste it, all your life besides will do you no good): for just as when the eyes are blinded, most of the energy of the other members is gone, their light being quenched; so also when the mind is depraved, your life will be filled with countless evils: — as therefore in the body this is our aim, namely, to keep the eye sound, so also the mind in the soul. But if we mutilate this, which ought to give light to the rest, by what means are we to see clearly any more? For as he that destroys the fountain, dries up also the river, so he who has quenched the understanding has confounded all his doings in this life. Wherefore He says, If the light that is in you be darkness, how great is the darkness?

For when the pilot is drowned, and the candle is put out, and the general is taken prisoner; what sort of hope will there be, after that, for those that are under command?

Thus then, omitting now to speak of the plots to which wealth gives occasion, the strifes, the suits (these indeed He had signified above, when He said, The adversary shall deliver you to the judge, and the judge to the officer); and setting down what is more grievous than all these, as sure to occur, He so withdraws us from the wicked desire. For to inhabit the prison is not nearly so grievous, as for the mind to be enslaved by this disease; and the former is not sure to happen, but the other is connected as an immediate consequent with the desire of riches. And this is why He puts it after the first, as being a more grievous thing, and sure to happen.

For God, He says, gave us understanding, that we might chase away all ignorance, and have the right judgment of things, and that using this as a kind of weapon and light against all that is grievous or hurtful, we might remain in safety. But we betray the gift for the sake of things superfluous and useless.

For what is the use of soldiers arrayed in gold, when the general is dragged along a captive? What the profit of a ship beautifully equipped, when the pilot is sunk beneath the waves? What the advantage of a well-proportioned body, when the sight of the eyes is stricken out? As therefore, should any one cast into sickness the physician (who should be in good health, that he may end our diseases), and then bid him lie on a silver couch, and in a chamber of gold, this will nothing avail the sick persons; even so, if you corrupt the mind (which has power to put down our passions), although thou set it by a treasure, so far from doing it any good, you have inflicted the very greatest loss, and hast harmed your whole soul.

4. Do you see how by those very things, through which most especially men everywhere affect wickedness, even by these most of all He deters them from it, and brings them back to virtue? For with what intent do you desire riches? says He; is it not that you may enjoy pleasure and luxury? Why now, this above all things you will fail to obtain thereby, it will rather be just contrary. For if, when our eyes are stricken out, we perceive not any pleasant thing, because of such our calamity; much more will this be our case in the perversion and maiming of the mind.

Again, with what intent do you bury it in the earth? That it may be kept in safety? But here too again it is the contrary, says He.

And thus, as in dealing with him that for vainglory fasts and gives alms and prays, by those very things which he most desires He had allured him not to be vainglorious:— for with what intent, says He, do you so pray and give alms? For love of the glory that may be had from men? Then do not pray thus, says He, and so you shall obtain it in the day that is to come:— so He has taken captive the covetous man also, by those things for which he was most earnest. Thus: what would you? says He, to have your wealth preserved, and to enjoy pleasure? Both these things I will afford you in great abundance, if you lay up your gold in that place, where I bid you.

It is true that hereafter He displayed more clearly the evil effect of this on the mind, I mean, when He made mention of the thorns; [Matthew 13:22] but for the present, even here He has strikingly intimated the same, by representing him as darkened who is beside himself in this way.

And as they that are in darkness see nothing distinct, but if they look at a rope, they suppose it to be a serpent, if at mountains and ravines, they are dead with fear; so these also: what is not alarming to them that have sight, that they regard with suspicion. Thus among other things they tremble at poverty: or rather not at poverty only, but even at any trifling loss. Yea, and if they should lose some little matter, those who are in want of necessary food do not so grieve and bewail themselves as they. At least many of the rich have come even to the halter, not enduring such ill fortune: and to be insulted also, and to be despitefully used, seems to them so intolerable, that even because of this again many have actually torn themselves from this present life. For to everything wealth had made them soft, except to the waiting on it. Thus, when it commands them to do service unto itself, they venture on murders, and stripes, and revilings, and all shame. A thing which comes of the utmost wretchedness; to be of all men most effeminate, where one ought to practise self-command, but where more caution was required, in these cases again to become more shameless and obstinate. Since in fact the same kind of thing befalls them, as one would have to endure who had spent all his goods on unfit objects. For such an one, when the time of necessary expenditure comes on, having nothing to supply it, suffers incurable evils, forasmuch as all that he had has been ill spent beforehand.

And as they that are on the stage, skilled in those wicked arts, do in them go through many things strange and dangerous, but in other necessary and useful things none so ridiculous as they; even so is it with these men likewise. For so such as walk upon a stretched rope, making a display of so much courage, should some great emergency demand daring or courage, they are not able, neither do they endure even to think of such a thing. Just so they likewise that are rich, daring all for money, for self-restraint's sake endure not to submit to anything, be it small or great. And as the former practise both a hazardous and fruitless business; even so do these undergo many dangers and downfalls, but arrive at no profitable end. Yea, they undergo a twofold darkness, both having their eyes put out by the perversion of their mind, and being by the deceitfulness of their cares involved in a great mist. Wherefore neither can they easily so much as see through it. For he that is in darkness, is freed from the darkness by the mere appearance of the sun; but he that has his eyes mutilated not even when the sun shines; which is the very case of these men: not even now that the Sun of Righteousness has shone out, and is admonishing, do they hear, their wealth having closed their eyes. And so they have a twofold darkness to undergo, part from themselves, part from disregard to their teacher.

5. Let us then give heed unto Him exactly, that though late we may at length recover our sight. And how may one recover sight? If you learn how you were blinded. How then were you blinded? By your wicked desire. For the love of money, like an evil humor which has collected upon a clear eyeball, has caused the cloud to become thick.

But even this cloud may be easily scattered and broken, if we will receive the beam of the doctrine of Christ; if we will hear Him admonishing us, and saying, Lay not up for yourselves treasures upon earth.

But, says one, what avails the hearing to me, as long as I am possessed by the desire? Now in the first place, there will be power in the continual hearing to destroy even the desire. Next, if it continue to possess you, consider that this thing is not really so much as a desire. For what sort of desire is this, to be in grievous bondage, and to be subject to a tyranny, and to be bound on all sides, and to dwell in darkness, and to be full of turmoil, and to endure toils without profit, and to keep your wealth for others, and often for your very enemies? With what sort of desire do these things agree? Or rather of what flight and aversion are they not worthy? What sort of desire, to lay up treasure in the midst of thieves? Nay, if you dost at all desire wealth, remove it where it may remain safe and unmolested. Since what you are now doing is the part of one desiring, not riches, surely, but bondage, and affront, and loss, and continual vexation. Yet thou, were any one among men on earth to show you a place beyond molestation, though he lead you out into the very desert, promising security in the keeping of your wealth — you are not slow nor backward; you have confidence in him, and puttest out your goods there; but when it is God instead of men who makes you this promise, and when He sets before you not the desert, but Heaven, you accept the contrary. Yet surely, how manifold soever be their security below, you can never become free from the care of them. I mean, though thou lose them not, you will never be delivered from anxiety lest you lose. But there you will undergo none of these things: and mark, what is yet more, thou dost not only bury your gold, but plantest it. For the same is both treasure and seed; or rather it is more than either of these. For the seed remains not for ever, but this abides perpetually. Again, the treasure germinates not, but this bears you fruits which never die.

6. But if you tell me of the time, and the delay of the recompence, I too can point out and tell how much you receive back even here: and besides all this, from the very things of this life, I will try to convict you of making this excuse to no purpose. I mean, that even in the present life you provide many things which you are not yourself to enjoy; and should any one find fault, you plead your children and their children, and so thinkest you have found palliation enough for your superfluous labors. For when in extreme old age you are building splendid houses, before the completion of which (in many instances) you will have departed; when you plant trees, which will bear their fruit after many years; plantest trees in the field, the fruit of which will yield after many (μυÏ�α) years."—R.] when you are buying properties and inheritances, the ownership of which you will acquire after a long time, and art eagerly busy in many other such things, the enjoyment whereof you will not reap; is it indeed for your own sake, or for those to come after, that you are so employed? How then is it not the utmost folly, here not at all to hesitate at the delay of time; and this though you are by this delay to lose all the reward of your labors: but there, because of such waiting to be altogether torpid; and this, although it bring you the greater gain, and although it convey not your good things on to others, but procure the gifts for yourself.

But besides this, the delay itself is not long; nay, for those things are at the doors, and we know not but that even in our own generation all things which concern us may have their accomplishment, and that fearful day may arrive, setting before us the awful and incorruptible tribunal. Yea, for the more part of the signs are fulfilled, and the gospel moreover has been preached in all parts of the world, and the predictions of wars, and of earthquakes, and of famines, have come to pass, and the interval is not great.

But is it that thou dost not see any signs? Why, this self-same thing is a very great sign. For neither did they in Noah's time see any presages of that universal destruction, but in the midst of their playing, eating, marrying, doing all things to which they were used, even so they were overtaken by that fearful judgment. And they too in Sodom in like manner, living in delight, and suspecting none of what befell them, were consumed by those lightnings, which then came down upon them.

Considering then all these things, let us betake ourselves unto the preparation for our departure hence.

For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham, [Luke 16:24] or Noah, or Job, or Daniel. [Ezekiel 14:14]

While then we have opportunity, let us store up for ourselves beforehand much confidence, let us gather oil in abundance, let us remove all into Heaven, that in the fitting time, and when we most need them, we may enjoy all: by the grace and love towards man of our Lord Jesus Christ, to whom be the glory, and the might, now and always, and forever and ever. Amen.

No man can serve two masters, for either he will hate the one and love the other, or else he will hold to one and despise the other.

Do you see how by degrees He withdraws us from the things that now are, and at greater length introduces what He has to say, touching voluntary poverty, and casts down the dominion of covetousness?

For He was not contented with His former sayings, many and great as they were, but He adds others also, more and more alarming.

For what can be more alarming than what He now says, if indeed we are for our riches to fall from the service of Christ? Or what more to be desired, if indeed, by despising wealth, we shall have our affection towards Him and our charity perfect? For what I am continually repeating, the same do I now say likewise, namely, that by both kinds He presses the hearer to obey His sayings; both by the profitable, and by the hurtful; much like an excellent physician, pointing out both the disease which is the consequence of neglect, and the good health which results from obedience.

See, for instance, what kind of gain He signifies this to be, and how He establishes the advantage of it by their deliverance from the contrary things. Thus, wealth, says He, hurts you not in this only, that it arms robbers against you, nor in that it darkens your mind in the most intense degree, but also in that it casts you out of God's service, making you captive of lifeless riches, and in both ways doing you harm, on the one hand, by causing you to be slaves of what you ought to command; on the other, by casting you out of God's service, whom, above all things, it is indispensable for you to serve. For just as in the other place, He signified the mischief to be twofold, in both laying up here, where moth corrupts, and in not laying up there, where the watch kept is impregnable; so in this place, too, He shows the loss to be twofold, in that it both draws off from God, and makes us subject to mammon.

But He sets it not down directly, rather He establishes it first upon general considerations, saying thus; No man can serve two masters: meaning here two that are enjoining opposite things; since, unless this were the case, they would not even be two. For so, the multitude of them that believed were of one heart and of one soul, [Acts 4:32] and yet were they divided into many bodies; their unanimity however made the many one.

Then, as adding to the force of it, He says, so far from serving, he will even hate and abhor: For either he will hate the one, says He, and love the other, or else he will hold to the one and despise the other. And it seems indeed as if the same thing were said twice over; He did not however choose this form without purpose, but in order to show that the change for the better is easy. I mean, lest you should say, I am once for all made a slave; I am brought under the tyranny of wealth, He signifies that it is possible to transfer one's self, and that as from the first to the second, so also from the second one may pass over to the first.

2. Having thus, you see, spoken generally, that He might persuade the hearer to be an uncorrupt judge of His words, and to sentence according to the very nature of the things; when he has made sure of his assent, then, and not till then, He discovers Himself. Thus He presently adds, You cannot serve God and mammon. Let us shudder to think what we have brought Christ to say; with the name of God, to put that of gold. But if this be shocking, its taking place in our deeds, our preferring the tyranny of gold to the fear of God, is much more shocking.

What then? Was not this possible among the ancients? By no means. How then, says one, did Abraham, how did Job obtain a good report? Tell me not of them that are rich, but of them that serve riches. Since Job also was rich, but he served not mammon, but possessed it and ruled over it, and was a master, not a slave. Therefore he so possessed all those things, as if he had been the steward of another man's goods; not only not extorting from others, but even giving up his own to them that were in need. And what is more, when he had them they were no joy to him: so he also declared, saying, If I did so much as rejoice when my wealth waxed great: [Job 31:25] wherefore neither did he grieve when it had gone. But they that are rich are not now such as he was, but are rather in a worse condition than any slave, paying as it were tribute to some grievous tyrant. Because their mind is as a kind of citadel occupied by the love of money, which from thence daily sends out unto them its commands full of all iniquity, and there is none to disobey. Be not therefore thus over subtle. Nay, for God has once for all declared and pronounced it a thing impossible for the one service and the other to agree. Say not thou, then, it is possible. Why, when the one master is commanding you to spoil by violence, the other to strip yourself of your possessions; the one to be chaste, the other to commit fornication; the one to be drunken and luxurious, the other to keep the belly in subjection; the one again to despise the things that are, the other to be riveted to the present; the one to admire marbles, and walls, and roofs, the other to contemn these, but to honor self-restraint: how is it possible that these should agree?

Now He calls mammon here a master, not because of its own nature, but on account of the wretchedness of them that bow themselves beneath it. So also He calls the belly a god, [Philippians 3:19] not from the dignity of such a mistress, but from the wretchedness of them that are enslaved: it being a thing worse than any punishment, and enough, before the punishment, in the way of vengeance on him who is involved in it. For what condemned criminals can be so wretched, as they who having God for their Lord, do from that mild rule desert to this grievous tyranny, and this when their act brings after it so much harm even here? For indeed their loss is unspeakable by so doing: there are suits, and molestations, and strifes, and toils, and a blinding of the soul; and what is more grievous than all, one falls away from the highest blessings; for such a blessing it is to be God's servant.

3. Having now, as you see, in all ways taught the advantage of contemning riches, as well for the very preservation of the riches, as for the pleasure of the soul, and for acquiring self-command, and for the securing of godliness; He proceeds to establish the practicability of this command. For this especially pertains to the best legislation, not only to enjoin what is expedient, but also to make it possible. Therefore He also goes on to say,

Take no thought for your life, what you shall eat.

That is, lest they should say, What then? If we cast all away, how shall we be able to live? At this objection, in what follows, He makes a stand, very seasonably. For as surely as if at the beginning He had said, Take no thought, the word would have seemed burdensome; so surely, now that He has shown the mischief arising out of covetousness, His admonition coming after is made easy to receive. Wherefore neither did He now simply say, Take no thought, but He added the reason, and so enjoined this. After having said, You cannot serve God and mammon, He added, therefore I say unto you, take no thought. Therefore; for what? Because of the unspeakable loss. For the hurt you receive is not in riches only, rather the wound is in the most vital parts, and in that which is the overthrow of your salvation; casting you as it does out from God, who made you, and cares for you, and loves you.

Therefore I say unto you, take no thought. Thus, after He has shown the hurt to be unspeakable, then and not before He makes the commandment stricter; in that He not only bids us cast away what we have, but forbids to take thought even for our necessary food, saying, Take no thought for your soul, what you shall eat. Not because the soul needs food, for it is incorporeal; but He spoke according to the common custom. For though it needs not food, yet can it not endure to remain in the body, except that be fed. And in saying this, He puts it not simply so, but here also He brings up arguments, some from those things which we have already, and some from other examples.

From what we have already, thus saying:

Is not the soul more than meat, and the body more than the raiment?

He therefore that has given the greater, how shall He not give the less? He that has fashioned the flesh that is fed, how shall He not bestow the food? Wherefore neither did He simply say, Take no thought what you shall eat, or wherewithal you shall be clothed; but, for the body, and, for the soul: forasmuch as from them He was to make His demonstrations, carrying on His discourse in the way of comparison. Now the soul He has given once for all, and it abides such as it is; but the body increases every day. Therefore pointing out both these things, the immortality of the one, and the frailty of the other, He subjoins and says,

Which of you can add one cubit unto his stature? [Matthew 6:27]

Thus, saying no more of the soul, since it receives not increase, He discoursed of the body only; hereby making manifest this point also, that not the food increases it, but the providence of God. Which Paul showing also in other ways, said, So then, neither is he that plants anything, neither he that waters; but God that gives the increase. [1 Corinthians 3:7]

From what we have already, then, He urges us in this way: and from examples of other things, by saying, Behold the fowls of the air. [Matthew 6:26] Thus, lest any should say, we do good by taking thought, He dissuades them both by that which is greater, and by that which is less; by the greater, i.e. the soul and the body; by the less, i.e. the birds. For if of the things that are very inferior He has so much regard, how shall He not give unto you? Says He. And to them on this wise, for as yet it was an ordinary multitude: but to the devil not thus; but how? Man shall not live by bread alone, but by every word that proceeds out of the mouth of God. [Matthew 4:4] But here He makes mention of the birds, and this in a way greatly to abash them; which sort of thing is of very great value for the purpose of admonition.

4. However, some of the ungodly have come to so great a pitch of madness, as even to attack His illustration. Because, say they, it was not meet for one strengthening moral principle, to use natural advantages as incitements to that end. For to those animals, they add, this belongs by nature. What then shall we say to this? That even though it is theirs by nature, yet possibly we too may attain it by choice. For neither did He say, behold how the birds fly, which were a thing impossible to man; but that they are fed without taking thought, a kind of thing easy to be achieved by us also, if we will. And this they have proved, who have accomplished it in their actions.

Wherefore it were meet exceedingly to admire the consideration of our Lawgiver, in that, when He might bring forward His illustration from among men, and when He might have spoken of Moses and Elias and John, and others like them, who took no thought; that He might touch them more to the quick, He made mention of the irrational beings. For had He spoken of those righteous men, these would have been able to say, We are not yet become like them. But now by passing them over in silence, and bringing forward the fowls of the air, He has cut off from them every excuse, imitating in this place also the old law. Yea, for the old covenant likewise sends to the bee, and to the ant, and to the turtle, and to the swallow. [Jeremiah 8:7] And neither is this a small sign of honor, when the same sort of things, which those animals possess by nature, those we are able to accomplish by an act of our choice. If then He take so great care of them which exist for our sakes, much more of us; if of the servants, much more of the master. Therefore He said, Behold the fowls, and He said not, for they do not traffic, nor make merchandise, for these were among the things that were earnestly forbidden. But what? they sow not, neither do they reap. What then? says one, must we not sow? He said not, we must not sow, but we must not take thought; neither that one ought not to work, but not to be low-minded, nor to rack one's self with cares. Since He bade us also be nourished, but not in taking thought.

Of this lesson David also lays the foundation from old time, saying enigmatically on this wise, You open Your hand, and fillest every living thing with bounty; and again, To Him that gives to the beasts their food, and to the young ravens that call upon Him.

Who then, it may be said, have not taken thought? Did you not hear how many of the righteous I adduced? Do you see not with them Jacob, departing from his father's house destitute of all things? Do you not hear him praying and saying, If the Lord give me bread to eat and raiment to put on? [Genesis 28:20] which was not the part of one taking thought, but of one seeking all of God. This the apostles also attained, who cast away all, and took no thought: also, the five thousand, and the three thousand.

5. But if you can not bear, upon hearing so high words, to release yourself from these grievous bonds, consider the unprofitableness of the thing, and so put an end to your care. For

Which of you by taking thought (says He) can add one cubit unto his stature. [Matthew 6:27]

Do you see how by that which is evident, He has manifested that also which is obscure? Thus, As unto your body, says He, you will not by taking thought be able to add, though it be ever so little; so neither to gather food; think as you may otherwise. Hence it is clear that not our diligence, but the providence of God, even where we seem to be active, effects all. So that, were He to forsake us, no care, nor anxiety, nor toil, nor any other such thing, will ever appear to come to anything, but all will utterly pass away.

Let us not therefore suppose His injunctions are impossible: for there are many who duly perform them, even as it is. And if you know not of them, it is nothing marvellous, since Elias too supposed he was alone, but was told, I have left unto myself seven thousand men. Whence it is manifest that even now there are many who show forth the apostolic life; like as the three thousand then, and the five thousand. And if we believe not, it is not because there are none who do well, but because we are far from so doing. So that just as the drunkard would not easily believe, that there exists any man who does not taste even water (and yet this has been achieved by many solitaries in our time); nor he who connects himself with numberless women, that it is easy to live in virginity; nor he that extorts other men's goods, that one shall readily give up even his own: so neither will those, who daily melt themselves down with innumerable anxieties, easily receive this thing.

Now as to the fact, that there are many who have attained unto this, we might show it even from those, who have practised this self-denial even in our generation.

But for you, just now, it is enough to learn not to covet, and that almsgiving is a good thing; and to know that you must impart of what you have. For these things if you will duly perform, beloved, you will speedily proceed to those others also.

6. For the present therefore let us lay aside our excessive sumptuousness, and let us endure moderation, and learn to acquire by honest labor all that we are to have: since even the blessed John, when he was discoursing with those that were employed upon the tribute, and with the soldiery, enjoined them to be content with their wages. [Luke 3:14] Anxious though he were to lead them on to another, and a higher self-command, yet since they were still unfit for this, he speaks of the lesser things. Because, if he had mentioned what are higher than these, they would have failed to apply themselves to them, and would have fallen from the others.

For this very reason we too are practising you in the inferior duties. Yes, because as yet, we know, the burden of voluntary poverty is too great for you, and the heaven is not more distant from the earth, than such self-denial from you. Let us then lay hold, if it be only of the lowest commandments, for even this is no small encouragement. And yet some among the heathens have achieved even this, though not in a proper spirit, and have stripped themselves of all their possessions. However, we are contented in your case, if alms are bestowed abundantly by you; for we shall soon arrive at those other duties too, if we advance in this way. But if we do not so much as this, of what favor shall we be worthy, who are bidden to surpass those under the old law, and yet show ourselves inferior to the philosophers among the heathens? What shall we say, who when we ought to be angels and sons of God, do not even quite maintain our being as men? For to spoil and to covet comes not of the gentleness of men, but of the fierceness of wild beasts; nay, worse than wild beasts are the assailers of their neighbor's goods. For to them this comes by nature, but we who are honored with reason, and yet are falling away unto that unnatural vileness, what indulgence shall we receive?

Let us then, considering the measures of that discipline which is set before us, press on at least to the middle station, that we may both be delivered from the punishment which is to come, and proceeding regularly, may arrive at the very summit of all good things; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

Consider the lilies of the field, how they grow; they toil not, neither do they spin. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

Having spoken of our necessary food, and having signified that not even for this should we take thought, He passes on in what follows to that which is more easy. For raiment is not so necessary as food.

Why then did He not make use here also of the same example, that of the birds, neither mention to us the peacock, and the swan, and the sheep? For surely there were many such examples to take from thence. Because He would point out how very far the argument may be carried both ways: both from the vileness of the things that partake of such elegance, and from the munificence vouchsafed to the lilies, in respect of their adorning. For this cause, when He has decked them out, He does not so much as call them lilies any more, but grass of the field. [Matthew 6:30] And He is not satisfied even with this name, but again adds another circumstance of vileness, saying, which today is. And He said not, and tomorrow is not, but what is much baser yet, is cast into the oven. And He said not, clothe, but so clothe.

Do you see everywhere how He abounds in amplifications and intensities? And this He does, that He may touch them home: and therefore He has also added, shall He not much more clothe you? For this too has much emphasis: the force of the word, you, being no other than to indicate covertly the great value set upon our race, and the concern shown for it; as though He had said, you, to whom He gave a soul, for whom He fashioned a body, for whose sake He made all the things that are seen, for whose sake He sent prophets, and gave the law, and wrought those innumerable good works; for whose sake He gave up His only begotten Son.

And not till He has made His proof clear, does He proceed also to rebuke them, say ing, O you of little faith. For this is the quality of an adviser: He does not admonish only, but reproves also, that He may awaken men the more to the persuasive power of His words.

Hereby He teaches us not only to take no thought, but not even to be dazzled at the costliness of men's apparel. Why, such comeliness is of grass, such beauty of the green herb: or rather, the grass is even more precious than such apparelling. Why then pride yourself on things, whereof the prize rests with the mere plant, with a great balance in its favor?

And see how from the beginning He signifies the injunction to be easy; by the contraries again, and by the things of which they were afraid, leading them away from these cares. Thus, when He had said, Consider the lilies of the field, He added, they toil not: so that in desire to set us free from toils, did He give these commands. In fact, the labor lies, not in taking no thought, but in taking thought for these things. And as in saying, they sow not, it was not the sowing that He did away with, but the anxious thought; so in saying, they toil not, neither do they spin, He put an end not to the work, but to the care.

But if Solomon was surpassed by their beauty, and that not once nor twice, but throughout all his reign:— for neither can one say, that at one time He was clothed with such apparel, but after that He was so no more; rather not so much as on one day did He array Himself so beautifully: for this Christ declared by saying, in all his reign: and if it was not that He was surpassed by this flower, but vied with that, but He gave place to all alike (wherefore He also said, as one of these: for such as between the truth and the counterfeit, so great is the interval between those robes and these flowers):— if then he acknowledged his inferiority, who was more glorious than all kings that ever were: when will you be able to surpass, or rather to approach even faintly to such perfection of form?

After this He instructs us, not to aim at all at such ornament. See at least the end thereof; after its triumph it is cast into the oven: and if of things mean, and worthless, and of no great use, God has displayed so great care, how shall He give up you, of all living creatures the most important?

Wherefore then did He make them so beautiful? That He might display His own wisdom and the excellency of His power; that from everything we might learn His glory. For not the Heavens only declare the glory of God, but the earth too; and this David declared when he said, Praise the Lord, you fruitful trees, and all cedars. For some by their fruits, some by their greatness, some by their beauty, send up praise to Him who made them: this too being a sign of great excellency of wisdom, when even upon things that are very vile (and what can be viler than that which today is, and tomorrow is not?) He pours out such great beauty. If then to the grass He has given that which it needs not (for what does the beauty thereof help to the feeding of the fire?) how shall He not give unto you that which you need? If that which is the vilest of all things, He has lavishly adorned, and that as doing it not for need, but for munificence, how much more will He honor you, the most honorable of all things, in matters which are of necessity.

2. Now when, as you see, He had demonstrated the greatness of God's providential care, and they were in what follows to be rebuked also, even in this He was sparing, laying to their charge not want, but poverty, of faith. Thus, if God, says He, so clothe the grass of the field, much more you, O you of little faith. [Matthew 6:30]

And yet surely all these things He Himself works. For all things were made by Him, and without Him was not so much as one thing made. [John 1:3] But yet He nowhere as yet makes mention of Himself: it being sufficient for the time, to indicate His full power, that He said at each of the commandments, You have heard that it has been said to them of old time, but I say unto you.

Marvel not then, when in subsequent instances also He conceals Himself, or speaks something lowly of Himself: since for the present He had but one object, that His word might prove such as they would readily receive, and might in every way demonstrate that He was not a sort of adversary of God, but of one mind, and in agreement with the Father.

Which accordingly He does here also; for through so many words as He has spent He ceases not to set Him before us, admiring His wisdom, His providence, His tender care extending through all things, both great and small. Thus, both when He was speaking of Jerusalem, He called it the city of the Great King; [Matthew 5:35] and when He mentioned Heaven, He spoke of it again as God's throne; [Matthew 5:34] and when He was discoursing of His economy in the world, to Him again He attributes it all, saying, He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust. [Matthew 5:45] And in the prayer too He taught us to say, His is the kingdom and the power and the glory. And here in discoursing of His providence, and signifying how even in little things He is the most excellent of artists, He says, that He clothes the grass of the field. And nowhere does He call Him His own Father, but theirs; in order that by the very honor He might reprove them, and that when He should call Him His Father, they might no more be displeased.

Now if for bare necessaries one is not to take thought, what pardon can we deserve, who take thought for things expensive? Or rather, what pardon can they deserve, who do even without sleep, that they may take the things of others?

3. Therefore take no thought, saying, what shall we eat? Or, what shall we drink? Or, wherewithal shall we be clothed? For after all these things do the nations of the world seek.

Do you see how again He has both shamed them the more, and has also shown by the way, that He had commanded nothing grievous nor burdensome? As therefore when He said, If you love them which love you, it is nothing great which you practise, for the very Gentiles do the same; by the mention of the Gentiles He was stirring them up to something greater: so now also He brings them forward to reprove us, and to signify that it is a necessary debt which He is requiring of us. For if we must show forth something more than the Scribes or Pharisees, what can we deserve, who so far from going beyond these, do even abide in the mean estate of the Gentiles, and emulate their littleness of soul?

He does not however stop at the rebuke, but having by this reproved and roused them, and shamed them with all strength of expression, by another argument He also comforts them, saying, For your Heavenly Father knows that you have need of all these things. He said not, God knows, but, your Father knows; to lead them to a greater hope. For if He be a Father, and such a Father, He will not surely be able to overlook His children in extremity of evils; seeing that not even men, being fathers, bear to do so.

And He adds along with this yet another argument. Of what kind then is it? That you have need of them. What He says is like this. What! Are these things superfluous, that He should disregard them? Yet not even in superfluities did He show Himself wanting in regard, in the instance of the grass: but now are these things even necessary. So that what you consider a cause for your being anxious, this I say is sufficient to draw you from such anxiety. I mean, if you say, Therefore I must needs take thought, because they are necessary; on the contrary, I say, Nay, for this self-same reason take no thought, because they are necessary. Since were they superfluities, not even then ought we to despair, but to feel confident about the supply of them; but now that they are necessary, we must no longer be in doubt. For what kind of father is he, who can endure to fail in supplying to his children even necessaries? So that for this cause again God will most surely bestow them.

For indeed He is the artificer of our nature, and He knows perfectly the wants thereof. So that neither can you say, He is indeed our Father, and the things we seek are necessary, but He knows not that we stand in need of them. For He that knows our nature itself, and was the framer of it, and formed it such as it is; evidently He knows its need also better than thou, who art placed in want of them: it having been by His decree, that our nature is in such need. He will not therefore oppose Himself to what He has willed, first subjecting it of necessity to so great want, and on the other hand again depriving it of what it wants, and of absolute necessaries.

Let us not therefore be anxious, for we shall gain nothing by it, but tormenting ourselves. For whereas He gives both when we take thought, and when we do not, and more of the two, when we do not; what do you gain by your anxiety, but to exact of yourself a superfluous penalty? Since one on the point of going to a plentiful feast, will not surely permit himself to take thought for food; nor is he that is walking to a fountain anxious about drink. Therefore seeing we have a supply more copious than either any fountain, or innumerable banquets made ready, the providence of God; let us not be beggars, nor little minded.

4. For together with what has been said, He puts also yet another reason for feeling confidence about such things, saying,

Seek the kingdom of Heaven, and all these things shall be added unto you.

Thus when He had set the soul free from anxiety, then He made mention also of Heaven. For indeed He came to do away with the old things, and to call us to a greater country. Therefore He does all, to deliver us from things unnecessary, and from our affection for the earth. For this cause He mentioned the heathens also, saying that the Gentiles seek after these things; they whose whole labor is for the present life, who have no regard for the things to come, nor any thought of Heaven. But to you not these present are the chief things, but other than these. For we were not born for this end, that we should eat and drink and be clothed, but that we might please God, and attain unto the good things to come. Therefore as things here are secondary in our labor, so also in our prayers let them be secondary. Therefore He also said, Seek the kingdom of Heaven, and all these things shall be added unto you.

And He said not, shall be given, but shall be added, that you might learn, that the things present are no great part of His gifts, compared with the greatness of the things to come. Accordingly, He does not bid us so much as ask for them, but while we ask for other things, to have confidence, as though these also were added to those. Seek then the things to come, and you will receive the things present also; seek not the things that are seen, and you shall surely attain unto them. Yea, for it is unworthy of you to approach your Lord for such things. And thou, who ought to spend all your zeal and your care for those unspeakable blessings, dost greatly disgrace yourself by consuming it on the desire of transitory things.

How then? says one, did He not bid us ask for bread? Nay, He added, daily, and to this again, this day, which same thing in fact He does here also. For He said not, Take no thought, but, Take no thought for the morrow, at the same time both affording us liberty, and fastening our soul on those things that are more necessary to us.

For to this end also He bade us ask even those, not as though God needed reminding by us, but that we might learn that by His help we accomplish whatever we do accomplish, and that we might be made more His own by our continual prayer for these things.

Do you see how by this again He would persuade them, that they shall surely receive the things present? For He that bestows the greater, much more will He give the less. For not for this end, says He, did I tell you not to take thought nor to ask, that you should suffer distress, and go about naked, but in order that you might be in abundance of these things also: and this, you see, was suited above all things to attract them to Him. So that like as in almsgiving, when deterring them from making a display to men, He won upon them chiefly by promising to furnish them with it more liberally;— for your Father, says He, who sees in secret, shall reward you openly; [Matthew 6:4] — even so here also, in drawing them off from seeking these things, this is His persuasive topic, that He promises to bestow it on them, not seeking it, in greater abundance. Thus, to this end, says He, do I bid you not seek, not that you may not receive, but that you may receive plentifully; that you may receive in the fashion that becomes you, with the profit which you ought to have; that you may not, by taking thought, and distracting yourself in anxiety about these, render yourself unworthy both of these, and of the things spiritual; that you may not undergo unnecessary distress, and again fall away from that which is set before you.

5. Take therefore no thought for the morrow: for sufficient unto the day is the evil thereof: that is to say, the affliction, and the bruising thereof. [Matthew 5:34] Is it not enough for you, to eat your bread in the sweat of your face? Why add the further affliction that comes of anxiety, when you are on the point to be delivered henceforth even from the former toils?

By evil here He means, not wickedness, far from it, but affliction, and trouble, and calamities; much as in another place also He says, Is there evil in a city, which the Lord has not done? nor anything like these, but the scourges which are borne from above. And again, I, says He, make peace, and create evils: [Isaiah 45:7] For neither in this place does He speak of wickedness, but of famines, and pestilences, things accounted evil by most men: the generality being wont to call these things evil. Thus, for example, the priests and prophets of those five lordships, when having yoked the cattle to the ark, they let them go without their calves, [1 Samuel 6:9] gave the name of evil to those heaven-sent plagues, and the dismay and anguish which thereby sprang up within them.

This then is His meaning here also, when He says, sufficient unto the day is the evil thereof. For nothing so pains the soul, as carefulness and anxiety. Thus did Paul also, when urging to celibacy, give counsel, saying, I would have you without carefulness.

But when He says, the morrow shall take thought for itself, He says it not, as though the day took thought for these things, but forasmuch as He had to speak to a people somewhat imperfect, willing to make what He says more expressive, He personifies the time, speaking unto them according to the custom of the generality.

And here indeed He advises, but as He proceeds, He even makes it a law, saying, provide neither gold nor silver, nor scrip for your journey. [Matthew 10:9-10] Thus, having shown it all forth in His actions, then after that He introduces the verbal enactment of it more determinately, the precept too having then become more easy of acceptance, confirmed as it had been previously by His own actions. Where then did He confirm it by His actions? Hear Him saying, The Son of Man has not where to lay His head. [Matthew 8:20] Neither is He satisfied with this only, but in His disciples also He exhibits His full proof of these things, by fashioning them too in like manner, yet not suffering them to be in want of anything.

But mark His tender care also, how He surpasses the affection of any father. Thus, This I command, says He, for nothing else, but that I may deliver you from superfluous anxieties. For even if today you have taken thought for tomorrow, you will also have to take thought again tomorrow. Why then what is over and above? Why force the day to receive more than the distress which is allotted to it, and together with its own troubles add to it also the burden of the following day; and this, when there is no chance of your lightening the other by the addition so taking place, but you are merely to exhibit yourself as coveting superfluous troubles? Thus, that He may reprove them the more, He does all but give life to the very time, and brings it in as one injured, and exclaiming against them for their causeless despite. Why, you have received the day, to care for the things thereof. Wherefore then add unto it the things of the other day also? Hath it not then burden enough in its own anxiety? Why now, I pray, do you make it yet heavier? Now when the Lawgiver says these things, and He that is to pass judgment on us, consider the hopes that He suggests to us, how good they are; He Himself testifying, that this life is wretched and wearisome, so that the anxiety even of the one day is enough to hurt and afflict us.

6. Nevertheless, after so many and so grave words, we take thought for these things, but for the things in Heaven no longer: rather we have reversed His order, on either side fighting against His sayings. For mark; Seek ye not the things present, says He, at all; but we are seeking these things for ever: seek the things in Heaven, says He; but those things we seek not so much as for a short hour, but according to the greatness of the anxiety we display about the things of the world, is the carelessness we entertain in things spiritual; or rather even much greater. But this does not prosper for ever; neither can this be forever. What if for ten days we think scorn? If for twenty? If for an hundred? Must we not of absolute necessity depart, and fall into the hands of the Judge?

But the delay has comfort. And what sort of comfort, to be every day looking for punishment and vengeance? Nay, if you would have some comfort from this delay, take it by gathering for yourself the fruit of amendment after repentance. Since if the mere delay of vengeance seem to you a sort of refreshment, far more is it gain not to fall into the vengeance. Let us then make full use of this delay, in order to have a full deliverance from the dangers that press upon us. For none of the things enjoined is either burdensome or grievous, but all are so light and easy, that if we only bring a genuine purpose of heart, we may accomplish all, though we be chargeable with countless offenses. For so Manasses had perpetrated innumerable pollutions, having both stretched out his hands against the saints, and brought abominations into the temple, and filled the city with murders, and wrought many other things beyond excuse; yet nevertheless after so long and so great wickedness, he washed away from himself all these things. How and in what manner? By repentance, and consideration.

For there is not, yea, there is not any sin, that does not yield and give way to the power of repentance, or rather to the grace of Christ. Since if we would but only change, we have Him to assist us. And if you are desirous to become good, there is none to hinder us; or rather there is one to hinder us, the devil, yet has he no power, so long as you choose what is best, and so attract God to your aid. But if you are not yourself willing, but startest aside, how shall He protect you? Since not of necessity or compulsion, but of your own will, He wills you to be saved. For if you yourself, having a servant full of hatred and aversion for you, and continually going off, and fleeing away from you, would not choose to keep him, and this though needing his services; much less will God, who does all things not for His own profit, but for your salvation, choose to retain you by compulsion; as on the other hand, if you show forth a right intention only, He would not choose ever to give you up, no, not whatever the devil may do. So that we are ourselves to blame for our own destruction. Because we do not approach, nor beseech, nor entreat Him, as we ought: but even if we do draw near, it is not as persons who have need to receive, neither is it with the proper faith, nor as making demand, but we do all in a gaping and listless way.

7. And yet God would have us demand things of Him, and for this accounts Himself greatly bound to you. For He alone of all debtors, when the demand is made, counts it a favor, and gives what we have not lent Him. And if He should see him pressing earnestly that makes the demand, He pays down even what He has not received of us; but if sluggishly, He too keeps on making delays; not through unwillingness to give, but because He is pleased to have the demand made upon Him by us. For this cause He told you also the example of that friend, who came by night, and asked a loaf; [Luke 11:5-8] and of the judge that feared not God, nor regarded men. [Luke 18:1-8] And He stayed not at similitudes, but signified it also in His very actions, when He dismissed that Phœnician woman, having filled her with His great gift. For through her He signified, that He gives to them that ask earnestly, even the things that pertain not to them. For it is not meet, says He, to take the children's bread, and to give it unto the dogs. But for all that He gave, because she demanded of him earnestly. But by the Jews He showed, that to them that are careless, He gives not even their own. They accordingly received nothing, but lost what was their own. And while these, because they asked not, did not receive so much as their very own; she, because she assailed Him with earnestness, had power to obtain even what pertained to others, and the dog received what was the children's. So great a good is importunity. For though thou be a dog, yet being importunate, you shall be preferred to the child being negligent: for what things affection accomplishes not, these, all of them, importunity did accomplish. Say not therefore, God is an enemy to me, and will not hearken. He does straightway answer you, continually troubling him, if not because you are His friend, yet because of your importunity. And neither the enmity, or the unseasonable time, nor anything else becomes an hindrance. Say not, I am unworthy, and do not pray; for such was the Syrophœnician woman too. Say not, I have sinned much, and am not able to entreat Him whom I have angered; for God looks not at the desert, but at the disposition. For if the ruler that feared not God, neither was ashamed of men, was overcome by the widow, much more will He that is good be won over by continual entreaty.

So that though thou be no friend, though thou be not demanding your due, though you have devoured your Father's substance, and have been a long time out of sight, though without honor, though last of all, though thou approach Him angry, though much displeased; be willing only to pray, and to return, and you shall receive all, and shall quickly extinguish the wrath and the condemnation.

But, behold, I pray, says one, and there is no result. Why, you pray not like those; such I mean as the Syrophœnician woman, the friend that came late at night, and the widow that is continually troubling the judge, and the son that consumed his father's goods. For did you so pray, you would quickly obtain. For though despite have been done unto Him, yet is He a Father; and though He have been provoked to anger, yet is He fond of His children; and one thing only does He seek, not to take vengeance for our affronts, but to see you repenting and entreating Him. Would that we were warmed in like measure, as those bowels are moved to the love of us. But this fire seeks a beginning only, and if you afford it a little spark, you kindle a full flame of beneficence. For not because He has been insulted, is He sore vexed, but because it is thou who art insulting Him, and so becoming frenzied. For if we being evil, when our children molest us, grieve on their account; much more is God, who can not so much as suffer insult, sore vexed on account of you, who hast committed it. If we, who love by nature, much more He, who is kindly affectioned beyond nature. For though, says He, a woman should forget the fruits of her womb, yet will I not forget you. [Isaiah 49:15]

8. Let us therefore draw near unto Him, and say, Truth, Lord; for even the dogs eat of the crumbs which fall from their masters' table. [Matthew 15:27] Let us draw near in season, out of season: or rather, one can never draw near out of season, for it is unseasonable not to be continually approaching. For of Him who desires to give it is always seasonable to ask: yea, as breathing is never out of season, so neither is praying unseasonable, but rather not praying. Since as we need this breath, so do we also the help that comes from Him; and if we be willing, we shall easily draw Him to us. And the prophet, to manifest this, and to point out the constant readiness of His beneficence, said, We shall find Him prepared as the morning. For as often as we may draw near, we shall see Him awaiting our movements. And if we fail to draw from out of His ever-springing goodness, the blame is all ours. This, for example, was His complaint against certain Jews, when He said, My mercy is as a morning cloud, and as the early dew it goes away. And His meaning is like this; I indeed have supplied all my part, but you, as a hot sun coming over scatters both the cloud and the dew, and makes them vanish, so have ye by your great wickedness restrained the unspeakable Beneficence.

Which also itself again is an instance of providential care: that even when He sees us unworthy to receive good, He withholds His benefits, lest He render us careless. But if we change a little, even but so much as to know that we have sinned, He gushes out beyond the fountains, He is poured forth beyond the ocean; and the more you receive, so much the more does He rejoice; and in this way is stirred up again to give us more. For indeed He accounts it as His own wealth, that we should be saved, and that He should give largely to them that ask. And this, it may seem, Paul was declaring when He said, that He is rich unto all and over all that call upon Him. Because when we pray not, then He is angry; when we pray not, then does He turn away from us. For this cause He became poor, that He might make us rich; for this cause He underwent all those sufferings, that He might incite us to ask.

Let us not therefore despair, but having so many motives and good hopes, though we sin every day, let us approach Him, entreating, beseeching, asking the forgiveness of our sins. For thus we shall be more backward to sin for the time to come; thus shall we drive away the devil, and shall call forth the lovingkindness of God, and 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 forever and ever. Amen.

Judge not, that you be not judged.

What then? Ought we not to blame them that sin? Because Paul also says this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, [Romans 14:10] Why do you judge your brother? And thou, why do you set at nought your brother? and, Who are you that judgest another man's servant? [Romans 14:4] And again, Therefore judge nothing before the time, until the Lord come. [1 Corinthians 4:5]

How then does He say elsewhere, Reprove, rebuke, exhort, [2 Timothy 4:2] and, Them that sin rebuke before all? And Christ too to Peter, Go and tell him his fault between you and him alone, and if he neglect to hear, add to yourself another also; and if not even so does he yield, declare it to the church likewise? And how has He set over us so many to reprove; and not only to reprove, but also to punish? For him that hearkens to none of these, He has commanded to be as a heathen man and a publican. [Matthew 18:17] And how gave He them the keys also? Since if they are not to judge, they will be without authority in any matter, and in vain have they received the power to bind and to loose.

And besides, if this were to obtain, all would be lost alike, whether in churches, or in states, or in houses. For except the master judge the servant, and the mistress the maid, and the father the son, and friends one another, there will be an increase of all wickedness. And why say I, friends? Unless we judge our enemies, we shall never be able to put an end to our enmity, but all things will be turned upside down.

What then can the saying be? Let us carefully attend, lest the medicines of salvation, and the laws of peace, be accounted by any man laws of overthrow and confusion. First of all, then, even by what follows, He has pointed out to them that have understanding the excellency of this law, saying, Why do you behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye? [Matthew 7:3]

But if to many of the less attentive, it seem yet rather obscure, I will endeavor to explain it from the beginning. In this place, then, as it seems at least to me, He does not simply command us not to judge any of men's sins, neither does He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles. And I think that certain Jews too are here hinted at, for that while they were bitter accusing their neighbors for small faults, and such as came to nothing, they were themselves insensibly committing deadly sins. Herewith towards the end also He was upbraiding them, when He said, You bind heavy burdens, and grievous to be borne, but you will not move them with your finger, [Matthew 23:4] and, ye pay tithe of mint and anise, and have omitted the weightier matters of the law, judgment, mercy, and faith. [Matthew 23:23]

Well then, I think that these are comprehended in His invective; that He is checking them beforehand as to those things, wherein they were hereafter to accuse His disciples. For although His disciples had been guilty of no such sin, yet in them were supposed to be offenses; as, for instance, not keeping the sabbath, eating with unwashen hands, sitting at meat with publicans; of which He says also in another place, You which strain at the gnat, and swallow the camel. But yet it is also a general law that He is laying down on these matters.

And the Corinthians [1 Corinthians 4:5] too Paul did not absolutely command not to judge, but not to judge their own superiors, and upon grounds that are not acknowledged; not absolutely to refrain from correcting them that sin. Neither indeed was He then rebuking all without distinction, but disciples doing so to their teachers were the object of His reproof; and they who, being guilty of innumerable sins, bring an evil report upon the guiltless.

This then is the sort of thing which Christ also in this place intimated; not intimated merely, but guarded it too with a great terror, and the punishment from which no prayers can deliver.

2. For with what judgment ye judge, says He, you shall be judged. [Matthew 7:2]

That is, it is not the other, says Christ, that you condemn, but yourself, and you are making the judgment-seat dreadful to yourself, and the account strict. As then in the forgiveness of our sins the beginnings are from us, so also in this judgment, it is by ourselves that the measures of our condemnation are laid down. You see, we ought not to upbraid nor trample upon them, but to admonish; not to revile, but to advise; not to assail with pride, but to correct with tenderness. For not him, but yourself, do you give over to extreme vengeance, by not sparing him, when it may be needful to give sentence on his offenses.

Do you see, how these two commandments are both easy, and fraught with great blessings to the obedient, even as of evils on the other hand, to the regardless? For both he that forgives his neighbor, has freed himself first of the two from the grounds of complaint, and that without any labor; and he that with tenderness and indulgence inquires into other men's offenses, great is the allowance of pardon, which he has by his judgment laid up beforehand for himself.

What then! say you: if one commit fornication, may I not say that fornication is a bad thing, nor at all correct him that is playing the wanton? Nay, correct him, but not as a foe, nor as an adversary exacting a penalty, but as a physician providing medicines. For neither did Christ say, stay not him that is sinning, but judge not; that is, be not bitter in pronouncing sentence.

And besides, it is not of great things (as I have already observed), nor of things prohibited, that this is said, but of those which are not even counted offenses. Wherefore He said also.

Why do you behold the mote that is in your brother's eye? [Matthew 7:3]

Yea, for many now do this; if they see but a monk wearing an unnecessary garment, they produce against him the law of our Lord, [Matthew 10:10] while they themselves are extorting without end, and defrauding men every day. If they see him but partaking rather largely of food, they become bitter accusers, while they themselves are daily drinking to excess and surfeiting: not knowing, that besides their own sins, they do hereby gather up for themselves a greater flame, and deprive themselves of every plea. For on this point, that your own doings must be strictly inquired into, you yourself hast first made the law, by thus sentencing those of your neighbor. Account it not then to be a grievous thing, if you are also yourself to undergo the same kind of trial.

Thou hypocrite, first cast out the beam out of your own eye. [Matthew 7:5]

Here His will is to signify the great wrath, which He has against them that do such things. For so, wheresoever He would indicate that the sin is great, and the punishment and wrath in store for it grievous, He begins with a reproach. As then unto him that was exacting the hundred pence, He said in His deep displeasure, Thou wicked servant, I forgave you all that debt; [Matthew 18:32] even so here also, Thou hypocrite. For not of protecting care comes such a judgment, but of ill will to man; and while a man puts forward a mask of benevolence, he is doing a work of the utmost wickedness, causing reproaches without ground, and accusations, to cleave unto his neighbors, and usurping a teacher's rank, when he is not worthy to be so much as a disciple. On account of this He called him hypocrite. For thou, who in other men's doings art so bitter, as to see even the little things; how have you become so remiss in your own, as that even the great things are hurried over by you?

First cast out the beam out of your own eye.

Do you see, that He forbids not judging, but commands to cast out first the beam from your eye, and then to set right the doings of the rest of the world? For indeed each one knows his own things better than those of others; and sees the greater rather than the less; and loves himself more than his neighbor. Wherefore, if you do it out of guardian care, I bid you care for yourself first, in whose case the sin is both more certain and greater. But if you neglect yourself, it is quite evident that neither do you judge your brother in care for him, but in hatred, and wishing to expose him. For what if he ought to be judged? It should be by one who commits no such sin, not by you.

Thus, because He had introduced great and high doctrines of self denial, lest any man should say, it is easy so to practise it in words; He willing to signify His entire confidence, and that He was not chargeable with any of the things that had been mentioned, but had duly fulfilled all, spoke this parable. And that, because He too was afterwards to judge, saying, Woe unto you, Scribes and Pharisees, hypocrites. [Matthew 23:1] Yet was not he chargeable with what has been mentioned; for neither did He pull out a mote, nor had He a beam on His eyes, but being clean from all these, He so corrected the faults of all. For it is not at all meet, says He, to judge others, when one is chargeable with the same things. And why marvel at His establishing this law, when even the very thief knew it upon the cross, saying to the other thief, Do you not fear God, seeing we are in the same condemnation; expressing the same sentiments with Christ?

But you, so far from casting out your own beam, dost not even see it, but another's mote thou not only see, but also judgest, and essayest to cast it out; as if any one seized with a grievous dropsy, or indeed with any other incurable disease, were to neglect this, and find fault with another who was neglecting a slight swelling. And if it be an evil not to see one's own sins, it is a twofold and threefold evil to be even sitting in judgment on others, while men themselves, as if past feeling, are bearing about beams in their own eyes: since no beam is so heavy as sin.

His injunction therefore in these words is as follows, that he who is chargeable with countless evil deeds, should not be a bitter censor of other men's offenses, and especially when these are trifling. He is not overthrowing reproof nor correction, but forbidding men to neglect their own faults, and exult over those of other men.

For indeed this was a cause of men's going unto great vice, bringing in a twofold wickedness. For he, whose practice it had been to slight his own faults, great as they were, and to search bitterly into those of others, being slight and of no account, was spoiling himself two ways: first, by thinking lightly of his own faults; next, by incurring enmities and feuds with all men, and training himself every day to extreme fierceness, and want of feeling for others.

3. Having then put away all these things, by this His excellent legislation, He added yet another charge, saying,

Give not that which is holy unto the dogs, neither cast ye your pearls before swine.

Yet surely further on, it will be said, He commanded, What you have heard in the ear, that preach ye upon the housetops. [Matthew 10:27] But this is in no wise contrary to the former. For neither in that place did He simply command to tell all men, but to whom it should be spoken, to them He bade speak with freedom. And by dogs here He figuratively described them that are living in incurable ungodliness, and affording no hope of change for the better; and by swine, them that abide continually in an unchaste life, all of whom He has pronounced unworthy of hearing such things. Paul also, it may be observed, declared this when He said, But a natural man receives not the things of the Spirit, for they are foolishness unto him. And in many other places too He says that corruption of life is the cause of men's not receiving the more perfect doctrines. Wherefore He commands not to open the doors to them; for indeed they become more insolent after learning. For as to the well-disposed and intelligent, things appear venerable when revealed, so to the insensible, when they are unknown rather. Since then from their nature, they are not able to learn them, let the thing be hidden, says He, that at least for ignorance they may reverence them. For neither does the swine know at all what a pearl is. Therefore since he knows not, neither let him see it, lest he trample under foot what he knows not.

For nothing results, beyond greater mischief to them that are so disposed when they hear; for both the holy things are profaned by them, not knowing what they are; and they are the more lifted up and armed against us. For this is meant by, lest they trample them under their feet, and turn again and rend you.

Nay, surely, says one, they ought to be so strong as to remain equally impregnable after men's learning them, and not to yield to other people occasions against us. But it is not the things that yield it, but that these men are swine; even as when the pearl is trampled under foot, it is not so trampled, because it is really contemptible, but because it fell among swine.

And full well did He say, turn again and rend you: for they feign gentleness, so as to be taught: then after they have learned, quite changing from one sort to another, they jeer, mock and deride us, as deceived persons. Therefore Paul also said to Timothy, [2 Timothy 4:15] Of whom also beware; for he has greatly withstood our words; and again in another place, From such turn away, and, A man that is an heretic, after the first and second admonition, reject.

It is not, you see, that those truths furnish them with armor, but they become fools in this way of their own accord, being filled with more willfulness. On this account it is no small gain for them to abide in ignorance, for so they are not such entire scorners. But if they learn, the mischief is twofold. For neither will they themselves be at all profited thereby, but rather the more damaged, and to you they will cause endless difficulties.

Let them hearken, who shamelessly associate with all, and make the awful things contemptible. For the mysteries we too therefore celebrate with closed doors, and keep out the uninitiated, not for any weakness of which we have convicted our rites, but because the many are as yet imperfectly prepared for them. For this very reason He Himself also discoursed much unto the Jews in parables, because they seeing saw not. For this, Paul likewise commanded to know how we ought to answer every man. [Colossians 4:6]

4. Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you. [Matthew 7:6]

For inasmuch as He had enjoined things great and marvellous, and had commanded men to be superior to all their passions, and had led them up to Heaven itself, and had enjoined them to strive after the resemblance, not of angels and archangels, but (as far as was possible) of the very Lord of all; and had bidden His disciples not only themselves duly to perform all this, but also to correct others, and to distinguish between the evil and them that are not such, the dogs and them that are not dogs (although there be much that is hidden in men):— that they might not say, these things are grievous and intolerable, (for indeed in the sequel Peter did utter some such things, saying, Who can be saved? and again, If the case of the man be so, it is not good to marry): in order therefore that they might not now likewise say so; as in the first place even by what had gone before He had proved it all to be easy, setting down many reasons one upon another, of power to persuade men: so after all He adds also the pinnacle of all facility, devising as no ordinary relief to our toils, the assistance derived from persevering prayers. Thus, we are not ourselves, says He, to strive alone, but also to invoke the help from above: and it will surely come and be present with us, and will aid us in our struggles, and make all easy. Therefore He both commanded us to ask, and pledged Himself to the giving.

However, not simply to ask did He command us, but with much assiduity and earnestness. For this is the meaning of seek. For so he that seeks, putting all things out of his mind, is taken up with that alone which is sought, and forms no idea of any of the persons present. And this which I am saying they know, as many as have lost either gold, or servants, and are seeking diligently after them.

By seeking, then, He declared this; by knocking, that we approach with earnestness and a glowing mind.

Despond not therefore, O man, nor show less of zeal about virtue, than they do of desire for wealth. For things of that kind you have often sought and not found, but nevertheless, though thou know this, that you are not sure to find them, you put in motion every mode of search; but here, although having a promise that you will surely receive, thou dost not show even the smallest part of that earnestness. And if you dost not receive straightway, do not even thus despair. For to this end He said, knock, to signify that even if He should not straightway open the door, we are to continue there.

5. And if you doubt my affirmation, at any rate believe His example.

For what man is there of you, says He, whom if his son ask bread, will he give him a stone?

Because, as among men, if you keep on doing so, you are even accounted troublesome, and disgusting: so with God, when you do not so, then thou dost more entirely provoke Him. And if you continue asking, though thou receive not at once, thou surely will receive. For to this end was the door shut, that He may induce you to knock: to this end He does not straightway assent, that you may ask. Continue then to do these things, and you will surely receive. For that you might not say, What then if I should ask and not receive? He has blocked up your approach with that similitude, again framing arguments, and by those human things urging us to be confident on these matters; implying by them that we must not only ask, but ask what we ought.

For which of you is there, a father, of whom if his son shall ask bread, will he give him a stone? So that if you receive not, your asking a stone is the cause of your not receiving. For though thou be a son, this suffices not for your receiving: rather this very thing even hinders your receiving, that being a son, you ask what is not profitable.

Do thou also therefore ask nothing worldly, but all things spiritual, and you will surely receive. For so Solomon, because he asked what he ought, behold how quickly he received. Two things now, you see, should be in him that prays, asking earnestly, and asking what he ought: since you too, says He, though ye be fathers, wait for your sons to ask: and if they should ask of you anything inexpedient, you refuse the gifts; just as, if it be expedient, you consent and bestow it. Do thou too, considering these things, not withdraw until thou receive; until thou have found, retire not; relax not your diligence, until the door be opened. For if you approach with this mind, and say, Except I receive, I depart not; you will surely receive, provided thou ask such things, as are both suitable for Him of whom you ask to give, and expedient for you the petitioner. But what are these? To seek the things spiritual, all of them; to forgive them that have trespassed, and so to draw near asking forgiveness; to lift up holy hands without wrath and doubting. If we thus ask, we shall receive. As it is, surely our asking is a mockery, and the act of drunken rather than of sober men.

What then, says one, if I ask even spiritual things, and do not receive? You did not surely knock with earnestness; or you made yourself unworthy to receive; or quickly left off.

And wherefore, it may be inquired, did He not say, what things we ought to ask? Nay verily, He has mentioned them all in what precedes, and has signified for what things we ought to draw near. Say not then, I drew near, and did not receive. For in no case is it owing to God that we receive not, God who loves us so much as to surpass even fathers, to surpass them as far as goodness does this evil nature.

For if you, being evil, know how to give good gifts unto your children, how much more your heavenly Father.

Now this He said, not to bring an evil name on man's nature, nor to condemn our race as bad; but in contrast to His own goodness He calls paternal tenderness evil, so great is the excess of His love to man.

Do you see an argument unspeakable, of power to arouse to good hopes even him that has become utterly desperate?

Now here indeed He signifies His goodness by means of our fathers, but in what precedes by the chief among His gifts, by the soul, by the body. And nowhere does He set down the chief of all good things, nor bring forward His own coming:— for He who thus made speed to give up His Son to the slaughter, how shall He not freely give us all things?— because it had not yet come to pass. But Paul indeed sets it forth, thus saying, He that spared not His own Son, how shall He not also with Him freely give us all things. [Romans 8:32] But His discourse with them is still from the things of men.

6. After this, to indicate that we ought neither to feel confidence in prayer, while neglecting our own doings; nor, when taking pains, trust only to our own endeavors; but both to seek after the help from above, and contribute withal our own part; He sets forth the one in connection with the other. For so after much exhortation, He taught also how to pray, and when He had taught how to pray, He proceeded again to His exhortation concerning what we are to do; then from that again to the necessity of praying continually, saying, Ask, and seek, and knock. And thence again, to the necessity of being also diligent ourselves.

For all things, says He, whatsoever ye would that men should do to you, do ye also to them.

Summing up all in brief, and signifying, that virtue is compendious, and easy, and readily known of all men.

And He did not merely say, All things whatsoever ye would, but, Therefore all things whatsoever ye would. For this word, therefore, He did not add without purpose, but with a concealed meaning: if you desire, says He, to be heard, together with what I have said, do these things also. What then are these? Whatsoever ye would that men should do to you. Do you see how He has hereby also signified that together with prayer we need exact conversation? And He did not say, whatsoever things you would to be done unto you of God, those do unto your neighbor; lest you should say, But how is it possible? He is God and I am man: but, whatsoever you would to be done unto you of your fellow servant, these things do thou also yourself show forth towards your neighbor. What is less burdensome than this? What fairer?

Then the praise also, before the rewards, is exceeding great.

For this is the law and the prophets. Whence it is evident, that virtue is according to our nature; that we all, of ourselves, know our duties; and that it is not possible for us ever to find refuge in ignorance.

7. Enter ye in at the strait gate, for wide is the gate and broad is the way that leads to destruction, and many there be which go in thereat: and strait is the gate and narrow is the way which leads unto life, and few there be that find it.

And yet after this He said, My yoke is easy, and my burden is light. [Matthew 11:30] And in what He has lately said also, He intimated the same: how then does He here say it is strait and confined? In the first place, if you attend, even here He points to it as very light, and easy, and accessible. And how, it may be said, is the narrow and confined way easy? Because it is a way and a gate; even as also the other, though it be wide, though spacious, is also a way and a gate. And of these there is nothing permanent, but all things are passing away, both the pains and the good things of life.

And not only herein is the part of virtue easy, but also by the end again it becomes yet easier. For not the passing away of our labors and toils, but also their issuing in a good end (for they end in life) is enough to console those in conflict. So that both the temporary nature of our labors, and the perpetuity of our crowns, and the fact that the labors come first, and the crowns after, must prove a very great relief in our toils. Wherefore Paul also called their affliction light; not from the nature of the events, but because of the mind of the combatants, and the hope of the future. For our light affliction, says he, works an eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen. [2 Corinthians 4:17-18] For if to sailors the waves and the seas, to soldiers their slaughters and wounds, to husbandmen the winters and the frosts, to boxers the sharp blows, be light and tolerable things, all of them, for the hope of those rewards which are temporary and perishing; much more when heaven is set forth, and the unspeakable blessings, and the eternal rewards, will no one feel any of the present hardships. Or if any account it, even thus, to be toilsome, the suspicion comes of nothing but their own remissness.

See, at any rate, how He on another side also makes it easy, commanding not to hold intercourse with the dogs, nor to give one's self over to the swine, and to beware of the false prophets; thus on all accounts causing men to feel as if in real conflict. And the very fact too of calling it narrow contributed very greatly towards making it easy; for it wrought on them to be vigilant. As Paul then, when he says, We wrestle not against flesh and blood, does so not to cast down, but to rouse up the spirits of the soldiers: even so He also, to shake the travellers out of their sleep, called the way rough. And not in this way only did He work upon men, to be vigilant, but also by adding, that it contains likewise many to supplant them; and, what is yet more grievous, they do not even attack openly, but hiding themselves; for such is the race of the false prophets. But look not to this, says He, that it is rough and narrow, but where it ends; nor that the opposite is wide and spacious, but where it issues.

And all these things He says, thoroughly to awaken our alacrity; even as elsewhere also He said, Violent men take it by force. For whoever is in conflict, when he actually sees the judge of the lists marvelling at the painfulness of his efforts, is the more inspirited.

Let it not then bewilder us, when many things spring up hence, that turn to our vexation. For the way is strait, and the gate narrow, but not the city. Therefore must one neither look for rest here, nor there expect any more anything that is painful.

Now in saying, Few there be that find it, here again He both declared the careless ness of the generality, and instructed His hearers not to regard the felicities of the many, but the labors of the few. For the more part, says He, so far from walking this way, do not so much as make it their choice: a thing of most extreme criminality. But we should not regard the many, nor be troubled thereat, but emulate the few; and, by all means equipping ourselves, should so walk therein.

For besides that it is strait, there are also many to overthrow us in the way that leads there. Wherefore He also added,

8. Beware of false prophets, for they will come to you in sheep's clothing, but inwardly they are ravening wolves. Behold together with the dogs and swine another kind of ambush and conspiracy, far more grievous than that. For those are acknowledged and open, but these shaded over. For which cause also, while from those He commanded to hold off, these He charged men to watch with exact care, as though it were not possible to see them at the first approach. Wherefore He also said, beware; making us more exact to discern them.

Then, lest when they had heard that it was narrow and strait, and that they must walk on a way opposite to the many, and must keep themselves from swine and dogs, and together with these from another more wicked kind, even this of wolves; lest, I say, they should sink down at this multitude of vexations, having both to go a way contrary to most men, and therewith again to have such anxiety about these things: He reminded them of what took place in the days of their fathers, by using the term, false prophets, for then also no less did such things happen. Be not now, I pray you, troubled (so He speaks), for nothing new nor strange is to befall you. Since for all truth the devil is always secretly substituting its appropriate deceit.

And by the figure of false prophets, here, I think He shadows out not the heretics, but them that are of a corrupt life, yet wear a mask of virtue; whom the generality are wont to call by the name of impostors. Wherefore He also said further,

By their fruits you shall know them. [Matthew 7:16]

For among heretics one may often find actual goodness, but among those whom I was mentioning, by no means.

What then, it may be said, if in these things too they counterfeit? Nay, they will be easily detected; for such is the nature of this way, in which I commanded men to walk, painful and irksome; but the hypocrite would not choose to take pains, but to make a show only; wherefore also he is easily convicted. Thus, inasmuch as He had said, there be few that find it, He clears them out again from among those, who find it not, yet feign so to do, by commanding us not to look to them that wear the masks only, but to them who in reality pursue it.

But wherefore, one may say, did He not make them manifest, but set us on the search for them? That we might watch, and be ever prepared for conflict, guarding against our disguised as well as against our open enemies: which kind indeed Paul also was intimating, when he said, that by their good words they deceive the hearts of the simple. Let us not be troubled therefore, when we see many such even now. Nay, for this too Christ foretold from the beginning.

And see His gentleness: how He said not, Punish them, but, Be not hurt by them, Do not fall among them unguarded. Then that you might not say, it is impossible to distinguish that sort of men, again He states an argument from a human example, thus saying,

Do men gather grapes of thorns, or figs of thistles? Even so every good tree brings forth good fruit, but the corrupt tree brings forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. [Matthew 7:16-18]

Now what He says is like this: they have nothing gentle nor sweet; it is the sheep only so far as the skin; wherefore also it is easy to discern them. And lest you should have any the least doubt, He compares it to certain natural necessities, in matters which admit of no result but one. In which sense Paul also said, The carnal mind is death; for it is not subject to the law of God, neither indeed can be.

And if He states the same thing twice, it is not tautology. But, lest any one should say, Though the evil tree bear evil fruit, it bears also good, and makes the distinction difficult, the crop being twofold: This is not so, says He, for it bears evil fruit only, and never can bear good: as indeed in the contrary case also.

What then? Is there no such thing as a good man becoming wicked? And the contrary again takes place, and life abounds with many such examples.

But Christ says not this, that for the wicked there is no way to change, or that the good cannot fall away, but that so long as he is living in wickedness, he will not be able to bear good fruit. For he may indeed change to virtue, being evil; but while continuing in wickedness, he will not bear good fruit.

What then? Did not David, being good, bear evil fruit? Not continuing good, but being changed; since, undoubtedly, had he remained always what he was, he would not have brought forth such fruit. For not surely while abiding in the habit of virtue, did he commit what he committed.

Now by these words He was also stopping the mouths of those who speak evil at random, and putting a bridle on the lips of all calumniators. I mean, whereas many suspect the good by reason of the bad, He by this saying has deprived them of all excuse. For you can not say, 'I am deceived and beguiled;' since I have given you exactly this way of distinguishing them by their works, having added the injunction to go to their actions, and not to confound all at random.

9. Then forasmuch as He had not commanded to punish, but only to beware of them, He, at once both to comfort those whom they vex, and to alarm and change them, set up as a bulwark against them the punishment they should receive at His hands, saying,

Every tree that brings not forth good fruit is hewn down, and cast into the fire. [Matthew 7:19]

Then, to make the saying less grievous, He added,

Wherefore by their fruits you shall know them.

That He might not seem to introduce the threatening as His leading topic, but to be stirring up their mind in the way of admonition and counsel.

Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an axe, and of a tree cut down, and of unquenchable fire.

And though it appear indeed to be some single judgment, the being burnt up, yet if one examine carefully, these are two punishments. For he that is burnt is also cast of course out of God's kingdom; and this latter punishment is more grievous than the other. Now I know indeed that many tremble only at hell, but I affirm the loss of that glory to be a far greater punishment than hell. And if it be not possible to exhibit it such in words, this is nothing marvellous. For neither do we know the blessedness of those good things, that we should on the other hand clearly perceive the wretchedness ensuing on being deprived of them; since Paul, as knowing these things clearly, is aware, that to fall from Christ's glory is more grievous than all. And this we shall know at that time, when we shall fall into the actual trial of it.

But may this never be our case, O thou only-begotten Son of God, neither may we ever have any experience of this irremediable punishment. For how great an evil it is to fall from those good things, cannot indeed be accurately told: nevertheless, as I may be able, I will labor and strive by an example to make it clear to you, though it be but in some small degree.

Let us then imagine a wondrous child, having besides His virtue the dominion of the whole world, and in all respects so virtuous, as to be capable of bringing all men to the yearning of a father's affection. What theft do you think the father of this child would not gladly suffer, not to be cast out of His society? And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and to depart and be with Christ. [Philippians 1:23]

No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear I know you not, [Matthew 25:12] to be accused for not feeding Him when we saw Him an hungered. [Matthew 25:42] Yea, better surely to endure a thousand thunderbolts, than to see that face of mildness turning away from us, and that eye of peace not enduring to look upon us. For if He, while I was an enemy, and hating Him, and turning from Him, did in such wise follow after me, as not to spare even Himself, but to give Himself up unto death: when after all this I do not vouchsafe to Him so much as a loaf in His hunger, with what kind of eyes shall I ever again behold Him?

But mark even here His gentleness; in that He does not at all speak of His benefits, nor say, You have despised Him that has done you so much good: neither does He say, Me, who brought you from that which is not into being, who breathed into you a soul, and set you over all things on earth, who for your sake made earth, and heaven, and sea, and air, and all things that are, who had been dishonored by you, yea accounted of less honor than the devil, and did not even so withdraw Himself, but had innumerable thoughts for you after it all; who chose to become a slave, who was beaten with rods and spit upon, who was slain, who died the most shameful death, who also on high makes intercession for you, who freely gives you His Spirit, who vouchsafes to you a kingdom, who makes you such promises, whose will it is to be unto you Head, and Bridegroom, and Garment, and House, and Root, and Meat, and Drink, and Shepherd, and King, and who has taken you to be brother, and heir, and joint-heir with Himself; who has brought you out of darkness into the dominion of light. These things, I say, and more than these He might speak of, but He mentions none of these; but what? Only the sin itself.

Even here He shows His love, and indicates the yearning which He has toward you: not saying, Depart into the fire prepared for you, but prepared for the devil. And before He tells them what wrongs they had done, and neither so does He endure to mention all, but a few. And before these He calls the other sort, those who have done well, to signify from this too that He is blaming them justly.

What amount of punishment, then, is so grievous as these words? For if any one seeing but a man who was his benefactor an hungered, would not neglect him; or if he should neglect him, being upbraided with it, would choose rather to sink into the earth than to hear of it in the presence of two or three friends; what will be our feelings, on hearing these words in the presence of the whole world; such as He would not say even then, were He not earnestly accounting for His own doings? For that not to upbraid did He bring these things forward, but in self-defense, and for the sake of showing, that not without ground nor at random was He saying, depart from me; this is evident from His unspeakable benefits. For if He had been minded to upbraid, He would have brought forwards all these, but now He mentions only what treatment He had received.

10. Let us therefore, beloved, fear the hearing these words. Life is not a plaything: or rather our present life is a plaything, but the things to come are not such; or perchance our life is not a plaything only, but even worse than this. For it ends not in laughter, but rather brings exceeding damage on them who are not minded to order their own ways strictly. For what, I pray you, is the difference between children who are playing at building houses, and us when we are building our fine houses? What again between them making out their dinners, and us in our delicate fare? None, but just that we do it at the risk of being punished. And if we do not yet quite perceive the poverty of what is going on, no wonder, for we are not yet become men; but when we have become so, we shall know that all these things are childish.

For so those other things too, as we grow to manhood, we laugh to scorn; but when we are children we account them to be worth anxiety; and while we are gathering together potsherds and mire we think no less of ourselves than they who are erecting their great circuits of walls. Nevertheless they straightway perish and fall down, and not even when standing can they be of any use to us, as indeed neither can those fine houses. For the citizen of Heaven they cannot receive, neither can he bear to abide in them, who has his country above; but as we throw down these with our feet, so he too those by his high spirit. And as we laugh at the children, weeping at that overthrow, even so these also, when we are bewailing it all, do not laugh only, but weep also: because both their bowels are compassionate, and great is the mischief thence arising.

Let us therefore become men. How long are we to crawl on the earth, priding ourselves on stones and stocks? How long are we to play? And would we played only! But now we even betray our own salvation; and as children when they neglect their learning, and practise themselves in these things at their leisure, suffer very severe blows; even so we too, spending all our diligence herein, and having then our spiritual lessons required of us in our works, and not being able to produce them, shall have to pay the utmost penalty. And there is none to deliver us; though he be father, brother, what you will. But while these things shall all pass away, the torment ensuing upon them remains immortal and unceasing; which sort of thing indeed takes place with respect to the children as well, their father destroying their childish toys altogether for their idleness, and causing them to weep incessantly.

11. And to convince you that these things are such, let us bring before us wealth, that which more than anything seems to be worthy of our pains, and let us set against it a virtue of the soul (which soever you will), and then shall you see most clearly the vileness thereof. Let us, I say, suppose there are two men (and I do not now speak of injuriousness, but as yet of honest wealth); and of these two, let the one get together money, and sail on the sea, and till the land, and find many other ways of merchandise (although I know not quite, whether, so doing, he can make honest gains); nevertheless let it be so, and let it be granted that his gains are gotten with honesty; that he buys fields, and slaves, and all such things, and suppose no injustice connected therewith. But let the other one, possessing as much, sell fields, sell houses, and vessels of gold and silver, and give to the poor; let him supply the necessitous, heal the sick, free such as are in straits, some let him deliver from bonds, others let him release that are in mines, these let him bring back from the noose, those, who are captives, let him rescue from their punishment. Of whose side then would you be? And we have not as yet spoken of the future, but as yet of what is here. Of whose part then would ye be? His that is gathering gold, or his that is doing away with calamities? With him that is purchasing fields, or him who is making himself a harbor of refuge for the human race? Him that is clothed with much gold, or him that is crowned with innumerable blessings? Is not the one like some angel come down from Heaven for the amendment of the rest of mankind; but the other not so much as like a man, but like some little child that is gathering all together vainly and at random?

But if to get money honestly be thus absurd, and of extreme madness; when not even the honesty is there, how can such a man choose but be more wretched than any? I say, if the absurdity be so great; when hell is added thereto, and the loss of the kingdom, how great wailings are due to him, both living and dead?

12. Or will you that we take in hand some other part also of virtue? Let us then introduce again another man, who is in power, commanding all, invested with great dignity, having a gorgeous herald, and girdle, and lictors, and a large company of attendants. Does not this seem great, and meet to be called happy? Well then, against this man again let us set another, him that is patient of injuries, and meek, and lowly, and long suffering; and let this last be despitefully used, be beaten, and let him bear it quietly, and bless them that are doing such things.

Now which is the one to be admired, I pray you? He that is puffed up, and inflamed, or he that is self-subdued? Is not the one again like the powers above, that are so free from passion, but the other like a blown bladder, or a man who has the dropsy, and great inflammation? The one like a spiritual physician, the other, a ridiculous child that is puffing out his cheeks?

For why do you pride yourself, O man? Because you are borne on high in a chariot? Because a yoke of mules is drawing you? And what is this? Why, this one may see befalling mere logs of wood and stones. Is it that you are clothed with beautiful garments? But look at him that is clad with virtue for garments, and you will see yourself to be like withering hay, but him like a tree that bears marvellous fruit, and affords much delight to the beholders. For you are bearing about food for worms and moths, who, if they should set upon you, will quickly strip you bare of this adorning (for truly garments and gold and silver, are the one, the spinning of worms; the other earth and dust, and again become earth and nothing more): but he that is clothed with virtue has such raiment, as not only worms cannot hurt, but not even death itself. And very naturally; for these virtues of the soul have not their origin from the earth, but are a fruit of the Spirit; wherefore neither are they subject to the mouths of worms. Nay, for these garments are woven in Heaven, where is neither moth, nor worm, nor any other such thing.

Which then is better, tell me? To be rich, or to be poor? To be in power, or in dishonor? In luxury, or in hunger? It is quite clear; to be in honor, and enjoyment, and wealth. Therefore, if you would have the things and not the names, leave the earth and what is here, and find you a place to anchor in Heaven: for what is here is a shadow, but all things there are immovable, steadfast, and beyond any assault.

Let us therefore choose them with all diligent care, that we may be delivered from the turmoil of the things here, and having sailed into that calm harbor, may be found with our lading abundant, and with that unspeakable wealth of almsgiving; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the might, world without end. Amen.

Not every one that says unto me, Lord, Lord, shall enter into the kingdom of Heaven, but he that does the will of my Father which is in Heaven.

Wherefore said He not, but he that does my will? Because for the time it was a great gain for them to receive even this first; yea it was very great, considering their weakness. And moreover He intimated the one also by the other. And withal this may be mentioned, that in fact there is no other will of the Son besides that of the Father.

And here He seems to me to be censuring the Jews chiefly, laying as they did the whole stress upon the doctrines, and taking no care of practice. For which Paul also blames them, saying, Behold you are called a Jew, and restest in the law, and makest your boast of God, and know His will: bearest the name of a Jew," etc., following the reading ε δ, which is abundantly attested. Chrysostom has ἴδεἀγπη.—R.] Who then are these men? you ask. Many of them that believed received gifts such as he that was casting out devils, and was not with Him; such as Judas; for even he too, wicked as he was, had a gift. And in the Old Testament also this may be found, in that grace has oftentimes wrought upon unworthy persons, that it might do good to others. That is, since all men were not meet for all things, but some were of a pure life, not having so great faith, and others just the contrary; by these sayings, while He urges the one to show forth much faith, the others too He was summoning by this His unspeakable gift to become better men. Wherefore also with great abundance did He bestow that grace. For we wrought, it is said, many mighty works. But then will I profess unto them, I knew you not. For now indeed they suppose they are my friends; but then shall they know, that not as to friends did I give to them.

And why marvel if He has bestowed gifts on men that have believed on Him, though without life suitable to their faith, when even on those who have fallen from both these, He is unquestionably found working? For so Balaam was an alien both from faith and from a truly good life; nevertheless grace wrought on him for the service of other men. And Pharaoh too was of the same sort: yet for all that even to him He signified the things to come. And Nebuchadnezzar was very full of iniquity; yet to him again He revealed what was to follow after many generations. [Daniel iii] And again to the son of this last, though surpassing his father in iniquity, He signified the things to come, ordering a marvellous and great dispensation. [Daniel v] Accordingly because then also the beginnings of the gospel were taking place, and it was requisite that the manifestation of its power should be abundant, many even of the unworthy used to receive gifts. Howbeit, from those miracles no gain accrued to them; rather they are the more punished. Wherefore unto them did He utter even that fearful saying, I never knew you: there being many for whom His hatred begins already even here; whom He turns away from, even before the judgment.

Let us fear therefore, beloved; and let us take great heed to our life, neither let us account ourselves worse off, in that we do not work miracles now. For that will never be any advantage to us, as neither any disadvantage in our not working them, if we take heed to all virtue. Because for the miracles we ourselves are debtors, but for our life and our doings we have God our debtor.

3. Having now, you see, finished all, having discoursed accurately of all virtue, and pointed out the pretenders to it, of various kinds, both such as for display fast and make prayers, and such as come in the sheep's hide; and them too that spoil it, whom He also called swine and dogs: He proceeds to signify how great is the profit of virtue even here, and how great the mischief of wickedness, by saying,

Whosoever therefore hears these sayings of mine, and does them, shall be likened unto a wise man.

As thus: What they shall suffer who do not (although they work miracles), you have heard; but you should know also what such as obey all these sayings shall enjoy; not in the world to come only, but even here. For whosoever, says He, hears these sayings of mine, and does them, shall be likened to a wise man.

Do you see how He varies His discourse; at one time saying, Not every one that says unto me, Lord, Lord, and revealing Himself; at another time, He that does the will of my Father; and again, bringing in Himself as judge, For many will say to me in that day, Lord, Lord, have we not prophesied in your name, and I will say, I know you not. And here again He indicates Himself to have the power over all, this being why He said, Whosoever hears these sayings of mine.

Thus whereas all His discourse had been touching the future; of a kingdom, and an unspeakable reward and consolation, and the like; His will is, out of things here also to give them their fruits, and to signify how great is the strength of virtue even in the present life. What then is this her strength? To live in safety, to be easily subdued by no terror, to stand superior to all that despitefully use us. To this what can be equal? For this, not even he that wears the diadem can provide for himself, but that man who follows after virtue. For he alone is possessed of it in full abundance: in the ebb and flow of the things present he enjoys a great calm. The truly marvellous thing being this, that not in fair weather, but when the storm is vehement, and the turmoil great, and the temptations continual, he cannot be shaken ever so little.

For the rain descended, says He, the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock. [Matthew 7:25]

By rain here, and floods, and winds, He is expressing metaphorically the calamities and afflictions that befall men; such as false accusations, plots, bereavements, deaths, loss of friends, vexations from strangers, all the ills in our life that any one could mention. But to none of these, says He, does such a soul give way; and the cause is, it is founded on the rock. He calls the steadfastness of His doctrine a rock; because in truth His commands are stronger than any rock, setting one above all the waves of human affairs. For he who keeps these things strictly, will not have the advantage of men only when they are vexing him, but even of the very devils plotting against him. And that it is not vain boasting so to speak, Job is our witness, who received all the assaults of the devil, and stood unmoveable; and the apostles too are our witnesses, for that when the waves of the whole world were beating against them, when both nations and princes, both their own people and strangers, both the evil spirits, and the devil, and every engine was set in motion, they stood firmer than a rock, and dispersed it all.

And now, what can be happier than this kind of life? For this, not wealth, not strength of body, not glory, not power, nor ought else will be able to secure, but only the possession of virtue. For there is not, nay there is not another life we may find free from all evils, but this alone. And you are witnesses, who know the plots in king's courts, the turmoils and the troubles in the houses of the rich. But there was not among the apostles any such thing.

What then? Did no such thing befall them? Did they suffer no evil at any man's hand? Nay, the marvel is this above all things, that they were indeed the object of many plots, and many storms burst upon them, but their soul was not overset by them, nor thrown into despair, but with naked bodies they wrestled, prevailed, and triumphed.

Thou then likewise, if you be willing to perform these things exactly, shall laugh all ills to scorn. Yea, for if you be but strengthened with such philosophy as is in these admonitions, nothing shall be able to hurt you. Since in what is he to harm you, who is minded to lay plots? Will he take away your money? Well, but before their threatening you were commanded to despise it, and to abstain from it so exceedingly, as not so much as even to ask any such thing of your Lord. But does he cast you into prison? Why, before your prison, you were enjoined so to live, as to be crucified even to all the world. But does he speak evil? Nay, from this pain also Christ has delivered you, by promising you without toil a great reward for the endurance of evil, and making you so clear from the anger and vexation hence arising, as even to command you to pray for them. But does he banish you and involve you in innumerable ills? Well, he is making the crown more glorious for you. But does he destroy and murder you? Even hereby he profits you very greatly, procuring for you the rewards of the martyrs, and conducting you more quickly into the untroubled haven, and affording you matter for a more abundant recompence, and contriving for you to make a gain of the universal penalty. Which thing indeed is most marvellous of all, that the plotters, so far from injuring at all, do rather make the objects of their despite more approved. To this what can be comparable? I mean, to the choice of such a mode of life as this, and no other, is.

Thus whereas He had called the way strait and narrow; to soothe our labors on this side also, He signifies the security thereof to be great, and great the pleasure; even as of the opposite course great is the unsoundness, and the detriment. For as virtue even from things here was signified by Him to have her rewards, so vice also her penalties. For what I am ever saying, that I will say now also: that in both ways He is everywhere bringing about the salvation of His hearers on the one hand by zeal for virtue, on the other by hatred of vice. Thus, because there would be some to admire what He said, while they yield no proof of it by their works, He by anticipation awakens their fears, saying, Though the things spoken be good, hearing is not sufficient for security, but there is need also of obedience in actions, and the whole lies chiefly in this. And here He ends His discourse, leaving the fear at its height in them.

For as with regard to virtue, not only from the things to come did He urge them (speaking of a kingdom, and of Heaven, and an unspeakable reward, and comfort, and the unnumbered good things): but also from the things present, indicating the firm and immoveable quality of the Rock; so also with respect to wickedness, not from the expected things only does He excite their fears (as from the tree that is cut down, and the unquenchable fire, and the not entering into the kingdom, and from His saying, I know you not): but also from the things present, the downfall, I mean, in what is said of the house.

4. Wherefore also He made His argument more expressive, by trying its force in a parable; for it was not the same thing to say, The virtuous man shall be impregnable, but the wicked easily subdued, as to suppose a rock, and a house, and rivers, and rain, and wind, and the like.

And every one, says He, that hears these sayings of mine, and does them not, shall be likened to a foolish man, which built his house upon the sand.

And well did He call this man foolish: for what can be more senseless than one building a house on the sand, and while he submits to the labor, depriving himself of the fruit and refreshment, and instead thereof undergoing punishment? For that they too, who follow after wickedness, do labor, is surely manifest to every one: since both the extortioner, and the adulterer, and the false accuser, toil and weary themselves much to bring their wickedness to effect; but so far from reaping any profit from these their labors, they rather undergo great loss. For Paul too intimated this when he said, He that sows to his flesh, shall of his flesh reap corruption. [Galatians 6:8] To this man are they like also, who build on the sand; as those that are given up to fornication, to wantonness, to drunkenness, to anger, to all the other things.

Such an one was Ahab, but not such Elijah (since when we have put virtue and vice along side of one another, we shall know more accurately the difference): for the one had built upon the rock, the other on the sand; wherefore though he were a king, he feared and trembled at the prophet, at him that had only his sheepskin. Such were the Jews but not the apostles; and so though they were few and in bonds, they exhibited the steadfastness of the rock; but those, many as they were, and in armor, the weakness of the sand. For so they said, What shall we do to these men? [Acts 4:16] Do you see those in perplexity, not who are in the hands of others, and bound, but who are active in holding down and binding? And what can be more strange than this? Have you hold of the other, and art yet in utter perplexity? Yes, and very naturally. For inasmuch as they had built all on the sand, therefore also were they weaker than all. For this cause also they said again, What do ye, seeking to bring this man's blood upon us? [Acts 5:28] What says he? Do you scourge, and are you in fear? Do you entreat despitefully, and art in dismay? Do you judge, and yet tremble? So feeble is wickedness.

But the Apostles not so, but how? We cannot but speak the things which we have seen and heard. [Acts 4:20] Do you see a noble spirit? Do you see a rock laughing waves to scorn? Do you see a house unshaken? And what is yet more marvellous; so far from turning cowards themselves at the plots formed against them, they even took more courage, and cast the others into greater anxiety. For so he that smites adamant, is himself the one smitten; and he that kicks against the pricks, is himself the one pricked, the one on whom the severe wounds fall: and he who is forming plots against the virtuous, is himself the one in jeopardy. For wickedness becomes so much the weaker, the more it sets itself in array against virtue. And as he who wraps up fire in a garment, extinguishes not the flame, but consumes the garment; so he that is doing despite to virtuous men, and oppressing them, and binding them, makes them more glorious, but destroys himself. For the more ills you suffer, living righteously, the stronger are you become; since the more we honor self-restraint, the less we need anything; and the less we need anything, the stronger we grow, and the more above all. Such a one was John; wherefore him no man pained, but he caused pain to Herod; so he that had nothing prevailed against him that ruled; and he that wore a diadem, and purple, and endless pomp, trembles, and is in fear of him that is stripped of all, and not even when beheaded could he without fear see his head. For that even after his death he had the terror of him in full strength, hear what He says, This is John, whom I slew. Now the expression, I slew, is that of one not exulting, but soothing his own terror, and persuading his troubled soul to call to mind, that he himself slew him. So great is the force of virtue, that even after death it is more powerful than the living. For this same cause again, when he was living, they that possessed much wealth came unto him, and said, What shall we do? Is so much yours, and are you minded to learn the way of your prosperity from him that has nothing? The rich from the poor? The soldiers from him that has not even a house?

Such an one was Elias too: wherefore also with the same freedom did he discourse to the people. For as the former said, You generation of vipers; [Matthew 3:7] so this latter, How long will you halt upon both your hips? And the one said, Have you killed, and inherited? the other, It is not lawful for you to have your brother Philip's wife. [Mark 6:18]

Do you see the rock? Do you see the sand; how easily it sinks down, how it yields to calamities? How it is overthrown, though it have the support of royalty, of number, of nobility? For them that pursue it, it makes more senseless than all.

And it does not merely fall, but with great calamity: for great indeed, He says, was the fall of it. The risk not being of trifles, but of the soul, of the loss of Heaven, and those immortal blessings. Or rather even before that loss, no life so wretched as he must live that follows after this; dwelling with continual despondencies, alarms, cares, anxieties; which a certain wise man also was intimating when he said, The wicked flees, when no man is pursuing. [Proverbs 28:1] For such men tremble at their shadows, suspect their friends, their enemies, their servants, such as know them, such as know them not; and before their punishment, suffer extreme punishment here. And to declare all this, Christ said, And great was the fall of it; shutting up these good commandments with that suitable ending, and persuading even by the things present the most unbelieving to flee from vice.

For although the argument from what is to come be vaster, yet is this of more power to restrain the grosser sort, and to withdraw them from wickedness. Wherefore also he ended with it, that the profit thereof might make its abode in them.

Conscious therefore of all these things, both the present, and the future, let us flee from vice, let us emulate virtue, that we may not labor fruitlessly and at random, but may both enjoy the security here, and partake of the glory there: unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the might forever and ever. Amen.

And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine.

Yet was it rather natural for them to grieve at the unpleasantness of His sayings, and to shudder at the loftiness of His injunctions; but now so great was the power of the Teacher, that many of them were even caught thereby, and thrown into very great admiration, and persuaded by reason of the sweetness of His sayings, not even when He ceased to speak, to depart from Him at all afterwards. For neither did the hearers depart, He having come down from the mountain, but even then the whole auditory followed Him; so great a love for His sayings had He instilled into them.

But they were astonished most of all at His authority. For not with reference to another, like the prophet and Moses, did He say what He said; but everywhere indicating Himself to be the person that had the power of deciding. For so, when setting forth His laws, He still kept adding, But I say unto you. And in reminding them of that day, He declared Himself to be the judge, both by the punishments, and by the honors.

And yet it was likely that this too would disturb them. For if, when they saw Him by His works showing forth His authority, the scribes were for stoning and persecuting Him; while there were words only to prove this, how was it other than likely for them to be offended? And especially when at first setting out these things were said, and before He had given proof of His own power? But however, they felt nothing of this; for when the heart and mind is candid, it is easily persuaded by the words of the truth. And this is just why one sort, even when the miracles were proclaiming His power, were offended; while the other on hearing mere words were persuaded and followed Him. This, I would add, the evangelist too is intimating, when he says, great multitudes followed Him, [Matthew 8:1] not any of the rulers, nor of the scribes, but as many as were free from vice, and had their judgment uncorrupted. And throughout the whole gospel you see that such clave unto Him. For both while He spoke, they used to listen in silence, not making any intrusion, nor breaking in upon the connection of His sayings, nor tempting Him, and desiring to find a handle like the Pharisees; and after His exhortation they followed Him again, marvelling.

But do thou mark, I pray you, the Lord's consideration, how He varies the mode of profiting His hearers, after miracles entering on words, and again from the instruction by His words passing to miracles. Thus, both before they went up into the mountain, He healed many, preparing the way for His sayings; and after finishing that long discourse to the people, He comes again to miracles, confirming what had been said by what was done. And so, because He was teaching as one having authority, lest His so teaching should be thought boasting and arrogant, He does the very same in His works also, as having authority to heal; that they might no more be perplexed at seeing Him teach in this way, when He was working His miracles also in the same.

2. For when He had come down from the mountain, there came a leper, saying, Lord, if You will, You can make me clean. Great was the understanding and the faith of him who so drew near. For he did not interrupt the teaching, nor break through the auditory, but awaited the proper time, and approaches Him when He has come down. And not at random, but with much earnestness, and at His knees, he beseeches Him, as another evangelist says, and with the genuine faith and right opinion about him. For neither did he say, If You request it of God, nor, If Thou pray, but, If You will, You can make me clean. Nor did he say, Lord, cleanse me, but leaves all to Him, and makes His recovery depend on Him, and testifies that all the authority is His.

What then, says one, if the leper's opinion was mistaken? It were meet to do away with it, and to reprove, and set it right. Did He then so do? By no means; but quite on the contrary, He establishes and confirms what had been said. For this cause, you see, neither did He say, Be thou cleansed, but, I will, be thou clean; that the doctrine might no longer be a thing of the other's surmising, but of His own approval.

But the apostles not so: rather in what way? The whole people being in amazement, they said, Why give heed to us, as though by our own power or authority we had made him to walk? But the Lord, though He spoke oftentimes many things modestly, and beneath His own glory, what says He here, to establish the doctrine of them that were amazed at Him for His authority? I will, be thou clean. Although in the many and great signs which He wrought, He nowhere appears to have uttered this word. Here however, to confirm the surmise both of all the people and of the leper touching His authority, He purposely added, I will.

And it was not that He said this, but did it not; but the work also followed immediately. Whereas, if he had not spoken well, but the saying had been a blasphemy, the work ought to have been interrupted. But now nature herself gave way at His command, and that speedily, as was meet, even more speedily than the evangelist has said. For the word, immediately, falls far short of the quickness that there was in the work.

But He did not merely say, I will, be thou clean, but He also put forth His hand, and touched him; a thing especially worthy of inquiry. For wherefore, when cleansing him by will and word, did He add also the touch of His hand? It seems to me, for no other end, but that He might signify by this also, that He is not subject to the law, but is set over it; and that to the clean, henceforth, nothing is unclean. [Titus 1:15] For this cause, we see, Elisha did not so much as see Naaman, but though he perceived that he was offended at his not coming out and touching him, observing the strictness of the law, he abides at home, and sends him to Jordan to wash. Whereas the Lord, to signify that He heals not as a servant, but as absolute master, does also touch. For His hand became not unclean from the leprosy, but the leprous body was rendered clean by His holy hand.

Because, as we know, He came not to heal bodies only, but also to lead the soul unto self-command. As therefore He from that time forward no more forbad to eat with unwashen hands, introducing that excellent law, which relates to the indifference of meats; just so in this case also, to instruct us for the future, that the soul must be our care — that leaving the outward purifications, we must wipe that clean, and dread the leprosy thereof alone, which is sin (for to be a leper is no hindrance to virtue):— He Himself first touches the leper, and no man finds fault. For the tribunal was not corrupt, neither were the spectators under the power of envy. Therefore, so far from blaming, they were on the contrary astonished at the miracle, and yielded thereto: and both for what He said, and for what He did, they adored his uncontrollable power.

3. Having therefore healed his body, He bids him,

Tell no man, but show himself to the priest, and offer the gift that Moses commanded, for a testimony unto them. [Matthew 8:4]

Now some say, that for this intent He bade him tell no man, that they might practise no craft about the discerning of his cure; a very foolish suspicion on their part. For He did not so cleanse as to leave the cleansing questionable, but He bids him tell no man, teaching us to avoid boasting and vainglory. And yet He well knew that the other would not obey, but would proclaim his benefactor: nevertheless He does His own part.

How then elsewhere does He bid them tell of it? one may ask. Not as jostling with or opposing Himself, but as teaching men to be grateful. For neither in that place did He give command to proclaim Himself, but to give glory to God; by this leper training us to be clear of pride and vainglory, by the other to be thankful and grateful; and instructing on every occasion to offer to the Lord the praise of all things that befall us. That is, because men for the most part remember God in sickness, but grow slacker after recovery; He bids them continually both in sickness and in health to give heed to the Lord, in these words, give glory to God.

But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again. [Leviticus 14:1-32] For neither did He in every instance set it aside, nor in every instance keep it, but sometimes He did the one, sometimes the other; by the one making way for the high rule of life that was to come, by the other checking for a while the insolent speech of the Jews, and condescending to their infirmity. And why marvel, if just at the beginning He Himself did this, when even the very apostles, after they were commanded to depart unto the Gentiles, after the doors were opened for their teaching throughout the world, and the law shut up, and the commandments made new, and all the ancient things had ceased, are found sometimes observing the law, sometimes neglecting it?

But what, it may be said, does this saying, Show yourself to the priest, contribute to the keeping of the law? No little. Because it was an ancient law, that the leper when cleansed should not entrust to himself the judgment of his cleansing, but should show himself to the priest, and present the demonstration thereof to his eyes, and by that sentence be numbered among the clean. For if the priest said not The leper is cleansed, he remained still with the unclean without the camp. Wherefore he says, Show yourself to the priest, and offer the gift that Moses commanded. He said not, which I command, but for a time remits him to the law, by every means stopping their mouths. Thus, lest they should say, He had seized upon the priests' honor; though He performed the work Himself, yet the approving it He entrusted to them, and made them sit as judges of His own miracles. Why, I am so far, He says, from striving either with Moses or with the priests, that I guide the objects of my favor to submit themselves unto them.

But what is, for a testimony unto them? For reproof, for demonstration, for accusation, if they be unthankful. For since they said, as a deceiver and impostor we persecute Him, as an adversary of God, and a transgressor of the law; You shall bear me witness, says He, at that time, that I am not a transgressor of the law. Nay, for having healed you, I remit you to the law, and to the approval of the priests; which was the act of one honoring the law, and admiring Moses, and not setting himself in opposition to the ancient doctrines.

And if they were not in fact to be the better, hereby most of all one may perceive His respect for the law, that although He foreknew they would reap no benefit, He fulfilled all His part. For this very thing He did indeed foreknow, and foretold it: not saying, for their correction, neither, for their instruction, but, for a testimony unto them, that is, for accusation, and for reproof, and for a witness that all has been done on my part; and though I foreknew they would continue incorrigible, not even so did I omit what ought to be done; only they continued keeping up to the end their own wickedness.

This, we may observe, He says elsewhere also; This gospel shall be preached in all the world for a testimony to all the nations, and then shall the end come; [Matthew 24:14] to the nations, to them that obey not, to them that believe not. Thus, lest any one should say, And wherefore preach to all, if all are not to believe?— it is that I may be found to have done all my own part, and that no man may hereafter be able to find fault, as though he had not heard. For the very preaching shall bear witness against them, and they will not be able hereafter to say, We heard not; for the word of godliness has gone out unto the ends of the world.

4. Therefore bearing these things in mind, let us also fulfill all our duties to our neighbor, and to God let us give thanks continually. For it is too monstrous, enjoying as we do His bounty in deed every day, not so much as in word to acknowledge the favor; and this, though the acknowledgment again yield all its profit to us. Since He needs not, be sure, anything of ours: but we stand in need of all things from Him. Thus thanksgiving itself adds nothing to Him, but causes us to be nearer to Him. For if men's bounties, when we call them to memory, do the more warm us with their proper love-charm; much more when we are continually bringing to mind the noble acts of our Lord towards us, shall we be more diligent in regard of His commandments.

For this cause Paul also said, Be thankful. [Colossians 3:15] For the best preservative of any benefit is the remembrance of the benefit, and a continual thanksgiving.

For this cause even the awful mysteries, so full of that great salvation, which are celebrated at every communion, are called a sacrifice of thanksgiving, because they are the commemoration of many benefits, and they signify the very sum of God's care for us, and by all means they work upon us to be thankful. For if His being born of a virgin was a great miracle, and the evangelist said in amaze, now all this was done; His being also slain, what place shall we find for that? Tell me. I mean, if to be born is called all this; to be crucified, and to pour forth His blood, and to give Himself to us for a spiritual feast and banquet — what can that be called? Let us therefore give Him thanks continually, and let this precede both our words and our works.

But let us be thankful not for our own blessings alone, but also for those of others; for in this way we shall be able both to destroy our envy, and to rivet our charity, and make it more genuine. Since it will not even be possible for you to go on envying them, in behalf of whom you give thanks to the Lord.

Wherefore, as you know, the priest also enjoins to give thanks for the world, for the former things, for the things that are now, for what has been done to us before, for what shall befall us hereafter, when that sacrifice is set forth.

For this is the thing both to free us from earth, and to remove us into heaven, and to make us angels instead of men. Because they too form a choir, and give thanks to God for His good things bestowed on us, saying, Glory to God in the highest, and on earth peace, good will towards men. And what is this to us, that are not upon earth, nor are men? Nay, it is very much to us, for we have been taught so to love our fellow serv ants, as even to account their blessings ours.

Wherefore Paul also, everywhere in his epistles, gives thanks for God's gracious acts to the world.

Let us too therefore continually give thanks, for our own blessings, and for those of others, alike for the small and for the great. For though the gift be small, it is made great by being God's gift, or rather, there is nothing small that comes from Him, not only because it is bestowed by Him, but also in its very nature.

And to pass over all the rest, which exceed the sand in multitude; what is equal to the dispensation that has taken place for our sake? In that what was more precious to Him than all, even His only-begotten Son, Him He gave for us His enemies; and not only gave, but after giving, did even set Him before us as food; Himself doing all things that were for our good, both in giving Him, and in making us thankful for all this. For because man is for the most part unthankful, He does Himself everywhere take in hand and bring about what is for our good. And what He did with respect to the Jews, by places, and times, and feasts, reminding them of His benefits, that He did in this case also, by the manner of the sacrifice bringing us to a perpetual remembrance of His bounty in these things.

No one has so labored that we should be approved, and great, and in all things right-minded, as the God who made us. Wherefore both against our will He befriends us often, and without our knowledge oftener than not. And if you marvel at what I have said, I point to this as having occurred not to any ordinary person, but to the blessed Paul. For even that blessed man, when in much danger and affliction, often besought God that the temptations might depart from him: nevertheless God regarded not his request, but his profit, and to signify this He said, My grace is sufficient for you, for my strength is made perfect in weakness. [2 Corinthians 12:9] So that before He has told him the reason, He benefits him against his will, and without his knowing it.

5. Now what great thing does He ask, in requiring us to be thankful in return for such tender care? Let us then obey, and everywhere keep up this. Since neither were the Jews by anything ruined so much, as by being unthankful; those many stripes, one after another, were brought upon them by nothing else than this; or rather even before those stripes this had ruined and corrupted their soul. For the hope of the unthankful, says one, is like the winter's hoar frost; [Wisdom 16:29] it benumbs and deadens the soul, as that does our bodies.

And this springs from pride, and from thinking one's self worthy of something. But the contrite will acknowledge grounds of thanksgiving to God, not for good things only, but also for what seem to be adverse; and how much soever he may suffer, will count none of his sufferings undeserved. Let us then also, the more we advance in virtue, so much the more make ourselves contrite; for indeed this, more than anything else is virtue. Because, as the sharper our sight is, the more thoroughly do we learn how distant we are from the sky; so the more we advance in virtue, so much the more are we instructed in the difference between God and us. And this is no small part of true wisdom, to be able to perceive our own desert. For he best knows himself, who accounts himself to be nothing. Thus we see that both David and Abraham, when they had come up to the highest pitch of virtue, then best fulfilled this; and would call themselves, the one, earth and ashes, [Genesis 18:27] the other, a worm; and all the saints too, like these, acknowledge their own wretchedness. So that he surely who is lifted up in boasting, is the very person to be most ignorant of himself. Wherefore also in our common practice we are wont to say of the proud, he knows not himself, he is ignorant of himself. And he that knows not himself, whom will he know? For as he that knows himself will know all things, so he who knows not this, neither will he know the rest.

Such an one was he that says, I will exalt my throne above the Heavens. and did not account himself to be worthy so much as of the title of the apostles, after so many and so great deeds of goodness.

Him therefore let us emulate and follow. And we shall follow him, if we rid ourselves of earth, and of things on earth. For nothing makes a man to be so ignorant of himself, as the being riveted to worldly concerns: nor does anything again so much cause men to be riveted to worldly concerns, as ignorance of one's self: for these things depend upon each other. I mean, that as he that is fond of outward glory, and highly esteems the things present, if he strive for ever, is not permitted to understand himself; so he that overlooks these things will easily know himself; and having come to the knowledge of himself, he will proceed in order to all the other parts of virtue.

In order therefore that we may learn this good knowledge, let us, disengaged from all the perishable things that kindle in us so great flame, and made aware of their vileness, show forth all lowliness of mind, and self-restraint: that we may attain unto blessings, both present and future: by the grace and love towards man of our Lord Jesus Christ, with whom be glory, might, and honor, to the Father, together with the Holy and Good Spirit, now and ever, and world without end. Amen.

And when He was entered into Capernaum, there came unto Him a centurion, beseeching Him, and saying, Lord, my servant lies at home sick of the palsy, grievously tormented.

The leper came unto Him when He had come down from the mountain, but this centurion, when He was entered into Capernaum. Wherefore then did neither the one nor the other go up into the mountain? Not out of remissness, for indeed the faith of them both was fervent, but in order not to interrupt His teaching.

But having come unto Him, he says, My servant lies at home sick of the palsy, grievously tormented. Now some say, that by way of excuse he mentioned also the cause, why he had not brought him. For neither was it possible, says he, paralyzed as he was, and tormented, and at his last gasp, to lift and convey him. For that he was at the point of expiring, Luke says; He was even ready to die. But I say, this is a sign of his having great faith, even much greater than theirs, who let one down through the roof. [Luke 5:19] For because he knew for certain, that even a mere command was enough for the raising up of the patient, he thought it superfluous to bring him.

What then does Jesus? What He had in no case done before, here He does. For whereas on every occasion He was used to follow the wish of His supplicants, here He rather springs toward it, and offers not only to heal him, but also to come to the house. And this He does, that we might learn the virtue of the centurion. For if He had not made this offer, but had said, Go your way, let your servant be healed; we should have known none of these things.

This at least He did, in an opposite way, in the case also of the Phœnician woman. For here, when not summoned to the house, of His own accord He says, He will come, that you might learn the centurion's faith and great humility; but in the case of the Phœnician woman, He both refuses the grant, and drives her, persevering therein, to great perplexity.

For being a wise physician and full of resources, He knows how to bring about contraries the one by the other. And as here by His freely-offered coming, so there by His peremptory putting off and denial, He unfolds the woman's faith. So likewise He does in Abraham's case, saying, I will by no means hide from Abraham my servant; to make you know that man's kindly affection, and his care for Sodom. And in the instance of Lot, [Genesis 19:2] they that were sent refuse to enter into his house, to make you know the greatness of that righteous man's hospitality.

What then says the centurion? I am not worthy that you should come under my roof. [Matthew 8:8] Let us hearken, as many as are to receive Christ: for it is possible to receive Him even now. Let us hearken, and emulate, and receive Him with as great zeal; for indeed, when you receive a poor man who is hungry and naked, you have received and cherished Him.

2. But say in a word only, and my servant shall be healed.

See this man also, how, like the leper, he has the right opinion touching Him. For neither did this one say, entreat, nor did he say, pray, and beseech, but command only. And then from fear lest out of modesty He refuse, he says,

For I also am a man under authority, having under me soldiers; and I say to this man, go, and he goes; and to another, come, and he comes; and to my servant, do this, and he does it. [Matthew 8:4]

And what of that, says one, if the centurion did suspect it to be so? For the question is, whether Christ affirmed and ratified as much. You speak well, and very sensibly. Let us then look to this very thing; and we shall find what happened in the case of the leper, the same happening here likewise. For even as the leper said, If you will (and not from the leper only are we positive about His authority, but also from the voice of Christ; in that, so far from putting an end to the suspicion, He did even confirm it more, by adding what were else superfluous to say, in the phrase, I will, be thou cleansed, in order to establish that man's doctrine): so here too, it is right to see whether any such thing occurred. In fact, we shall find this same thing again taking place. For when the centurion had spoken such words, and had testified His so great prerogative; so far from blaming, He did even approve it, and did somewhat more than approve it. For neither has the evangelist said, that He praised the saying only, but declaring a certain earnestness in His praise, that He even marvelled; and neither did He simply marvel, but in the presence also of the whole people, and set Him as an example to the rest, that they should emulate Him.

Do you see how each of them that bore witness of His authority is marvelled at? And the multitudes were astonished at His doctrine, because He taught as one having authority; [Matthew 7:29] and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, If you will, you can make me clean; [Matthew 8:2] and so far from rebuking, He on the contrary cleansed him by such treatment as He had said. Again, this centurion says, Speak the word only, and my servant shall be healed: [Matthew 8:8] and marvelling at him, He said, I have not found so great faith, no, not in Israel.

Now, to convince you of this by the opposite also; Martha having said nothing of this sort, but on the contrary, Whatsoever you will ask of God, He will give You; [John 11:22] so far from being praised, although an acquaintance, and dear to Him, and one of them that had shown great zeal toward Him, she was rather rebuked and corrected by Him, as not having spoken well; in that He said to her, Said I not unto you, that if you would believe, you should see the glory of God? [John 11:40] blaming her, as though she did not even yet believe. And again, because she had said, Whatsoever You will ask of God, He will give You; to lead her away from such a surmise, and to teach her that He needs not to receive from another, but is Himself the fountain of all good things, He says, I am the resurrection and the life; [John 11:25] that is to say, I wait not to receive active power, but work all of myself.

Wherefore at the centurion He both marvels, and prefers him to all the people, and honors him with the gift of the kingdom, and provokes the rest to the same zeal. And to show you that for this end He so spoke, viz. for the instructing of the rest to believe in like manner, listen to the exactness of the evangelist, how he has intimated it. For,

Jesus, says he, turned Him about, and said to them that followed Him, I have not found so great faith, no, not in Israel.

It follows, that to have high imaginations concerning Him, this especially is of faith, and tends to procure the kingdom and His other blessings. For neither did His praise reach to words only, but He both restored the sick man whole, in recompence of his faith, and weaves for him a glorious crown, and promises great gifts, saying on this wise,

Many shall come from the east and west, and shall sit down in the bosoms of Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out.

Thus, since He had shown many miracles, He proceeds to talk with them more unreservedly.

Then, that no one might suppose His words to come of flattery, but that all might be aware that such was the mind of the centurion, He says,

Go your way; as you have believed, so be it done unto you. [Matthew 8:13]

And straightway the work followed, bearing witness to his character. nothing; for the question is, whether each of them has set before us the zealousness of the man, and his having had the right opinion concerning Christ. But it is likely, that after sending his friends, he himself also came and said these things. And if Luke did not speak of the one, no more did Matthew of the other; and this is not the part of men disagreeing among themselves, but rather of those that are filling up the things omitted by one another. But see by another thing also how Luke has proclaimed his faith, saying that his servant was ready to die. [Luke 7:2] Nevertheless, not even this cast him into despondency, neither did it cause him to give up: but even so he trusted that he should prevail. And if Matthew affirm Christ to have said, I have not found so great faith, no, not in Israel, and hereby to show clearly that he was not an Israelite; while Luke says, He built our synagogue; neither is this a contradiction. For it was possible for one, even though not a Jew, both to build the synagogue, and to love the nation.

4. But do not thou, I pray you, merely inquire what was said by him, but add thereto his rank also, and then you will see the man's excellency. Because in truth great is the pride of them that are in places of command, and not even in afflictions do they take lower ground. He, for example, who is set down in John, is for dragging Him unto his house, and says, Come down, for my child is ready to die. [John 4:49] But not so this man; rather he is far superior both to him, and to those who let down the bed through the roof. For he seeks not for His bodily presence, neither did He bring the sick man near the physician; a thing which implied no mean imaginations concerning Him, but rather a suspicion of His divine dignity. And he says, speak the word only. And at the beginning he says not even, speak the word, but only describe his affliction: for neither did he, of great humility, expect that Christ would straightway consent, and inquire for his house. Therefore, when he heard Him say, I will come and heal him, then, not before he says, speak the word. Nor yet did the suffering confound him, but still under calamity he reasons coolly, not looking so much to the health of the servant, as to the avoiding all appearance of doing anything irreverent.

And yet it was not he that pressed it, but Christ that offered it: nevertheless even so he feared, lest perchance he should be thought to be going beyond his own deservings, and to be drawing upon himself a thing above his strength. Do you see his wisdom? Mark the folly of the Jews, in saying, He was worthy for whom He should do the favor. [Luke 7:4] For when they should have taken refuge in the love of Jesus towards man, they rather allege this man's worthiness; and know not so much as on what ground to allege it. But not so he, but he affirmed himself even in the utmost degree unworthy, not only of the benefit, but even of receiving the Lord in his house. Wherefore even when he said, My servant lies sick, he did not add, speak, for fear lest he should be unworthy to obtain the gift; but he merely made known his affliction. And when he saw Christ zealous in His turn, not even so did he spring forward, but still continues to keep to the end his own proper measure.

And if any one should say, wherefore did not Christ honor him in return? we would say this, that He did make return to him in honor, and that exceedingly: first by bringing out his mind, which thing chiefly appeared by His not coming to his house; and in the second place, by introducing him into His kingdom, and preferring him to the whole Jewish nation. For because he made himself out unworthy even to receive Christ into his house, he became worthy both of a kingdom, and of attaining unto those good things which Abraham enjoyed.

But wherefore, one may say, was not the leper commended, who showed forth things greater than these? For he did not so much as say, speak the word, but what was far more, be willing only, which is what the prophet says concerning the Father, He has done whatsoever He pleased. But he also was commended. For when He said, Offer the gift that Moses commanded, for a testimony unto them, [Matthew 8:4] He means nothing else but, you shall be an accuser of them, in that you believed. And besides, it was not the same for one that was a Jew to believe, and for one from without that nation. For that the centurion was not a Jew is evident, both from his being a centurion and from its being said, I have not found so great faith, no, not in Israel. And it was a very great thing for a man who was out of the list of the Jewish people to admit so great a thought. For he did no less than imagine to himself, as it seems to me, the armies in Heaven; or that the diseases and death, and everything else, were so subject to Him, as his soldiers to himself.

Wherefore he said likewise, For I also am a man set under authority; that is, You are God, and I man; I under authority, but Thou not under authority. If I therefore, being a man, and under authority, can do so much; far more He, both as God, and as not under authority. Thus with the strongest expression he desires to convince Him, that he says this, as one giving not a similar example, but one far exceeding. For if I (said he), being equal in honor to them whom I command, and under authority, yet by reason of the trifling superiority of my rank am able to do such great things; and no man contradicts me, but what I command, that is done, though the injunctions be various (for I say to this man, go, and he goes; and to another, come, and he comes: [Matthew 8:9]) much more will You Yourself be able.

And some actually read the place in this way, For if I, being a man, and having inserted a stop, they add, having soldiers under authority under me.

But mark thou, I pray you, how he signified that Christ is able both to overcome even death as a slave, and to command it as its master. For in saying, come, and he comes, and go, and he goes; he expresses this: If You should command his end not to come upon him, it will not come.

Do you see how believing he was? For that which was afterwards to be manifest to all, here is one who already has made it evident; that He has power both of death and of life, and leads down to the gates of hell, and brings up again. [1 Samuel xxvi] Nor was he speaking of soldiers only, but also of slaves; which related to a more entire obedience.

5. But nevertheless, though having such great faith, he still accounted himself to be unworthy. Christ however, signifying that he was worthy to have Him enter into his house, did much greater things, marvelling at him, and proclaiming him, and giving more than he had asked. For he came indeed seeking for his servant health of body, but went away, having received a kingdom. Do you see how the saying had been already fulfilled, Seek the kingdom of heaven, and all these things shall be added unto you. For, because he evinced great faith, and lowliness of mind, He both gave him heaven, and added unto him health.

And not by this alone did He honor him, but also by signifying upon whose casting out he is brought in. For now from this time forth He proceeds to make known to all, that salvation is by faith, not by works of the law. And this is why not to Jews only, but to Gentiles also the gift so given shall be proffered, and to the latter rather than to the former. For think not, says He, by any means, that so it has come to pass in regard of this man alone; nay, so it shall be in regard of the whole world. And this He said, prophesying of the Gentiles, and suggesting to them good hopes. For in fact there were some following Him from Galilee of the Gentiles. And this He said, on the one hand, not letting the Gentiles despair, on the other, putting down the proud spirits of the Jews.

But that His saying might not affront the hearers, nor afford them any handle; He neither brings forward prominently what He has to say of the Gentiles, but upon occasion taken from the centurion; nor does He use nakedly the term, Gentiles: not saying, many of the Gentiles, but, many from east and west: [Matthew 8:11] which was the language of one pointing out the Gentiles, but did not so much affront the hearers, because His meaning was under a shadow.

Neither in this way only does He soften the apparent novelty of His doctrine, but also by speaking of Abraham's bosom instead of the kingdom. For neither was that term familiar to them: moreover, the introduction of Abraham would be a sharper sting to them. Wherefore John also spoke nothing at first concerning hell, but, what was most apt to grieve them, He says, Think not to say, we are children of Abraham. [Matthew 3:9]

He is providing for another point also; not to seem in any sense opposed to the ancient polity. For he that admires the patriarchs, and speaks of their bosom as an inheritance of blessings, does much more than sufficiently remove also this suspicion.

Let no man therefore suppose that the threat is one only, for both the punishment of the one and the joy of the other is double: of the one, not only that they fell away, but that they fell away from their own; of the other, not only that they attained, but that they attained what they had no expectation of: and there is a third together with these, that the one received what pertained to the other. And he calls them children of the kingdom, for whom the kingdom had been prepared: which also more than all was apt to gall them; in that having pointed to them as being in their bosom by His offer and promise, after all He puts them out.

6. Then, because what He had said was mere affirmation, He confirms it by the miracle; as indeed He shows the miracles in their turn, by the subsequent accomplishment of the prediction. He accordingly, who disbelieves the health which the servant then received, let him from the prophecy, which has this day come to pass, believe that other also. For so that prophecy again, even before the event, was made manifest to all by the sign which then took place. To this end, you see, having first uttered that prediction, then and not before He raised up the sick of the palsy; that He might make the future credible by the present, and the less by the greater. Since for virtuous men to enjoy His good things, and for the contrary sort to undergo His penalties, were nothing improbable, but a reasonable event, and according to the tenor of laws: but to brace up the feeble, and to raise the dead, was something beyond nature.

But nevertheless, unto this great and marvellous work the centurion too contributed no little; which thing, we see, Christ also declared, saying, Go your way, and as you have believed, so be it done unto you. Do you see how the health of the servant proclaimed aloud both Christ's power, and the faith of the centurion, and also became a pledge of the future? Or rather it was all a proclamation of Christ's power. For not only did He quite heal the servant's body, but the soul also of the centurion He did Himself bring over unto the faith by His miracles.

And do thou look not to this only, that the one believed, and the other was healed, but marvel how quickly also. For this too the evangelist declared, saying, And his servant was healed in the self-same hour: even as of the leper also he said, he was straightway cleansed. For not by healing, but by doing so both in a wonderful manner and in a moment of time, did He display His power. Neither in this way only does He profit us, but also by his constant practice, in the manifestation of His miracles, of opening incidentally His discourses about His kingdom, and of drawing all men towards it. For, those even whom He was threatening to cast out, He threatened not in order to cast them out, but in order that through such fear, He might draw them into it by His words. And if not even hereby were they profited, theirs is the whole blame, as also of all who are in the like distemper.

For not at all among Jews only may one see this taking place, but also among them that have believed. For Judas too was a child of the kingdom, and it was said to him with the disciples, You shall sit on twelve thrones; [Matthew 19:28] yet he became a child of hell; whereas the Ethiopian, barbarian as he was, and of them from the east and west, shall enjoy the crowns with Abraham, and Isaac, and Jacob. This takes place among us also now. For many, says He, that are first shall be last, and the last first. [Matthew 19:30] And this He says, that neither the one may grow languid, as unable to return; nor the others be confident, as standing fast. This John also declared before from the beginning, when he said, God is able of these stones to raise up children unto Abraham. [Matthew 3:9] Thus, since it was so to come to pass, it is proclaimed long before; that no one may be confounded at the strangeness of the event. But he indeed speaks of it as a possible thing (for he was first); Christ on the other hand as what will surely be, affording the proof of it from His works.

7. Let us not then be confident, who stand, but let us say to ourselves, Let him that thinks he stands take heed lest he fall; [1 Corinthians 10:12] neither let us who are fallen despair, but let us say to ourselves, He that falls, does he not arise? [Jeremiah 8:4] For many even who have mounted to the very summit of Heaven, and have shown forth all austerity, and had made their abode in the deserts, nor saw any woman so much as in a dream; having become a little remiss, have been tripped up, and have come unto the very gulf of wickedness. While others again from thence have gone up to Heaven, and from the stage and orchestra have passed over unto the discipline of angels, and have displayed so great virtue, as to drive away devils, and to work many other such miracles. And of these examples both the Scriptures are full, and our life is also full. Even whoremongers and effeminate persons stop the mouths of the Manichæans, who say that wickedness is immoveable, enrolling themselves on the devil's side, and weakening the hands of them that would wish to be in earnest, and overturning all our life.

For they who inculcate these things, not only injure men as to the future, but here also turn all things upside down, for their own part at least. Because when will any regard virtue, from among those that are living in wickedness, so long as he accounts his return that way, and his change for the better, a thing impossible? For if now, when both laws exist, and penalties are threatened, and there is common opinion to recall the ordinary sort, and hell is looked for, and a kingdom promised, and wrong things reproached, and the good praised; hardly do any choose the labors that are to be undergone for virtue's sake: should you take away all these things, what is there to hinder ruin and corruption universal?

Knowing therefore the devil's craft, and that as well the lawgivers of the Gentiles as the oracles of God, and the reasonings of nature, and the common opinion of all men, yea barbarians, and Scythians, and Thracians, and generally all, are directly opposed both to these, and to such as strive to enact the doctrines of fate: let us be sober, beloved, and bidding farewell to all those, let us travel along the narrow way, being both confident and in fear: in fear because of the precipices on either side, confident because of Jesus our guide. Let us travel on, sober and wakeful. For though but for a little while one slumber, he is swept away quickly.

8. For we are not more perfect than David, who by a little carelessness was hurled into the very gulf of sin. Yet he arose again quickly. Look not then to his having sinned only, but also to his having washed away his sin. For to this end He wrote that history, not that you should behold him fallen, but admire him risen; to teach you, when you are fallen, how you should arise. Thus, as physicians choose out the most grievous diseases, and write them in their books, and teach their method of cure in similar cases; if so be men having practised on the greater, may easily master the less; even so God likewise has brought forward the greatest of sins, that they also who offend in small things may find the cure of these easy, by means of the other: since if those admitted of healing, much more the less.

Let us look then to the manner both of the sickness, and of the speedy recovery of that blessed man. What then was the manner of his sickness? He committed adultery and murder. For I shrink not from proclaiming these things with a loud voice. Since if the Holy Ghost thought it no shame to record all this history, much less ought we to draw any shade over it. Wherefore I not only proclaim it, but I add another circumstance also. For in fact, whosoever hide these things, they most of all men throw his virtue into the shade. And as they that say nothing of the battle with Goliath deprive him of no small crowns, so also they that hurry by this history. Does not my saying seem a paradox? Nay, wait a little, and then you shall know that with reason have we said this. For to this end do I magnify the sin, and make my statement stranger, that I may the more abundantly provide the medicines.

What is it then which I add? The man's virtue; which makes the fault also greater. For all things are not judged alike in all men. For mighty men (it is said) shall be mightily tormented: and He that knew his Lord's will, and does it not, shall be beaten with many stripes. [Luke 12:47] So that more knowledge is a ground of more punishment. For this same reason the priest, if he commit the same sin as those under government, shall not have the same to endure, but things far more grievous.

Perhaps, seeing the charge against him amplified, you tremble and fear, and marvel at me, as though I were going down a precipice. But I am so confident on that righteous man's behalf, that I will proceed even farther; for the more I aggravate the charge, so much the more shall I be able to show forth the praise of David.

And what more than this, you will say, can be uttered? Abundantly more. For as in the case of Cain, what was done was not a murder only, but worse than even many murders; for it was not a stranger, but a brother, whom he slew; and a brother who had not done but suffered wrong; not after many murderers, but having first originated the horrid crime: so here too that which was perpetrated was not murder only. For it was no ordinary man that did it, but a prophet: and he slays not him that had done wrong, but him that had suffered wrong; for indeed he had been mortally wronged, by the forcing away his wife: nevertheless after that he added this also.

9. Perceive ye, how I have not spared that righteous one? How without any the least reserve I have mentioned his offenses? But yet, so confident am I concerning his defense, that after so great load as this of his sin, I would there were present both the Manichæans who most deride all this, and they that are diseased in Marcion's way, that I might fully stop their mouths. For they indeed say he committed murder and adultery; but I say not this only, but have also proved the murder to be twofold, first from him who suffered the wrong, then from the quality of the person who offended. For it is not the same thing, for one to whom the Spirit was vouchsafed, and on whom so great benefits had been conferred, and who had been admitted to such freedom of speech, and at such a time of life, to venture on crimes of that sort; as without all these, to commit this self-same thing. Nevertheless even in this respect is that illustrious man most of all worthy of admiration, that when he had fallen into the very pit of wickedness, he did not sink nor despair, nor cast himself down in supineness, on receiving of the devil so fatal a wound; but quickly, or rather straightway, and with great force, he gave a more fatal blow than he had received.

And the same thing occurred, as if in war and in battle some barbarian had struck his spear into the heart of a chieftain, or shot an arrow into his liver, and had added to the former wound a second more fatal than it, and he that had received these grievous blows, when fallen, and wallowing in much blood all about him, were first to rise up quickly, then to hurl a spear at him that wounded him, and exhibit him dead on the ground in a moment. Even so in this case also, the greater you declare the wound, so much the more admirable do you imply the soul of him that was wounded to be, that he had power after this grievous wound both to rise up again, and to stand in the very forefront of the battle array, and bear down him that had wounded him.

And how great a thing this is, they best know, whosoever are fallen into grievous sins. For it is not so much a proof of a generous and vigorous soul to walk upright, and to run all the way (for such a soul has the good hope going along with it, to cheer and to rouse it, to nerve and render it more zealous); as after those innumerable crowns, and so many trophies, and victories, having undergone the utmost loss, to be able to resume the same course. And that what I say may be made plain, I will endeavor to bring before you another example, not at all inferior to the former.

For imagine, I pray you, some pilot, when he had compassed seas without number, and sailed over the whole ocean; after those many storms, and rocks and waves, to sink, having with him a great freight, in the very mouth of the harbor, and hardly with his naked body to escape this grievous shipwreck; how would he naturally feel towards the sea, and navigation, and such labors? Will such a one then ever choose, unless he be of a very noble soul, to see a beach, or a vessel, or a harbor? I think not; but he will lie hiding his face, seeing night all through the day, and shrinking from all things; and he will choose rather to live by begging, than to put his hand to the same labors.

But not such was this blessed man; but though he had undergone such a shipwreck, after those innumerable troubles and toils, he stayed not with his face covered, but launched his vessel, and having spread his sails, and taken the rudder in hand, he applies himself to the same labors, and has made his wealth more abundant again. Now if to stand be so admirable, and not to lie down for ever after one has fallen; to rise up again, and to do such deeds, what crowns would not this deserve?

And yet surely there were many things to drive him to despair; as first, the greatness of his sins; secondly, that not at the beginning of life, when our hopes also are more abundant, but near the end, these things befell him. For neither does the merchant, who has just gone out of the harbor and been wrecked, grieve equally with him, who after very many traffickings strikes on a rock. Thirdly, that when he had already obtained great wealth, he incurred this. Yea, for by that time he had stored up no small merchandise: for instance, the deeds of his early youth, when he was a shepherd; those about Goliath, when he set up the glorious trophy; those pertaining to his self-command respecting Saul. Since he showed forth even the evangelical long-suffering, in that he got his enemy ten thousand times into his hands, and continually spared him; and chose rather to be an outcast from his country and from liberty, and from life itself, than to slay him that was unjustly plotting against him. Likewise after his coming to the kingdom, there were noble deeds of his to no small amount.

And besides what I have said, his credit also among the many, and his fall from glory so bright, would cause no ordinary perplexity. For the purple did by no means so much adorn him, as the stain of his sin disgraced him. And ye know of course what a great thing it is for evil deeds to be exposed, and how great a soul is required in such an one, not to despond after the censure of the multitude, and when he has so many witnesses of his own offenses.

Nevertheless all these darts that noble person drew out of his soul, and so shone forth after this, so wiped out the stain, became so pure, that his offspring even after his death had their sins mitigated by him: and that which was said of Abraham, we find God saying the same of this man also; or rather, much more of the latter. For with respect to the patriarch it is said, I remembered my covenant with Abraham; [Exodus 2:24] but here He says not the covenant, but how? I will defend this city for my servant David's sake. [Isaiah 37:35] And besides, on account of His favor towards him, He suffered not Solomon to fall from the kingdom, great as the sin was which he had committed. And so great was the glory of the man, that Peter, so many years after, in exhorting the Jews, spoke on this wise: Let me freely speak unto you of the patriarch David, that he is both dead and buried. [Acts 2:29] And Christ too, discoursing with the Jews, signifies him after his sin to have had the Spirit vouchsafed to such a degree, that he was counted worthy to prophesy again even concerning His Godhead; and thereby stopping their mouths, He said, How then does David in spirit call Him Lord, saying, The Lord said to my Lord, Sit on my right hand? And much as with Moses, so it fell out also with David. For as Miriam, even against Moses' will, was punished by God for insolence to her brother, [Numbers 12:13-14] because He greatly loved the holy man; even so this man, injuriously treated by his son, God did swiftly avenge, and that against his will.

These things then are sufficient, yea rather before all others these are sufficient to indicate the man's excellency. For when God pronounces His judgment, we ought to inquire no further. But if you would become particularly acquainted with His self command, you may by perusing his history after his sin, perceive his confidence towards God, his benevolence, his growth in virtue, his strictness unto his last breath.

10. Having then these examples, let us be sober, and let us strive not to despond, and if at any time we fall, not to lie prostrate. For not to cast you into slothfulness, did I speak of the sins of David, but to work in you more fear. For if that righteous man through a little remissness received such wounds, what shall we have to suffer, who are every day negligent? Do not therefore look at his fall, and be remiss, but consider what great things he did even after this, what great mournings, how much repentance he showed forth, adding his nights to his days, pouring forth fountains of tears, washing his couch with his tears, withal clothing himself in sackcloth.

Now if he needed so great a conversion, when will it be possible for us to be saved, feeling insensible after so many sins? For he that has many good deeds, would easily even by this throw a shade over his sins; but he that is unarmed, wherever he may receive a dart, receives a mortal wound.

In order therefore that this may not be so, let us arm ourselves with good works; and if any offense have befallen us, let us wash it away: that we may be counted worthy, after having lived the present life to the glory of God, to enjoy the life to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

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

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

She arose and ministered unto Him. [Matthew 8:15]

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

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

Therefore neither does he himself bring Him in, but He entered of His own accord (after the centurion had said, I am not worthy that You should come under my roof [Matthew 8:8]): to show how much favor He bestowed on His disciple. And yet consider of what sort were the houses of these fishermen; but for all that, He disdained not to enter into their mean huts, teaching you by all means to trample under foot human pride.

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

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

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

But with Christ it was not so, but all at once was ended: and so it befell this woman also. Wherefore also the evangelist, to declare this, said, She arose and ministered unto Him; [Matthew 8:15] which was a sign both of Christ's power, and of the disposition of the woman, which she showed towards Christ.

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

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

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

But mark, I pray you, how great a multitude of persons healed the evangelists pass quickly over, not mentioning one by one, and giving us an account of them, but in one word traversing an unspeakable sea of miracles. Then lest the greatness of the wonder should drive us again to unbelief, that even so great a people and their various diseases should be delivered and healed by Him in one moment of time, He brings in the prophet also to bear witness to what is going on: indicating the abundance of the proof we have, in every case, out of the Scriptures; such, that from the miracles themselves we have no more; and He says, that Esaias also spoke of these things; He took our infirmities, and bare our sicknesses. He said not, He did them away, but He took and bare them; which seems to me to be spoken rather of sins, by the prophet, in harmony with John, where he says, Behold the Lamb of God, that bears the sin of the world. [John 1:29]

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

3. Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side. [Matthew 8:18]

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

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

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

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

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

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

Master, I will follow You wherever You go. [Matthew 8:19]

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

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

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

For the foxes, says He, have holes, and the birds of the air have nests, but the Son of Man has not where to lay His head. [Matthew 8:20]

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

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

And when they said to Him, Behold, Your mother and Your brethren seek You; [Matthew 12:47-48] forasmuch as these were under the influence of some human infirmity, not desiring to hear something profitable, but to make a display of their relationship to Him, and therein to be vainglorious; hear what He says: Who is my mother, and who are my brethren?

And again to His brethren themselves, saying unto Him, Show yourself to the world, [John 7:4, 6] and wishing thence to feed their vainglory, He said, Your time (so He speaks) is always ready, but my time is not yet come.

And in the opposite cases too He does so; as in that of Nathanael, saying, Behold an Israelite indeed, in whom is no guile. [John 1:47] And again, Go and show John again those things which you do hear and see. [Matthew 11:4] For neither in this did He reply to the words, but to the intention of him that sent them. And with the people again in like manner, He addresses His discourse unto their conscience, saying, What went ye out into the wilderness to see? [Matthew 11:7] That is because they were probably feeling about John, as though he had been a sort of easy and wavering person; to correct this their suspicion, He says, What went ye out into the wilderness to see? A reed shaken with the wind? or, a man clothed with soft raiment? by both these figures declaring, that he was neither of himself a waverer, nor would be softened by any luxury. Thus then in the present case also He makes His answer to their meaning.

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

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

Lord, suffer me first to go and bury my father. [Matthew 8:21]

Did you mark the difference? How one impudently says, I will follow You wherever You go; but this other, although asking a thing of sacred duty, says, Allow me. Yet He suffered him not, but says, Let the dead bury their dead, but do thou follow me. For in every case He had regard to the intention. And wherefore did He not allow him? One may ask. Because, on the one hand, there were those that would fulfill that duty, and the dead was not going to remain unburied; on the other, it was not fit for this man to be taken away from the weightier matters. But by saying, their own dead, He implies that this is not one of His dead. And that because he that was dead, was, at least as I suppose, of the unbelievers.

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

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

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

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

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

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

7. Nothing else then do we learn hereby, but that we must not wantonly lose any, no not the smallest time, though there be ten thousand things to press on us; but to set what is spiritual before all, even the most indispensable matters, and to know both what is life, and what is death. Since many even of them that seem to live are nothing better than dead men, living as they do in wickedness; or rather these are worse than the dead; For he that is dead, it is said, is freed from sin, [Romans 6:7] but this man is a slave to sin. For tell me not of this, that he is not eaten of worms, nor lies in a coffin, nor has closed his eyes, nor is bound in graveclothes. Nay, for these things he undergoes more grievously than the dead, no worms devouring him, but the passions of his soul tearing him to pieces more fiercely than wild beasts.

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

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

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

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

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

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

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

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

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

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

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

Now Luke, [Luke 8:22] to free himself from having the order of time required of him, says thus, And it came to pass on a certain day that He went into a ship with His disciples; and Mark in like manner. But this evangelist not so, but he maintains the order in this place also. For they did not all of them write all things in this way. And these things I have mentioned before, lest any one from the omission should suppose there was a discordance.

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

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

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

The tempest therefore being thoroughly excited, and the sea raging, They awake Him, saying, Lord, save us: we perish. [Matthew 8:25] But He rebuked them before He rebuked the sea. Because as I said, for discipline these things were permitted, and they were a type of the temptations that were to overtake them. Yea, for after these things again, He often suffered them to fall into more grievous tempests of fortune, and bare long with them. Wherefore Paul also said, I would not, brethren, have you ignorant, that we were pressed out of measure beyond strength, insomuch that we despaired even of life; [2 Corinthians 1:8, 10] and after this again, Who delivered us from so great deaths. Signifying therefore hereby, that they ought to be confident, though the waves rise high, and that He orders all things for good, He first of all reproves them. For indeed their very alarm was a profitable occurrence, that the miracle might appear greater, and their remembrance of the event be rendered lasting. Since when anything strange is about to happen, there are prepared beforehand many things to cause remembrance, lest after the miracle has passed by, men should sink into forgetfulness.

Thus Moses also first is in fear of the serpent, and not merely in fear, but even with much distress: and then he sees that strange thing come to pass. [Exodus 4:3-4] So these too, having first looked to perish, were then saved, that having confessed the danger, they might learn the greatness of the miracle.

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

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

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

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

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

They marvelled, saying, What manner of man is this, that even the sea and the winds obey Him? [Matthew 8:27]

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

For because Moses had once done some such thing, in this regard also does He signify His own superiority, and that the one works miracles as a slave, the other as Lord. Thus, He put forth no rod, as Moses did, neither did He stretch forth His hands to Heaven, nor did He need any prayer, but, as was meet for a master commanding His handmaid, or a creator His creature, so did He quiet and curb it by word and command only; and all the surge was straightway at an end, and not one trace of the disturbance remained. For this the evangelist declared saying, And there was a great calm. [Matthew 8:26] And that which had been spoken of the Father as a great thing, this He showed forth again by His works. And what had been said concerning Him? He spoke, it says, and the stormy wind ceased. So here likewise, He spoke, and there was a great calm. And for this most of all did the multitudes marvel at him; who would not have marvelled, had He done it in such manner as did Moses.

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

What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time? [Matthew 8:29]

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

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

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

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

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

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

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

Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For the souls of the righteous are in the hand of God; [Wisdom 3:1] and if of the righteous, then those children's souls also; for neither are they wicked: and the souls too of sinners are straightway led away hence. And it is evident from Lazarus and the rich man; and elsewhere too Christ says, This day they require your soul of you. [Luke 12:20] And it may not be that a soul, when it is gone forth from the body, should wander here; nor is the reason hard to see. For if we, going about on the earth which is familiar and well known to us, being encompassed with a body, when we are journeying in a strange road, know not which way to go unless we have some one to lead us; how should the soul, being rent away from the body, and having gone out from all her accustomed region, know where to walk without one to show her the way?

And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen says, Receive my spirit; [Acts 7:59] and Paul, To depart and to be with Christ is far better; [Philippians 1:23] and of the patriarch too the Scripture says, that he was gathered unto his fathers, being cherished in a good old age. And as to the proof, that neither can the souls of sinners continue here; hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there. [Luke 16:27-28] Whence it is evident that after their departure hence our souls are led away into some place, having no more power of themselves to come back again, but awaiting that dreadful day.

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

And besides what has been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, But the very hairs of your head are numbered. [Matthew 10:30] And from these demoniacs too, one may clearly perceive this; who would have been choked long before, if they had not enjoyed the benefit of much tender care from above.

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

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

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

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

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

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

And what of the covetous man? Is he not like this? For who will be able ever to bind him? Are there not fears and daily threats, and admonitions, and counsels? Nay, all these bonds he bursts asunder; and if any one come to set him free, he adjures him that he may not be freed, accounting it the greatest torture not to be in torture: than which what can be more wretched? For as to that evil spirit, even though he despised men, yet he yielded to the command of Christ, and quickly sprang out of the man's body; but this man yields not even to His commandment. See at least how he daily hears Him saying, You cannot serve God and mammon, [Matthew 6:24] and threatening hell, and the incurable torments, and obeys not: not that He is stronger than Christ, but because against our will Christ corrects us not. Therefore such men live as in desert places, though they be in the midst of cities. For who, that has reason, would choose to be with such men? I for my part would sooner consent to dwell with ten thousand demoniacs, than with one diseased in this way.

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

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

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

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

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

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

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

For so shall you be able to live the present life in security, and after a little advance to hear also the words that treat on self-government, and see through and look upon the very Sun of Righteousness, and to attain unto the good things promised by Him; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

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

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

This paralytic, however, was different from that one who is set forth in John. [John 5:1] For he lay at the pool, but this at Capernaum; and that man had his infirmity thirty and eight years, but concerning this, no such thing is mentioned; and the other was in a state destitute of protectors, but this had some to take care of him, who also took him up, and carried him. And to this He says, Son, your sins be forgiven you, but to that He says, Will you be made whole? [John 5:6] And the other He healed on a sabbath day, but this not on a sabbath, for else the Jews would have laid this also to His charge; and in the case of this man they were silent, but in that of the other they were instant in persecuting him.

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

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

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

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

Forasmuch then as they had evinced so great faith, He also evinces His own power, with all authority absolving his sins, and signifying in all ways that He is equal in honor with Him that begot Him. And mark; He implied it from the beginning, by His teaching, when He taught them as one having authority; by the leper, when He said, I will, be thou clean, [Matthew 8:3] by the centurion, when upon his saying, Speak the word only, and my servant shall be healed, He marvelled at him, [Matthew 8:8] and celebrated him above all men; by the sea, when He curbed it with a mere word; by the devils, when they acknowledged Him as their judge, and He cast them out with great authority.

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

Upon their murmuring, then, and saying, This man blasphemes; who can forgive sins but God only? let us see what He says. Did He indeed take away the suspicion? And yet if He were not equal, He should have said, Why fix upon me a notion which is not convenient? I am far from this power. But now has He said none of these things, but quite the contrary He has both affirmed and ratified, as well by His own voice, as by the performance of the miracle. Thus, it appearing that His saying certain things of Himself gave disgust to his hearers, He affirms what He had to say concerning Himself by the others; and what is truly marvellous, not by His friends only, but also by His enemies; for this is the excellency of His wisdom. By His friends on the one hand, when He said, I will, be thou clean, [Matthew 8:3] and when He said, I have not found so great faith, no, not in Israel; [Matthew 8:10] but by His enemies, now. For because they had said, No man can forgive sins but God only, He subjoined,

But that you may know that the Son of Man has power to forgive sins upon the earth (then says He to the sick of the palsy), Arise, and take up your bed, and go unto your house.

And not here only, but also in another case again, when they were saying, For a good work we stone you not, but for blasphemy, and because that thou, being a man, makest yourself God, [John 10:33] neither in that instance did He put down this opinion, but again confirmed it, saying, If I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works. [John 10:37-38]

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

For behold, certain of the scribes, it says, said within themselves, This man blasphemes. And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts? [Matthew 9:3-4]

But that it belongs to God only to know men's secrets, hear what says the prophet, Thou most entirely alone know the hearts; [2 Chronicles 6:30] and again, God tries the hearts and reins; and Jeremiah too says, The heart is deep above all things, and it is man, and who shall know him? and, Man shall look on the face, but God on the heart. [1 Samuel 16:7] And by many things one may see, that to know what is in the mind belongs to God alone.

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

For wherefore, says He, think ye evil in your hearts? [Matthew 9:4]

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

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

And whereas, when He spoke unto the sick of the palsy, He spoke without clearly manifesting His own authority: for He said not, I forgive you your sins, but, your sins be forgiven you: upon their constraining, He discloses His authority more clearly, saying, But that you may know that the Son of Man has power on earth to forgive sins.

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

Thus everywhere His will is to offer proofs clear and indisputable; as when He says, Go your way, show yourself to the priest; [Matthew 8:4] and when He points to Peter's wife's mother ministering, and permits the swine to cast themselves down headlong. And in the same manner here also; first, for a certain token of the forgiveness of his sins, He provides the giving tone to his body: and of that again, his carrying his bed; to hinder the fact from being thought a mere fancy. And He does not this, before He had asked them a question. For whether is easier, says He, to say, Your sins be forgiven you? Or to say, Take up your bed, and go unto your house? [Matthew 9:5-6] Now what He says is like this, Which seems to you easier, to bind up a disorganized body, or to undo the sins of a soul? It is quite manifest; to bind up a body. For by how much a soul is better than a body, by so much is the doing away sins a greater work than this; but because the one is unseen, the other in sight, I throw in that, which although an inferior thing, is yet more open to sense; that the greater also and the unseen may thereby receive its proof; thus by His works anticipating even now the revelation of what had been said by John, that He takes away the sins of the world.

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

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

For when the multitudes saw it, they marvelled, and glorified God, which (it is said) had given such power unto men: for the flesh was an offense unto them. But He did not rebuke them, but proceeds by His works to arouse them, and exalt their thoughts. Since for the time it was no small thing for Him to be thought greater than all men, as having come from God. For had they well established these things in their own minds, going on orderly they would have known, that He was even the Son of God. But they did not retain these things clearly, wherefore neither were they able to approach Him. For they said again, This man is not of God; [John 9:16] how is this man of God? And they were continually harping on these things, putting them forward as cloaks for their own passions.

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

For no harm at all ensues unto God by their blasphemy, that you should be angered, but he who blasphemed has himself also received the wound. Wherefore groan, bewail, for the calamity indeed deserves tears. And the wounded man, again — noth ing can so heal him as gentleness: gentleness, I say, which is mightier than any force.

See, for example, how He Himself, the insulted one, discourses with us, both in the Old Testament, and in the New; in the one saying, O my people, what have I done unto you? [Micah 6:3] in the other, Saul, Saul, why do you persecute me. [Acts 9:4] And Paul too bids, In meekness instruct those that oppose themselves. [2 Timothy 2:25] And Christ again, when His disciples had come to Him, requiring fire to come down from heaven, strongly rebuked them, saying, You know not what manner of spirit you are of.

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

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

Accordingly, when you see an enemy of the truth, wait on him, take care of him, lead him back into virtue, by showing forth an excellent life, by applying speech that cannot be condemned, [Titus 2:8] by bestowing attention and tender care, by trying every means of amendment, in imitation of the best physicians. For neither do they cure in one manner only, but when they see the wound not yield to the first remedy, they add another, and after that again another; and now they use the knife, and now bind up. And do thou accordingly, having become a physician of souls, put in practice every mode of cure according to Christ's laws; that you may receive the reward both of saving yourself and of profiting others, doing all to the glory of God, and so being glorified also yourself. For them that glorify me, says He, I will glorify; and they that despise me, shall be lightly esteemed.

Let us, I say, do all things unto His glory; that we may attain unto that blessed portion, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

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

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

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

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

But why did he say he was sitting at the receipt of custom? To indicate the power of Him that called him, that it was not when he had left off or forsaken this wicked trade, but from the midst of the evils He drew him up; much as He converted the blessed Paul also when frantic and raging, and darting fire; which thing he himself makes a proof of the power of Him that called him, saying to the Galatians, You have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God. [Galatians 1:13] And the fishermen too He called when they were in the midst of their business. But that was a craft not indeed in bad report, but of men rather rudely bred, not mingling with others, and endowed with great simplicity; whereas the pursuit now in question was one full of all insolence and boldness, and a mode of gain whereof no fair account could be given, a shameless traffic, a robbery under cloak of law: yet nevertheless He who uttered the call was ashamed of none of these things.

And why talk I of His not being ashamed of a publican? Since even with regard to a harlot woman, so far from being ashamed to call her, He actually permitted her to kiss His feet, and to moisten them with her tears. [Luke 7:38] Yea, for to this end He came, not to cure bodies only, but to heal likewise the wickedness of the soul. Which He did also in the case of the paralytic; and having shown clearly that He is able to forgive sins, then, not before, He comes to him whom we are now speaking of; that they might no more be troubled at seeing a publican chosen into the choir of the disciples. For He that has power to undo all our offenses, why marvel if He even make this man an apostle?

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

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

Because these more than others were in so strange and mean ways of life. For there is nothing either worse than the publican's business, or more ordinary than fishing. And that Philip also was among the very ignoble, is manifest from his country. Therefore these especially they proclaim to us, with their ways of life, to show that we ought to believe them in the glorious parts of their histories also. For they who choose not to pass by any of the things which are accounted reproachful, but are exact in publishing these more than the rest, whether they relate to the Teacher or to the disciples; how can they be suspected in the parts which claim reverence? More especially since many signs and miracles are passed over by them, while the events of the cross, accounted to be reproaches, they utter with exact care and loudly; and the disciples' pursuits too, and their faults, and those of their Master's ancestry who were notorious for sins, [Matthew 3:6] they discover with a clear voice. Whence it is manifest that they made much account of truth, and wrote nothing for favor, nor for display.

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

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

And yet undoubtedly He incurred hence an evil report: first by eating with him, then in Matthew's house, and thirdly, in company with many publicans. See at least how they reproach Him with this. Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners. [Matthew 11:19]

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

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

But how is it, one may say, that Paul commands, If any man that is called a brother be a fornicator or covetous, with such an one no, not to eat? [1 Corinthians 5:11] In the first place, it is not as yet manifest, whether to teachers also he gives this charge, and not rather to brethren only. Next, these were not yet of the number of the perfect, nor of those who had become brethren. And besides, Paul commands, even with respect to them that had become brethren, then to shrink from them, when they continue as they were, but these had now ceased, and were converted.

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

Why eats your Master with publicans and sinners? [Matthew 9:11]

And when the disciples seem to be doing wrong, they intercede with Him, saying, Behold your disciples do that which is not lawful to do on the sabbath-day; [Matthew 12:2] but here to them they discredit Him. All which was the part of men dealing craftily, and wishing to separate from the Master the choir of the disciples. What then says Infinite Wisdom?

They that be whole need not a physician, says He, but they that are sick.

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

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

Go and learn what that means, I will have mercy, and not sacrifice. [Matthew 9:13]

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

And yet of course He might say, Did ye not mark, how I remitted the sins of the sick of the palsy, how I braced up his body? But He says no such thing, but argues with them first from men's common reasonings, and then from the Scriptures. For having said, They that be whole need not a physician, but they that are sick; and having covertly indicated that He Himself was the Physician; after that He said, Go and learn what that means, I will have mercy, and not sacrifice. Thus does Paul also: when he had first established his reasoning by illustrations from common things, and had said, Who feeds a flock, and eats not of the milk thereof? [1 Corinthians 9:7] then he brings in the Scriptures also, saying, It is written in the law of Moses, You shall not muzzle the ox that treads out the grain; and again, Even so has the Lord ordained, that they which preach the gospel should live of the gospel.

But to His disciples not so, but He puts them in mind of His signs, saying on this wise, Do ye not yet remember the five loaves of the five thousand, and how many baskets ye took up? [Matthew 16:9] Not so however with these, but He reminds them of our common infirmity, and signifies them at any rate to be of the number of the infirm; who did not so much as know the Scriptures, but making light of the rest of virtue, laid all the stress on their sacrifices; which thing He is also earnestly intimating unto them, when He sets down in brief what had been affirmed by all the prophets, saying, Learn ye what that means, I will have mercy, and not sacrifice.

The fact is, He is signifying hereby that not He was transgressing the law, but they; as if He had said, Wherefore accuse me? Because I bring sinners to amendment? Why then ye must accuse the Father also for this. Much as He said also elsewhere, establishing this point: My Father works hitherto, and I work: [John 5:17] so here again, Go and learn what that means, I will have mercy, and not sacrifice. For as this is His will, says Christ, so also mine. Do you see how the one is superfluous, the other necessary? For neither did He say, I will have mercy, and sacrifice, but, I will have mercy, and not sacrifice. That is, the one thing He allowed, the other He cast out; and proved that what they blamed, so far from being forbidden, was even ordained by the law, and more so than sacrifice; and He brings in the Old Testament, speaking words and ordaining laws in harmony with Himself.

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

I am not come to call righteous men, but sinners to repentance.

And this He says unto them in irony; as when He said, Behold, Adam has become as one of us; and again, If I were hungry, I would not tell you. For that no man on earth was righteous, Paul declared, saying, For all have sinned, and come short of the glory of God. [Romans 3:23] And by this too the others were comforted, I mean, the guests. Why, I am so far, says He, from loathing sinners, that even for their sakes only am I come. Then, lest He should make them more careless, He staid not at the word sinners, but added, unto repentance. For I am not come that they should continue sinners, but that they should alter, and amend.

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

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

Now what say they? Why do we and the Pharisees fast oft, but your disciples fast not? [Matthew 9:14]

This is the disease, which Christ long before was eradicating, in the words, When you fast, anoint your head, and wash your face; [Matthew 6:17] foreknowing the evils that spring therefrom. But yet He does not rebuke even these, nor say, O you vainglorious and over-busy; but He discourses to them with all gentleness, saying, The children of the bride-chamber cannot fast, as long as the bridegroom is with them. Thus, when others were to be spoken for, the publicans I mean, to soothe their wounded soul, He was more severe in His reproof of their revilers; but when they were deriding Himself and His disciples, He makes His reply with all gentleness.

Now their meaning is like this; Granted, say they, You do this as a physician; why do Your disciples also leave fasting, and cleave to such tables? Then, to make the accusation heavier, they put themselves first, and then the Pharisees; wishing by the comparison to aggravate the charge. For indeed both we, it is said, and the Pharisees, fast oft. And in truth they did fast, the one having learned it from John, the other from the law; even as also the Pharisee said, I fast twice in the week. [Luke 18:12]

What then says Jesus? Can the children of the bridechamber fast, while the bridegroom is with them. Before, He called Himself a physician, but here a bridegroom; by these names revealing His unspeakable mysteries. Yet of course He might have told them, more sharply, These things depend not on you, that you should make such laws. For of what use is fasting, when the mind is full of wickedness; when you blame others, when you condemn them, bearing about beams in your eyes, and do all for display? Nay, before all this ye ought to have cast out vainglory, to be proficients in all the other duties, in charity, meekness, brotherly love. However, nothing of this kind does He say, but with all gentleness, The children of the bridechamber cannot fast, so long as the bridegroom is with them; recalling to their mind John's words, when he said, He that has the bride, is the bridegroom, but the friend of the bridegroom, which stands and hears Him, rejoices greatly because of the bridegroom's voice. [John 3:29]

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

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

Days will come, when the bridegroom shall be taken from them, and then shall they fast. [Matthew 9:15]

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

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

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

For no man, says He, puts a piece of new cloth unto an old garment.

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

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

Neither do men put new wine into old bottles.

Do you see His illustrations, how like the Old Testament? The garment? The wine skins? For Jeremiah too calls the people a girdle, and makes mention again of bottles and of wine. [Jeremiah 13:10-12] Thus, the discourse being about gluttony and a table, He takes His illustrations from the same.

But Luke the same words, a second and a third time and often; not however in a wearisome kind of way, but sportively, and do thou now turn from her, now flatter and court her.

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

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

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

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

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

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

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

All these things then consider, you women, and laugh to scorn the pomp of Satan and the craft of the devil; and letting go this adorning, or rather disfiguring, cultivate that beauty in your own souls which is lovely even to angels and desired of God, and delightful to your husbands; that you may attain both unto present glory, and unto that which is to come. To 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 might forever and ever. Amen.

While He spoke these things unto them, behold, there came in a ruler, and worshipped Him, saying, My daughter is even now dead; but come and lay Your hand upon her, and she shall live.

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

And if Luke say that men came, saying, Trouble not the Master, for she is dead; [Luke 8:49] we will say this, that the expression, she is even now dead, was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching.

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

And whereas Mark [Mark 5:37] says, He took the three disciples, and so does Luke; [Luke 8:51] our evangelist merely says, the disciples. Wherefore then did He not take with Him Matthew, though he had but just come unto Him? To bring him to a more earnest longing, and because he was yet rather in an imperfect state. For to this intent does He honor those, that these may grow such as those are. But for him it sufficed for the present, to see what befell the woman with the issue of blood, and to be honored by His table, and by His partaking of his salt.

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

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

Wherefore did she not approach Him boldly? She was ashamed on account of her affliction, accounting herself to be unclean. For if the menstruous woman was judged not to be clean, much more would she have the same thought, who was afflicted with such a disease; since in fact that complaint was under the law accounted a great uncleanness. [Leviticus 15:25] Therefore she lies hidden, and conceals herself. For neither had she as yet the proper and correct opinion concerning Him: else she would not have thought to be concealed. And this is the first woman that came unto Him in public, having heard of course that He heals women also, and that He is on His way to the little daughter that was dead.

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

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

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

For what intent then does He bring her forward? In the first place He puts an end to the woman's fear, lest being pricked by her conscience, as having stolen the gift, she should abide in agony. In the second place, He sets her right, in respect of her thinking to be hid. Thirdly, He exhibits her faith to all, so as to provoke the rest also to emulation; and His staying of the fountains of her blood was no greater sign than He affords in signifying His knowledge of all things. Moreover the ruler of the synagogue, who was on the point of thorough unbelief, and so of utter ruin, He corrects by the woman. Since both they that came said, Trouble not the Master, for the damsel is dead; and those in the house laughed Him to scorn, when He said, She sleeps; and it was likely that the father too should have experienced some such feeling. Therefore to correct this weakness beforehand, He brings forward the simple woman. For as to that ruler being quite of the grosser sort, hear what He says unto him: Fear not, do thou believe only, and she shall be made whole. [Luke 8:50]

Thus He waited also on purpose for death to come on, and that then He should arrive; in order that the proof of the resurrection might be distinct. With this view He both walks more leisurely, and discourses more with the woman; that He might give time for the damsel to die, and for those to come, who told of it, and said, Trouble not the Master. This again surely the evangelist obscurely signifies, when he says, While He yet spoke, there came from the house certain which said, Your daughter is dead, trouble not the Master. For His will was that her death should be believed, that her resurrection might not be suspected. And this He does in every instance. So also in the case of Lazarus, He waited a first and a second and a third day. [John 11:6, 39]

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

But Luke tells us also other things more than these concerning the woman. Thus, when she had approached Him, says he, and had received her health, Christ did not immediately call her, but first He says, Which is he that touched me? Then when Peter and they that were with Him said, Master, the multitude throng You, and press You, and sayest Thou, who touched me? [Luke 8:45] (which was a very sure sign both that He was encompassed with real flesh, and that He trampled on all vainglory, for they did not follow Him at all afar off, but thronged Him on every side); He for His part continued to say, Somebody has touched me, for I perceive that virtue is gone out of me; answering after a grosser manner according to the impression of His hearers. But these things He said, that He might also induce her of herself to make confession. For on this account neither did He immediately convict her, in order that having signified that He knows all things clearly, He might induce her of her own accord to publish all, and work upon her to proclaim herself what had been done, and that He might not incur suspicion by saying it.

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

For that He did this as minded to glorify her, and to amend others, and not to show Himself glorious, is manifest from hence; that He indeed would have been equally an object of admiration even without this (for the miracles were pouring around Him faster than the snow-flakes, and He both had done and was to do far greater things than these): but the woman, had this not happened, would have gone away hid, deprived of those great praises. For this cause He brought her forward, and proclaimed her praise, and cast out her fear, (for she came, it is said, trembling); and He caused her to be of good courage, and together with health of body, He gave her also other provisions for her journey, in that He said, Go in peace. [Luke 8:48]

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

Noble tokens, surely, these, of the rulers of synagogues; in the moment of her death pipes and cymbals raising a dirge! What then does Christ? All the rest He cast out, but the parents He brought in; to leave no room for saying that He healed her in any other way. And before her resurrection too, He raises her in His word; saying, The maid is not dead, but sleeps. And in many instances besides He does this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, Our friend Lazarus sleeps [John 11:11]; and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He does in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep.

But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He says, What is that in your hand? [Exodus 4:2] in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He says, Where have ye laid him? [John 11:34, 39] that they who had said, Come and see, and he stinks, for he has been dead four days, might no longer be able to disbelieve His having raised a dead man.

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

And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, Lay your hand upon her; [Matthew 9:18] He on His part does somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He does not give it Himself, but commands them; as also with regard to Lazarus He said, Loose him, and let him go, [John 11:44] and afterwards makes him partaker of His table. [John 12:2] For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection.

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

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

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

But you, as though laboring to add to the charge against you, dost also bring us in heathen women singing dirges, to kindle your feelings, and to stir up the furnace thoroughly: and you hearken not to Paul, saying, What concord has Christ with Belial? Or what part has he that believes with an infidel?

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

And what more could you have done, if you were a foe and an enemy of the dead? Why, if there must be mourning, it is the devil that ought to mourn. He may beat himself, he may wail, at our journeying to greater blessings. This lamentation becomes his wickedness, not you, who art going to be crowned and to rest. Yea, for death is a fair haven. Consider, at any rate, with how many evils our present life is filled; reflect how often you yourself hast cursed our present life. For indeed things go on to worse, and from the very beginning thou were involved in no small condemnation. For, says He, In sorrow you shall bring forth children; and, In the sweat of your face shall you eat your bread; and, In the world you shall have tribulation. [John 16:33]

But of our state there, no such word at all is spoken, but all the contrary; that grief and sorrow and sighing have fled away. [Isaiah 35:10] And that men shall come from the east and from the west, and shall recline in the bosoms of Abraham and Isaac and Jacob. [Matthew 8:11] And that the region there is a spiritual bride-chamber, and bright lamps, and a translation to Heaven.

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

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

But have you no heirs, nor any to succeed to your goods? And which would you rather, that he should be heir of your possessions, or of Heaven? And which did you desire, that he should succeed to the things that perish, which he must have let go soon after, or to things that remain, and are immoveable? You had him not for heir, but God had him instead of you; he became not joint-heir with his own brethren, but he became joint-heir with Christ.

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

But do you long to see him? Then live the same life with him, and you will soon obtain that sacred vision.

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

Bear in mind, that even the Son of God died: and He indeed for you, but thou for yourself. And when He said, If it be possible, let the cup pass from me, [Matthew 26:39] and suffered pain, and was in agony, nevertheless He shunned not the end, but underwent it, and that with its whole course of exceeding woe. That is, He did by no means simply endure death, but the most shameful death; and before His death, stripes; and before His stripes, upbraidings, and jeers, and revilings; instructing you to bear all manfully. And though He died, and put off His body, He resumed it again in greater glory, herein also holding out to you good hopes. If these things be not a fable, lament not. If you account these things to be sure, weep not; but if you dost weep, how will you be able to persuade the Greek that you believe?

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

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

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

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

And withal take this also into account, that you did not bring him forth immortal; and that if he had not died now, he must have endured it soon after. But is it that you had not your fill of him? But you will of a certainty enjoy him there. But do you long to see him here also? And what is there to hinder you? For you are permitted even here, if you be watchful; for the hope of the things to come is clearer than sight.

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

But have you no husband? Yet have you a consolation, even the Father of the orphans, and Judge of the widows. Hear even Paul pronouncing this widowhood blessed, and saying, Now she that is a widow indeed and desolate, trusts in the Lord. Because such an one will appear more approved, evincing as she does greater patience. Mourn not therefore for that which is your crown, that for which you demand a reward.

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

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

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

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

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

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

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

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

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

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

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

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

For Jesus, it is said, strictly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country. [Matthew 9:30-31]

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

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

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

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

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

For when the devil was cast out, it says, the dumb spoke: and the multitudes marvelled, saying, It was never so seen in Israel. [Matthew 9:33]

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

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

He casts out devils through the prince of the devils.

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

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

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

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

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

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

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

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

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

And mark how He points out the facility and necessity of the thing. For what says He? The harvest truly is plenteous, but the laborers are few. That is, not to the sowing, says He, but to the reaping do I send you. Which in John He expressed by, Other men labored, and you are entered into their labors. [John 4:38]

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

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

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

Then to signify how great the gift is, He says, Pray ye the Lord of the harvest; and indirectly declares it to be His own prerogative. For after having said, Pray ye the Lord of the harvest; when they had not made any entreaty nor prayer, He Himself at once ordains them, reminding them also of the sayings of John, [Matthew 3:12] of the threshing floor, and of the Person winnowing, and of the chaff, and of the wheat. Whence it is evident that Himself is the husbandman, Himself the Lord of the harvest, Himself the master and owner of the prophets. For if He sent them to reap, clearly it was not to reap what belongs to another, but what Himself had sown by the prophets.

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

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

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

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

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

Now the names of the twelve apostles are these; first, Simon, who is called Peter. [Matthew 10:2]

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

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

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

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

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

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

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

After this, when he had said, Philip, and Bartholomew, he added, Thomas, and Matthew the Publican. [Matthew 10:3]

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

Next, James the son of Alphæus. For there was, as I have already said, the son of Zebedee also. Then after having mentioned Lebbæus, whose surname was Thaddæus, and Simon Zelotes, whom he calls also the Canaanite, he comes to the traitor. And not as a sort of enemy or foe, but as one writing a history, so has he described him. He says not, the unholy, the all unholy one, but has named him from his city, Judas Iscariot. Because there was also another Judas, Lebbæus, whose surname was Thaddæus, who, Luke says, was the brother of James, saying, Judas the brother of James. [Luke 6:16] Therefore to distinguish him from this man, it says, Judas Iscariot, who also betrayed Him. [Matthew 10:4] And he is not ashamed to say, who also betrayed Him. So far were they from ever disguising anything even of those things that seem to be matters of reproach.

And first of all, and leader of the choir, is the unlearned, the ignorant man. [Acts 4:13]

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

These twelve, it is said, Jesus sent forth. [Matthew 10:5]

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

Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel. [Matthew 10:5-6]

For think not at all, says He, because they insult me, and call me demoniac, that I hate them and turn away from them. Nay, as I sought earnestly to amend them in the first place, so keeping you away from all the rest, to them do I send you as teachers and physicians. And I not only forbid you to preach to others before these, but I do not suffer you so much as to touch upon the road that leads there, nor to enter into such a city. Because the Samaritans too are in a state of enmity with the Jews. And yet it was an easier thing to deal with them, for they were much more favorably disposed to the faith; but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for entering in to men uncircumcised, [Acts 11:3] and think they had a just cause for shunning and abhorring them. And he calls them lost, not stray, sheep, in every way contriving how to excuse them, and winning their mind to himself.

6. And as you go, says He, preach, saying, The kingdom of Heaven is at hand. [Matthew 10:7]

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

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

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

After this, to make them trustworthy, He says,

Heal the sick, cleanse the lepers, cast out devils: freely you have received, freely give.

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

7. After this plucking up immediately the root of the evils, [1 Timothy 6:10] He says,

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

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

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

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

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

Next, lest they should say, whence then are we to obtain our necessary food? He says not unto them, You have heard that I have told you before, 'Behold the fowls of the air;' [Matthew 6:26] (for they were not yet able to realise this commandment in their actions); but He added what came far short of this, saying, For the workman is worthy of his meat; declaring that they must be nourished by their disciples, that neither they might be high minded towards those whom they were teaching, as though giving all and receiving nothing at their hands; nor these again break away, as being despised by their teachers.

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

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

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

And He not only requires them to seek out worthy persons, but also not to change house for house, whereby they would neither vex him that is receiving them, nor themselves get the character of gluttony and self-indulgence. For this He declared by saying, There abide till ye go thence. And this one may perceive from the other evangelists also. [Luke 10:7]

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

Then pursuing again the same subject, He says,

And when you come into a house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you. [Matthew 10:12-13]

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

And whosoever shall not receive you, nor hear your words, when you depart out of that house or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. [Matthew 10:14-15]

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

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

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

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

Since not by the signs only did He desire them to appear illustrious, but even before the signs, by their own virtue. For nothing so much characterizes strictness of life, as to be free from superfluities, and so far as may be, from wants. This even the false apostles knew. Wherefore Paul also said, That wherein they glory, they may be found even as we. [2 Corinthians 11:12]

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

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

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

This peace Christ also declared to be great, when He said, Peace I leave with you, my peace I give unto you. [John 14:27] And we should do all things, so as to enjoy it, both at home and in church. For in the very church too the presiding minister gives peace. And this which we speak of is a type of that. And you should receive it with all alacrity, in heart before the actual communion. For if not to impart it after the communion be disgusting, how much more disgusting to repel from you him that pronounces it!

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

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

And had we attained to excellence in respect of concord, then had we no other home beside this. And that there is nothing over-burdensome in this saying, the three thousand, [Acts 2:41] bear witness, and the five thousand, [Acts 4:4] who had but one home, one table, one soul; for the multitude of them that believed, we read, were of one heart and of one soul. [Acts 4:32] But since we fall far short of their virtue, and dwell scattered in our several homes, let us at least, when we meet here, be earnest in so doing. Because though in all other things we be destitute and poor, yet in these we are rich. Wherefore here at least receive us with love when we come in unto you. And when I say, Peace be unto you, and you say, And with your spirit, say it not with the voice only, but also with the mind; not in mouth, but in understanding also. But if, while here you say, Peace also to your spirit, out of doors you are mine enemy, spitting at and calumniating me, and secretly aspersing me with innumerable reproaches; what manner of peace is this?

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

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

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

For this I lament, and will not cease lamenting. For I have no power to quit this house, but here we must needs remain until we depart from this present life. Receive us [2 Corinthians 7:2] therefore, as Paul commanded. For his language in that place related not to a meal, but to the temper and mind. This we also seek of you, even love, that fervent and genuine affection. But if you endure not even this, at least love yourselves, and lay aside your present remissness. This is sufficient for our consolation, if we see you approving yourselves, and becoming better men. So will I also myself show forth increased love, even though the more abundantly I love you, the less I be loved.

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

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

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

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

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

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

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

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

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

But if you would work miracles also, be rid of transgressions, and you have quite accomplished it. Yea, for sin is a great demon, beloved; and if you exterminate this, you have wrought a greater thing than they who drive out ten thousand demons. Do thou listen to Paul, how he speaks, and prefers virtue to miracles. But covet earnestly, says he, the best gifts: and yet show I unto you a more excellent way. [1 Corinthians 12:31] And when he was to declare this way, he spoke not of raising the dead, not of cleansing of lepers, not of any other such thing; but in place of all these he set charity. Hearken also unto Christ, saying, Rejoice not that the demons obey you, but that your names are written in Heaven. [Luke 10:20] And again before this, Many will say to me in that day, Have we not prophesied in Your name, and cast out devils, and done many mighty works, and then I will profess unto them, I know you not. [Matthew 7:22-23] And when He was about to be crucified, He called His disciples, and said to them, By this shall all men know that you are my disciples, not if you cast out devils, but if you have love one to another. [John 13:35] And again, Hereby shall all men know that You have sent me; not if these men raise the dead, but, if they be one.

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

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

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

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

Having made them feel confident about their necessary food, and opened unto them all men's houses, and having invested their entrance with an appearance to attract veneration, charging them not to come in as wanderers, and beggars, but as much more venerable than those who received them (for this He signifies by His saying, the workman is worthy of his hire; and by His commanding them to inquire, who was worthy, and there to remain, and enjoining them to salute such as receive them; and by His threatening such as receive them not with those incurable evils): having I say, in this way cast out their anxiety, and armed them with the display of miracles, and made them as it were all iron and adamant, by delivering them from all worldly things, and enfranchising them from all temporal care: He speaks in what follows of the evils also that were to befall them; not only those that were to happen soon after, but those too that were to be in long course of time; from the first, even long beforehand, preparing them for the war against the devil. Yea, and many advantages were hence secured; and first, that they learned the power of His foreknowledge; secondly, that no one should suspect, that through weakness of their Master came these evils upon them; thirdly, that such as undergo these things should not be dismayed by their falling out unexpectedly, and against hope; fourthly, that they might not at the very time of the cross be troubled on hearing these things. For indeed, they were just so affected at that time; when also He upbraided them, saying, Because I have said these things unto you, sorrow has filled your hearts; and none of you asks me, where are You going? [John 16:6, 5] And yet He had said nothing as yet touching Himself, as that He should be bound, and scourged, and put to death, that He might not hereby also confound their minds; but for the present He announces before what should happen to themselves.

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

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

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

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

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

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

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

This He said also unto Paul: My grace is sufficient for you, for my strength is made perfect in weakness. [2 Corinthians 12:9] It is I, now mark it, who have caused you so to be. For in saying, I send you forth as sheep, He intimates this. Do not therefore despond, for I know, I know certainly, that in this way more than any other ye will be invincible to all.

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

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

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

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

Let not then any one account His injunctions impracticable. For He beyond all others knows the nature of things; He knows that fierceness is not quenched by fierceness, but by gentleness. And if in men's actual deeds too you would see this result, read the book of the Acts of the Apostles, and you will see how often, when the people of the Jews had risen up against them and were sharpening their teeth, these men, imitating the dove, and answering with suitable meekness, did away with their wrath, quenched their madness, broke their impetuosity. As when they said, Did not we strictly command you, that you should not speak in this name? [Acts 5:28] although able to work any number of miracles, they neither said nor did anything harsh, but answered for themselves with all meekness, saying, Whether it be right to hearken unto you more than unto God, judge ye. [Acts 4:19]

Have you seen the harmlessness of the dove? Behold the wisdom of the serpent. For we cannot but speak the things, which we know and have heard. [Acts 4:20] Do you see how we must be perfect on all points, so as neither to be abased by dangers, nor provoked by anger?

4. Therefore He said also, [Matthew 10:17-18]

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

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

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

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

For the brother, says He, shall deliver up the brother to death, and the father the child; and children shall rise up against their parents, and cause them to be put to death. [Matthew 10:21]

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

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

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

But when they deliver you up, take no thought how or what you shall speak, for it shall be given you in that hour what you shall speak. For it is not ye that speak, but the Spirit of your Father that speaks in you. [Matthew 10:19-20]

For lest they should say, How shall we be able to persuade men, when such things are taking place? He bids them be confident as to their defense also. And elsewhere indeed He says, I will give you a mouth and wisdom; [Luke 21:15] but here, It is the Spirit of your Father that speaks in you, advancing them unto the dignity of the prophets. Therefore, when He had spoken of the power that was given, then He added also the terrors, the murders, and the slaughters.

For the brother shall deliver up the brother, says He, to death, and the father the child, and the children shall rise up against their parents, and cause them to be put to death. [Matthew 10:21]

And not even at this did He stop, but added also what was greatly more fearful, and enough to shiver a rock to pieces: And you shall be hated of all men. And here again the consolation is at the doors, for, For my name's sake, says He, you shall suffer these things. And with this again another, But he that endures to the end, the same shall be saved. Matthew 10:22...

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

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

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

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

For this especially you should observe throughout, that they slew not, nor destroyed such as were plotting against them, but having found them as bad as devils, they made them rivals of angels, enfranchising human nature from this evil tyranny, while as to those execrable demons that were confounding all things, they drove them out of the midst of markets, and houses, or rather even from the very wilderness. And to this the choirs of the monks bear witness, whom they have planted everywhere, clearing out not the habitable only, but even the uninhabitable land. And what is yet more marvellous, they did not this in fair conflict, but in the enduring of evil they accomplished it all. Since men actually had them in the midst, twelve unlearned persons, binding, scourging, dragging them about, and were not able to stop their mouths; but as it is impossible to bind the sunbeam, so also their tongue. And the reason was, it was not they themselves that spoke, but the power of the Spirit. Thus for instance did Paul overcome Agrippa, and Nero, who surpassed all men in wickedness. For the Lord, says he, stood with me, and strengthened me, and delivered me out of the mouth of the lion. [2 Timothy 4:17]

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

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

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

For this cause then, though He said, Take no thought what you shall speak; yet elsewhere He says, Be ready to give an answer to every man that asks you a reason of the hope that is in you. [1 Peter 3:15] That is, as long as the contest is among friends, He commands us also to take thought; but when there is a terrible tribunal, and frantic assemblies, and terrors on all sides, He bestows the influence from Himself, that they may take courage and speak out, and not be discouraged, nor betray the righteous cause.

For in truth it was a very great thing, for a man occupied about lakes, and skins, and receipt of custom, when tyrants were on their thrones, and satraps, and guards standing by them, and the swords drawn, and all standing on their side; to enter in alone, bound, hanging down his head, and yet be able to open his mouth. For indeed they allowed them neither speech nor defense with respect to their doctrines, but set about torturing them to death, as common pests of the world. For They, it is said, that have turned the world upside down, have come hither also; and again, They preach things contrary to the decrees of Cæsar, saying that Jesus Christ is king. [Acts 17:6-7] And everywhere the courts of justice were preoccupied by such suspicions, and much influence from above was needed, for their showing both the truth of the doctrine they preached, and that they are not violating the common laws; so that they should neither, while earnest to speak of the doctrine, fall under suspicion of overturning the laws; nor again, while earnest to show that they were not overturning the common government, corrupt the perfection of their doctrines: all which you will see accomplished with all due consideration, both in Peter and in Paul, and in all the rest. Yea, and as rebels and innovators, and revolutionists, they were accused all over the world; yet nevertheless they both repelled this impression, and invested themselves with the contrary, all men celebrating them as saviors, and guardians, and benefactors. And all this they achieved by their much patience. Wherefore also Paul said, I die daily; and he continued to stand in jeopardy unto the end.

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

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

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

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

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

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

Hear how he also managed what related to his children, not giving way to undue softness, as we do, but requiring of them all circumspection. For he who offered sacrifice even for their secret sins, imagine how strict a judge he was of such as were manifest. [Job 1:5]

And if you would also hear of his strivings after continence, hearken to him when he says, I made a covenant with my eyes, that I should not think upon a maid. [Job 31:1] For this cause his wife did not break his spirit, for he loved her even before this, not however immoderately, but as is due to a wife.

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

But for bodily mutilation and indignity, mark how he practised himself. Why, inasmuch as he himself had never undergone any such thing, but had continued to live in wealth and luxury, and in all other splendor, he used to divine other men's calamities, one by one. And this he declared, when he said, For the thing which I greatly feared has come upon me; and that which I was afraid of has come unto me. [Job 3:25] And again, But I wept for every helpless man, and groaned when I saw a man in distress. [Job 30:25]

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

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

And first, his knowing nothing certain about the kingdom of heaven, and the resurrection; which indeed he also spoke of, lamenting. For I shall not live always, that I should suffer long. Next, his being conscious to himself of many good works. Thirdly, his being conscious of no evil thing. Fourthly, his supposing that at God's hands he was undergoing it; or if at the devil's, this again was enough to offend him. Fifthly, his hearing his friends accusing him of wickedness, For you have not been scourged, say they, according to what your sins deserve. [Job 11:6] Sixthly, his seeing such as lived in wickedness prospering, and exulting over him. Seventhly, not having any other to whom he might look as even having ever suffered such things.

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

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

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

Allow me freely to say, that the very apostles, if not inferior to this blessed man, are at least not greater than he was. For they indeed were comforted by the suffering for Christ; and this medicine was so sufficient daily to relieve them, that the Lord puts it everywhere, saying, for me, for my sake, and, If they call me, the master of the house, Beelzebub. [Matthew 10:25] But he was destitute of this encouragement, and of that from miracles, and of that from grace; for neither had he so great power of the Spirit.

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

I admire again the three children, for that they dared the furnace, that they stood up against a tyrant. But hear what they say, We serve not your Gods, nor worship the image which you have set up. [Daniel 3:18] A thing which was the greatest encouragement to them, to know of a certainty that for God they are suffering all whatsoever they suffer. But this man knew not that it was all conflicts, and a wrestling; for had he known it, he would not have felt what was happening. At any rate, when he heard, Do you think that I have uttered to you mine oracles for nought, or that you might be proved righteous? consider how straightway, at a bare word, he breathed again, how he made himself of no account, how he accounted himself not so much as to have suffered what he had suffered, thus saying, Why do I plead any more, being admonished and reproved of the Lord, hearing such things, I being nothing? And again, I have heard of You before, as far as hearing of the ear; but now my eye has seen You; wherefore I have made myself vile, and have melted away; and I accounted myself earth and ashes.

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

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

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

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

But do thou observe, I pray you, how He does not on every occasion leave all to grace, but requires something also to be contributed on their part. For if you fear, says He, flee, for this He signified by saying, flee ye, and fear not. [Matthew 10:26] And He did not command them to flee at first, but when persecuted to withdraw; neither is it a great distance that He allows them, but so much as to go about the cities of Israel.

Then again, He trains them for another branch of self-command; first, casting out all care for their food: secondly, all fear of their perils; and now, that of calumny. Since from that first anxiety He freed them, by saying, The workman is worthy of his hire, [Matthew 10:10] and by signifying that many would receive them; and from their distress about their dangers, by saying, Take no thought how or what you shall speak, and, He that endures unto the end, the same shall be saved.

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

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

The disciple, says He, is not above his Master, nor the servant above his Lord. It is enough for the disciple that he be as his Master, and the servant as his Lord. If they have called the Master of the house Beelzebub, how much more shall they call them of His household? Fear them not therefore. [Matthew 10:24-26]

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

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

There is nothing covered, that shall not be revealed; nor hid, that shall not be known. [Matthew 10:16] Now what He says is like this. It is indeed sufficient for your encouragement, that I also shared with you in the same reproach; I who am your Master and Lord. But if it still grieve you to hear these words, consider this other thing too, that even from this suspicion you will soon be released. For why do ye grieve? At their calling you sorcerers and deceivers? But wait a little, and all men will address you as saviors, and benefactors of the world. Yea, for time discovers all things that are concealed, it will both refute their false accusation, and make manifest your virtue. For when the event shows you saviors, and benefactors, and examples of all virtue, men will not give heed to their words, but to the real state of the case; and they will appear false accusers, and liars, and slanderers, but you brighter than the sun, length of time revealing and proclaiming you, and uttering a voice clearer than a trumpet, and making all men witnesses of your virtue. Let not therefore what is now said humble you, but let the hope of the good things to come raise you up. For it cannot be, that what relates to you should be hid.

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

For, What I tell you, says He, in darkness, that speak ye in light; and what you have heard in the ear, that preach ye upon the housetops. [Matthew 10:27]

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

And wherefore said He not only, Preach on the housetops, and Speak in the light, but added also, What I tell you in darkness, and What ye hear in the ear? It was to raise up their spirits. As therefore when He said, He that believes in me, the works that I do shall he do also, and greater works than these shall he do; [John 14:12] even so here too, to signify that He will do it all by them, and more than by Himself, He inserted this. For the beginning indeed, says He, I have given, and the prelude; but the greater part it is my will to effect through you. Now this is the language of one not commanding only, but also declaring beforehand what was to be, and encouraging them with His sayings, and implying that they should prevail over all, and quietly also removing again their distress at the evil report. For as this doctrine, after lying hid for a while, shall overspread all things, so also the evil suspicion of the Jews shall quickly perish.

Then, because He had lifted them up on high, He again gives warning of the perils also, adding wings to their mind, and exalting them high above all. For what says He? Fear not them which kill the body, but are not able to kill the soul. [Matthew 10:28] Do you see how He set them far above all things, persuading them to despise not anxiety only and calumny, dangers and plots, but even that which is esteemed of all things most terrible, death? And not death alone, but by violence too? And He said not, you shall be slain, but with the dignity that became Him, He set this before them, saying, Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell; bringing round the argument, as He ever does, to its opposite. For what? Is your fear, says He, of death? And are you therefore slow to preach? Nay for this very cause I bid you preach, that you fear death: for this shall deliver you from that which is really death. What though they shall slay you? Yet over the better part they shall not prevail, though they strive ten thousand ways. Therefore He said not, Who do not kill the soul, but, who are not able to kill. For wish it as they may, they shall not prevail. Wherefore, if you fear punishment, fear that, the more grievous by far.

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

Thus, lest they should think, when killed and butchered, that as men forsaken they suffered this, He introduces again the argument of God's providence, saying on this wise: Are not two sparrows sold for a farthing? And one of them shall not fall into a snare without your Father. But the very hairs of your head are all numbered. [Matthew 10:29-30] For what is viler than they? says He; nevertheless, not even these shall be taken without God's knowledge. For He means not this, by His operation they fall, for this were unworthy of God; but, nothing that is done is hid from Him. If then He is not ignorant of anything that befalls us, and loves us more truly than a father, and so loves us, as to have numbered our very hairs; we ought not to be afraid. And this He said, not that God numbers our hairs, but that He might indicate His perfect knowledge, and His great providence over them. If therefore He both knows all the things that are done, and is able to save you, and willing; whatever ye may have to suffer, think not that as persons forsaken ye suffer. For neither is it His will to deliver you from the terrors, but to persuade you to despise them, since this is, more than anything, deliverance from the terrors.

3. Fear ye not therefore; you are of more value than many sparrows. [Matthew 10:31] Do you see that the fear had already prevailed over them? Yea, for He knew the secrets of the heart; therefore He added, Fear them not therefore; for even should they prevail, it will be over the inferior part, I mean, the body; which though they should not kill, nature will surely take with her and depart. So that not even this depends on them, but men have it from nature. And if you fear this, much more should you fear what is greater, and dread Him who is able to destroy both soul and body in hell. And He says not openly now, that it is Himself, Who is able to destroy both soul and body, but where He before declared Himself to be judge, He made it manifest.

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

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

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

Whosoever therefore shall confess me before men, him will I also confess before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. [Matthew 10:32-33]

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

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

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

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

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

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

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

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

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

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

God therefore, to take away all our extravagances, and to teach us to stand off from all earthly things, destroys the bodies before our eyes. For even he that is enamored of bodies, and is greatly affected at the sight of a beautiful damsel, if he will not learn by discourse the deformity of that substance, shall know it by the very sight. Yea, many of the like age with her whom he loves, and oftentimes also fairer, being dead, after the first or second day, have emitted an ill savor, and foul matter, and decay with worms. Imagine then what sort of beauty you love, and what sort of elegance has power so to disturb you. But if bodies did not decay, this would not be well known: but as evil spirits run unto men's graves, so also many of our lovers, continually sitting by the tombs, would have received evil spirits in their soul, and would quickly have perished in this grievous madness.

But as it is, together with all other things this also comforts the soul, that the form is not seen: it brings men to forgetfulness of their affliction. Indeed, if this were not so, there would be no tombs at all, but you would see our cities having corpses instead of statues, each man desiring to look upon his own dead. And much confusion would arise hence, and none of the ordinary sort would attend to his soul, nor would give room to the doctrine of immortality to enter in: and many other things too, more shocking than these, would have resulted, which even to speak of were unseemly. Wherefore it decays presently, that you might see unveiled the beauty of the soul. For if she be the procurer of all that beauty and life, much more excellent must she herself be. And if she preserve that which is so deformed and unsightly, much more herself.

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

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

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

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