Other Writings, Part 3

Think not that I have come to send peace on earth; I am not come to send peace, but a sword.

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

How then did He enjoin them to pronounce peace on entering into each house? And again, how did the angels say, Glory to God in the highest, and on earth peace? [Luke 2:14] And how came all the prophets too to publish it for good tidings? Because this more than anything is peace, when the diseased is cut off, when the mutinous is removed. For thus it is possible for Heaven to be united to earth. Since the physician too in this way preserves the rest of the body, when he amputates the incurable part; and the general, when he has brought to a separation them that were agreed in mischief. Thus it came to pass also in the case of that famous tower; for their evil peace [Genesis 11:7-8] was ended by their good discord, and peace made thereby. Thus Paul also divided them that were conspiring against him. [Acts 23:6-7] And in Naboth's case that agreement was at the same time more grievous than any war. [1 Kings xxi] For concord is not in every case a good thing, since even robbers agree together.

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

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

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

2. Wherefore neither with this was He satisfied, but unfolds also the very nature of the war, signifying it to be far more grievous even than a civil war; and He says, I have come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.

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

Yet was it not He that did this: of course not: but the wickedness of the other sort: nevertheless He says it is His own doing. For such is the custom of the Scripture. Yea, and elsewhere also He says, God has given them eyes that they should not see: [Romans 11:8] and here He speaks in this way, in order that having, as I said before, exercised themselves in these words, they might not be confounded on suffering reproaches and insults.

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

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

A man's foes shall be they of his own household. [Matthew 10:36]

For indeed among the Jews also something of the kind took place. That is, there were prophets, and false prophets, and the people was divided, and families were in dissension; and some believed the one, and some the other. Wherefore the prophet admonishes, saying, Trust ye not in friends, have not hope in guides; yea, even of her that lies in your bosom beware, in respect of communicating anything to her: and, A man's enemies are the men that are in his own house. [Micah 7:5-6]

And this He said, preparing him that should receive the word to be above all. For to die is not evil, but to die an evil death. On this account He said moreover, I have come to cast fire upon the earth. [Luke 12:49] And this He said, to declare the vehemence and warmth of the love which He required. For, because He loved us very much, so He will likewise be loved of us. And these sayings would strengthen the persons present also, and lift them higher. For if those others, says He, are to despise kinsmen, and children, and parents, imagine what manner of men ye their teachers ought to be. Since neither will the hardships stop with you, but will also pass on to the rest. For since I have come bringing great blessings, I demand also great obedience, and purpose of heart.

3. He that loves father or mother more than me, is not worthy of me; and he that loves son or daughter more than me, is not worthy of me; and he that takes not his cross and follows after me, is not worthy of me. [Matthew 10:37-38]

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

And why speak I, says He, of friends and kinsmen? Even if it be your own life which you prefer to my love, your place is far from my disciples. What then? Are not these things contrary to the Old Testament? Far from it, rather they are very much in harmony therewith. For there too He commands not only to hate the worshippers of idols, but even to stone them; and in Deuteronomy again, admiring these, He says, Who said to his father, and to his mother, I have not seen you; neither did he acknowledge his brethren, and his own sons he disowned: he kept Your oracles. [Deuteronomy 33:9] And if Paul gives many directions touching parents, commanding us to obey them in all things, marvel not; for in those things only does he mean us to obey, as many as do not hinder godliness. For indeed it is a sacred duty to render them all other honors: but when they demand more than is due, one ought not to obey. For this reason Luke says, If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple; [Luke 14:26] not commanding simply to hate them, since this were even quite contrary to the law; but when one desires to be loved more than I am, hate him in this respect. For this ruins both the beloved himself, and the lover. And these things He said, both to render the children more determined, and to make the fathers more gentle, that would hinder them. For when they saw He had such strength and power as to sever their children from them, they, as attempting things impossible, would even desist. Wherefore also He leaves the fathers, and addresses His discourse to the children, instructing the former not to make the attempt, as attempting things impracticable.

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

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

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

He that finds his life, says He, shall lose it: and he that loses his life for my sake, shall find it. [Matthew 10:39] Do you see how great the damage to such as love it unduly? How great the gain to them that hate it? I mean, because the injunctions were disagreeable, when He was bidding them set themselves against parents, and children, and nature, and kindred, and the world, and their very soul, He sets forth the profit also, being very great. Thus, These things, says He, so far from harming, will very greatly profit; and their opposites will injure; urging them, as He ever does, by the very things which they desire. For why are you willing to despise your life? Because you love it? Then for that very reason despise it, and so you will advantage it in the highest degree, and do the part of one that loves it.

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

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

And the first honor He confers is by saying,

He that receives you, receives me, and he that receives me, receives Him that sent me. [Matthew 10:40]

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

He, says He, that receives a prophet in the name of a prophet, shall receive a prophet's reward; and he that receives a righteous man in the name of a righteous man, shall receive a righteous man's reward. [Matthew 10:41]

And as before He threatens punishment to such as do not receive them, here He defines also a certain refreshment for the good. And to teach you His greater care for them, He said not simply, He that receives a prophet, or He that receives a righteous man, but subjoined, in the name of a prophet, and, in the name of a righteous man; that is, if not for any worldly preferment, nor for any other temporal thing, he receive him, but because he is either a prophet or a righteous man, he shall receive a prophet's reward, and a righteous man's reward; such as it were meet for him to have, that has received a prophet, or a righteous man; or, such as that other is himself to receive. Which kind of thing Paul also said: That your abundance may be a supply for their want, that their abundance also may be a supply for your want. [2 Corinthians 8:14]

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

Or whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. [Matthew 10:43]

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

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

5. But who now is like this? One may say. Therefore He added, In the name of a disciple, and of a prophet, and of a righteous man; to instruct you that not for the worthiness of the visitor, but for the purpose of him that gives welcome, is His reward appointed. For though here He speak of prophets, and righteous men, and disciples, yet elsewhere He bids men receive the veriest outcasts, and punishes such as fail to do so. For, Inasmuch as you did it not to one of the least of these, you did it not to me; [Matthew 25:45] and the converse again He affirms with respect to the same persons.

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

When therefore you see a poor man, and say, It stops my breath that this fellow, young as he is and healthy, having nothing, would rather be fed in idleness; he is surely some slave and runaway, and has deserted his proper master: I bid you speak these same words to yourself; or rather, permit him freely to speak them to you, and he will say with more justice, It stops my breath that you, being healthy, are idle, and practice none of the things which God has commanded, but having run away from the commandments of your Lord, goes about dwelling in wickedness, as in a strange land, in drunkenness, in gluttony, in theft, in extortion, in subverting other men's houses. And you indeed impute idleness, but I evil works; in your plotting, in your swearing, in your lying, in your spoiling, in your doing innumerable such things.

And this I say, not as making a law in favor of idleness, far from it; but rather very earnestly wishing all to be employed; for sloth is the teacher of all wickedness: but I beseech you not to be unmerciful, nor cruel. Since Paul also, having made infinite complaints, and said, If any will not work, neither let him eat, stopped not at this, but added, But you, be not weary in well doing. Nay, but these things are contradictory. For if you have commanded them not to eat, how do you exhort us to give? I do so, says He, for I have also commanded to avoid them, and to have no company with them; and again I said, Count them not as enemies, but admonish them; [2 Thessalonians 3:14-15] not making contradictory laws, but such as are quite in unison with each other. Because, if you are prompt to mercy, both he, the poor man, will soon be rid of his idleness, and you of your cruelty.

But he has many lies and inventions, you reply. Well, hence again is he pitiable, for that he has fallen into such distress, as to be hardened even in such doings. But we, so far from pitying, add even those cruel words, Have you not received once and again? so we talk. What then? Because he was once fed, has he no need to be fed again? Why do you not make these laws for your own belly also, and say to it likewise, You were filled yesterday, and the day before, seek it not now? But while you fill that beyond measure, even to bursting, from him you turn away, when he asks but what is moderate; whereas you ought therefore to pity him, because he is constrained to come to you every day. Yea, if nought else incline you to him, you should pity him because of this; for by the constraint of his poverty he is forced on these things, and does them. And you do not pity him, because, being so spoken to, he feels no shame: the reason being, that his want is too strong for him.

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

But he submits not to be put off in any other way. Well then, as that wise man commanded, [Sirach 4:8] so do. Answer him peaceable words with meekness. For not of his own accord, surely, is he so very importunate. For there is not, there cannot be, any man desiring to be put to shame for its own sake. How much soever any may contend, I cannot yield ever to be convinced that a man who was living in plenty would choose to beg.

6. Let no man then beguile us with arguments. But although Paul says, If any will not work, neither let him eat, [2 Thessalonians 3:10] to them he says it; but to us he says not this, but, on the contrary, Be not weary in well doing. [2 Thessalonians 3:13] Even thus do we at home; when any two are striving with each other, we take each apart, and give them the opposite advice. This did God also, and Moses. For while to God he said, If you will forgive them their sin, forgive it; else blot me out also; them on the contrary he commanded to slay one another, and all that pertained to them. Yet these things are contrary; nevertheless, both looked to one end.

Again, God said to Moses in the hearing of the Jews, Let me alone, that I may consume the people, [Exodus 32:10] (for though they were not present when God was saying this, yet they were to hear it afterwards): but privately He gives him directions of the opposite tenor. And this, Moses upon constraint revealed afterwards, thus saying, What? Did I conceive them, that you say to me, Carry them, as a nurse would carry the sucking child in her bosom?

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

So also, when he was admonishing those of the Gentiles, in his Epistle to the Romans, not to be highminded against the Jews, he brought forward also the wild olive, and he seems to be saying one thing to these, another to those. [Romans 11:17]

Let us not therefore fall away into cruelty, but let us listen to Paul, saying, Be not weary in well doing; let us listen to the Lord, who says, Give to every man that asks of you, [Luke 6:30] and, Be merciful as your Father. [Luke 6:36] And though He has spoken of many things, He has nowhere used this expression, but with regard to our deeds of mercy only. For nothing so equals us with God, as doing good.

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

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

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

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

Yea, the patriarch himself we admire for this, that in his own person he ran to the herd, and snatched up the calf, [Genesis 18:7] and that, when he had three hundred and eighteen servants born in his house. But now some are filled with so much pride, as to do these things by servants, and not to be ashamed. But do you require me to do these things myself? one may say. How then shall I not seem to be vainglorious? Nay, but as it is, you are led by another kind of vainglory to do this, being ashamed to be seen talking with a poor man.

But I am in no respect strict about this; only give, whether by yourself or by another you are minded to do so; and do not accuse, do not smite, do not revile. For medicines, not wounds, does he need who comes unto you; mercy, not a sword. For tell me, if any one who had been smitten with a stone, and had received a wound in his head, were to let go all others, and run unto your knees, drenched in his blood; would you indeed smite him with another stone, and add unto him another wound? I, for my part, think not; but even as it was, you would endeavor to cure it. Why then doest thou the contrary with respect to the poor? Do you not know how much power a word has, both to raise up, and to cast down? For a word, it is said, is better than a gift. [Sirach 18:16]

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

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

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

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

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

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

Now when John had heard in the prison the works of Jesus, he sent two of his disciples, and asked Him, saying, Are you He that should come, or do we look for another? [Matthew 11:2-3]

But Luke says, they also told John of the miracles, and then he sent them. [Luke 7:18] However, this contains no matter of difficulty, but of consideration only; for this, among other things, indicates their jealousy towards Him.

But what follows is completely among the controverted points. Of what nature then is this? Their saying, Are You He that should come, or do we look for another? That is, he that knew Him before His miracles, he that had learned it of the Spirit, he that heard it of the Father, he who had proclaimed Him before all men; does he now send to learn of Him, whether it be Himself or no? And if yet thou did not know that it is surely He, how thinkest you yourself credible, affirming as thou dost concerning things, whereof you are ignorant? For he that is to bear witness to others, must be first worthy of credit himself. Did you not say, I am not meet to loose the latchet of His shoe? [John 1:27] Did you not say, I knew Him not, but He that sent me to baptize with water, the same said to me, Upon whom you shall see the Spirit descending and resting upon Him, the same is He which baptizes with the Holy Ghost? [John 1:33] Did you not see the Spirit in form of a dove? Did you not hear the voice? Did you not utterly forbid Him, saying, I have need to be baptized by You? [Matthew 3:14] Did you not say even to your disciples, He must increase, I must decrease? [John 3:30] Did you not teach all the people, that He should baptize them with the Holy Ghost and with fire? [Matthew 3:11] and that He is the Lamb of God that takes away the sin of the world? Did you not before His signs and miracles proclaim all these things? How then now, when He has been made manifest to all, and the fame of Him has gone out everywhere, and dead men have been raised, and devils driven away, and a display made of so great miracles, do you after this send to learn of Him?

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

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

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

For what intent then did he send to ask? John's disciples were starting aside from Jesus, and this surely any one may see, and they had always a jealous feeling towards Him. And it is plain, from what they said to their master: He that was with you, it is said, beyond Jordan, to whom you bore witness, behold, the same baptizes, and all men come unto Him. [John 3:26] And again, There arose a question between John's disciples and the Jews about purifying. And again they came unto Him, and said, Why do we and the Pharisees fast oft, but Your disciples fast not? [Matthew 9:14] For as yet they knew not who Christ was, but imagining Jesus to be a mere man, but John greater than after the manner of man, were vexed at seeing the former held in estimation, but the latter, as he had said, now ceasing. And this hindered them from coming unto Him, their jealousy quite blocking up the access. Now so long as John was with them, he was exhorting them continually and instructing them, and not even so did he persuade them; but when he was now on the point of dying, he uses the more diligence: fearing as he did lest he might leave a foundation for bad doctrine, and they continue broken off from Christ. For as he was diligent even at first to bring to Christ all that pertained to himself; so on his failing to persuade them, now towards his end he does but exert the more zeal.

Now if he had said, Go away unto Him, He is better than I, he would not have persuaded them, minded as they were not easily to be separated from him, but rather he would have been thought to say it out of modesty, and they would have been the more riveted to him; or if he had held his peace, then again nothing was gained. What then does he? He waits to hear from them that Christ is working miracles, and not even so does he admonish them, nor does he send all, but some two (whom he perhaps knew to be more teachable than the rest); that the inquiry might be made without suspicion, in order that from His acts they might learn the difference between Jesus and himself. And he says, Go, and say, Are you He that should come, or do we look for another? [Matthew 11:3]

But Christ knowing the purpose of John, did not say, I am He; for this would again have offended the hearers, although this was what it naturally followed for Him to say, but He leaves them to learn it from His acts. For it says, when these had come to Him, then He cured many. [Luke 7:21] And yet what congruity was there, that being asked, Are you He, He should say nothing to that, but should presently cure them that were sick; unless it had been His mind to establish this which I have mentioned? Because they of course would account the testimony of His deeds surer, and more above suspicion than that of His words.

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

Go and show John again those things which you do hear and see; the blind receive their sight, and the lame walk, and the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached unto them. [Matthew 4:5] And he added, And blessed is he, whosoever shall not be offended in me; implying that He knows even their unuttered thoughts. For if He had said, I am He, both this would have offended them, as I have already said; and they would have thought, even if they had not spoken, much as the Jews said to Him, You bear record of Yourself. Wherefore He says not this Himself, but leaves them to learn all from the miracles, freeing what He taught from suspicion, and making it plainer. Wherefore also He covertly added His reproof of them. That is, because they were offended in Him, He by setting forth their case and leaving it to their own conscience alone, and by calling no witness of this His accusation, but only themselves that knew it all, did thus also draw them the more unto Himself, in saying, Blessed is he, whosoever shall not be offended in me. For indeed His secret meaning was of them when He said this.

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

What then do some affirm? That this which we have stated was not the cause, but that John was in ignorance, yet not in ignorance of all; but that He was the Christ, he knew, but whether He was also to die for mankind, he knew not, therefore he said, Are You He that should come? that is, He that is to descend into hell. But this is not tenable; for neither of this was John ignorant. This at least he proclaimed even before all the others, and bare record of this first, Behold, says he, the Lamb of God, which takes away the sin of the world. [John 1:29] Now he called Him a lamb, as proclaiming the cross, and again in saying, That takes away the sin of the world, he declared this same thing. For not otherwise than by the cross did He effect this; as Paul likewise said: And the handwriting which was contrary to us, even it He took out of the way, nailing it to His cross. And his saying too, He shall baptize you with the Spirit, [Matthew 3:11] is that of one who was foretelling the events after the resurrection.

Well: that He was to rise again, he knew, say they, and that He was to give the Holy Ghost; but that He should likewise be crucified, he knew not. How then was He to rise again, who had not suffered, nor been crucified? And how was this man greater than a prophet, who knew not even what the prophets knew? For that he was greater than a prophet, even Christ Himself bare record, [Matthew 11:9] but that the prophets knew of the passion is surely plain to every one. For so Isaiah says, He is brought as a lamb to the slaughter, and as a sheep before her shearer is dumb. [Isaiah 53:7] And before this testimony also he says, There shall be a root of Jesse, and He that shall rise again to rule the Gentiles, in Him shall the Gentiles trust. [Isaiah 11:10] Then speaking of His passion, and of the ensuing glory, he added, And His rest shall be honor. And this prophet foretold not only that He should be crucified, but also with whom. For, says he, He was numbered with the transgressors. [Isaiah 53:12] And not this only, but that He should not even plead for Himself; For this man, he says, opens not His mouth: and that He should be unjustly condemned; For in His humiliation, says he, His judgment was taken away. And before this again, David both says this, and describes the judgment hall. Why, says he, do the heathen rage, and the people imagine a vain thing? The kings of the earth stand up, and the rulers are gathered together against the Lord, and against His anointed. And elsewhere he mentions also the image of the cross, saying on this wise, They pierced my hand and my feet, and those things which the soldiers were emboldened to do, he adds with all exactness, For they parted my garments, says he, among them, and for my vesture they did cast lots. And elsewhere again he says, that they also offered Him vinegar; For they gave me, says He, gall for my meat, and for my thirst they made me drink vinegar.

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

And why did he not say, Are you He that should come to hell, but simply, He that should come? Although this were far more absurd than the others, I mean their saying, he therefore said these things, that he might preach there also after his departure. To whom it were seasonable to say, Brethren, be not children in understanding, howbeit in malice be ye children. [1 Corinthians 14:20] For the present life indeed is the season for right conversation, but after death is judgment and punishment. For in hell, it is said, who will confess unto you?

How then were the gates of brass burst, and the bars of iron broken in sunder? By His body; for then first was a body shown, immortal, and destroying the tyranny of death. And besides, this indicates the destruction of the might of death, not the loosing of the sins of those who had died before His coming. And if this were not so, but He have delivered all that were before Him from hell, how says He, It shall be more tolerable for the land of Sodom and Gomorrha? [Matthew 10:15] For this saying supposes that those are also to be punished; more mildly indeed, yet still that they are to be punished. And yet they did also suffer here the most extreme punishment, nevertheless not even this will deliver them. And if it is so with them, much more with such as have suffered nothing.

What then? one may say, were they wronged, who lived before His coming? By no means, for men might then be saved, even though they had not confessed Christ. For this was not required of them, but not to worship idols, and to know the true God. For the Lord your God, it is said, is one Lord. [Deuteronomy 6:4] Therefore the Maccabees were admired, because for the observance of the law they suffered what they did suffer; and the three children, and many others too among the Jews, having shown forth a very virtuous life, and having maintained the standard of this their knowledge, had nothing more required of them. For then it was sufficient for salvation, as I have said already, to know God only; but now it is so no more, but there is need also of the knowledge of Christ. Therefore He said, If I had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin.

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

And besides, if unbelievers are after death to be saved on their believing, no man shall ever perish. For all will then repent and adore. And in proof that this is true, hear Paul saying, Every tongue shall confess, and every knee shall bow, of things in heaven, and things in earth, and things under the earth. [Philippians 2:10-11] And, The last enemy that shall be destroyed is death. [1 Corinthians 15:26] But there is no advantage in that submission, for it comes not of a rightly disposed choice, but of the necessity of things, as one may say, thenceforth taking place.

Let us not then any more bring in such old wives' doctrines, and Jewish fables. Hear at least what Paul says touching these things. For as many as have sinned without law, shall also perish without law; [Romans 2:12] where his discourse is of those who lived in the time before the law; and, As many as have sinned in the law, shall be judged by the law, [Romans 2:12] speaking of all after Moses. And, That the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, [Romans 1:18] and, indignation and wrath, tribulation and anguish upon every soul of man that works evil, of the Jew first, and also of the Gentile. [Romans 2:8-9] And yet countless were the evils which the Gentiles have suffered in this world, and this is declared alike by the histories of the heathens, and by the Scriptures that are in our hands. For who could recount the tragic calamities of the Babylonians, or those of the Egyptians? But in proof that they who, not having known Christ before His coming in the flesh, yet refrained from idolatry and worshipped God only, and showed forth an excellent life, shall enjoy all the blessings; hear what is said: But glory, and honor, and peace to every one that works good, to the Jew first, and also to the Gentile. Do you see that for their good deeds there are many rewards, and chastisements again, and penalties for such as have done the contrary?

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

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

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

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

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

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

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

And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment; behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

For the matter indeed of John's disciples had been ordered well, and they had gone away assured by the miracles which had just been performed; but there was need after that of remedy as regarded the people. For although they could not suspect anything of the kind of their own master, the common people might from the inquiry of John's disciples form many strange suspicions, not knowing the mind with which he sent his disciples. And it was natural for them to reason with themselves, and say, He that bore such abundant witness, has he now changed his persuasion, and does he doubt whether this or another be He that should come? Can it be, that in dissension with Jesus he says this? That the prison has made him more timid? That his former words were spoken vainly, and at random? It being then natural for them to suspect many such things, see how He corrects their weakness, and removes these their suspicions. For as they departed, He began to say to the multitudes. Why, as they departed? That He might not seem to be flattering the man.

And in correcting the people, He does not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He says not, as unto the Jews, Wherefore think ye evil? [Matthew 9:4] Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. Wherefore neither does He discourse unto them in the way of rebuke, but merely sets right their understanding, and defends John, and signifies that he is not fallen away from his former opinion, neither is he changed, not being at all a man easily swayed and fickle, but steadfast and sure, and far from being such as to betray the things committed unto him.

And in establishing this, He employs not at first his own sentence, but their former testimony, pointing out how they bare record of his firmness, not by their words only, but also by their deeds.

Wherefore He says, What went ye out into the wilderness to see? as though He had said, Wherefore did ye leave your cities, and your houses, and come together all of you into the wilderness? To see a pitiful and flexible kind of person? Nay, this were out of all reason, this is not what is indicated by that earnestness, and the concourse of all men unto the wilderness. So much people and so many cities would not have poured themselves out with so great zeal towards the wilderness and the river Jordan at that time, had ye not expected to see some great and marvellous one, one firmer than any rock. Yea, it was not a reed surely, that ye went out to see shaken by the wind: for the flexible and such as are lightly brought round, and now say one thing, now another, and stand firm in nothing, are most like that.

And see how He omits all wickedness, and mentions this, which then especially haunted them; and removes the suspicion of lightness.

But what went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in kings' houses. [Matthew 11:8]

Now His meaning is like this: He was not of himself a waverer; and this ye yourselves showed by your earnestness. Much less could any one say this, that he was indeed firm, but having made himself a slave to luxury, he afterwards became languid. For among men, some are such as they are of themselves, others become so; for instance, one man is passionate by nature, and another from having fallen into a long illness gets this infirmity. Again, some men are flexible and fickle by nature, while others become so by being slaves to luxury, and by living effeminately. But John, says He, neither was such a character by nature, for neither was it a reed that you went out to see; nor by giving himself to luxury did he lose the advantage he possessed. For that he did not make himself a slave to luxury, his garb shows, and the wilderness, and the prison. Since, had he been minded to wear soft raiment, he would not have lived in the wilderness, nor in the prison, but in the king's courts: it being in his power, merely by keeping silence, to have enjoyed honor without limit. For since Herod so reverenced him, even when he had rebuked him, and was in chains, much more would he have courted him, had he held his peace. You see, he had indeed given proof of his firmness and fortitude; and how could he justly incur suspicions of that kind?

2. When therefore as well by the place, as by his garments, and by their concourse unto Him, He had delineated his character, He proceeds to bring in the prophet. For having said, Why went ye out? To see a prophet? Yea I say unto you, and more than a prophet; He goes on, For this is he of whom it is written, Behold, I send my messenger before Your face, which shall prepare Your way before You. [Matthew 11:10] Having before set down the testimony of the Jews, He then applies that of the prophets; or rather, He puts in the first place the sentence of the Jews, which must have been a very strong demonstration, the witness being borne by his enemies; secondly, the man's life; thirdly, His own judgment; fourthly, the prophet; by all means stopping their mouths.

Then lest they should say, But what if at that time indeed he were such an one, but now is changed? He added also what follows; his garments, his prison, and together with these the prophecy.

Then having said, that he is greater than a prophet, He signifies also in what he is greater. And in what is he greater? In being near Him that had come. For, I send, says He, my messenger before Your face; that is, near You. For as with kings, they who ride near the chariot, these are more illustrious than the rest, just so John also appears in his course near the advent itself. See how He signified John's excellency by this also; and not even here does He stop, but adds afterwards His own suffrage as well, saying, Verily I say unto you, among them that are born of women, there has not arisen a greater than John the Baptist. [Matthew 11:11]

Now what He said is like this: woman has not borne a greater than this man. And His very sentence is indeed sufficient; but if you are minded to learn from facts also, consider his table, his manner of life, the height of his soul. For he so lived as though he were in heaven: and having got above the necessities of nature, he travelled as it were a new way, spending all his time in hymns and prayers, and holding intercourse with none among men, but with God alone continually. For he did not so much as see any of his fellow-servants, neither was he seen by any one of them; he fed not on milk, he enjoyed not the comfort of bed, or roof, or market, or any other of the things of men; and yet he was at once mild and earnest. Hear, for example, how considerately he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this cause He said also, There has not risen among them that are born of women a greater than John the Baptist.

3. But lest the exceeding greatness of His praises should produce a sort of extravagant feeling, the Jews honoring John above Christ; mark how He corrects this also. For as the things which edified His own disciples did harm to the multitudes, they supposing Him an easy kind of person; so again the remedies employed for the multitudes might have proved more mischievous, they deriving from Christ's words a more reverential opinion of John than of Himself.

Wherefore this also, in an unsuspected way, He corrects by saying, He that is less, in the kingdom of Heaven is greater than he. Less in age, and according to the opinion of the multitude, since they even called Him a gluttonous man and a winebibber; [Matthew 11:19] and, Is not this the carpenter's son? [Matthew 13:55] and on every occasion they used to make light of Him.

What then? it may be said, is it by comparison that He is greater than John? Far from it. For neither when John says, He is mightier than I, [Matthew 3:11] does he say it as comparing them; nor Paul, when remembering Moses he writes, For this man was counted worthy of more glory than Moses, [Hebrews 3:3] does he so write by way of comparison; and He Himself too, in saying, Behold, a greater than Solomon is here, [Matthew 12:42] speaks not as making a comparison.

Or if we should even grant that this was said by Him in the way of comparison, this was done in condescension, because of the weakness of the hearers. For the men really had their gaze very much fixed upon John; and then he was rendered the more illustrious both by his imprisonment, and by his plainness of speech to the king; and it was a great point for the present, that even so much should be received among the multitude. And so too, the Old Testament uses in the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared; as when it says, Among the gods there is none like You, O Lord: and again, There is no god like our God.

Now some affirm, that Christ said this of the apostles, others again, of angels. Thus, when any have turned aside from the truth, they are wont to wander many ways. For what sort of connection has it, to speak either of angels or of apostles? And besides, if He were speaking of the apostles, what hindered his bringing them forward by name? Whereas, when He is speaking of Himself, He naturally conceals His person, because of the still prevailing suspicion, and that He may not seem to say anything great of Himself; yea, and we often find Him doing so.

But what is, In the kingdom of heaven? Among spiritual beings, and all them that are in heaven.

And moreover His saying, There has not risen among them that are born of women a greater than John, suited one contrasting John with Himself, and thus tacitly excepting Himself. For though He too were born of a woman, yet not as John, for He was not a mere man, neither was He born in like manner as a man, but by a strange and wondrous kind of birth.

4. And from the days of John the Baptist, says He, until now, the kingdom of heaven suffers violence, and the violent take it by force.

And what sort of connection may this have with what was said before? Much, assuredly, and in full accordance therewith. Yea, by this topic also He proceeds to urge and press them into the faith of Himself; and at the same time likewise, He is speaking in agreement with what had been before said by John. For if all things are fulfilled even down to John, I am He that should come.

For all the prophets, says He, and the law prophesied until John. [Matthew 11:13]

For the prophets would not have ceased, unless I had come. Expect therefore nothing further, neither wait for any one else. For that I am He is manifest both from the prophets ceasing, and from those that every day take by force the faith that is in me. For so manifest is it and certain, that many even take it by force. Why, who has so taken it? Tell me. All who approach it with earnestness of mind.

Then He states also another infallible sign, saying, If you will receive it, he is Elias, which was for to come. For I will send you, it is said, Elias the Tishbite, who shall turn the heart of the father to the children. This man then is Elias, if you attend exactly, says He. For I will send, says He, my messenger before Your face.

And well has He said, If you will receive it, to show the absence of force. For I do not constrain, says He. And this He said, as requiring a candid mind, and showing that John is Elias, and Elias John. For both of them received one ministry, and both of them became forerunners. Wherefore neither did He simply say, This is Elias, but, If you are willing to receive it, this is he, that is, if with a candid mind ye give heed to what is going on. And He did not stop even at this, but to the words, This is Elias, which was for to come, He added, to show that understanding is needed, He that has ears to hear, let him hear. [Matthew 11:15]

Now He used so many dark sayings, to stir them up to inquiry. And if not even so were they awakened, much more, had all been plain and clear. For this surely no man could say, that they dared not ask Him, and that He was difficult of approach. For they that were asking him questions, and tempting Him about common matters, and whose mouths were stopped a thousand times, yet they did not withdraw from Him; how should they but have inquired of Him, and besought Him touching the indispensable things, had they indeed been desirous to learn? For if concerning the matters of the law they asked, Which is the first commandment, and all such questions, although there was of course no need of His telling them that; how should they but ask the meaning of what He Himself said, for which also He was bound to give account in His answers? And especially when it was He Himself that was encouraging and drawing them on to do this. For by saying, The violent take it by force, He stirs them up to earnestness of mind; and by saying, He that has ears to hear, let him hear, He does just the same thing.

5. But whereunto shall I liken this generation? says He, It is like children sitting in the market place, and saying, We have piped unto you, and you have not danced; we have mourned unto you, and you have not lamented. This again seems to be unconnected with what came before, but it is the most natural consequence thereof. Yea, He still keeps to the same point, the showing that John is acting in harmony with Himself, although the results were opposite; as indeed with respect to his inquiry also. And He implies that there was nothing that ought to have been done for their salvation, and was omitted; which thing the prophet says of the vineyard; What ought I to have done to this vineyard, and have not done it? For whereunto, says He, shall I liken this generation? It is like children sitting in the market, and saying, We have piped unto you, and you have not danced, we have mourned unto you, and you have not lamented. For John came neither eating nor drinking, and they say, He has a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners.

Now what He says is like this: We have come each of us an opposite way, I and John; and we have done just as if it were some hunters with a wild beast that was hard to catch, and which might by two ways fall into the toils; as if each of the two were to cut it off his several way, and drive it, taking his stand opposite to the other; so that it must needs fall into one of the two snares. Mark, for instance, the whole race of man, how it is astonished at the wonder of men's fasting, and at this hard and self-denying life. For this reason it had been so ordered, that John should be thus brought up from his earliest youth, so that hereby (among other things) his sayings might obtain credit.

But wherefore, it may be asked, did not He Himself choose that way? In the first place He did also Himself proceed by it, when He fasted the forty days, and went about teaching, and not having where to lay His head. Nevertheless He did also in another mode accomplish this same object, and provide for the advantage thence accruing. For to be testified of by him that came this way was the same thing, or even a much greater thing than to have come this way Himself.

And besides, John indeed exhibited no more than his life and conversation; for John, it is said, did no sign, [John 10:41] but He Himself had the testimony also from signs and from miracles. Leaving therefore John to be illustrious by his fasting, He Himself came the opposite way, both coming unto publicans' tables, and eating and drinking.

Let us ask the Jews then, Is fasting a good thing, and to be admired? You should then have obeyed John, and received him, and believed his sayings. For so would those sayings have led you towards Jesus. Is fasting, on the other hand, a thing grievous, and burdensome? Then should you have obeyed Jesus, and have believed in Him that came the opposite way. Thus, either way, you would have found yourselves in the kingdom. But, like an intractable wild beast, they were speaking evil of both. The fault is not then theirs who were not believed, but they are to be blamed who did not believe. For no man would ever choose to speak evil of opposite things, any more than he would on the other hand commend them. I mean thus: he that approves the cheerful and free character, will not approve him that is sad and grave; he that commends the man of a sad countenance will not commend the cheerful man. For it is a thing impossible to give your vote both ways at once. Therefore also He says, We have piped unto you, and you have not danced; that is, I have exhibited the freer kind of life, and you obeyed not: and, We have mourned, and you have not lamented; that is, John followed the rugged and grave life, and you took no heed. And He says not, he this, I that, but the purpose of both being one, although their modes of life were opposite, for this cause He speaks of their doings as common. Yea, for even their coming by opposite ways arose out of a most exact accordance, such as continued looking to one and the same end. What sort of excuse then can you have after all this?

Wherefore He subjoined, And wisdom is justified of her children; that is, though ye be not persuaded, yet with me after this ye cannot find fault. As the prophet says touching the Father, That You might be justified in Your sayings. For God, though He should effect nothing more by His care over us, fulfills all His part, so as to leave to them that will be shameless not so much as a shadow of excuse for uncandid doubt.

And if the similitudes be mean, and of an ill sound, marvel not, for He was discoursing with a view to the weakness of His hearers. Since Ezekiel too mentions many similitudes like them, and unworthy of God's majesty. But this too especially becomes His tender care.

And mark them, how in another respect also they are carried about into contradictory opinions. For whereas they had said of John, he has a devil, [Matthew 11:18] they stopped not at this, but said the very same again concerning Him, taking as He did the opposite course; thus were they forever carried about into conflicting opinions.

But Luke herewith sets down also another and a heavier charge against them, saying, For the publicans justified God, having received the baptism of John.

6. Then He proceeds to upbraid the cities now that wisdom has been justified; now that He has shown all to be fully performed. That is, having failed to persuade them, He now does but lament over them; which is more than terrifying. For He had exhibited both His teaching by His words, and His wonder-working power by His signs. But forasmuch as they abode in their own unbelief, He now does but upbraid.

For then, it is said, began Jesus to upbraid the cities, wherein most of His mighty works were done, because they repented not; saying, Woe unto you, Chorazin! Woe unto you, Bethsaida! [Matthew 11:20-21]

Then, to show you that they are not such by nature, He states also the name of the city out of which proceeded five apostles. For both Philip, and those two pairs of the chief apostles, were from thence. [John 1:44]

For if, says He, the mighty works which were done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon, at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell, for if the mighty works which have been done in you had been done in Sodom, it would have remained until this day. But I say unto you, It shall be more tolerable for the land of Sodom in the day of judgment, than for you.

And He adds not Sodom with the others for nought, but to aggravate the charge against them. Yea, for it is a very great proof of wickedness, when not only of them that now are, but even of all those that ever were wicked, none are found so bad as they.

Thus elsewhere also He makes a comparison, condemning them by the Ninevites, and by the Queen of the south; there, however, it was by them that did right, here, even by them that sinned; a thing far more grievous. With this law of condemnation, Ezekiel too was acquainted: wherefore also he said to Jerusalem, You have justified your sisters in all your sins. Thus everywhere is He wont to linger in the Old Testament, as in a favored place. And not even at this does He stay His speech, but makes their fears yet more intense, by saying, that they should suffer things more grievous than Sodomites and Tyrians, so as by every means to gather them in, both by bewailing, and by alarming them.

7. To these same things let us also listen: since not for the unbelievers only, but for us also, has He appointed a punishment more grievous than that of the Sodomites, if we will not receive the strangers that come in unto us; I mean, when He commanded to shake off the very dust: and very fitly. For as to the Sodomites, although they committed a great transgression, yet it was before the law and grace; but we, after so much care shown towards us, of what indulgence should we be worthy, showing so much inhospitality, and shutting our doors against them that are in need, and before our doors our ears? Or rather not against the poor only, but against the apostles themselves? For therefore we do it to the poor, because we do it to the very apostles. For whereas Paul is read, and you attend not; whereas John preaches, and you hear not: when will you receive a poor man, who will not receive an apostle?

In order then that both our houses may be continually open to the one, and our ears to the others, let us purge away the filth from the ears of our soul. For as filth and mud close up the ears of our flesh, so do the harlot's songs, and worldly news, and debts, and the business of usury and loans, close up the ear of the mind, worse than any filth; nay rather, they do not close it up only, but also make it unclean. And they are putting dung in your ears, who tell you of these things. And that which the barbarian threatened, saying, You shall eat your own dung, and what follows; [Isaiah 36:12] this do these men also make you undergo, not in word, but in deeds; or rather, somewhat even much worse. For truly those songs are more loathsome even than all this; and what is yet worse, so far from feeling annoyance when you hear them, you rather laugh, when you ought to abominate them and fly.

But if they be not abominable, go down unto the stage, imitate that which you praise, or rather, do thou merely take a walk with him that is exciting that laugh. Nay, you could not bear it. Why then bestow on him so great honor? Yea, while the laws that are enacted by the Gentiles would have them to be dishonored, you receive them with your whole city, like ambassadors and generals, and dost convoke all men, to receive dung in their ears. And your servant, if he say anything filthy in your hearing, will receive stripes in abundance; and be it a son, a wife, whoever it may, that does as I have said, you call the act an affront; but if worthless fellows, that deserve the scourge, should invite you to hear the filthy words, not only are you not indignant, thou dost even rejoice and applaud. And what could be equal to this folly?

But dost you yourself never utter these base words? Why what is the profit? Or rather, this very fact, whence is it manifest? For if you did not utter these things, neither would you at all laugh at hearing them, nor would you run with such zeal to the voice that makes you ashamed.

For tell me, are you pleased at hearing men blaspheme? Do you not rather shudder, and stop your ears? Surely I think you do. Why so? Because you blaspheme not yourself. Just so do thou act with respect to filthy talking also; and if you would show us clearly, that you have no pleasure in filthy speaking, endure not so much as to hear them. For when will you be able to become good, bred up as you are with such sounds in your ears? When will you venture to undergo such labors as chastity requires, now that you are falling gradually away through this laughter, these songs, and filthy words? Yea, it is a great thing for a soul that keeps itself pure from all this, to be able to become grave and chaste; how much more for one that is nourished up in such hearings? Do you not know, that we are of the two more inclined to evil? While then we make it even an art, and a business, when shall we escape that furnace?

8. Heardest thou not what Paul says, Rejoice in the Lord? [Philippians 4:4] He said not, in the devil. When then will you be able to hear Paul? When, to gain a sense of your wrong actions? drunken as you are, ever and incessantly, with the spectacle I was speaking of. For your having come here is nothing wonderful nor great; or rather it is wonderful. For here you come any how, and so as just to satisfy a scruple, but there with diligence and speed, and great readiness. And it is evident from what you bring home, on returning thence.

For even all the mire that is there poured out for you, by the speeches, by the songs, by the laughter, you collect and take every man to his home, or rather not to his home only, but every man even into his own mind.

And from things not worthy of abhorrence you turn away; while others which are to be abhorred, so far from hating, thou dost even court. Many, for instance, on coming back from tombs, are used to wash themselves, but on returning from theatres they have never groaned, nor poured forth any fountains of tears; yet surely the dead man is no unclean thing, whereas sin induces such a blot, that not even with ten thousand fountains could one purge it away, but with tears only, and with confessions. But no one has any sense of this blot. Thus because we fear not what we ought, therefore we shrink from what we ought not.

And what again is the applause? What the tumult, and the satanical cries, and the devilish gestures? For first one, being a young man, wears his hair long behind, and changing his nature into that of a woman, is striving both in aspect, and in gesture, and in garments, and generally in all ways, to pass into the likeness of a tender damsel. Then another who is grown old, in the opposite way to this, having his hair shaven, and with his loins girt about, his shame cut off before his hair, stands ready to be smitten with the rod, prepared both to say and do anything. The women again, their heads uncovered, stand without a blush, discoursing with a whole people, so complete is their practice in shamelessness; and thus pour forth all effrontery and impurity into the souls of their hearers. And their one study is, to pluck up all chastity from the foundations, to disgrace our nature, to satiate the desire of the wicked demon. Yea, and there are both foul sayings, and gestures yet fouler; and the dressing of the hair tends that way, and the gait, and apparel, and voice, and flexure of the limbs; and there are turnings of the eyes, and flutes, and pipes, and dramas, and plots; and all things, in short, full of the most extreme impurity. When then will you be sober again, I pray you, now that the devil is pouring out for you so much of the strong wine of whoredom, mingling so many cups of unchastity? For indeed both adulteries and stolen marriages are there, and there are women playing the harlot, men prostituting, youths corrupting themselves: all there is iniquity to the full, all sorcery, all shame. Wherefore they that sit by should not laugh at these things, but weep and groan bitterly.

What then? Are we to shut up the stage? it will be said, and are all things to be turned upside down at your word? Nay, but as it is, all things are turned upside down. For whence are they, tell me, that plot against our marriages? Is it not from this theatre? Whence are they that dig through into chambers? Is it not from that stage? Comes it not of this, when husbands are insupportable to their wives? Of this, when the wives are contemptible to their husbands? Of this, that the more part are adulterers? So that the subverter of all things is he that goes to the theatre; it is he that brings in a grievous tyranny. Nay, you will say, this is appointed by the good order of the laws. Why, to tear away men's wives, and to insult young boys, and to overthrow houses, is proper to those who have seized on citadels. And what adulterer, will you say, has been made such by these spectacles? Nay, who has not been made an adulterer? And if one might but mention them now by name, I could point out how many husbands those harlots have severed from their wives, how many they have taken captive, drawing some even from the marriage bed itself, not suffering others so much as to live at all in marriage.

What then? I pray you, are we to overthrow all the laws? Nay, but it is overthrowing lawlessness, if we do away with these spectacles. For hence are they that make havoc in our cities; hence, for example, are seditions and tumults. For they that are maintained by the dancers, and who sell their own voice to the belly, whose work it is to shout, and to practise everything that is monstrous, these especially are the men that stir up the populace, that make the tumults in our cities. For youth, when it has joined hands with idleness, and is brought up in so great evils, becomes fiercer than any wild beast. The necromancers too, I pray you, whence are they? Is it not from hence, that in order to excite the people who are idling without object, and make the dancing men have the benefit of much and loud applause, and fortify the harlot women against the chaste, they proceed so far in sorcery, as not even to shrink from disturbing the bones of the dead? Comes it not hence, when men are forced to spend without limit on that wicked choir of the devil? And lasciviousness, whence is that, and its innumerable mischiefs? You see, it is thou who art subverting our life, by drawing men to these things, while I am recruiting it by putting them down.

Let us then pull down the stage, say they. Would that it were possible to pull it down; or rather, if you be willing, as far as regards us, it is pulled down, and dug up. Nevertheless, I enjoin no such thing. Standing as these places are, I bid you make them of no effect; which thing were a greater praise than pulling them down.

9. Imitate at least the barbarians, if no one else; for they verily are altogether clean from seeking such sights. What excuse then can we have after all this, we, the citizens of Heaven, and partners in the choirs of the cherubim, and in fellowship with the angels, making ourselves in this respect worse even than the barbarians, and this, when innumerable other pleasures, better than these, are within our reach?

Why, if you desire that your soul may find delight, go to pleasure grounds, to a river flowing by, and to lakes, take notice of gardens, listen to grasshoppers as they sing, be continually by the coffins of martyrs, where is health of body and benefit of soul, and no hurt, no remorse after the pleasure, as there is here.

You have a wife, you have children; what is equal to this pleasure? You have a house, you have friends, these are the true delights: besides their purity, great is the advantage they bestow. For what, I pray you, is sweeter than children? What sweeter than a wife, to him that will be chaste in mind?

To this purpose, we are told, that the barbarians uttered on some occasion a saying full of wise severity. I mean, that having heard of these wicked spectacles, and the unseasonable delight of them; why the Romans, say they, have devised these pleasures, as though they had not wives and children; implying that nothing is sweeter than children and wife, if you are willing to live honestly.

What then, one may say, if I point to some, who are nothing hurt by their pastime in that place? In the first place, even this is a hurt, to spend one's time without object or fruit, and to become an offense to others. For even if you should not be hurt, you make some other more eager herein. And how can you but be yourself hurt, giving occasion to what goes on? Yea, both the fortune-teller, and the prostitute boy, and the harlot woman, and all those choirs of the devil, cast upon your head the blame of their proceedings. For as surely as, if there were no spectators, there would be none to follow these employments; so, since there are, they too have their share of the fire due to such deeds. So that even if in chastity thou were quite unhurt (a thing impossible), yet for others' ruin you will render a grievous account; both the spectators', and that of those who assemble them.

And in chastity too you would profit more, did you refrain from going there. For if even now you are chaste, you would have become chaster by avoiding such sights. Let us not then delight in useless argument, nor devise unprofitable apologies: there being but one apology, to flee from the Babylonian furnace, to keep far from the Egyptian harlot, though one must escape her hands naked. [Genesis 39:12]

For so shall we both enjoy much delight, our conscience not accusing us, and we shall live this present life with chastity, 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, now and ever, and world without end. Amen.

At that time Jesus answered and said, I make acknowledgment unto You, O Father, Lord of Heaven and earth; because You have hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Your sight.

Do you see, how many ways He leads them on to the faith? First, [Matthew 11:7-11] by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, [Matthew 11:12] by saying, The kingdom of Heaven suffers violence, and the violent take it by force; for this is the language of one who is pressing and urging them. Thirdly, [Matthew 6:13] by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly, [Matthew 6:14-19] by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. [Matthew 11:20-24] Sixthly, by His giving thanks for them that believed. For the expression, I make acknowledgment to You, here is, I thank You. I thank You, He says, because You have hid these things from the wise and prudent.

What then? Does He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest.

And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this does He rejoice, but because what wise men knew not, was known to these. As when Paul says, I thank God, that you were servants of sin, but you obeyed from the heart the form of doctrine which was delivered unto you. You see, neither does Paul therefore rejoice, because they were servants of sin, but because being such, they had been so highly favored.

Now by the wise, here, He means the Scribes, and the Pharisees. And these things He says, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them wise, He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, you have revealed it to fools, but to babes; to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: If any man among you seems to be wise in this world, let him become a fool, that he may be wise. [1 Corinthians 3:18] For thus is God's grace manifested.

But wherefore does He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way does He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, Cast not the holy things unto dogs, [Matthew 7:6] this He Himself anticipated them in performing.

Moreover He signifies hereby both His own principal will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father's, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; For so, says He, it seemed good in Your sight: that is, so it pleased You.

And wherefore was it hidden from them? Hear Paul, saying, that Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God. [Romans 10:3]

Consider now how it was likely the disciples should be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God's revelation. But Luke says, that at the very hour, when the seventy came telling Him about the devils, then He rejoiced and spoke these things, [Luke 10:21] which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, do you also, says He, fear, and continue babes. For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He says, You have hid, does He mean that it is all God's doing: but as when Paul says, He gave them over to a reprobate mind, [Romans 1:28] and, He has blinded their minds, it is not meant to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, You have hid.

For since He had said, I thank You, because You have hid them, and hast revealed them unto babes; to hinder your supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He says,

All things are delivered unto me of my Father. [Matthew 11:27] And to them that are rejoicing, because the devils obey them, Nay, why marvel, says He, [Luke 10:22] that devils yield to you? All things are mine; All things are delivered unto me.

But when you hear, they are delivered, do not surmise anything human. For He uses this expression, to prevent your imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

2. Then He says what is even greater than this, lifting up your mind; And no man knows the Son, but the Father; neither knows any man the Father, but the Son. Which seems indeed to the ignorant unconnected with what went before, but has full accordance therewith. As thus: having said, All things are delivered unto me of my Father, He adds, And what marvel, so He speaks, if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance. Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He says, No man knows the Father but the Son.

And see at what time He says this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, You have revealed them unto babes, He signifies this also to pertain to Himself; for neither knows any man the Father, says He, save the Son, and he to whomsoever the Son is willing to reveal Him; [Matthew 11:27] not to whomsoever He may be enjoined, to whomsoever He may be commanded. But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He has set down. And everywhere He affirms this; as when He says, No man comes unto the Father, but by me. [John 14:6]

And thereby he establishes another point also, His being in harmony and of one mind with Him. Why, says He, I am so far from fighting and warring with Him, that no one can even come to Him but by me. For because this most offended them, His seeming to be a rival God, He by all means does away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.

But when He says, Neither knows any man the Father, save the Son, He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion says; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, We know in part, and we prophesy in part. [1 Corinthians 13:9]

3. Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying, Come unto me, all you that labor and are heavy laden, and I will give you rest. [Matthew 11:28] Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. For I, says He, will give you rest. He said not, I will save you, only; but what was much more, I will place you in all security.

Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and you shall find rest unto your souls. For my yoke is easy, and my burden is light. [Matthew 11:29-30] Thus, be not afraid, says He, hearing of a yoke, for it is easy: fear not, because I said, a burden, for it is light.

And how said He before, The gate is narrow and the way strait? [Matthew 7:13] Whilst you are careless, while you are supine; whereas, if you duly perform His words, the burden will be light; wherefore also He has now called it so.

But how are they duly performed? If you have become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. [Matthew 5:3] And here again He does the very same, and exceeding great is the reward He appoints. For not to another only do you become serviceable; but yourself also above all you refresh, says He. For you shall find rest unto your souls.

Even before the things to come, He gives you here your recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, Of what are you afraid? says He, lest you should be a loser by your low estate? Look to me, and to all that is mine; learn of me, and then shall you know distinctly how great your blessing. Do you see how in all ways He is leading them to humility? By His own doings: Learn of me, for I am meek. By what themselves are to gain; for, You shall find, says He, rest unto your souls. By what He bestows on them; for, I too will refresh you, says He. By rendering it light; For my yoke is easy, and my burden is light. So likewise does Paul, saying, For the present light affliction, which is but for a moment, works a far more exceeding and eternal weight of glory. [2 Corinthians 4:17]

And how, some one may say, is the burden light, when He says, Except one hate father and mother; and, Whosoever takes not up his cross, and follows after me, is not worthy of me: and, Whosoever forsakes not all that he has, cannot be my disciple: when He commands even to give up our very life? [Matthew 16:25] Let Paul teach you, saying, Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? [Romans 8:35] And that, The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. [Romans 8:18] Let those teach you, who return from the council of the Jews after plenty of stripes, and rejoice that they were counted worthy to suffer shame for the name of Christ. [Acts 5:41] And if you are still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of your remissness; since if you are prepared, and in earnest, all will be easy to you and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spoke of a yoke, and called it easy; both named a burden, and added that it was light; that you should neither flee from them as toilsome, nor despise them as over easy.

But if even after all this, virtue seem to you an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, Take my yoke upon you, but before that, Come, you that labor and are heavy laden; implying that sin too has labor, and a burden that is heavy and hard to bear. For He said not only, You that labor, but also, that are heavy laden. This the prophet too was speaking of, when in that description of her nature, As an heavy burden they weighed heavy upon me. And Zacharias too, describing her, says she is A talent of lead. [Zechariah 5:7-8]

And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue.

And mark it: what is more grievous, I pray you, than to have no possessions? To turn the cheek, and when smitten not to smite again? To die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable.

But be not disturbed; rather let us take up each of these, and inquire about it accurately; and if you will, that first which many count most painful. Which then of the two, tell me, is grievous and burdensome, to be in care for one belly, or to be anxious about ten thousand? To be clothed with one outer garment, and seek for nothing more; or having many in one's house, to bemoan one's self every day and night in fear, in trembling, about the preservation of them, grieved, and ready to choke about the loss of them; lest one should be moth-eaten, lest a servant purloin and go off with them?

4. But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it.

But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty.

Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest has beginning, in that termination: and whereas by the former you have kindled the other's pile too, by the latter you have quenched even your own flames. But that not to be burnt is a pleasanter thing than to be burnt, is surely plain to every man. And if this hold in regard of bodies, much more in a soul.

And whether is lighter, to contend, or to be crowned? To fight, or to have the prize? And to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in your account.

And if you disbelieve our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, I joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me. Do you see with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death.

5. But that virtue's yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? How many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? How many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head.

Or would you see the souls of the revilers, and of the passionate? Why, what is worse than this torture? What, than the wounds they have within? What, than the furnace that is continually burning, and the flame that is never quenched?

Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end.

What again fuller of turmoil, and more frantic, than such as are puffed up with pride? For learn, says He, of me, for I am meek and lowly in heart, and you shall find rest unto your souls. Because long-suffering is the mother of all good things.

Fear thou not therefore, neither start away from the yoke that lightens you of all these things, but put yourself under it with all forwardness, and then you shall know well the pleasure thereof. For it does not at all bruise your neck, but is put on you for good order's sake only, and to persuade you to walk seemly, and to lead you unto the royal road, and to deliver you from the precipices on either side, and to make you walk with ease in the narrow way.

Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here find rest unto our souls, 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, now and ever, and world without end. Amen.

At that time Jesus went on the Sabbath day through the grain; and His disciples were a hungered, and began to pluck the ears of grain, and to eat.

But Luke says, On a double Sabbath. Now what is a double Sabbath? When the cessation from toil is twofold, both that of the regular Sabbath, and that of another feast coming upon it. For they call every cessation from toil, a sabbath.

But why could He have led them away from it, who foreknew all, unless it had been His will that the Sabbath should be broken? It was His will indeed, but not simply so; wherefore He never breaks it without a cause, but giving reasonable excuses: that He might at once bring the law to an end, and not startle them. But there are occasions on which He even repeals it directly, and not with circumstance: as when He anoints with the clay the eyes of the blind man; [John 9:6, 14] as when He says, My Father works hitherto, and I work. And He does so, by this to glorify His own Father, by the other to soothe the infirmity of the Jews. At which last He is laboring here, putting forward as a plea the necessity of nature; although in the case of acknowledged sins, that could not of course ever be an excuse. For neither may the murderer make his anger a plea, nor the adulterer allege his lust, no, nor any other excuse; but here, by mentioning their hunger, He freed them from all blame.

But do thou, I pray you, admire the disciples, how entirely they control themselves, and make no account of the things of the body, but esteem the table of the flesh a secondary thing, and though they have to struggle with continual hunger, do not even so withdraw themselves. For except hunger had sorely constrained them, they would not have done so much as this.

What then do the Pharisees? When they saw it, it is said, they said to Him, Behold, Your disciples do that which is not lawful to do upon the Sabbath day. [Matthew 12:2]

Now here indeed with no great vehemence (yet surely that would have been consistent in them) — nevertheless they are not vehemently provoked, but simply find fault. But when He stretched out the withered hand and healed it, then they were so infuriated, as even to consult together about slaying and destroying Him. For where nothing great and noble is done, they are calm; but where they see any made whole, they are savage, and fret themselves, and none so intolerable as they are: such enemies are they of the salvation of men.

How then does Jesus defend His disciples? Have ye not read, says He, what David did in the temple, when he was an hungered, himself and all they that were with him? How he entered into the house of God, and did eat the show-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? [Matthew 12:3-4]

Thus, whereas in pleading for His disciples, He brings forward David; for Himself, it is the Father. [John 5:17]

And observe His reproving manner: Have ye not read what David did? For great indeed was that prophet's glory, so that Peter also afterwards pleading with 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]

But wherefore does He not call him by the name of his rank, either on this occasion or afterwards? Perhaps because He derived His race from him.

Now had they been a candid sort of persons, He would have turned His discourse to the disciples' suffering from hunger; but abominable as they were and inhuman, He rather rehearses unto them a history.

But Mark says, In the days of Abiathar the High Priest: not stating what was contrary to the history, but implying that he had two names; and adds that he gave unto him, indicating that herein also David had much to say for himself, since even the very priest suffered him; and not only suffered, but even ministered unto him. For tell me not that David was a prophet, for not even so was it lawful, but the privilege was the priests': wherefore also He added, but for the priests only. For though he were ten thousand times a prophet, yet was he not a priest; and though he were himself a prophet, yet not so they that were with him; since to them too we know that he gave.

What then, it might be said, were they all one with David? Why talk to me of dignity, where there seems to be a transgression of the law, even though it be the constraint of nature? Yea, and in this way too He has the more entirely acquitted them of the charges, in that he who is greater is found to have done the same.

And what is this to the question, one may say; for it was not surely the Sabbath, that he transgressed? You tell me of that which is greater, and which especially shows the wisdom of Christ, that letting go the Sabbath, He brings another example greater than the Sabbath. For it is by no means the same, to break in upon a day, and to touch that holy table, which it was not lawful for any man to touch. Since the Sabbath indeed has been violated, and that often; nay rather it is continually being violated, both by circumcision, and by many other works; and at Jericho [Joshua 6:15] too one may see the same to have happened; but this happened then only. So that He more than obtains the victory. How then did no man blame David, although there was yet another ground of charge heavier than this, that of the priests' murder, which had its origin from this? But He states it not, as applying himself to the present subject only.

2. Afterwards again He refutes it in another way also. For as at first He brought in David, by the dignity of the person quelling their pride; so when He had stopped their mouths, and had put down their boasting, then He adds also the more appropriate refutation. And of what sort is this? Do you not know, that in the temple the priests profane the Sabbath, and are blameless? [Matthew 12:5] For in that other instance indeed, says He, the emergency made the relaxation, but here is the relaxation even without emergency. He did not however at once thus refute them but first by way of permission, afterwards as insisting upon his argument. Because it was meet to draw the stronger inference last, although the former argument also had of course its proper weight.

For tell me not, that it is not freeing one's self from blame, to bring forward another who is committing the same sin. For when the doer incurs no blame, the act on which he has ventured becomes a rule for others to plead.

Nevertheless He was not satisfied with this, but subjoins also what is more decisive, saying that the deed is no sin at all; and this more than anything was the sign of a glorious victory, to point to the law repealing itself, and in two ways doing so, first by the place, then by the Sabbath; or rather even in three ways, in that both the work is twofold that is done, and with it goes also another thing, its being done by the priests; and what is yet more, that it is not even brought as a charge. For they, says He, are blameless.

Do you see how many points He has stated? The place; for He says, In the temple; the persons, for they are the priests; the time, for He says, the Sabbath; the act itself, for they profane; (He not having said, they break, but what is more grievous, they profane;) that they not only escape punishment, but are even free from blame, for they, says He, are blameless.

Do not ye therefore account this, He says, like the former instance. For that indeed was done both but once, and not by a priest, and was of necessity; wherefore also they were deserving of excuse; but this last is both done every Sabbath, and by priests, and in the temple, and according to the law. And therefore again not by favor, but in a legal way, they are acquitted of the charges. For not at all as blaming them did I so speak, says He, nor yet as freeing them from blame in the way of indulgence, but according to the principle of justice.

And He seems indeed to be defending them, but it is His disciples whom He is clearing of the alleged faults. For when He says, those are blameless, He means, much more are these.

But they are not priests. Nay, they are greater than priests. For the Lord of the temple Himself is here: the truth, not the type. Wherefore He said also,

But I say unto you, That in this place is one greater than the temple.

Nevertheless, great as the sayings were which they heard, they made no reply, for the salvation of men was not their object.

Then, because to the hearers it would seem harsh, He quickly draws a veil over it, giving His discourse, as before, a lenient turn, yet even so expressing Himself with a rebuke. But if you had known what this means, I will have mercy and not sacrifice, you would not have condemned the guiltless. [Matthew 12:7]

Do you see how again He inclines His speech to lenity, yet again shows them to be out of the reach of lenity? For you would not have condemned, says He, the guiltless. Before indeed He inferred the same from what is said of the priests, in the words, they are guiltless; but here He states it on His own authority; or rather, this too is out of the law, for He was quoting a prophetic saying. [Hosea 6:6]

3. After this He mentions another reason likewise; For the Son of man, says He, is Lord of the Sabbath day; [Matthew 12:8] speaking it of Himself. But Mark relates Him to have said this of our common nature also; for He said, The Sabbath was made for man, not man for the Sabbath. [Mark 2:27]

Wherefore then was he punished that was gathering the sticks? [Numbers 15:32-36] Because if the laws were to be despised even at the beginning, of course they would scarcely be observed afterwards.

For indeed the Sabbath did at the first confer many and great benefits; for instance, it made them gentle towards those of their household, and humane; it taught them God's providence and the creation, as Ezekiel says; [Ezekiel 20:12] it trained them by degrees to abstain from wickedness, and disposed them to regard the things of the Spirit.

For because they could not have borne it, if when He was giving the law for the Sabbath, He had said, Do your good works on the Sabbath, but do not the works which are evil, therefore He restrained them from all alike for, You must do nothing at all, says He: and not even so were they kept in order. But He Himself, in the very act of giving the law of the Sabbath, did even therein darkly signify that He will have them refrain from the evil works only, by the saying, You must do no work, except what shall be done for your life. And in the temple too all went on, and with more diligence and double toil. [Numbers 28:9-10] Thus even by the very shadow He was secretly opening unto them the truth.

Did Christ then, it will be said, repeal a thing so highly profitable? Far from it; nay, He greatly enhanced it. For it was time for them to be trained in all things by the higher rules, and it was unnecessary that his hands should be bound, who was freed from wickedness, winged for all good works; or that men should hereby learn that God made all things; or that they should so be made gentle, who are called to imitate God's own love to mankind (for He says, Be merciful, as your Heavenly Father); [Luke 6:36] or that they should make one day a festival, who are commanded to keep a feast all their life long; (For let us keep the feast, it is said, not with old leaven, neither with leaven of malice and wickedness; but with unleavened bread of sincerity and truth); [1 Corinthians 5:8] as neither need they stand by an ark and a golden altar, who have the very Lord of all for their inmate, and in all things hold communion with Him; by prayer, and by oblation, and by scriptures, and by almsgiving, and by having Him within them. Lo now, why is any Sabbath required, by him who is always keeping the feast, whose conversation is in Heaven?

4. Let us keep the feast then continually, and do no evil thing; for this is a feast: and let our spiritual things be made intense, while our earthly things give place: and let us rest a spiritual rest, refraining our hands from covetousness; withdrawing our body from our superfluous and unprofitable toils, from such as the people of the Hebrews did of old endure in Egypt. For there is no difference between us who are gathering gold, and those that were bound in the mire, working at those bricks, and gathering stubble, and being beaten. Yea, for now too the devil bids us make bricks, as Pharaoh did then. For what else is gold, than mire? And what else is silver, than stubble? Like stubble, at least, it kindles the flame of desire; like mire, so does gold defile him that possesses it.

Wherefore He sent us, not Moses from the wilderness, but His Son from Heaven. If then, after He has come, thou abide in Egypt, you will suffer with the Egyptians: but if leaving that land thou go up with the spiritual Israel, you shall see all the miracles.

Yet not even this suffices for salvation. For we must not only be delivered out of Egypt, but we must also enter into the promise. Since the Jews too, as Paul says, both went through the Red Sea, and ate manna, and drank spiritual drink, but nevertheless they all perished.

Lest then the same befall us also, let us not be slow, neither draw back; but when you hear wicked spies even now bringing up an evil report against the strait and narrow way, and uttering the same kind of talk as those spies of old, let not the multitude, but Joshua, be our pattern, and Caleb the son of Jephunneh; and do not thou give up, until thou have attained the promise, and entered into the Heavens.

Neither account the journey to be difficult. For if when we were enemies, we were reconciled to God, much more, being reconciled, shall we be saved. [Romans 5:10] But this way, it will be said, is strait and narrow. Well, but the former, through which you have come, is not strait and narrow only, but even impassable, and full of savage wild beasts. And as there was no passing through the Red Sea, unless that miracle had been wrought, so neither could we, abiding in our former life, have gone up into Heaven, but only by baptism intervening. Now if the impossible has become possible, much more will the difficult be easy.

But that, it will be said, was of grace only. Why, for this reason especially you have just cause to take courage. For if, where it was grace alone, He wrought with you; will He not much more be your aid, where ye also show forth laborious works? If He saved you, doing nothing, will He not much more help you, working?

Above indeed I was saying, that from the impossibilities you ought to take courage about the difficulties also; but now I add this, that if we are vigilant, these will not be so much as difficult. For mark it: death is trodden under foot, the devil has fallen, the law of sin is extinguished, the grace of the Spirit is given, life is contracted into a small space, the heavy burdens are abridged.

And to convince you hereof by the actual results, see how many have overshot the injunctions of Christ; and are you afraid of that which is just their measure? What plea then will you have, when others are leaping beyond the bounds, and you yourself too slothful for what is enacted?

Thus, you we admonish to give alms of such things as you have, but another has even stripped himself of all his possessions: you we require to live chastely with your wife, but another has not so much as entered into marriage: and you we entreat not to be envious, but another we find giving up even his own life for charity: you again we entreat to be lenient in judgments, and not severe to them that sin, but another, even when smitten, has turned the other cheek also.

What then shall we say, I pray you? What excuse shall we make, not doing even these things, when others go so far beyond us? And they would not have gone beyond us, had not the thing been very easy. For which pines away, he who envies other men's blessings, or he who takes pleasure with them, and rejoices? Which eyes all things with suspicion and continual trembling, the chaste man, or the adulterer? Which is cheered by good hopes, he that spoils by violence, or he that shows mercy, and imparts of his own to the needy?

Let us then bear in mind these things, and not be torpid in our career for virtue's sake; but having stripped ourselves with all readiness for these glorious wrestlings, let us labor for a little while, that we may win the perpetual and imperishable crowns; 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 He was departed thence, He went into their synagogue: and, behold, a man which had his hand withered.

Again He heals on a Sabbath day, vindicating what had been done by His disciples. And the other evangelists indeed say, that He set the man in the midst, and asked them, If it was lawful to do good on the Sabbath days.

See the tender bowels of the Lord. He set him in the midst, that by the sight He might subdue them; that overcome by the spectacle they might cast away their wickedness, and out of a kind of shame towards the man, cease from their savage ways. But they, ungentle and inhuman, choose rather to hurt the fame of Christ, than to see this person made whole: in both ways betraying their wickedness; by their warring against Christ, and by their doing so with such contentiousness, as even to treat with despite His mercies to other men.

And while the other evangelists say, He asked the question, this one says, it was asked of Him. And they asked Him, so it stands, saying, Is it lawful to heal on the Sabbath days? That they might accuse Him. [Matthew 12:10] And it is likely that both took place. For being unholy wretches, and well assured that He would doubtless proceed to the healing, they hastened to take Him beforehand with their question, thinking in this way to hinder Him. And this is why they asked, Is it lawful to heal on the Sabbath days? not for information, but that they might accuse Him. Yet surely the work was enough, if it were really their wish to accuse Him; but they desired to find a handle in His words too, preparing for themselves beforehand an abundance of arguments.

But He in His love towards man does this also: He answers them, teaching His own meekness, and turning it all back upon them; and points out their inhumanity. And He sets the man in the midst; not in fear of them, but endeavoring to profit them, and move them to pity.

But when not even so did He prevail with them, then was He grieved, it is said, and angry with them for the hardness of their heart, and He says,

What man is there among you that shall have one sheep, and if this fall into a pit on the Sabbath days, will he not lay hold of it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days. [Matthew 12:3]

Thus, lest they have ground of obstinacy, and of accusing him again of transgression, He convicts them by this example. And do thou mark, I pray you, how variously and suitably in each case, He introduces His pleas for the breaking of the sabbath. Thus, first, in the case of the blind man, [John 9:6] He does not so much as defend Himself to them, when He made the clay: and yet then also were they blaming Him; but the manner of the creation was enough to indicate the Lord and Owner of the law. Next, in the case of the paralytic, when he carried his bed, and they were finding fault, [John 5:9-10] He defends Himself, now as God, and now as man; as man, when He says, If a man on the Sabbath day receive circumcision, that the law should not be broken; (and He said not that a man should be profited); are you angry at me, because I have made a man every whit whole on the Sabbath day? [John 7:23] As God again, when He says, My Father works hitherto, and I work. [John 5:17]

But when blamed for His disciples, He said, Have ye not read what David did, when he was an hungered, himself and they that were with him, how he entered into the house of God, and did eat the show-bread? [Matthew 12:3-4] He brings forward the priests also.

And here again; Is it lawful to do good on the Sabbath days, or to do evil? Which of you shall have one sheep? For He knew their love of wealth, that they were all taken up with it, rather than with love of mankind. And indeed the other evangelist says, that He also looked about upon them when asking these questions, that by His very eye He might win them over; but not even so did they become better.

And yet here He speaks only; whereas elsewhere in many cases He heals by laying on of hands also. But nevertheless none of these things made them meek; rather, while the man was healed, they by his health became worse.

For His desire indeed was to cure them before him, and He tried innumerable ways of healing, both by what He did in their presence, and by what He said: but since their malady after all was incurable, He proceeded to the work. Then says He to the man, Stretch forth your hand. And he stretched it forth, and it was restored whole, like as the other. [Matthew 12:13]

2. What then did they? They go forth, it is said, and take counsel together to slay Him. For the Pharisees, says the Scripture, went out and held a council against Him, how they might destroy Him. They had received no injury, yet they went about to slay Him. So great an evil is envy. For not against strangers only, but even against our own, is it ever warring. And Mark says, they took this counsel with the Herodians. [Mark 3:6]

What then does the gentle and meek One? He withdrew, on being aware of it. But when Jesus knew their devices, He withdrew Himself, it is said, from them. [Matthew 12:15] Where now are they who say, miracles ought to be done? Nay, by these things He signified, that the uncandid soul is not even thereby persuaded; and He made it plain that His disciples too were blamed by them without cause. This however we should observe, that they grow fierce especially at the benefits done to their neighbors; and when they see any one delivered either from disease or from wickedness, then is the time for them to find fault, and become wild beasts. Thus did they calumniate Him, both when He was about to save the harlot, and when He was eating with publicans, and now again, when they saw the hand restored.

But do thou observe, I pray you, how He neither desists from His tender care over the infirm, and yet allays their envy. And great multitudes followed Him, and He healed them all; and He charged them that were healed, that they should make Him known to no man. Because, while the multitudes everywhere both admire and follow Him, they desist not from their wickedness.

Then, lest you should be confounded at what is going on, and at their strange frenzy, He introduces the prophet also, foretelling all this. For so great was the accuracy of the prophets, that they omit not even these things, but foretell His very journeyings, and changes of place, and the intent with which He acted therein; that you might learn, how they spoke all by the Spirit. For if the secrets of men cannot by any art be known, much more were it impossible to learn Christ's purpose, except the Spirit revealed it. [1 Corinthians 2:11]

What then says the prophet? Nay, it is subjoined: That it might be fulfilled which was spoken by Esaias the Prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased. I will put my Spirit upon Him, and He shall show judgment to the Gentiles. He shall not strive nor cry, neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory. And in His name shall the Gentiles trust.

The prophet celebrates His meekness, and His unspeakable power, and opens to the Gentiles a great door and effectual; he foretells also the ills that are to overtake the Jews, and signifies His unanimity with the Father. For behold, says He, my servant, whom I have chosen, my beloved, in whom my soul is well pleased. Now if He chose Him, not as an adversary does Christ set aside the law, nor as being an enemy of the lawgiver, but as having the same mind with Him, and the same objects.

Then proclaiming His meekness, he says, He shall not strive nor cry. For His desire indeed was to heal in their presence; but since they thrust Him away, not even against this did He contend.

And intimating both His might, and their weakness, he says, A bruised reed shall He not break. For indeed it was easy to break them all to pieces like a reed, and not a reed merely, but one already bruised.

And smoking flax shall He not quench. Here he sets forth both their anger that is kindled, and His might that is able to put down their anger, and to quench it with all ease; whereby His great mildness is signified.

What then? Shall these things always be? And will He endure them perpetually, forming such frantic plots against Him? Far from it; but when He has performed His part, then shall He execute the other purposes also. For this He declared by saying Till He send forth judgment unto victory: and in His name shall the Gentiles trust. As Paul likewise says, Having in a readiness to revenge all disobedience, when your obedience is fulfilled.

But what is, when He sends forth judgment unto victory? When He has fulfilled all His own part, then, we are told, He will bring down upon them His vengeance also, and that a perfect vengeance. Then shall they suffer His terrors, when His trophy is gloriously set up, and the ordinances that proceed from Him have prevailed, and He has left them no plea of contradiction, however shameless. For He is wont to call righteousness, judgment.

But not to this will His dispensation be confined, to the punishment of unbelievers only, but He will also win to Himself the whole world. Wherefore He added, And in His name shall the Gentiles trust.

Then, to inform you that this too is according to the purpose of the Father, in the beginning the prophet had assured us of this likewise, together with what had gone before; saying, My well-beloved, in whom my soul is well pleased. For of the well-beloved it is quite evident that He did these things also according to the mind of the beloved.

3. Then they brought unto Him one possessed with a devil, blind and dumb, and He healed him, insomuch that the blind and dumb both spoke and saw.

O wickedness of the evil spirit! He had barred up both entrances, whereby that person should have believed, as well sight as hearing; nevertheless, both did Christ open.

And all the people were amazed, saying, Is not this the Son of David? But the Pharisees said, This fellow does not cast out devils, but by Beelzebub, the prince of the devils.

And yet what great thing had been said? Nevertheless, not even this did they endure: to such a degree, as I have already remarked, are they ever stung by the good works done to their neighbors, and nothing grieves them so much as the salvation of men. And yet He had actually retired, and had given room for their passion to subside; but the evil was again rekindled, because a benefit was again conferred; and the evil spirit was not so indignant as they. For he indeed departed from the body, and gave place and fled away, uttering no sound; but these were endeavoring now to slay, now to defame Him. That is, their first aim not succeeding, they would fain hurt His good name.

Such a thing is envy, than which no worse evil can exist. For the adulterer indeed enjoys some pleasure, such as it is, and in a short time accomplishes his proper sin; but the envious man punishes himself, and takes vengeance upon himself more than on the person whom he envies, and never ceases from his sin, but is continually engaged in the commission thereof. For as a sow in mire, and evil spirits in our hurt, so also does he delight in his neighbor's ills; and if anything painful take place, then is he refreshed, and takes breath; accounting the calamities of others his own joys, and the blessings of others his own ills; and he considers not what pleasure may accrue to himself, but what pain to his neighbor. These men therefore were it not meet to stone and beat to death, like mad dogs, like destroying demons, like the very furies?

For as beetles feed on dung, so do these men on the calamities of others, being a sort of common foes and enemies of our nature. And whereas the rest of mankind pity even a brute when it is killed, do you, on seeing a man receive benefits, become like a wild beast, tremble, and turn pale? Why, what can be worse than this madness? Therefore, you see, whoremongers and publicans were able to enter into the kingdom, but the envious, being within it, went out: For the children of the kingdom, it is said, shall be cast out. And the former, once freed from their present wickedness, attained to things which they never looked for, while these latter lost even the good things which they had; and very reasonably. For this turns a man into a devil, this renders one a savage demon. Thus did the first murder arise; thus was nature forgotten; thus the earth defiled; thus afterwards did it open its mouth, to receive yet living, and utterly destroy, Dathan, and Korah, and Abiram, and all that multitude.

4. But to declaim against envy, one may say, is easy; but we ought to consider also how men are to be freed from the disease. How then are we to be rid of this wickedness? If we bear in mind, that as he who has committed fornication cannot lawfully enter the church, so neither he that envies; nay, and much less the latter than the former. For as things are, it is accounted even an indifferent thing; wherefore also it is little thought of; but if its real badness be made evident, we should easily refrain from it.

Weep then, and groan; lament, and entreat God. Learn to feel and to repent for it, as for a grievous sin. And if you be of this mind, you will quickly be rid of the disease.

And who knows not, one may say, that envy is an evil thing? No one indeed is ignorant of it: yet they have not the same estimation of this passion as of adultery and fornication. When, at least, did any one condemn himself bitterly for having envied? When did he entreat God concerning this pest, that He would be merciful to him? No man at any time: but if he shall fast and give a little money to a poor man, though he be envious to the thousandth degree, he counts himself to have done nothing horrid, held as he is in subjection by the most accursed passion of all. Whence, for example, did Cain become such as he was? Whence Esau? Whence the children of Laban? Whence the sons of Jacob? Whence Korah, Dathan, and Abiram, with their company? Whence Miriam? Whence Aaron? Whence the devil himself?

Herewith consider this also; that you injure not him whom you envy, but into yourself you are thrusting the sword. For wherein did Cain injure Abel? Did he not even against his own will send him the more quickly into the kingdom? But himself he pierced through with innumerable evils. Wherein did Esau harm Jacob? Did not Jacob grow wealthy, and enjoy unnumbered blessings; while he himself both became an outcast from his father's house, and wandered in a strange land, after that plot of his? And wherein did Jacob's sons again make Joseph the worse, and this, though they proceeded even unto blood? Had not they to endure famine, and encounter peril to the utmost, whereas he became king of all Egypt? For the more you envy, the more do you become a procurer of greater blessing to the object of your envy. For there is a God who beholds these things; and when He sees him injured, that does no injury, him He exalts the more, and so makes him glorious, but you He punishes.

For if them that exult over their enemies, He suffer not to go unpunished (For rejoice not, it is said, when your enemies fall, lest at any time the Lord see it, and it displease Him); much more such as envy those who have done no wrong.

Let us then extirpate the many-headed wild beast. For in truth many are the kinds of envy. Thus, if he that loves one that is a friend to him has no more than the publican, where shall he stand who hates him that does him no wrong? And how shall he escape hell, becoming worse than the heathens? Wherefore also I do exceedingly grieve, that we who are commanded to copy the angels, or rather the Lord of the angels, emulate the devil. For indeed there is much envy, even in the church; and more among us, than among those under authority. Wherefore we must even discourse unto ourselves.

5. Tell me then, why do you envy your neighbor? Because you see him reaping honor, and words of good report? Then do you not bear in mind how much evil honors bring on the unguarded? Lifting them up to pride, to vainglory, to arrogance, to contemptuousness; making them more careless? And besides these evils, they wither also lightly away. For the most grievous thing is this, that the evils arising therefrom abide immortal, but the pleasure at the moment of its appearing, is flown away. For these things then do you envy? Tell me.

But he has great influence with the Ruler, and leads and drives all things which way he will, and inflicts pain on them that offend him, and benefits his flatterers, and has much power. These are the sayings of secular persons, and of men that are riveted to the earth. For the spiritual man nothing shall be able to hurt.

For what serious harm shall he do to him? Vote him out of his office? And what of that? For if it be justly done, he is even profited; for nothing so provokes God, as for one to hold the priest's office unworthily. But if unjustly, the blame again falls on the other, not on him; for he who has suffered anything unjustly, and borne it nobly, obtains in this way the greater confidence towards God.

Let us not then aim at this, how we may be in places of power, and honor, and authority, but that we may live in virtue and self denial. For indeed places of authority persuade men to do many things which are not approved of God; and great vigor of soul is needed, in order to use authority aright. For as he that is deprived thereof, practises self restraint, whether with or against his will, so he that enjoys it is in some such condition, as if any one living with a graceful and beautiful damsel were to receive rules never to look upon her unchastely. For authority is that kind of thing. Wherefore many, even against their will, has it induced to show insolence; it awakens wrath, and removes the bridle from the tongue, and tears off the door of the lips; fanning the soul as with a wind, and sinking the bark in the lowest depth of evils. Him then who is in so great danger do you admire, and do you say he is to be envied? Nay, how great madness is here! Consider, at any rate (besides what we have mentioned), how many enemies and accusers, and how many flatterers this person has besieging him. Are these then, I pray you, reasons for calling a man happy? Nay, who can say so?

But the people, you say, hold high account of him. And what is this? For the people surely is not God, to whom he is to render account: so that in naming the people, you are speaking of nothing else than of other breakers, and rocks, and shoals, and sunken ridges. For to be in favor with the people, the more it makes a man illustrious, the greater the dangers, the cares, the despondencies it brings with it. For such an one has no power at all to take breath or stand still, having so severe a master. And why say I, stand still and take breath? Though such an one have never so many good works, hardly does he enter into the kingdom. For nothing is so wont to overthrow men, as the honor which comes of the multitude, making them cowardly, ignoble, flatterers, hypocrites.

Why, for instance, did the Pharisees say that Christ was possessed? Was it not because they were greedy of the honor of the multitude?

And whence did the multitude pass the right judgment on Him? Was it not because this disease had no hold on them? For nothing, nothing so much tends to make men lawless and foolish, as gaping after the honor of the multitude. Nothing makes them glorious and immoveable, like despising the same.

Wherefore also great vigor of soul is needed for him who is to hold out against such an impulse, and so violent a blast. For as when things are prosperous, he prefers himself to all, so when he undergoes the contrary, he would fain bury himself alive: and this is to him both hell, and the kingdom, when he has come to be overwhelmed by this passion.

Is all this then, I pray you, matter of envyings, and not rather of lamentations and tears? Every one surely can see. But you do the same, in envying one in that kind of credit, as if a person, seeing another bound and scourged and torn by innumerable wild beasts, were to envy him his wounds and stripes. For in fact, as many men as the multitude comprises, so many bonds also, so many tyrants has he: and, what is yet more grievous, each of these has a different mind: and they all judge whatever comes into their heads concerning him that is a slave to them, without examining into anything; but whatever is the decision of this or that person, this they also confirm.

What manner of waves then, what tempest so grievous as this? Yea, such a one is both puffed up in a moment by the pleasure, and is under water again easily, being ever in fluctuation, in tranquillity never. Thus, before the time of the assembly, and of the contests in speaking, he is possessed with anxiety and fear; but after the assembly he is either dead with despondency, or rejoices on the contrary without measure; a worse thing than sorrow. For that pleasure is not a less evil than sorrow is plain from the effect it has on the soul; how light it makes it, and unsteady, and fluttering.

And this one may see even from those of former times. When, for instance, was David to be admired; when he rejoiced, or when he was in anguish? When, the people of the Jews? Groaning and calling upon God, or exulting in the wilderness, and worshipping the calf? Wherefore Solomon too, who best of all men knew what pleasure is, says, It is better to go to the house of mourning, than to the house of laughter. [Ecclesiastes 7:2] Wherefore Christ also blesses the one, saying, Blessed are they that mourn, [Matthew 5:4] but the other sort He bewails, saying, Woe unto you that laugh, for you shall weep. [Luke 6:25] And very fitly. For in delight the soul is more relaxed and effeminate, but in mourning it is braced up, and grows sober, and is delivered from the whole swarm of passions, and becomes higher and stronger.

Knowing then all these things, let us shun the glory that comes from the multitude, and the pleasure that springs therefrom, that we may win the real and everlasting glory; 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 Jesus knew their thoughts, and said to them, Every kingdom divided against itself shall be brought to desolation; and every city or house divided against itself, shall not stand: and if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?

Even before now they had accused Him of this, that by Beelzebub He casts out the devils. But whereas then He did not rebuke them, allowing them both to know His power by His more numerous miracles, and by His teaching to learn His majesty: now, since they continued saying the same, He proceeds also to rebuke them, showing His Godhead by this first, that He made their secrets public; and secondly, by the very act of casting out the devils with ease.

And indeed the accusation too was very shameless. Because, as I have said, envy seeks not what to say, but only that it may say somewhat. Yet for all that, not even so did Christ despise them, but defends Himself with the forbearance proper to Him, teaching us to be meek to our enemies; and though they say such things, as we are neither conscious of, nor have they any the least probability, not to be disturbed, nor troubled, but with all long suffering to render them an account. This then He did most especially on that very occasion, affording the strongest proof, that the things were false that were said by them. For neither was it a demoniac's part to exhibit so much meekness; it was not a demoniac's part to know men's secrets.

For, in truth, both because of the exceeding impudence of such a suspicion, and because of the fear of the multitude, they dared not publicly make these charges, but were turning them in their mind. But He, to show them that He knew all that likewise, does not set down the accusation, nor does He expose their wickedness; but the refutation He adds, leaving it to the conscience of them that had said it to convict them. For on one thing only was He bent, to do good to them that were sinning, not to expose them.

Yet surely, if He had been minded to extend his speech in length, and to make them ridiculous, and withal to have exacted of them also the most extreme penalty, there was nothing to hinder Him. Nevertheless He put aside all these things, and looked to one object only, not to render them more contentious, but more candid, and so to dispose them better toward amendment.

How then does He plead with them? Not by allegation out of the Scriptures (for they would not so much as attend, but were sure rather to distort their meaning), but by the events of ordinary life. For every kingdom, says He, divided against itself shall not stand; and a city and a house, if it be divided, is soon dissolved.

For the wars from without are not so ruinous as the civil ones. Yea, and this is the case in bodies too; it is the case even in all things; but for this time He takes His illustration from those that are more publicly known.

And yet, what is there more powerful on earth than a kingdom? Nothing, but nevertheless it perishes if in dissension. And if in that case one throw the blame on the great burden of the affairs thereof, as breaking down by its own weight; what would you say of a city? And what of a house? Thus, whether it be a small thing, or a great, if at dissension with itself, it perishes. If then I, having a devil, do by him cast out the devils, there is dissension and fighting among devils, and they take their stand one against another. But if they stand one against another, their strength is wasted and destroyed. For if Satan cast out Satan (and He said not the devils, implying their great unanimity one with another), he is then divided against himself; so He speaks. But if he be divided, he has become weaker, and is ruined; and if he be ruined, how can he cast out another?

Do you see how great the absurdity of the accusation, how great the folly, the inconsistency? Since it is not for the same persons to say first, that He stands, and casts out devils, and then to say, that He stands by that, which it was likely would be the cause of His undoing.

2. This then being the first refutation, the next after it is that which relates to the disciples. For not always in one way only, but also in a second and third, He solves their objections, being minded most abundantly to silence their shamelessness. Which sort of thing He did also with respect to the Sabbath, bringing forward David, the priests, the testimony that says, I will have mercy, and not sacrifice, the cause of the Sabbath, for which it was ordained; for the Sabbath, says He, was for man. This then He does in the present case also: where after the first He proceeds to a second refutation, plainer than the former.

For if I, says He, by Beelzebub cast out devils, by whom do your sons cast them out? [Matthew 12:27]

See here too His gentleness. For He said not, my disciples, nor, the apostles, but your sons; to the end that if indeed they were minded to return to the same nobleness with them, they might derive hence a powerful spring that way; but if they were uncandid, and continued in the same course, they might not thenceforth be able to allege any plea, though ever so shameless.

But what He says is like this, By whom do the apostles cast them out? For in fact they were doing so already, because they had received authority from Him, and these men brought no charge against them; their quarrel not being with the acts, but with the person only. As then it was His will to show that their sayings arose only from their envy against Him, He brings forward the apostles; thus: If I so cast them out, much more those, who have received their authority from me. Nevertheless, no such thing have ye said to them. How then bring ye these charges against me, the author of their doings, while acquitting them of the accusations? This, however, will not free you from your punishment, rather it will condemn you the more. Therefore also He added, They shall be your judges. For when persons from among you, and having been practised in these things, both believe me and obey, it is most clear that they will also condemn those who are against me both in deed and word.

But if I cast out devils by the Spirit of God, then the Kingdom of God has come unto you.

What means the Kingdom? My coming. See how again He conciliates and soothes them, and draws them to the knowledge of Himself, and signifies that they are warring with their own good, and contentious against their own salvation. For whereas ye ought to rejoice, says He, and leap for joy, that One has come bestowing those great and unutterable blessings, hymned of old by the prophets, and that the time of your prosperity is at hand; ye do the contrary; so far from receiving the blessings, you do even speak ill of them, and frame accusations that have no real being.

Now Matthew indeed says, If I by the Spirit of God cast out; but Luke, If I by the finger of God cast out the devils: [Luke 11:20] implying that to cast out devils is a work of the greatest power, and not of any ordinary grace. And He means indeed that from these things they should infer and say, If this be so, then the Son of God has come. This, however, He says not, but in a reserved way, and so as not to be galling to them, He darkly intimates it by saying, Then the kingdom of God has come unto you.

Do you see exceeding wisdom? By the very things which they were blaming, He showed His presence shining forth.

Then, to conciliate them, He said not simply, The Kingdom has come, but, unto you, as though He had said, To you the good things have come; wherefore then feel displeased at your proper blessings? Why war against your own salvation? This is that time, which the prophets long ago foretold: this, the sign of that advent which was celebrated by them, even these things being wrought by divine power. For the fact indeed, that they are wrought, yourselves know; but that they are wrought by divine power, the deeds themselves cry out. Yea, and it is impossible that Satan should be stronger now; rather he must of absolute necessity be weak. But it cannot be, that he who is weak should, as though he were strong, cast out the strong devil.

Now thus speaking He signified the power of charity, and the weakness of separation and contentiousness. Wherefore He was Himself also continually charging His disciples, on every occasion, concerning charity, and teaching them that the devil, to subvert it, leaves nothing undone.

3. Having then uttered His second refutation, He adds also a third, thus saying:

How can one enter into the strong man's house, and spoil his goods, except he first bind the strong man, and then spoil his goods?

For that Satan cannot possibly cast out Satan is evident from what has been said; but that neither in any other way is it possible to cast him out, except one first get the better of him, this too is acknowledged by all.

What then is established hereby? The former statement, with more abundant evidence. Why, I am so far, says He, from using the devil as an ally, that I make war upon him, and bind him; and an infallible proof thereof is the plundering of his goods. See how the contrary is proved, of what they were attempting to establish. For whereas they wished to show, that not by His own power does He cast out devils, He shows that not only the devils, but even their very chief leader is held by Him bound with all authority; and that over him, before them, did He prevail by His own power. And this is evident from the things that are done. For if he be the prince, and they subjects, how, except he were worsted, and made to bow down, could they have been spoiled?

And here His saying seems to me to be a prophecy likewise. For not only, I suppose, are the evil spirits the goods of the devil, but also the men that are doing his works. Therefore to declare that He does not only cast out devils, but also will drive away all error from the world, and will put down his sorceries, and make all his arts useless, He said these things.

And He said not, He will take away, but He will spoil, to express what is done with authority. But He calls him strong, not because he is so by nature, God forbid, but declaring his former tyranny, which arose from our remissness.

4. He that is not with me is against me, and he that gathers not with me scatters abroad. [Matthew 12:30]

Behold also a fourth refutation. For what is my desire? Says He. To bring men to God, to teach virtue, to proclaim the kingdom. What, that of the devil, and the evil spirits? The contrary to these. How then should he that gathers not with me, nor is at all with me, be likely to co-operate with me? And why do I say co-operate? Nay, on the contrary, his desire is rather to scatter abroad my goods. He then who is so far from cooperating that he even scatters abroad, how should he have exhibited such unanimity with me, as with me to cast out the devils?

Now it is a natural surmise that He said this not of the devil only, but Himself also of Himself, as being for His part against the devil, and scattering abroad his goods. And how, one may say, is he that is not with me against me? By this very fact, of his not gathering. But if this be true, much more he that is against him. For if he that does not co-operate is an enemy, much more he that wages war.

But all these things He says, to indicate His enmity against the devil, how great and unspeakable it is. For tell me, if you must go to war with any one, he that is not willing to fight on your side, by this very fact is he not against you? And if elsewhere He says, He that is not against you is for you, it is not contrary to this. For here He signified one actually against them, but there He points to one who in part is on their side: For they cast out devils, it is said in Your name.

But to me He seems here to be hinting also at the Jews, setting them on the devil's side. For they too were against Him, and were scattering what He gathered. As to the fact that He was hinting at them also, He declared it by speaking thus,

Therefore I say unto you, that all manner of sin and blasphemy shall be forgiven unto men.

5. Thus having defended Himself, and refuted their objection, and proved the vanity of their shameless dealings, He proceeds to alarm them. For this too is no small part of advice and correction, not only to plead and persuade, but to threaten also; which He does in many passages, when making laws and giving counsel.

And though the saying seem to have much obscurity, yet if we attend, its solution will prove easy.

First then it were well to listen to the very words: All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy of the Holy Ghost shall not be forgiven unto them. And whosoever speaks a word against the Son of Man, it shall be forgiven him; but whosoever speaks against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

What now is it that He affirms? Many things have ye spoken against me; that I am a deceiver, an adversary of God. These things I forgive you on your repentance, and exact no penalty of you; but blasphemy against the Spirit shall not be forgiven, no, not to those who repent. And how can this be right? For even this was forgiven upon repentance. Many at least of those who said these words believed afterward, and all was forgiven them. What is it then that He says? That this sin is above all things unpardonable. Why so? Because Himself indeed they knew not, who He might be, but of the Spirit they received ample experience. For the prophets also by the Spirit said whatever they said; and indeed all in the Old Testament had a very high notion of Him.

What He says, then, is this: Be it so: you are offended at me, because of the flesh with which I am encompassed: can you say of the Spirit also, We know it not? And therefore is your blasphemy unpardonable, and both here and hereafter shall you suffer punishment. For many indeed have been punished here only (as he who had committed fornication, as they who partook unworthily of the mysteries, among the Corinthians); but you, both here and hereafter.

Now as to your blasphemies against me, before the cross, I forgive them: and the daring crime too of the cross itself; neither shall you be condemned for your unbelief alone. (For neither had they, that believed before the cross, perfect faith. And on many occasions He even charges them to make Him known to no man before the Passion; and on the cross He said that this sin was forgiven them.) But as to your words touching the Spirit, they will have no excuse. For in proof that He is speaking of what was said of Him before the crucifixion, He added, Whosoever shall speak a word against the Son of Man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost, there is no more forgiveness. Wherefore? Because this is known to you; and the truths are notorious which you harden yourselves against. For though ye say that you know not me; yet of this surely you are not ignorant, that to cast out devils, and to do cures, is a work of the Holy Ghost. It is not then I only whom you are insulting, but the Holy Ghost also. Wherefore your punishment can be averted by no prayers, neither here nor there.

For so of men, some are punished both here, and there, some here only, some there only, others neither here nor there. Here and there, as these very men (for both here did they pay a penalty, when they suffered those incurable ills at the taking of their city, and there shall they undergo a very grievous one), as the inhabitants of Sodom; as many others. There only, as the rich man who endured the flames, and had not at his command so much as a drop of water. Here, as he that had committed fornication among the Corinthians. Neither here nor there, as the apostles, as the prophets, as the blessed Job; for their sufferings were not surely in the way of punishment, but as contests and wrestlings.

Let us labor, therefore, to be of the same part with these: or if not with these, at least with them that wash away their sins here. For fearful indeed is that other judgment, and inexorable the vengeance, and incurable the punishment.

6. But if you desire not to be punished even here, pass judgment on yourself, exact your own penalty. Listen to Paul, when he says, If we would judge ourselves, we should not be judged. If you do this, proceeding in order you shall even arrive at a crown.

But how are we to exact our own penalty? One may ask. Lament, groan bitterly, humble, afflict yourself, call to remembrance your sins in their particulars. This thing is no small torture to a man's soul. If any man has been in a state of contrition, he knows that the soul is punished by this more than anything. If any has been living in remembrance of sins, he knows the anguish thence arising. Therefore does God appoint righteousness as a reward for such repentance, saying, Be first to tell your sins, that you may be justified. For it is not, it is not indeed, a small step towards amendment, to lay together all our sins, and to be continually revolving and reckoning them up with their particulars. For he that is doing this will be so heart-broken, as not to think himself worthy so much as to live; and he that thinks thus, will be tenderer than any wax. For tell me not of acts of fornication only, nor of adulteries, nor of these things that are manifest, and acknowledged among all men: but lay together also your secret crafts, and your false accusations, and your evil speakings, and your vain gloryings, and your envy, and all such things. For neither will these bring a trifling punishment. For the reviler too shall fall into hell; and the drunkard has no part in the kingdom; and he that lovest not his neighbor so offends God, as to find no help even in his own martyrdom; and he that neglects his own has denied the faith, and he who overlooks the poor is sent into the fire.

Account not then these things to be little, but put all together, and write them as in a book. For if you write them down, God blots them out; even as on the other hand, if you omit writing them, God both inscribes them, and exacts their penalty. It were then far better for them to be written by us, and blotted out above, than on the contrary, when we have forgotten them, for God to bring them before our eyes in that day.

Therefore that this may not be so, let us reckon up all with strictness, and we shall find ourselves answerable for much. For who is clear from covetousness? Nay, tell me not of the quantity, but since even in a small amount we shall pay the same penalty, consider this and repent. Who is rid of all insolence? Yet this casts into hell. Who has not secretly spoken evil of his neighbor? Yet this deprives one of the Kingdom. Who has not been self-willed? Yet this man is more unclean than all. Who has not looked with unchaste eyes? Yet this is a complete adulterer. Who has not been angry with his brother without a cause? Yet such an one is in danger of the council. Who has not sworn? Yet this thing is of the evil one. Who has not forsworn himself? But this man is something more than of the evil one. Who has not served mammon? But this man is fallen away from the genuine service of Christ.

I have also other things greater than these to mention: but even these are enough, and able, if a man be not made of stone, nor utterly past feeling, to bring him to compunction. For if each one of them casts into hell, what will they not bring to pass when all are met together?

How then can one be saved? It may be asked. By application of the countervailing remedies: alms, prayers, compunction, repentance, humility, a contrite heart, contempt of possessions. For God has marked out for us innumerable ways of salvation, if we be willing to attend. Let us then attend, and let us every way cleanse out our wounds, showing mercy, remitting our anger against them that have displeased us, giving thanks for all things to God, fasting according to our power, praying sincerely, making unto ourselves friends of the mammon of unrighteousness. For so shall we be able to obtain pardon for our offenses, and to win the promised good things; whereof may we all be counted worthy, by the grace and love toward man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt; for the tree is known by his fruit.

Again in another way He shames them, and is not content with His former refutations. But this He does, not freeing Himself from accusations, (for what went before was quite enough), but as wishing to amend them.

Now His meaning is like this: none of you has either found fault about the persons healed, as not being healed; nor has said, that it is an evil thing to deliver one from a devil. For though they had been ever so shameless, they could not have said this.

Since therefore they brought no charge against the works, but were defaming the Doer of them, He signifies that this accusation is against both the common modes of reasoning, and the congruity of the circumstances. A thing of aggravated shamelessness, not only to interpret maliciously, but also to make up such charges as are contrary to men's common notions.

And see how free He is from contentiousness. For He said not, Make the tree good, forasmuch as the fruit also is good; but, most entirely stopping their mouths, and exhibiting His own considerateness, and their insolence, He says, Even if you are minded to find fault with my works, I forbid it not at all, only bring not inconsistent and contradictory charges. For thus were they sure to be most clearly detected, persisting against what was too palpable. Wherefore to no purpose is your maliciousness, says He, and your self-contradictory statements. Because in truth the distinction of the tree is shown by the fruit, not the fruit by the tree; but you do the contrary. For what if the tree be the origin of the fruit; yet it is the fruit that makes the tree to be known. And it were consistent, either in blaming us to find fault with our works too, or praising these, to set us who do them free from these charges. But now ye do the contrary; for having no fault to find with the works, which is the fruit, you pass the opposite judgment upon the tree, calling me a demoniac; which is utter insanity.

Yea, and what He had said before, [Matthew 7:16-18] this He establishes now also; that a good tree cannot bring forth evil fruit, nor again can the converse be. So that their charges were against all consistency and nature.

Then since He is arguing not for Himself, but for the Spirit, He has dealt out His reproof even as a torrent, saying, O generation of vipers, how can you, being evil, speak good things? [Matthew 12:34]

Now this is at once to accuse, and to give demonstration of His own sayings from their case. For behold, says He, you being evil trees, cannot bring forth good fruit. I do not then marvel at your talking thus: for you were both ill nurtured, being of wicked ancestors, and you have acquired a bad mind.

And see how carefully, and without any hold for exception, He has expressed His accusations: in that He said not, How can you speak good things, being a generation of vipers? (for this latter is nothing to the former): but, How can you, being evil, speak good things?

But He called them broods of vipers, because they prided themselves on their forefathers. To signify therefore that they had no advantage thereby, He both casts them out from their relationship to Abraham, and assigns them forefathers of kindred disposition, having stripped them of that ground of illustriousness.

For out of the abundance of the heart the mouth speaks. Here again He indicates His Godhead, which knew their secrets: and that not for words only, but also for wicked thoughts, they shall suffer punishment; and that He knows it all, as God. And He says, that it is possible even for men to know these things; for this is a natural consequence, that when wickedness is overflowing within, its words should be poured forth through the lips. So that when you hear a man speak wicked words, do not suppose only so much wickedness to be in him as the words display, but conjecture the fountain to be much more abundant; for that which is spoken outwardly, is the superabundance of that which is within.

See how vehemently He reprehends them. For if what they had said is so evil, and is of the very mind of the devil, consider the root and well-spring of their words, how far that must reach. And this is naturally the case; for while the tongue through shame often pours not forth all its wickedness at once, the heart having no human witness, fearlessly gives birth to whatever evils it will; for of God it has not much regard. Since then men's sayings come to examination and are set before all, but the heart is concealed; therefore the evils of the former grow less, while those of the latter increase. But when that within is multiplied, all that has been awhile hidden comes forth with a violent gushing. And as persons vomiting strive at first to keep down the humors that force their way out, but, when they are overcome, cast forth much abomination; so do they that devise evil things, and speak ill of their neighbors.

A good man out of his good treasure, says He, brings forth good things, and an evil man out of his evil treasure brings forth evil things.

For think not by any means, says He, that it is so in respect of wickedness only, for in goodness also the same occurs: for there too the virtue within is more than the words without. By which He signified, that both they were to be accounted more wicked than their words indicated, and Himself more perfectly good than His sayings declared. And He calls it a treasure, indicating its abundance.

Then again He fences them in with great terror. For think not at all, says He, that the thing stops at this, that is, at the condemnation of the multitude; nay, for all that do wickedly in such things shall suffer the utmost punishment. And He said not, ye, partly in order to instruct our whole race, partly to make His saying the less burdensome.

But I say unto you, this is His word, that every idle word that men shall speak, they shall give account thereof in the day of judgment. [Matthew 12:36]

And that is idle, which is not according to the fact, which is false, which has in it unjust accusation; and some say, that which is vain also, for instance, provoking inordinate laughter, or what is filthy, and immodest, and coarse.

For by your words you shall be justified, and by your words you shall be condemned. [Matthew 12:37]

Do you see how far the tribunal is from invidiousness? How favorable the account required? For not upon what another has said of you, but from what you have yourself spoken, will the Judge give His sentence; which is of all things the very fairest: since surely with you it rests, either to speak, or not to speak.

2. Wherefore not those that are slandered, but the slanderers, have need to be anxious and to tremble. For the former are not constrained to answer for themselves touching the evil things which are said of them, but the latter will, for the evil they have spoken; and over these impends the whole danger. So that the persons censured should be without anxiety, not being to give account of the evil that others have said; but the censurers have cause to be in anxiety, and to tremble, as being themselves to be dragged before the judgment-seat in that behalf. For this is indeed a diabolical snare, and a sin having in it no pleasure, but harm only. Yea, and such an one is laying up an evil treasure in his soul. And if he that has an evil humor in him does himself first reap the fruits of the malady, much more he that is treasuring up in himself what is more bitter than any bile, I mean, wickedness, will suffer the utmost evils, gathering unto himself a grievous disease. And it is evident from the things that He vomits out. For if they pain others so much, far more the soul that gives them birth.

Thus the plotter destroys himself first; just as he that treads on fire burns up himself, and he that smites adamant spites himself, and he that kicks against the pricks draws blood from himself. For somewhat of this kind is he that knows how to suffer wrong, and to bear it manfully; he is adamant, and the pricks, and fire; but he that has used himself to do wrong is feebler than any clay.

Not therefore to suffer wrong is evil, but to do it, and not to know how to bear being wronged. For instance, how great wrongs did David endure! How great wrongs did Saul commit! Which then was the stronger and happier? Which the more wretched and miserable? Was it not he that did wrong? And mark it. Saul had promised, if David should slay the Philistine, to take him for his son-in law, and to give him his daughter with great favor. He slew the Philistine; the other broke his engagements, and so far from bestowing her, did even go about to slay him. Which then became the more glorious? Was not the one choking with despair and the evil demon, while the other shone brighter than the sun with his trophies, and his loyalty to God? Again, before the choir of the women, was not the one suffocated with envy, while the other enduring all in silence, won all men, and bound them unto himself? And when he had even gotten him into his hands, and spared him, which again was happy? And which wretched? Which was the weaker? Which the more powerful? Was it not this man, who did not avenge himself even justly? And very naturally. For the one had armed soldiers, but the other, righteousness, that is more mighty than ten thousand armies, for his ally and helper. And for this reason, though unjustly conspired against, he endured not to slay him even justly. For he knew by what had taken place before, that not to do evil, but to suffer evil, this is what makes men more powerful. So it is with bodies also, so also with trees.

And what did Jacob? Was he not injured by Laban, and suffered evil? Which then was the stronger? He that had gotten the other into his hands, and dared not touch him, but was afraid and trembling; [Genesis 31:29] or he whom we see without arms and soldiers proving more terrible to him than innumerable kings?

But that I may give you another demonstration of what I have said, greater than this, let us again in the instance of David himself try the reasoning on the opposite side. For this man who being injured was so strong, afterwards upon committing an injury became on the contrary the weaker party. At least, when he had wronged Uriah, his position was changed again, and the weakness passed to the wrong doer, and the might to the injured; for he being dead laid waste the other's house. And the one being a king, and alive, could do nothing, but the other, being but a soldier, and slain, turned upside down all that pertained to his adversary.

Would ye that in another way also I should make what I say plainer? Let us look into their case, who avenge themselves even justly. For as to the wrong doers, that they are the most worthless of all men, warring against their own soul; this is surely plain to every one.

But who avenged himself justly, yet kindled innumerable ills, and pierced himself through with many calamities and sorrows? The captain of David's host. For he both stirred up a grievous war, and suffered unnumbered evils; not one whereof would have happened, had he but known how to command himself.

Let us flee therefore from this sin, and neither in words nor deeds do our neighbors wrong. For He said not, If you slander, and summon a court of justice, but simply, If you speak evil, though within yourself, even so shall you suffer the utmost punishment. Though it be true which you have said, though thou have spoken upon conviction, even so shall vengeance come upon you. For not according to what the other has done, but according to what you have spoken, will God pass sentence; for by your words you shall be condemned, says He. Are you not told that the Pharisee also spoke the truth, and affirmed what was manifest to all men, without discovering what was hidden? Nevertheless, he paid the utmost penalty.

But if we ought not to accuse men of things which are acknowledged, much less of those which are disputed; nay, for the offender has a judge. Do not now, I warn you, seize upon the privilege of the Only Begotten. For Him is the throne of judgment reserved.

3. Would you however be a judge? You have a court of judgment which has great profit, and bears no blame. Make consideration, as judge, to sit down upon your conscience, and bring before it all your transgressions, search out the sins of your soul, and exact with strictness the account thereof, and say, wherefore did you dare to do this and that? And if she shun these, and be searching into other men's matters, say to her, Not about these am I judging you, not for these are you come here to plead. For what, if such a one be a wicked man? Thou, why did you commit this and that offense? Answer for yourself, not to accuse; look to your own matters, do not those of others. And be thou continually urging her to this anxious trial. Then, if she have nothing to say, but shrink back, wear her out with the scourge, like some restless and unchaste handmaid. And this tribunal do thou cause to sit every day, and picture the river of fire, the venomous worm, the rest of the torments.

And permit her not to be with the devil any more, nor bear with her shameless sayings, he comes to me, he plots against me, he tempts me; but tell her, If you were not willing, all that would be to no purpose. And if she say again, I am entangled with a body, I am clothed with flesh, I dwell in the world, I abide on earth; tell her, All these are excuses and pretexts. For such an one too was encompassed with flesh, and such another dwelling in the world, and abiding on earth, is approved; and you yourself too, when you do well, doest it encompassed with flesh. And if she be pained at hearing this, take not off your hand; for she will not die, if you smite her, but you will save her from death. And if she say again, Such an one provoked me, tell her, But it is in your power not to be provoked; often at least you have restrained your anger. And if she say, The beauty of such a woman moved me; tell her, Yet were you able to have mastered yourself. Bring forward those that have got the better, bring forward the first woman, who said, The serpent beguiled me, [Genesis 3:13] and yet was not acquitted of the blame.

And when you are searching out these things, let no man be present, let no man disturb you; but as the judges sit under curtains to judge, so do thou too, instead of curtains, seek a time and place of quiet. And when after your supper you are risen up, and art about to lie down, then hold this your judgment; this is the time convenient for you, and the place, your bed, and your chamber. This the prophet likewise commanded, saying, For the things which you say in your hearts, be ye moved to compunction upon your beds. And for small offenses require great satisfaction, that unto the great you may never even approach. If you do this every day, you will with confidence stand at that fearful judgment-seat.

In this way Paul became clean; therefore also he said, For if we judged ourselves, we should not be judged. [1 Corinthians 11:31] Thus did Job cleanse his sons. [Job 1:5] For he that offered sacrifices for secret sins, much more did he require an account of such as were manifest.

4. But we do not so, but altogether the contrary. For as soon as we are laid down to rest, we rather think over all our worldly matters; and some introduce unclean thoughts, some usuries, and contracts, and temporal cares.

And if we have a daughter, a virgin, we watch her strictly; but that which is more precious to us than a daughter, our soul, her we suffer to play the harlot and defile herself, introducing to her innumerable wicked thoughts. And whether it be the love of covetousness, or that of luxury, or that of fair persons, or that of wrath, or be it what you will else that is minded to come in, we throw open the doors, and attract and invite it, and help it to defile our soul at its leisure. And what can be more barbarous than this, to overlook our soul that is more precious than all, abused by so many adulterers, and so long companying with them, even until they are sated? Which will never be. So it is, therefore, that when sleep overtakes us, then only do they depart from her; or rather not even then, for our dreams and imaginations furnish her with the same images. Whence also, when day has come, the soul stored with such images often falls away to the actual performance of those fancies.

And thou, while into the apple of your eye you suffer not so much as a grain of dust to enter, do you pass unnoticed your soul, gathering to itself a heap of so great evils? When shall we then be able to clear out this filth, which we are daily laying up within us? When to cut up the thorns? When to sow the seed? Do you not know that henceforth the time of harvest is at hand? But we have not yet so much as ploughed our fields. If then the husbandman should come and find fault, what shall we say? And what answer shall we make? That no man gave us the seed? Nay, this is sown daily. That no man, then, has cut up the thorns? Nay, every day we are sharpening the sickle. But do the necessary engagements of life distract you? And why have you not crucified yourself to the world? For if he that repays that only, which is given him, is wicked, because he did not double it; he that has wasted even this, what will be said to him? If that person was bound, and cast out where is gnashing of teeth, what shall we have to suffer, who, when numberless motives are drawing us toward virtue, shrink back and are unwilling?

For what is there, that has not enough in it to persuade you? Do you see not the vileness of the world, the uncertainty of life, the toil, the sweat, for things present? What? Is it the case that virtue must be toiled for, but may vice be had without toil? If then both in the one and in the other there is toil, why did you not choose this, which has so great profit?

Or rather, there are some parts of virtue, which are free even from toil. For what kind of toil is it, not to calumniate, not to lie, not to swear, to lay aside our anger against our neighbor? Nay, on the contrary, to do these things is toilsome, and brings much anxiety.

What plea then shall we have, what excuse, not doing right even in these matters? For hereby it is plain, that out of remissness and sloth the more toilsome duties also altogether escape us.

All these things let us consider; let us flee vice, let us choose virtue, that we may attain both unto the good things that are present, and unto those that are to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Then certain of the Scribes and Pharisees answered Him, saying, Master, we would see a sign from You. But He answered and said, An evil and adulterous generation seeks after a sign, and there shall no sign be given to it, but the sign of the Prophet Jonas.

Could then anything be more foolish than these men (not more impious only), who after so many miracles, as though none had been wrought, say, We would see a sign from You? With what intent then did they so speak? That they might lay hold of Him again. For since by His words He had stopped their mouths, once and twice and often, and had checked their shameless tongue, they come to His works again. At which also the evangelist marvelling again, said,

Then certain of the scribes answered Him, asking a sign.

Then, when? When they ought to be stooping before Him, to admire, to be amazed and give way, then they desist not from their wickedness.

And see their words too, teeming with flattery and dissimulation. For they thought to draw Him towards them in that way. And now they insult, now they flatter Him; now calling Him a demoniac, now again Master, both out of an evil mind, how contrary soever the words they speak.

Wherefore also He rebukes them severely. And when they were questioning Him roughly and insulting Him, He reasoned with them gently; when they were flattering; reproachfully, and with great severity; implying that He is superior to either passion, and is neither at the one time moved to anger, nor at the other softened by flattery. And see His reproach, that it is not merely hard words, but contains a demonstration of their wickedness. For what says He?

An evil and adulterous generation seeks after a sign. Now what He says is to this effect: What marvel if you behave so to me who have been hitherto unknown to you when even to the Father, of whom you have had so much experience, you have done the very same? Forsaking Him, you have run unto the devils, drawing to yourselves wicked lovers. With this Ezekiel too was continually upbraiding them.

Now by these sayings He signified Himself to be of one accord with His Father, and them to be doing nothing new; He was also unfolding their secrets, how with hypocrisy and as enemies they were making their demand. Therefore He called them an evil generation, because they have been always ungrateful towards their benefactors; because upon favors they become worse, which belongs to extreme wickedness.

And He called it adulterous, declaring both their former and their present unbelief; whereby He implies Himself again to be equal to the Father, if at least the not believing Him makes it adulterous.

2. Then, after His reproach, what says He? There shall no sign be given to it, but the sign of Jonas the prophet. Now is He striking the first note of the doctrine of His resurrection, and confirming it by the type.

What then? One may say; was no sign given it? None was given to it on asking. For not to bring in them did He work His signs (for He knew them to be hardened), but in order to amend others. Either then this may be said, or that they were not to receive such a sign as that was. For a sign did befall them, when by their own punishment they learned His power. Here then He speaks as threatening, and with this very meaning obscurely conveyed: as if He said, innumerable benefits have I showed forth, none of these has drawn you to me, neither were ye willing to adore my power. You shall know therefore my might by the contrary tokens, when you shall see your city cast down to the ground, the walls also dismantled, the temple become a ruin; when you shall be cast out both from your former citizenship and freedom, and shall again go about everywhere, houseless and in exile. (For all these things came to pass after the cross.) These things therefore shall be to you for great signs. And indeed it is an exceeding great sign, that their ills remain unchanged; that although ten thousand have attempted it, no one has been able to reverse the judgment once gone forth against them.

All this however He says not, but leaves it to after time to make it clear to them, but for the present He is making trial of the doctrine of His resurrection, which they were to come to know by the things which they should afterwards suffer.

For as Jonas, says He, was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth. [Matthew 22:40] Thus, He said not indeed openly that He should rise again, since they would have even laughed Him to scorn, but He intimated it in such manner, that they might believe Him to have foreknown it. For as to their being aware of it, they say to Pilate, That deceiver said, these are their words, while He was yet alive, After three days I will rise again; and yet we know His disciples were ignorant of this; even as they had been beforehand more void of understanding than these: wherefore also these became self-condemned.

But see how exactly He expresses it, even though in a dark saying. For He said not, In the earth, but, In the heart of the earth; that He might designate His very sepulchre, and that no one might suspect a mere semblance. And for this intent too did He allow three days, that the fact of His death might be believed. For not by the cross only does He make it certain, and by the sight of all men, but also by the time of those days. For to the resurrection indeed all succeeding time was to bear witness; but the cross, unless it had at the time many signs bearing witness to it, would have been disbelieved; and with this disbelief would have gone utter disbelief of the resurrection also. Therefore He calls it also a sign. But had He not been crucified, the sign would not have been given. For this cause too He brings forward the type, that the truth may be believed. For tell me, was Jonah in the whale's belly a mere appearance? Nay, you can not say so. Therefore neither was Christ in the heart of the earth such. For surely the type is not in truth, and the truth in mere appearance. For this cause we every where show forth His death, both in the mysteries, and in baptism, and in all the rest. Therefore Paul also cries with a clear voice, God forbid that I should glory, save in the cross of our Lord Jesus Christ.

Whence it is clear, that they who are diseased in Marcion's way are children of the devil, blotting out these truths, to avoid the annulling whereof Christ did so many things, while to have them annulled the devil took such manifold pains: I mean, His cross and His passion.

3. Therefore He said elsewhere also, Destroy this temple, and in three days I will raise it up: [John 2:19] and, The days will come when the Bridegroom shall be taken away from them: [Matthew 9:15] and here, There shall no sign be given it, but the sign of Jonas the prophet: declaring both that He should die and the ox that knows his owner, and the ass that remembers his crib. [Isaiah 1:3] Even so here too, when He had by a comparison set forth their perverseness, He speaks afterwards of their punishment also.

What then can the saying mean? As the possessed, says He, when delivered from that infirmity, should they be at all remiss, draw upon themselves their delusion more grievous than ever: even so is it with you. For before also you were possessed by a devil, when you were worshipping idols, and were slaying your sons to the devils, exhibiting great madness; nevertheless I forsook you not, but cast out that devil by the prophets; and again in my own person I have come, willing to cleanse you more entirely. Since then you will not attend, but have wrecked yourselves in greater wickedness (for to kill prophets was a crime not nearly so great and grievous as to slay Him); therefore your sufferings will be more grievous than the former, those at Babylon, I mean, and in Egypt, and under the first Antiochus. Because what things befell them in the time of Vespasian and Titus, were very far more grievous than those. Wherefore also He said, There shall be great tribulation, such as never was, neither shall be. [Matthew 24:21] But not this only does the illustration declare, but that they should be also utterly destitute of all virtue, and more assailable by the power of the devils, than at that time. For then even although they sinned, yet were there also among them such as acted uprightly, and God's providence was present with them, and the grace of the Spirit, tending, correcting, fulfilling all its part; but now of this guardianship too they shall be utterly deprived; so He tells them; so that there is now both a greater scarcity of virtue, and a more intense affliction, and a more tyrannical operation of the devils.

You know accordingly even in our generation, when he who surpassed all in impiety, I mean Julian, was transported with his fury, how they ranged themselves with the heathens, how they courted their party. So that, even if they seem to be in some small degree chastened now, the fear of the emperors makes them quiet; since, if it were not for that, far worse than the former had been their daring. For in all their other evil works they surpass their predecessors; sorceries, magic arts, impurities, they exhibit in great excess. And among the rest, moreover, strong as is the curb which holds them down, they have often made seditions, and risen up against kings, which has resulted in their being pierced through with the worst of evils.

Where now are they that seek after signs? Let them hear that a considerate mind is needed, and if this be wanting, signs are of no profit. See, for instance, how the Ninevites without signs believed, while these, after so many miracles, grew worse, and made themselves an habitation of innumerable devils, and brought on themselves ten thousand calamities; and very naturally. For when a man, being once delivered from his ills, fails to be corrected, he will suffer far worse than before. Yea, therefore He said, he finds no rest, to indicate, that positively and of necessity such an one will be overtaken by the ambush of the devils. Since surely by these two things he ought to have been sobered, by his former sufferings, and by his deliverance; or rather a third thing also is added, the threat of having still worse to endure. But yet by none of these were they made better.

5. All this might be seasonably said, not of them only, but of us also, when after having been enlightened, [Hebrews 6:4] and delivered from our former ills, we again cleave unto the same wickedness, for more grievous also thenceforth will be the punishment of our subsequent sins. Therefore to the sick of the palsy also Christ said, Behold, you are made whole; sin no more, lest a worse thing come unto you; [John 5:14] and this to a man who was thirty-eight years in his infirmity. And what, one might ask, was he to suffer worse than this? Something far worse, and more intolerable. For far be it from us, that we should endure as much as we are capable of enduring. For God is at no loss for inflictions. For according to the greatness of His mercy, so also is His wrath.

With this He charges Jerusalem also by Ezekiel. I saw you, says He, polluted in blood; and I washed you, and anointed you; and you had renown for your beauty; and you poured out your fornications, says He, on those who dwell near you, wherefore also the more grievous are His threatenings to you when you sin.

But from hence infer not your punishment only, but also the boundless longsuffering of God. How often at least have we put our hands to the same evil deeds, and yet He suffers long! But let us not be sanguine, but fear; since Pharaoh too, had he been taught by the first plague, would not have experienced the later ones; he would not afterwards have been drowned, his host and all together.

And this I say, because I know many, who like Pharaoh are even now saying, I know not God, [Exodus 5:2] and making those that are in their power cleave to the clay and to the bricks. How many, though God bids them assauge their threatening, [Ephesians 6:9] cannot bear so much as to relax the toil!

But we have no Red Sea now, to pass through afterwards. But we have a sea of fire, a sea not like that, either in kind or in size, but far greater and fiercer, having its waves of fire, of some strange and horrible fire. A great abyss is there, of most intolerable flame. Since everywhere fire may be seen roving quickly round, like some savage wild beast. And if here this sensible and material fire leaped like a wild beast out of the furnace, and sprang upon those who were sitting without, [Daniel 3:22] what will not that other fire do to such as have fallen into it?

Concerning that day, hear the prophets, saying, The day of the Lord is incurable, full of anger and wrath. [Isaiah 13:9] For there will be none to stand by, none to rescue, nowhere the face of Christ, so mild and calm. But as those who work in the mines are delivered over to certain cruel men, and see none of their friends, but those only that are set over them; so will it be then also: or rather not so, but even far more grievous. For here it is possible to go unto the king, and entreat, and free the condemned person: but there, no longer; for He permits it not, but they continue in the scorching torment, and in so great anguish, as it is not possible for words to tell. For if, when any are in flames here, no speech can describe their sharp pangs, much less theirs, who suffer it in that place: since here indeed all is over in a brief point of time, but in that place there is burning indeed, but what is burnt is not consumed.

What then shall we do there? For to my self also do I say these things.

6. But if you, says one, who art our teacher, speak so of yourself, I care no more; for what wonder, should I be punished? Nay, I entreat, let no man seek this consolation; for this is no refreshment at all. For tell me; was not the devil an incorporeal power? Was he not superior to men? Yet he fell away. Is there any one who will derive consolation from being punished along with him? By no means. What of all who were in Egypt? Did they not see those also punished who were in high places, and every house in mourning? Were they then hereby refreshed, and comforted? No surely; and it is manifest by what they did afterwards, as men tortured by some kind of fire, rising up together against the king, and compelling him to cast out the people of the Hebrews.

Yea, and very unmeaning is this saying, to suppose that it gives comfort to be punished with all men, to say, As all, so I too. For why should I speak of hell? Think, I pray you, of those that are seized with gout, how, when they are racked by sharp pain, though you show them ten thousand suffering worse, they do not so much as take it into their mind. For the intensity of their anguish allows not their reason any leisure for thinking of others, and so finding consolation. Let us not then feed ourselves with these cold hopes. For to receive consolation from the ills of our neighbors, takes place in ordinary sufferings; but when the torment is excessive, and all our inward parts full of tempest, and the soul is now come to be unable so much as to know itself, whence shall it derive consolation? So that all these sayings are an absurdity, and fables of foolish children. For this, of which you speak, takes place in dejection, and in moderate dejection, when we are told, the same thing has befallen such an one; but sometimes not even in dejection: now if in that case it has no strength, much less in the anguish and burden unspeakable, which the gnashing of teeth indicates.

And I know that I am galling you, and giving you pain by these words; but what can I do? For I would fain not speak thus, but be conscious of virtue both in myself, and in all of you; but since we are in sins, the more part of us, who will grant me ability to pain you indeed, and to penetrate the understanding of them that hear me? Then might I so be at rest. But now I fear lest any despise my sayings, and their punishments become the greater for their indifferent way of hearing. Since, when a master utters a threat, should one of the fellow-servants hear and make light of his menace, not without punishment would he hasten by him, provoked as he is, but rather it would be a ground for increasing his chastisement. Wherefore I entreat you, let us pierce our own hearts, when we hear His sayings regarding hell. For nothing is more delightful than this discourse, by how much nothing is more bitter than the reality. But how delightful to be told of hell? One may ask. Because it were so far from delight to fall into hell, which result, our words that appear so galling, keep off. And before this they furnish another pleasure: in that they brace up our souls, and make us more reverent, and elevate the mind, and give wings to the thoughts, and cast out the desires that so mischievously beset us; and the thing becomes a cure.

7. Wherefore, to proceed, together with the punishment let me speak also of the shame. For as the Jews shall then be condemned by the Ninevites, so we too by many that seem beneath us now.

Let us imagine then how great the mockery, how great the condemnation; let us imagine, and cast some foundation at length, some door of repentance.

To myself I say these things, to myself first I give this advice, and let no one be angry, as though he were condemned. Let us enter upon the narrow way. How long shall it be luxury? How long sloth? Have we not had enough of indolence, mirth, procrastination? Will it not be the same over again, feasting, and surfeiting, and expense, and wealth, and acquisitions, and buildings? And what is the end? Death. What is the end? Ashes, and dust, and coffins, and worms.

Let us show forth then a new kind of life. Let us make earth, heaven; let us hereby show the Greeks, of how great blessings they are deprived. For when they behold in us good conversation, they will look upon the very face of the kingdom of Heaven. Yea, when they see us gentle, pure from wrath, from evil desire, from envy, from covetousness, rightly fulfilling all our other duties, they will say, If the Christians have become angels here, what will they be after their departure hence? If where they are strangers they shine so bright, how great will they become when they shall have won their native land! Thus they too will be reformed, and the word of godliness will have free course, [2 Thessalonians 3:1] not less than in the apostles' times. For if they, being twelve, converted entire cities and countries; were we all to become teachers by our careful conduct, imagine how high our cause will be exalted. For not even a dead man raised so powerfully attracts the Greek, as a person practising self-denial. At that indeed he will be amazed, but by this he will be profited. That is done, and is past away; but this abides, and is constant culture to his soul.

Let us take heed therefore to ourselves, that we may gain them also. I say nothing burdensome. I say not, do not marry. I say not, forsake cities, and withdraw yourself from public affairs; but being engaged in them, show virtue. Yea, and such as are busy in the midst of cities, I would fain have more approved than such as have occupied the mountains. Wherefore? Because great is the profit thence arising. For no man lights a candle, and sets it under the bushel. Therefore I would that all the candles were set upon the candlestick, that the light might wax great.

Let us kindle then His fire; let us cause them that are sitting in darkness to be delivered from their error. And tell me not, I have a wife, and children belonging to me, and am master of a household, and cannot duly practise all this. For though you had none of these, yet if you be careless, all is lost; though you are encompassed with all these, yet if you be earnest, you shall attain unto virtue. For there is but one thing that is wanted, the preparation of a generous mind; and neither age, nor poverty, nor wealth, nor reverse of fortune, nor anything else, will be able to impede you. Since in fact both old and young, and men having wives, and bringing up children, and working at crafts, and serving as soldiers, have duly performed all that is enjoined. For so Daniel was young, and Joseph a slave, and Aquila wrought at a craft, and the woman who sold purple was over a workshop, and another was the keeper of a prison, and another a centurion, as Cornelius; and another in ill health, as Timothy; and another a runaway, as Onesimus; but nothing proved an hindrance to any of these, but all were approved, both men and women, both young and old, both slaves and free, both soldiers and people.

Let us not then make vain pretexts, but let us provide a thoroughly good mind, and whatsoever we may be, we shall surely attain to virtue, and arrive at the good things to come; by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.

While He yet talked to the people, behold, His mother and His brethren stood without, desiring to speak with Him. Then one said to Him, Behold, Your mother and Your brethren stand without, desiring to speak with You. But He answered and said to him that told Him, Who is my mother, and my brethren? And He stretched forth His hand towards His disciples, and said, Behold my mother and my brethren.

That which I was lately saying, that when virtue is wanting all things are vain, this is now also pointed out very abundantly. For I indeed was saying, that age and nature, and to dwell in the wilderness, and all such things, are alike unprofitable, where there is not a good mind; but today we learn in addition another thing, that even to have borne Christ in the womb, and to have brought forth that marvellous birth, has no profit, if there be not virtue.

And this is hence especially manifest. For while He yet talked to the people, it is said, one told Him, Your mother and Your brethren seek You. But He says, who is my mother, and who are my brethren?

And this He said, not as being ashamed of His mother, nor denying her that bare Him; for if He had been ashamed of her, He would not have passed through that womb; but as declaring that she has no advantage from this, unless she do all that is required to be done. For in fact that which she had essayed to do, was of superfluous vanity; in that she wanted to show the people that she has power and authority over her Son, imagining not as yet anything great concerning Him; whence also her unseasonable approach. See at all events both her self-confidence and theirs. Since when they ought to have gone in, and listened with the multitude; or if they were not so minded, to have waited for His bringing His discourse to an end, and then to have come near; they call Him out, and do this before all, evincing a superfluous vanity, and wishing to make it appear, that with much authority they enjoin Him. And this too the evangelist shows that he is blaming, for with this very allusion did he thus express himself, While He yet talked to the people; as if he should say, What? Was there no other opportunity? Why, was it not possible to speak with Him in private?

And what was it they wished to say? For if it were touching the doctrines of the truth, they ought to have propounded these things publicly, and stated them before all, that the rest also might have the benefit: but if about other matters that concerned themselves, they ought not to have been so urgent. For if He suffered not the burial of a father, lest the attendance on Him should be interrupted, much less ought they to have stopped His discourse to the people, for things that were of no importance. Whence it is clear, that nothing but vainglory led them to do this; which John too declares, by saying, Neither did His brethren believe in Him; [John 7:5] and some sayings too of theirs he reports, full of great folly; telling us that they were for dragging Him to Jerusalem, for no other purpose, but that they themselves might reap glory from His miracles. For if you do these things, it is said, show Yourself to the world. For there is no man that does anything in secret, and seeks himself to be manifest; when also He Himself rebuked them, attributing it to their carnal mind. That is, because the Jews were reproaching Him, and saying, Is not this the carpenter's son, whose father and mother we know? And His brethren, are not they with us? they, willing to throw off the disparagement caused by His birth, were calling Him to the display of His miracles.

For this cause He quite repels them, being minded to heal their infirmity; since surely, had it been His will to deny His mother, He would have denied her then, when the Jews were reproaching Him. But as it is, we see that He takes so great care of her, as even at the very cross to commit her to the disciple whom He loved most of all, and to give him a great charge concerning her.

But now He does not so, out of care for her, and for His brethren. I mean, because their regard for Him was as towards a mere man, and they were vainglorious, He casts out the disease, not insulting, but correcting them.

But do thou, I pray, examine not the words only, which contain a moderate reproof, but also the unbecoming conduct of His brethren, and the boldness wherewith they had been bold and who was the person reproving it, no mere man, but the only-begotten Son of God; and with what purpose He reproved; that it was not with intent to drive them to perplexity, but to deliver them from the most tyrannical passion and to lead them on little by little to the right idea concerning Himself, and to convince her that He was not her Son only, but also her Lord: so will you perceive that the reproof is in the highest degree both becoming Him and profitable to her, and withal having in it much gentleness. For He said not, Go your way, tell my mother, you are not my mother, but He addresses Himself to the person that told Him; saying, Who is my mother? together with the things that have been mentioned providing for another object also. What then is that? That neither they nor others confiding in their kindred, should neglect virtue. For if she is nothing profited by being His mother, were it not for that quality in her, hardly will any one else be saved by his kindred. For there is one only nobleness, to do the will of God. This kind of noble birth is better than the other, and more real.

2. Knowing therefore these things, let us neither pride ourselves on children that are of good report, unless we have their virtue; nor upon noble fathers, unless we be like them in disposition. For it is possible, both that he who begot a man should not be his father, and that he who did not beget him should be. Therefore in another place also, when some woman had said, Blessed is the womb that bare You, and the paps which You have sucked; He said not, The womb bare me not, neither did I suck the paps, but this, Yea rather, blessed are they that do the will of my Father. Do you see how on every occasion He denies not the affinity by nature, but adds that by virtue? And His forerunner too, in saying, O generation of vipers, think not to say, We have Abraham to our father, [Matthew 3:7, 9] means not this, that they were not naturally of Abraham, but that it profits them nothing to be of Abraham, unless they had the affinity by character; which Christ also declared, when He said, If you were Abraham's children, you would do the works of Abraham; [John 8:39] not depriving them of their kindred according to the flesh, but teaching them to seek after that affinity which is greater than it, and more real.

This then He establishes here also, but in a manner less invidious, and more measured, as became Him speaking to His mother. For He said not at all, She is not my mother, nor are those my brethren, because they do not my will; neither did He declare and pronounce judgment against them; but He yet left in it their own power to choose, speaking with the gentleness that becomes Him.

For he that does, says He, the will of my Father, this is my brother, and sister, and mother.

Wherefore if they desire to be such, let them come this way. And when the woman again cried out, saying, Blessed is the womb that bare You, He said not, She is not my mother, but, If she wishes to be blessed, let her do the will of my Father. For such a one is both brother, and sister, and mother.

Oh honor! Oh virtue! Unto what a height does she lead up him that follows after her! How many women have blessed that holy Virgin, and her womb, and prayed that they might become such mothers, and give up all! What then is there to hinder? For behold, He has marked out a spacious road for us; and it is granted not to women only, but to men also, to be of this rank, or rather of one yet far higher. For this makes one His mother much more, than those pangs did. So that if that were a subject for blessing, much more this, inasmuch as it is also more real. Do not therefore merely desire, but also in the way that leads you to your desire walk thou with much diligence.

3. Having then said these words, He came out of the house. Do you see, how He both rebuked them, and did what they desired? Which He did also at the marriage. [John 2:1-11] For there too He at once reproved her asking unseasonably, and nevertheless did not gainsay her; by the former correcting her weakness, by the latter showing His kindly feeling toward His mother. So likewise on this occasion too, He both healed the disease of vainglory, and rendered the due honor to His mother, even though her request was unseasonable. For, in the same day, it is said, went Jesus out of the house, and sat by the sea side.

Why, if you desire, says He, to see and hear, behold I come forth and discourse. Thus having wrought many miracles, He affords again the benefit of His doctrine. And He sits by the sea, fishing and getting into His net them that are on the land.

But He sat by the sea, not without a purpose; and this very thing the evangelist has darkly expressed. For to indicate that the cause of His doing this was a desire to order His auditory with exactness, and to leave no one behind His back, but to have all face to face,

And great multitudes, says He, were gathered together unto Him, so that He went into a ship and sat, and the whole multitude stood on the shore.

And having sat down there, He speaks by parables.

And He spoke, it says, many things unto them in parables. [Matthew 13:3]

And yet on the mount, we know, He did no such thing, neither did He weave His discourse with so many parables, for then there were multitudes only, and a simple people; but here are also Scribes and Pharisees.

But do thou mark, I pray you, what kind of parable He speaks first, and how Matthew puts them in their order. Which then does He speak first? That which it was most necessary to speak first, that which makes the hearer more attentive. For because He was to discourse unto them in dark sayings, He thoroughly rouses His hearers' mind first by His parable. Therefore also another evangelist says that He reproved them, because they do not understand; saying, How knew ye not the parable? But not for this cause only does He speak in parables, but that He may also make His discourse more vivid, and fix the memory of it in them more perfectly, and bring the things before their sight. In like manner do the prophets also.

4. What then is the parable? Behold, says He, a sower went forth to sow. Whence went He forth, who is present everywhere, who fills all things? Or how went He forth? Not in place, but in condition and dispensation to usward, coming nearer to us by His clothing Himself with flesh. For because we could not enter, our sins fencing us out from the entrance, He comes forth unto us. And wherefore came He forth? To destroy the ground teeming with thorns? To take vengeance upon the husbandmen? By no means; but to till and tend it, and to sow the word of godliness. For by seed here He means His doctrine, and by land, the souls of men, and by the sower, Himself.

What then comes of this seed? Three parts perish, and one is saved.

And when He sowed, some seeds fell, He says, by the way side; and the fowls came and devoured them up.

He said not, that He cast them, but that they fell.

And some upon the rock, where they had not much earth; and immediately they sprang up, because they had no deepness of earth; and when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among the thorns, and the thorns sprang up, and choked them. But others fell on the good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who has ears to hear let him hear.

A fourth part is saved; and not this all alike, but even here great is the difference.

Now these things He said, manifesting that He discoursed to all without grudging. For as the sower makes no distinction in the land submitted to him, but simply and indifferently casts his seed; so He Himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly; but He discourses unto all, fulfilling His part, although foreknowing the results; that it may be in His power to say, What ought I to have done, that I have not done? [Isaiah 5:4] And the prophets speak of the people as of a vine; For my beloved, it is said, had a vineyard; [Isaiah 5:1] and, He brought a vine out of Egypt; but He, as of seed. What could this be to show? That obedience now will be quick and easier, and will presently yield its fruit.

But when you hear, The sower went forth to sow, think it not a needless repetition. For the sower frequently goes forth for some other act also, either to plough, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter; but He went forth to sow.

Whence then, tell me, was the greater part of the seed lost? Not through the sower, but through the ground that received it; that is, the soul that did not hearken.

And wherefore does He not say, Some the careless received, and lost it; some the rich, and choked it, and some the superficial, and betrayed it? It is not His will to rebuke them severely, lest He should cast them into despair, but He leaves the reproof to the conscience of His hearers.

And this was not the case with the seed only, but also with the net; for that too produced many that were unprofitable.

5. But this parable He speaks, as anointing His disciples, and to teach them, that even though the lost be more than such as receive the word yet they are not to despond. For this was the ease even with their Lord, and He who fully foreknew that these things should be, did not desist from sowing.

And how can it be reasonable, says one, to sow among the thorns, on the rock, on the wayside? With regard to the seeds and the earth it cannot be reasonable; but in the case of men's souls and their instructions, it has its praise, and that abundantly. For the husbandman indeed would reasonably be blamed for doing this; it being impossible for the rock to become earth, or the wayside not to be a wayside, or the thorns, thorns; but in the things that have reason it is not so. There is such a thing as the rock changing, and becoming rich land; and the wayside being no longer trampled on, nor lying open to all that pass by, but that it may be a fertile field; and the thorns may be destroyed, and the seed enjoy full security. For had it been impossible, this Sower would not have sown. And if the change did not take place in all, this is no fault of the Sower, but of them who are unwilling to be changed: He having done His part: and if they betrayed what they received of Him, He is blameless, the exhibitor of such love to man.

But do thou mark this, I pray you; that the way of destruction is not one only, but there are differing ones, and wide apart from one another. For they that are like the wayside are the coarse-minded, and indifferent, and careless; but those on the rock such as fail from weakness only.

For that which is sown upon the stony places, says He, the same is he that hears the word, and anon with joy receives it. Yet has he not root in himself, but endures for a while; but when tribulation or persecution arises because of the word, by and by he is offended! When any one, so He says, hears the word of truth and understands it not, then comes the wicked one, and catches that which was sown out of his heart. This is he that is sown by the wayside.

Now it is not the same thing for the doctrine to wither away, when no man is evil entreating, or disturbing its foundations, as when temptations press upon one. But they that are likened to the thorns, are much more inexcusable than these.

6. In order then that none of these things may befall us, let us by zeal and continual remembrance cover up the things that are told us. For though the devil do catch them away, yet it rests with us, whether they be caught away; though the plants wither, yet it is not from the heat this takes place (for He did not say, because of the heat it withered, but, because it had no root); although His sayings are choked, it is not because of the thorns, but of them who suffer them to spring up. For there is a way, if you will, to check this evil growth, and to make the right use of our wealth. Therefore He said not, the world, but the care of the world; nor riches, but the deceitfulness of riches.

Let us not then blame the things, but the corrupt mind. For it is possible to be rich and not to be deceived; and to be in this world, and not to be choked with its cares. For indeed riches have two contrary disadvantages; one, care, wearing us out, and bringing a darkness over us; the other, luxury, making us effeminate.

And well has He said, The deceitfulness of riches. For all that pertains to riches is deceit; they are names only, not attached to things. For so pleasure and glory, and splendid array, and all these things, are a sort of vain show, not a reality.

Having therefore spoken of the ways of destruction, afterwards He mentions the good ground, not suffering them to despair, but giving a hope of repentance, and indicating that it is possible to change from the things before mentioned into this.

And yet if both the land be good, and the Sower one, and the seed the same, wherefore did one bear a hundred, one sixty, one thirty? Here again the difference is from the nature of the ground, for even where the ground is good, great even therein is the difference. Do you see, that not the husbandman is to be blamed, nor the seed, but the land that receives it? Not for its nature, but for its disposition. And herein too, great is His mercy to man, that He does not require one measure of virtue, but while He receives the first, and casts not out the second, He gives also a place to the third.

And these things He says, least they that followed Him should suppose that hearing is sufficient for salvation. And wherefore, one may say, did He not put the other vices also, such as lust, vainglory? In speaking of the care of this world, and the deceitfulness of riches, He set down all. Yea, both vainglory and all the rest belong to this world, and to the deceitfulness of riches; such as pleasure, and gluttony, and envy, and vainglory, and all the like.

But He added also the way and the rock, signifying that it is not enough to be freed from riches only, but we must cultivate also the other parts of virtue. For what if you are free indeed from riches, yet are soft and unmanly? And what if you are not indeed unmanly, but art remiss and careless about the hearing of the word? Nay, no one part is sufficient for our salvation, but there is required first a careful hearing, and a continual recollection; then fortitude, then contempt of riches, and deliverance from all worldly things.

In fact, His reason for putting this before the other, is because the one is first required (for How shall they believe except they hear? [Romans 10:14] just as we too, except we mind what is said, shall not be able so much as to learn what we ought to do): after that, fortitude, and the contempt of things present.

7. Hearing therefore these things, let us fortify ourselves on all sides, regarding His instructions, and striking our roots deep, and cleansing ourselves from all worldly things. But if we do the one, neglecting the other, we shall be nothing bettered; for though we perish not in one way, yet shall we in some other. For what signifies our not being ruined by riches, if we are by indolence: or not by indolence, if we are by softness. For so the husbandman, whether this way or that way he lose his crop, equally bewails himself. Let us not then soothe ourselves upon our not perishing in all these ways, but let it be our grief, in whichever way we are perishing.

And let us burn up the thorns, for they choke the word. And this is known to those rich men, who not for these matters alone, but for others also prove unprofitable. For having become slaves and captives of their pleasures, they are useless even for civil affairs, and if for them, much more for those of Heaven. Yea, and in two ways hereby our thoughts are corrupted; both by the luxury, and by the anxiety too. For either of these by itself were enough to overwhelm the bark; but when even both concur, imagine how high the billow swells.

And marvel not at His calling our luxury, thorns. For thou indeed art not aware of it, being intoxicated with your passion, but they that are in sound health know that it pricks sharper than any thorn, and that luxury wastes the soul worse than care, and causes more grievous pains both to body and soul. For one is not so sorely smitten by anxiety, as by surfeiting. Since when watchings, and throbbings of the temples, and heaviness in the head, and pangs of the bowels, lay hold of such a man, you may imagine how many thorns these surpass in grievousness. And as the thorns, on whichever side they are laid hold of, draw blood from the hands that seize them, just so does luxury plague both feet, and hands, and head, and eyes, and in general all our members; and it is withered also, and unfruitful, like the thorn, and hurts much more than it, and in our vital parts. Yea, it brings on premature old age, and dulls the senses, and darkens our reasoning, and blinds the keen-sighted mind, and makes the body tumid, rendering excessive the deposition of that which is cast away, and gathering together a great accumulation of evils; and it makes the burden too great, and the load overwhelming; whence our falls are many and continual, and our shipwrecks frequent.

For tell me, why pamper your body? What? Are we to slay you in sacrifice, to set you on the table? The birds it is well for you to pamper: or rather, not so well even for them; for when they are fattened, they are unprofitable for wholesome food. So great an evil is luxury, that its mischief is shown even in irrational beings. For even them by luxury we make unprofitable, both to themselves and to us. For their superfluous flesh is indigestible, and the moister kind of corruption is engendered by that kind of fatness. Whereas the creatures that are not so fed, but live, as one may say, in abstinence, and moderate diet, and in labor and hardship, these are most serviceable both to themselves and to others, as well for food, as for everything else. Those, at any rate, who live on them, are in better health; but such as are fed on the others are like them, growing dull and sickly, and rendering their chain more grievous. For nothing is so hostile and hurtful to the body, as luxury; nothing so tears it in pieces, and overloads and corrupts it, as intemperance.

Wherefore above all may this circumstance make one amazed at them for their folly, that not even so much care as others show towards their wine skins, are these willing to evince towards themselves. For those the wine merchants do not allow to receive more than is fit, lest they should burst; but to their own wretched belly these men do not vouchsafe even so much forethought, but when they have stuffed it and distended it, they fill all, up to the ears, up to the nostrils, to the very throat itself, thereby pressing into half its room the spirit, and the power that directs the living being. What? Was your throat given you for this end, that you should fill it up to the very mouth, with wine turned sour, and all other corruption? Not for this, O man, but that you should above all things sing to God, and offer up the holy prayers, and read out the divine laws, and give to your neighbors profitable counsel. But you, as if you had received it for this end, dost not suffer it to have leisure for that ministry, so much as for a short season, but for all your life subjectest it to this evil slavery. And as if any man having had a lyre given him with golden strings, and beautifully constructed, instead of awakening with it the most harmonious music, were to cover it over with much dung and clay; even so do these men. Now the word, dung, I use not of living, but of luxurious living, and of that great wantonness. Because what is more than necessary is not nourishment, but merely injurious. For in truth the belly alone was made merely for the reception of food; but the month, and the throat, and tongue, for other things also, far more necessary than these: or rather, not even the belly for the reception of food simply, but for the reception of moderate food. And this it makes manifest by crying out loudly against us, when we tease it by this greediness; nor does it clamor against us only, but also avenging that wrong exacts of us the severest penalty. And first it punishes the feet, that bear and conduct us to those wicked revels, then the hands that minister to it, binding them together for having brought unto it such quantities and kinds of provisions; and many have distorted even their very mouth, and eyes, and head. And as a servant receiving an order beyond his power, not seldom out of desperation becomes insolent to the giver of the order: so the belly too, together with these members, often ruins and destroys, from being over-strained, the very brain itself. And this God has well ordered, that from excess so much mischief should arise; that when of your own will thou dost not practise self-restraint, at least against your will, for fear of so great ruin, you may learn to be moderate.

Knowing then these things, let us flee luxury, let us study moderation, that we may both enjoy health of body, and having delivered our soul from all infirmity, may attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

And the disciples came and said to Him, Why do You speak unto them in parables? He answered and said to them, Because it is given unto you to know the mysteries of the Kingdom of Heaven, but to them it is not given.

We have good cause to admire the disciples, how, longing as they do to learn, they know when they ought to ask. For they do it not before all: and this Matthew shows by saying, And they came. And, as to this assertion not being conjecture, Mark has expressed it more distinctly, by saying, that they came to Him privately. [Mark 4:10] This then His brethren and His mother should also have done, and not have called Him out, and made a display.

But mark their kindly affection also, how they have much regard for the others, and seek their good first, and then their own. For why, it is said, do You speak unto them in parables? They did not say, why do you speak unto us in parables? Yea, and on other occasions also their kindliness towards men appears in many ways; as when they say, Send the multitude away; [Luke 9:12] and, Do you know that they were offended? [Matthew 15:12]

What then says Christ? Because it is given unto you, so He speaks, to know the mysteries of the Kingdom of Heaven, but to them it is not given. But this He said, not bringing in necessity, or any allotment made causelessly and at random, but implying them to be the authors of all their own evils, and wishing to represent that the thing is a gift, and a grace bestowed from above.

It by no means follows, however, because it is a gift, that therefore free will is taken away; and this is evident from what comes after. To this purpose, in order that neither the one sort may despair, nor the other grow careless, upon being told that it is given, He signifies the beginning to be with ourselves.

For whosoever has, to him shall be given, and he shall have more abundance; but whosoever has not, from him shall be taken away, even that which he seems to have.

And although the saying be full of much obscurity, yet it indicates unspeakable justice. For what He says is like this: When any one has forwardness and zeal, there shall be given unto him all things on God's part also: but if he be void of these, and contribute not his own share, neither are God's gifts bestowed. For even what he seems to have, so He says, shall be taken away from him; God not so much taking it away, as counting him unworthy of His gifts. This we also do; when we see any one listening carelessly, and when with much entreaty we cannot persuade him to attend, it remains for us to be silent. For if we are still to go on, his carelessness is aggravated. But him that is striving to learn, we lead on, and pour in much.

And well said He, Even that which he seems to have. For he has not really even this.

Then He also made what He had said more distinct, pointing out the meaning of, To him that has, shall be given, but from him that has not, even that which he seems to have, shall be taken away.

Therefore, says He, speak I to them in parables; because they seeing see not. [Matthew 13:13]

It were meet then, one may say, to have opened their eyes, if they see not. Nay, if the blindness were natural, it were meet to open them; but because it was a voluntary and self-chosen blindness, therefore He said not simply, They see not, but, seeing, they see not; so that the blindness is of their own wickedness. For they saw even devils cast out, and said, By Beelzebub, prince of the devils, He casts out the devils. [Matthew 12:14] They heard Him guiding them unto God, and evincing His great unanimity with Him, and they say, This man is not of God. [John 9:16] Since then the judgment they pronounced was contrary both to their sight and hearing, therefore, says He, the very hearing do I take away from them. For they derive thence no advantage, but rather greater condemnation. For they not only disbelieved, but found fault also, and accused, and laid snares. However, He says not this, for it is not His will to give disgust in accusing them. Therefore neither at the beginning did He so discourse to them, but with much plainness; but because they perverted themselves, thenceforth He speaks in parables.

2. After this, lest any one should suppose His words to be a mere accusation, and lest men should say, Being our enemy He is bringing these charges and calumnies against us; He introduces the prophet also, pronouncing the same judgment as Himself.

For in them is fulfilled, says He, the prophecy of Esaias, which says, By hearing you shall hear, and shall not understand, and seeing you shall see, and shall not perceive.

Do you see the prophet likewise, accusing them with this same accuracy? For neither did He say, You see not, but You shall see and not perceive; nor again, You shall not hear, but You shall hear and not understand. So that they first inflicted the loss on themselves, by stopping their ears, by closing their eyes, by making their heart fat. For they not only failed to hear, but also heard heavily, and they did this, He says,

Lest at any time they should be converted, and I should heal them; describing their aggravated wickedness, and their determined defection from Him. And this He says to draw them unto Him, and to provoke them, and to signify that if they would convert He would heal them: much as if one should say, He would not look at me, and I thank him; for if he had vouchsafed me this, I should straightway have given in: and this he says, to signify how he would have been reconciled. Even so then here too it is said, Lest at any time they should convert, and I should heal them; implying that both their conversion was possible, and that upon their repentance they might be saved, and that not for His own glory, but for their salvation, He was doing all things.

For if it had not been His will that they should hear and be saved, He ought to have been silent, not to have spoken in parables; but now by this very thing He stirs them up, even by speaking under a veil. For God wills not the death of the sinner, but that he should turn unto Him and live.

For in proof that our sin belongs not to nature, nor to necessity and compulsion, hear what He says to the apostles, But blessed are your eyes, for they see, and your ears, for they hear; [Matthew 13:16] not meaning this kind of sight nor hearing, but that of the mind. For indeed these too were Jews, and brought up in the same circumstances; but nevertheless they took no hurt from the prophecy, because they had the root of His blessings well settled in them, their principle of choice, I mean, and their judgment.

Do you see that, unto you it is given, was not of necessity? For neither would they have been blessed, unless the well-doing had been their own. For tell me not this, that it was spoken obscurely; for they might have come and asked Him, as the disciples did: but they would not, being careless and supine. Why say I, they would not? Nay, they were doing the very opposite, not only disbelieving, not only not hearkening, but even waging war, and disposed to be very bitter against all He said: which He brings in the prophet laying to their charge, in the words, They heard heavily.

But not such were these; wherefore He also blessed them. And in another way too He assures them again, saying,

For verily I say unto you, many prophets and righteous men have desired to see those things which you see, and have not seen them, and to hear those things which you hear, and have not heard them; [Matthew 13:17] my coming, He means; my very miracles, my voice, my teaching. For here He prefers them not to these depraved only, but even to such as have done virtuously; yea, and He affirms them to be more blessed even than they. Why can this be? Because not only do these see what the Jews saw not, but even what those of old desired to see. For they indeed beheld by faith only: but these by sight too, and much more distinctly.

Do you see how again He connects the old dispensation with the new, signifying that those of old not only knew the things to come but also greatly desired them? But had they pertained to some strange and opposing God, they would never have desired them.

Hear ye therefore the parable of the sower, [Matthew 13:18] says He; and He speaks what we before mentioned, of carelessness and attention, of cowardice and fortitude, of wealth and voluntary poverty; pointing out the hurt from the one, and the benefit from the other.

Then of virtue also He brings forward different forms. For being full of love to man, He marked out not one only way, nor did He say, unless one bring forth an hundred, he is an outcast; but he that brings forth sixty is saved also, and not he only, but also the producer of thirty. And this He said, making out salvation to be easy.

3. And thou then, are you unable to practise virginity? Be chaste in marriage. Are you unable to strip yourself of your possessions? Give of your substance. Can you not bear that burden? Share your goods with Christ. Are you unwilling to yield Him up all? Give Him but the half, but the third part. He is your brother, and joint-heir, make Him joint-heir with you here too. Whatsoever you give Him, you will give to yourself. Do you not hear what says the prophet? Them that pertain to your seed you shall not overlook. But if we must not overlook our kinsmen, much less our Lord, having towards you, together with His authority as Lord, the claim also of kindred, and many more besides. Yea, for He too has made you a sharer in His goods, having received nothing of you, but having begun with this unspeakable benefit. What then can it be but extreme senselessness, not even by this gift to be made kind towards men, not even to give a return for a free gift, and less things for greater? Thus whereas He has made you heir of Heaven, do you not impart to Him even of the things on earth? He, when you had done no good work, but were even an enemy, reconciled you: and do you not requite Him, being even a friend and benefactor?

Yet surely, even antecedently to the kingdom, and to all the rest, even for the very fact of His giving, we ought to feel bound to Him. For so servants too, when bidding their masters to a meal, account themselves not to be giving but receiving; but here the contrary has taken place: not the servant the Lord, but the Lord has first bidden the servant unto His own table; and do you not bid Him, no not even after this? He first has introduced you under His own roof; do you not take Him in, so much as in the second place? He clad you, being naked; and do you not even after this receive Him being a stranger? He first gave you to drink out of His own cup, and do you not impart to Him so much as cold water? He has made you drink of the Holy Spirit, and do you not even soothe His bodily thirst? He has made you drink of the Spirit, when you were deserving of punishment; and do you neglect Him even when thirsty, and this when it is out of His own, that you are to do all these things? Do you not then esteem it a great thing, to hold the cup out of which Christ is to drink, and to put it to His lips? Do you see not that for the priest alone is it lawful to give the cup of His blood? But I am by no means strict about this, says He; but though yourself should give, I receive; though thou be a layman, I refuse it not. And I do not require such as I have given: for not blood do I seek, but cold water. Consider to whom you are giving drink, and tremble. Consider, you have become a priest of Christ, giv ing with your own hand, not flesh but bread, not blood, but a cup of cold water. He clothed you with a garment of salvation, and clothed you by Himself; do thou at least by your servant clothe Him. He made you glorious in Heaven, do thou deliver Him from shivering, and nakedness, and shame. He made you a fellow-citizen of angels, do thou impart to Him at least of the covering of your roof, give house-room to Him at least as to your own servant. I refuse not this lodging and that, having opened to you the whole Heaven. I have delivered you from a most grievous prison; this I do not require again, nor do I say, deliver me; but if you would look upon me only, when I am bound, this suffices me for refreshment. When thou were dead, I raised you; I require not this again of you, but I say, visit me only when sick.

Now when His gifts are so great, and His demands exceeding easy, and we do not supply even these; what deep of hell must we not deserve? Justly shall we depart into the fire that is prepared for the devil and his angels, being more insensible than any rock. For how great insensibility is it, tell me, for us, who have received, and are to receive so much, to be slaves of money, from which we shall a little while hence be separated even against our will? And others indeed have given up even their life, and shed their blood; and do you not even give up your superfluities for Heaven's sake, for the sake of so great crowns?

And of what favor can you be worthy? Of what justification? Who in your sowing of the earth, gladly pourest forth all, and in lending to men at usury sparest nothing; but in feeding your Lord through His poor art cruel and inhuman?

Having then considered all these things, and calculated what we have received, what we are to receive, what is required of us, let us show forth all our diligence on the things spiritual. Let us become at length mild and humane, that we may not draw down on ourselves the intolerable punishment. For what is there that has not power to condemn us? Our having enjoyed so many and such great benefits; our having no great thing required of us; our having such things required, as we shall leave here even against our will; our exhibiting so much liberality in our worldly matters. Why each one of these, even by itself, were enough to condemn us; but when they all meet together, what hope will there be of salvation?

In order then that we may escape all this condemnation, let us show forth some bounty towards those who are in need. For thus shall we enjoy all the good things, both here, and there; 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.

Another parable put He forth unto them, saying, The Kingdom of Heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares. So the servants of the householder came and said to him, Sir, did you not sow good seed in your field? Whence then has it tares? He said to them, An enemy has done this. The servants said to him, Will you then that we go and gather them up? But he said, Nay, lest while you gather up the tares, you root up also the wheat with them. Let both therefore grow together until the harvest.

What is the difference between this, and the parable before it? There He speaks of them that have not at all holden with Him, but have started aside, and have thrown away the seed; but here He means the societies of the heretics. For in order that not even this might disturb His disciples, He foretells it also, after having taught them why He speaks in parables. The former parable then means their not receiving Him; this, their receiving corrupters. For indeed this also is a part of the devil's craft, by the side of the truth always to bring in error, painting thereon many resemblances, so as easily to cheat the deceivable. Therefore He calls it not any other seed, but tares; which in appearance are somewhat like wheat.

Then He mentions also the manner of his device. For while men slept, says He. It is no small danger, which He hereby suspends over our rulers, to whom especially is entrusted the keeping of the field; and not the rulers only, but the subjects too.

And He signifies also that the error comes after the truth, which the actual event testifies. For so after the prophets, were the false prophets; and after the apostles, the false apostles; and after Christ, Antichrist. For unless the devil see what to imitate, or against whom to plot, he neither attempts, nor knows how. Now then also, having seen that one brought forth a hundred, another sixty, another thirty, he proceeds after that another way. That is, not having been able to carry away what had taken root, nor to choke, nor to scorch it up, he conspires against it by another craft, privily casting in his own inventions.

And what difference is there, one may say, between them that sleep, and them that resemble the wayside? That in the latter case he immediately caught it away; yea, he suffered it not even to take root; but here more of his craft was needed.

And these things Christ says, instructing us to be always wakeful. For, says He, though thou quite escape those harms, there is yet another harm. For as in those instances the wayside, and the rock, and the thorns, so here again sleep occasions our ruin; so that there is need of continual watchfulness. Wherefore He also said, He that endures to the end, the same shall be saved. [Matthew 10:22]

Something like this took place even at the beginning. Many of the prelates, I mean, bringing into the churches wicked men, disguised heresiarchs, gave great facility to the laying that kind of snare. For the devil needs not even to take any trouble, when he has once planted them among us.

And how is it possible not to sleep? One may say. Indeed, as to natural sleep, it is not possible; but as to that of our moral faculty, it is possible. Wherefore Paul also said, Watch ye, stand fast in the faith. [1 Corinthians 16:13]

After this He points out the thing to be superfluous too, not hurtful only; in that, after the land has been tilled, and there is no need of anything, then this enemy sows again; as the heretics also do, who for no other cause than vainglory inject their proper venom.

And not by this only, but by what follows likewise, He depicts exactly all their acting. For, When the blade was sprung up, says He, and brought forth fruit, then appeared the tares also; which kind of thing these men also do. For at the beginning they disguise themselves; but when they have gained much confidence, and some one imparts to them the teaching of the word, then they pour out their poison.

But wherefore does He bring in the servants, telling what has been done? That He may pronounce it wrong to slay them.

And He calls him an enemy, because of his harm done to men. For although the despite is against us, in its origin it sprang from his enmity, not to us, but to God. Whence it is manifest, that God loves us more than we love ourselves.

And see from another thing also, the malicious craft of the devil. For he did not sow before this, because he had nothing to destroy, but when all had been fulfilled, that he might defeat the diligence of the Husbandman; in such enmity against Him did he constantly act.

And mark also the affection of the servants. I mean, what haste they are in at once to root up the tares, even though they do it indiscreetly; which shows their anxiety for the crop, and that they are looking to one thing only, not to the punishment of that enemy, but to the preservation of the seed sown. For of course this other is not the urgent consideration.

Wherefore how they may for the present extirpate the mischief, this is their object. And not even this do they seek absolutely, for they trust not themselves with it, but await the Master's decision, saying, Will You?

What then does the Master? He forbids them, saying, Lest haply ye root up the wheat with them. And this He said, to hinder wars from arising, and blood and slaughter. For it is not right to put a heretic to death, since an implacable war would be brought into the world. By these two reasons then He restrains them; one, that the wheat be not hurt; another, that punishment will surely overtake them, if incurably diseased. Wherefore, if you would have them punished, yet without harm to the wheat, I bid you wait for the proper season.

But what means, Lest ye root up the wheat with them? Either He means this, If you are to take up arms, and to kill the heretics, many of the saints also must needs be overthrown with them; or that of the very tares it is likely that many may change and become wheat. If therefore ye root them up beforehand, you injure that which is to become wheat, slaying some, in whom there is yet room for change and improvement. He does not therefore forbid our checking heretics, and stopping their mouths, and taking away their freedom of speech, and breaking up their assemblies and confederacies, but our killing and slaying them.

But mark thou His gentleness, how He not only gives sentence and forbids, but sets down reasons.

What then, if the tares should remain until the end? Then I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them. [Matthew 13:30] He again reminds them of John's words, [Matthew 3:12] introducing Him as judge; and He says, So long as they stand by the wheat, we must spare them, for it is possible for them even to become wheat but when they have departed, having profited nothing, then of necessity the inexorable punishment will overtake them. For I will say to the reapers, says He, Gather ye together first the tares. Why, first? That these may not be alarmed, as though the wheat were carried off with them. And bind them in bundles to burn them, but gather the wheat into my barn.

2. Another parable put He forth unto them, saying, The Kingdom of Heaven is like to a grain of mustard seed.

That is, since He had said, that of the crop three parts are lost, and but one saved, and in the very part again which is saved so great damage ensues; lest they should say, And who, and how many will be the faithful? this fear again He removes, by the parable of the mustard seed leading them on to belief, and signifying that in any case the gospel shall be spread abroad.

Therefore He brought forward the similitude of this herb, which has a very strong resemblance to the subject in hand; Which indeed is the least, He says, of all seeds, but when it is grown, it is the greatest among herbs, and becomes a tree, so that the birds of the air come and lodge in the branches thereof.

Thus He meant to set forth the most decisive sign of its greatness. Even so then shall it be with respect to the gospel too, says He. Yea, for His disciples were weakest of all, and least of all; but nevertheless, because of the great power that was in them, It has been unfolded in every part of the world.

After this He adds the leaven to this similitude, saying,

The Kingdom of Heaven is like leaven, which a woman took, and hid in three measures of meal, until the whole was leavened.

For as this converts the large quantity of meal into its own quality, even so shall you convert the whole world.

And see His wisdom, in that He brings in things natural, implying that as the one cannot fail to take place, so neither the other. For say not this to me: What shall we be able to do, twelve men, throwing ourselves upon so vast a multitude? Nay, for this very thing most of all makes your might conspicuous, that you mix with the multitude and are not put to flight. As therefore the leaven then leavens the lump when it comes close to the meal, and not simply close, but so as to be actually mixed with it (for He said not, put, simply, but hid); so also ye, when you cleave to your enemies, and are made one with them, then shall you get the better of them. And as the leaven, though it be buried, yet is not destroyed, but little by little transmutes all into its own condition; of like sort will the event be here also, with respect to the gospel. Fear ye not then, because I said there would be much injurious dealing: for even so shall you shine forth, and get the better of all.

But by three measures, here, He meant many, for He is wont to take this number for a multitude.

And marvel not, if discoursing about the kingdom, He made mention of a little seed and of leaven; for He was discoursing with men inexperienced and ignorant, and such as needed to be led on by those means. For so simple were they, that even after all this, they required a good deal of explanation.

Where now are the children of the Greeks? Let them learn Christ's power, seeing the verity of His deeds, and on either ground let them adore Him, that He both foretold so great a thing, and fulfilled it. Yea, for it is He that put the power into the leaven. With this intent He mingled also with the multitude those who believe in Him, that we might impart unto the rest of our wisdom. Let no one therefore reprove us for being few. For great is the power of the gospel, and that which has been once leavened, becomes leaven again for what remains. And as a spark, when it has caught in timber, makes what has been burnt up already increase the flame, and so proceeds to the rest; even so the gospel likewise. But He said not fire, but leaven. Why might this be? Because in that case the whole effect is not of the fire, but partly of the timber too that is kindled, but in this the leaven does the whole work by itself.

3. Now if twelve men leavened the whole world, imagine how great our baseness, in that when we being so many are not able to amend them that remain; we, who ought to be enough for ten thousand worlds, and to become leaven to them. But they, one may say, were apostles. And what then? Were they not partakers with you? Were they not brought up in cities? Did they not enjoy the same benefits? Did they not practise trades? What, were they angels? What, came they down from Heaven?

But they had signs, it will be said. It was not the signs that made them admirable. How long shall we use those miracles as cloaks for our own remissness? Behold the choir of the Saints, that they shone not by those miracles. Why, many who had actually cast out devils, because they wrought iniquity, instead of being admired, did even incur punishment.

And what can it be then, he will say, that showed them great? Their contempt of wealth, their despising glory, their freedom from worldly things. Since surely, had they wanted these qualities, and been slaves of their passions, though they had raised ten thousand dead, so far from doing any good, they would even have been accounted deceivers. Thus it is their life, so bright on all sides, which also draws down the grace of the Spirit.

What manner of miracle did John work, that he fixed on himself the attention of so many cities? For as to the fact that he did no wondrous works, hear the evangelist, saying, John did no miracle. And whence did Elias become admirable? Was it not from his boldness towards the king? From his zeal towards God? From his voluntary poverty? From his garment of sheep's skin, and his cave, and his mountains? For his miracles he did after all these. And as to Job, what manner of miracle did he work in sight of the devil, that he was amazed at him? No miracle indeed, but a life that shone and displayed an endurance firmer than any adamant. What manner of miracle did David, yet being young, that God should say, I have found David the son of Jesse, a man after my own heart? [Acts 13:22] And Abraham, and Isaac, and Jacob, what dead body did they raise? What leper did they cleanse? Do you not know that the miracles, except we be sober, do even harm in many cases? Thus many of the Corinthians were severed one from another; thus many of the Romans were carried away with pride; thus was Simon cast out. Thus he, who at a certain time had a desire to follow Christ, was rejected, when he had been told, The foxes have holes, and the birds of the air nests. [Matthew 8:20] For each of these, one aiming at the wealth, another at the glory, which the miracles bring, fell away and perished. But care of practice, and love of virtue, so far from generating such a desire, does even take it away when it exists.

And Himself too, when He was making laws for His own disciples, what said He? Do miracles, that men may see you? By no means. But what? Let your light shine before men, that they may see your good works, and glorify your Father which is in Heaven. [Matthew 5:16] And to Peter again He said not, If you love me, do miracles, but feed my sheep. [John 21:16] And whereas He everywhere distinguishes him with James and John above all the rest, for what, I pray you, did He distinguish them? For their miracles? Nay, all alike cleansed the lepers, and raised the dead; and to all alike He gave that authority.

Whence then had these the advantage? From the virtue in their soul. Do you see how everywhere practice is required, and the proof by works? For by their fruits, says He, you shall know them. [Matthew 7:16] And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both he that shows forth an excellent life, draws to himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

And why say I, that Christ does all for this object? Why, even thou, should one give you your choice, to raise dead men by His name, or to die for His name; which I pray you, of the two would you rather accept? Is it not quite plain, the latter? And yet the one is a miracle, the other but a work. And what, if one offered you to make grass gold, or to be able to despise all wealth as grass, would you not rather accept this latter? And very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.

4. Do you see that our practice has more power to do good? By practice I mean, not your fasting, nor yet your strewing sackcloth and ashes under you, but if you despise wealth, as it ought to be despised; if you be kindly affectioned, if you give your bread to the hungry, if you control anger, if you cast out vainglory, if you put away envy. So He Himself used to teach: for, Learn of me, says He, for I am meek and lowly in heart. [Matthew 11:29] He did not say, for I fasted, although surely He might have spoken of the forty days, yet He says not this; but, I am meek and lowly in heart. And again, when sending them out, He said not, Fast, but, Eat of all that is set before you. With regard to wealth, however, He required of them great strictness, saying, Provide not gold, or silver, or brass, in your purses. [Matthew 10:9]

And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, you think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

Wherefore, if you desire to become equal to the apostles, there is nothing to hinder you. For to have arrived at this virtue only suffices for your not at all falling short of them. Let no one therefore wait for miracles. For though the evil spirit is grieved, when he is driven out of a body, yet much more so, when he sees a soul delivered from sin. For indeed this is his great power. [Acts 8:10] This power caused Christ to die, that He might put an end to it. Yea, for this brought in death; by reason of this all things have been turned upside down. If then thou remove this, you have cut out the nerves of the devil, you have bruised his head, you have put an end to all his might, you have scattered his host, you have exhibited a sign greater than all signs.

The saying is not mine, but the blessed Paul's. For when he had said, Covet earnestly the best gifts, and yet show I unto you a more excellent way; [1 Corinthians 12:31] he did not speak next of a sign, but of charity, the root of all our good things. If then we practise this, and all the self-denial that flows from it, we shall have no need of signs; even as on the other hand, if we do not practise it, we shall gain nothing by the signs.

Bearing in mind then all this, let us imitate those things whereby the apostles became great. And whereby did they become great? Hear Peter, saying, Behold we have forsaken all, and followed You; what shall we have therefore? [Matthew 19:27] Hear also Christ saying to them, You shall sit upon twelve thrones, and, every one that has forsaken houses, or brethren, or father, or mother, shall receive an hundredfold in this world, and shall inherit everlasting life. From all worldly things, therefore, let us withdraw ourselves, and dedicate ourselves to Christ, that we may both be made equal to the apostles according to His declaration, and may enjoy eternal life; 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.

All these things spoke Jesus unto the multitudes in parables, and without a parable spoke He not unto them; that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things that have been kept secret from the foundation of the world.

But Mark says, As they were able to hear it, He spoke the word unto them in parables. [Matthew 4:33]

Then pointing out that He is not making a new thing, He brings in the Prophet also, proclaiming beforehand this His manner of teaching. And to teach us the purpose of Christ, how He discoursed in this manner, not that they might be ignorant, but that He might lead them to inquiry, he added, And without a parable spoke He nothing unto them. Yet surely He did say many things without a parable; but then nothing. And for all this no man asked Him questions, whereas the Prophets, we know, they were often questioning: as Ezekiel, for instance; as many others: but these did no such thing. Yet surely His sayings were enough to cast them into perplexity, and to stir them up to the inquiry; for indeed a very sore punishment was threatened by those parables: however, not even so were they moved.

Wherefore also He left them and went away. For,

Then, says he, Jesus sent the multitudes away, and went into His house.

And not one of the Scribes follows Him; whence it is clear that for no other purpose did they follow, than to take hold of Him. But when they marked not His sayings, thenceforth He let them be.

And His disciples come unto Him, asking Him concerning the parable of the tares; although at times wishing to learn, and afraid [Mark 9:32] to ask. Whence then arose their confidence in this instance? They had been told, To you it is given to know the mysteries of the kingdom of Heaven; and they were emboldened. Wherefore also they ask in private; not as grudging the multitude, but observing their Master's law. For, To these, says He, it is not given.

And why may it be that they let pass the parable of the leaven, and of the mustard seed, and inquire concerning this? They let those pass, as being plainer; but about this, as having an affinity to that before spoken, and as setting forth something more than it, they are desirous to learn (since He would not have spoken the same to them a second time); for indeed they saw how severe was the threatening therein uttered. Wherefore neither does He blame them, but rather completes His previous statements.

And, as I am always saying, the parables must not be explained throughout word for word, since many absurdities will follow; this even He Himself is teaching us here in thus interpreting this parable. Thus He says not at all who the servants are that came to Him, but, implying that He brought them in, for the sake of some order, and to make up the picture, He omits that part, and interprets those that are most urgent and essential, and for the sake of which the parable was spoken; signifying Himself to be Judge and Lord of all.

And He answered, so it is said, and said to them, He that sows the good seed is the Son of Man; the field is the world, the good seed, these are the children of the kingdom, but the tares are the children of the wicked one; the enemy that sows them is the devil; and the harvest is the end of the world, and the reapers are angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of Man shall send His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity; and shall cast them into the furnace of fire, there shall be weeping and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father.

For whereas He Himself is the sower, and that of His own field, and out of His own kingdom He gathers, it is quite clear that the present world also is His.

But mark His unspeakable love to man, and His leaning to bounty, and His disinclination to punishment; in that, when He sows, He sows in His own person, but when He punishes, it is by others, that is, by the angels.

Then shall the righteous shine forth as the sun in the kingdom of their Father. Not because it will be just so much only, but because this star is surpassed in brightness by none that we know. He uses the comparisons that are known to us.

And yet surely elsewhere He says, the harvest is already come; as when He says of the Samaritans, Lift up your eyes, and look on the fields; for they are white already to harvest. [John 4:35] And again, The harvest truly is plenteous, but the laborers are few. How then says He there, that the harvest is already come, while here He said, it is yet to be? According to another signification.

And how having elsewhere said, One sows, and another reaps, [John 4:37] does He here say, it is Himself that sows? Because there again, He was speaking, to distinguish the apostles, not from Himself, but from the prophets, and that in the case of the Jews and Samaritans. Since certainly it was He who sowed through the prophets also.

And at times He calls this self-same thing both harvest and sowing, naming it with relation, now to one thing, now to another. Thus when He is speaking of the conviction and obedience of His converts, He calls the thing a harvest, as though He had accomplished all; but when He is seeking after the fruit of their hearing, He calls it seed, and the end, harvest.

And how says He elsewhere, that the righteous are caught up first? [1 Thessalonians 4:17] Because they are indeed caught up first, but Christ having come, those others are given over to punishment, and then the former depart into the kingdom of heaven. For because they must be in heaven, but He Himself is to come and judge all men here; having passed sentence upon these, like some king He rises with His friends, leading them to that blessed portion. Do you see that the punishment is twofold, first to be burnt up, and then to fall from that glory?

2. But wherefore does He still go on, when the others have withdrawn, to speak to these also in parables? They had become wiser by His sayings, so as even to understand. At any rate, to them He says afterwards,

Have ye understood all these things? They say unto Him, Yea, Lord. So completely, together with its other objects, did the parable effect this too, that it made them more clear sighted. What then says He again?

The Kingdom of Heaven is like treasure hid in a field, the which when a man has found, he hides, and for joy thereof sells all that he has, and buys that field. Again, the Kingdom of Heaven is like a merchant man seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it.

Much as in the other place, the mustard seed and the leaven have but some little difference from each other, so here also these two parables, that of the treasure and that of the pearl. This being of course signified by both, that we ought to value the gospel above all things. And the former indeed, of the leaven and of the mustard seed, was spoken with a view to the power of the gospel, and to its surely prevailing over the world; but these declare its value, and great price. For as it extends itself like mustard seed, and prevails like leaven, so it is precious like a pearl, and affords full abundance like a treasure. We are then to learn not this only, that we ought to strip ourselves of everything else, and cling to the gospel, but also that we are to do so with joy; and when a man is dispossessing himself of his goods, he is to know that the transaction is gain, and not loss.

Do you see how both the gospel is hid in the world, and the good things in the gospel?

Unless you sell all, you buy not; unless you have such a soul, anxious and inquiring, you find not. Two things therefore are requisite, abstinence from worldly matters, and watchfulness. For He says One seeking goodly pearls, who when he had found one of great price, sold all and bought it. For the truth is one, and not in many divisions.

And much as he that has the pearl knows indeed himself that he is rich, but others know not, many times, that he is holding it in his hand (for there is no corporeal bulk); just so also with the gospel, they that have hold of it know that they are rich, but the unbelievers, not knowing of this treasure, are in ignorance also of our wealth.

3. After this, that we may not be confident in the gospel merely preached, nor think that faith only suffices us for salvation, He utters also another, an awful parable. Which then is this? That of the net.

For the kingdom of Heaven is like a net, that was cast into the sea, and gathered of every kind; which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

And wherein does this differ from the parable of the tares? For there too the one are saved, the other perish; but there, for choosing of wicked doctrines; and those before this again, for not giving heed to His sayings, but these for wickedness of life; who are the most wretched of all, having attained to His knowledge, and being caught, but not even so capable of being saved.

Yet surely He says elsewhere, that the shepherd Himself separates them, but here He says the angels do this; [Matthew 25:32] and so with respect to the tares. How then is it? At one time He discourses to them in a way more suited to their dullness, at another time in a higher strain.

And this parable He interprets without so much as being asked, but of His own motion He explained it by one part of it, and increased their awe. For lest, on being told, They cast the bad away, you should suppose that ruin to be without danger; by His interpretation He signified the punishment, saying, They will cast them into the furnace. [Matthew 13:50] And He declared the gnashing of teeth, and the anguish, that it is unspeakable.

Do you see how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, Broad is the way that leads to destruction, and many there be which go away by it. [Matthew 7:13]

4. Having then uttered all this, and concluded His discourse in a tone to cause fear, and signified that these are the majority of cases (for He dwelt more on them). He says,

Have ye understood all these things? They say unto Him, Yea, Lord.

Then because they understood, He again praises them, saying,

Therefore every Scribe, which is instructed in the Kingdom of Heaven, is like a man that is an householder, which brings forth out of his treasure things new and old. [Matthew 13:52]

Wherefore elsewhere also He says, I will send you wise men and scribes. [Matthew 23:34] Do you see how so far from excluding the Old Testament, He even commends it, and speaks publicly in favor of it, calling it a treasure?

So that as many as are ignorant of the divine Scriptures cannot be householders; such as neither have of themselves, nor receive of others, but neglect their own case, perishing with famine. And not these only, but the heretics too, are excluded from this blessing. For they bring not forth things new and old. For they have not the old things, wherefore neither have they the new; even as they who have not the new, neither have they the old, but are deprived of both. For these are bound up and interwoven one with another.

Let us then hear, as many of us as neglect the reading of the Scriptures, to what harm we are subjecting ourselves, to what poverty. For when are we to apply ourselves to the real practice of virtue, who do not so much as know the very laws according to which our practice should be guided? But while the rich, those who are mad about wealth, are constantly shaking out their garments, that they may not become moth-eaten; do you, seeing forgetfulness worse than any moth wasting your soul, neglect conversing with books? Do you not thrust away from you the pest, adorn your soul, look continually upon the image of virtue, and acquaint yourself with her members and her head? For she too has a head and members more seemly than any graceful and beautiful body.

What then, says one, is the head of virtue? Humility. Wherefore Christ also begins with it, saying, Blessed are the poor. This head has not locks and ringlets, but beauty, such as to gain God's favor. For, Unto whom shall I look, says He, but unto him that is meek and humble, and trembles at my words? [Isaiah 66:2] And, My eyes are upon the meek of the earth. And, The Lord is near unto them that are of a contrite heart. This head, instead of locks, and flowing hair, bears sacrifices acceptable to God. It is a golden altar, and a spiritual place of sacrifice; For a contrite spirit is a sacrifice to God. This is the mother of wisdom. If a man have this, he will have the rest also.

Have you seen a head such as you had never seen? Will you see the face too, or rather mark it? Mark then for the present its color, how ruddy, and blooming, and very engaging; and observe what are its ingredients. Well, and what are they? Shame-facedness and blushing. Wherefore also some one says, Before a shamefaced man shall go favor. [Sirach 32:10] This sheds much beauty over the other members also. Though thou mix ten thousand colors, you will not produce such a bloom.

And if you will see the eyes also, behold them exactly delineated with decency and temperance. Wherefore they become also so beautiful and sharpsighted, as to behold even the Lord Himself. For, Blessed, says He, are the pure in heart, for they shall see God. [Matthew 5:8]

And her mouth is wisdom and understanding, and the knowledge of spiritual hymns. And her heart, acquaintance with Scripture, and maintenance of sound doctrines, and benevolence, and kindness. And as without this last there is no living, so without that other is never any salvation. Yea, for from that all her excellencies have birth. She has also for feet and hands the manifestations of her good works. She has a soul too, godliness. She has likewise a bosom of gold, and firmer than adamant, even fortitude; and all may be taken captive more easily than that bosom may be riven asunder. And the spirit that is in the brain and heart, is charity.

5. Will you that in her actual deeds also I show you her image? Consider, I pray you, this very evangelist: although we have not his whole life in writing, nevertheless even from a few facts one may see his image shine forth.

First, as to his having been lowly and contrite, hear him, after his gospel, calling himself a publican; for his being also merciful, see him stripping himself of all and following Jesus; and as to his piety, it is evident from his doctrines. And his wisdom again it is easy to see from the gospel which he composed, and his charity (for he cared for the whole world); and the manifestation of his good works, from the throne on which he is to sit; [Luke 22:30] and his courage too, by his departing with joy from the presence of the council. [Acts 5:41]

Let us imitate then this virtue, and most of all his humility and almsgiving, without which one cannot be saved. And this is shown by the five virgins, and together with them by the Pharisee. For without virginity indeed it is possible to see the kingdom, but without almsgiving it cannot be. For this is among the things that are essential, and hold all together. Not unnaturally then have we called it the heart of virtue. But this heart, unless it supply breath to all, is soon extinguished. In the same way then as the fountain also, if it confine its streams to itself, grows putrid; so it is with the rich also, when they keep their possessions to themselves. Wherefore even in our common conversation we say, great is the consumption of wealth with such a man; instead of saying, great is the abundance, great the treasure. For in truth there is a consumption, not of the possessors only, but of the riches themselves. Since both garments laid by spoil, and gold is cankered, and grain is eaten up, and the soul too of their owner is more than they all cankered and corrupted by the cares of them.

And if you be willing to produce in the midst a miser's soul; like a garment eaten by innumerable worms, and not having any sound part, even so will you find it, perforated on all sides by cares; rotted, cankered by sins.

But not such the poor man's soul, the soul of him, I mean, that is voluntarily poor; but it is resplendent as gold, it shines like a pearl, and it blooms like a rose. For no moth is there, no thief is there, no worldly care, but as angels converse, so do they.

Would you see the beauty of this soul? Would you acquaint yourself with the riches of poverty? He commands not men, but he commands evil spirits. He stands not at a king's side, but he has taken his stand near to God. He is the comrade, not of men, but of angels. He has not chests, two, or three, or twenty, but such an abundance as to account the whole world as nothing. He has not a treasure, but heaven. He needs not slaves, or rather has his passions for slaves, has for slaves the motives that rule over kings. For that which commands him who wears the purple, that motive shrinks before him. And royalty, and gold, and all such things, he laughs at, as at children's toys; and like hoops, and dice, and heads, and balls, so does he count all these to be contemptible. For he has an adorning, which they who play with these things cannot even see.

What then can be superior to this poor man? He has at least heaven for his pavement; but if the pavement be like this, imagine the roof! But has he not horses and chariots? Why, what need has he of these, who is to be borne upon the clouds, and to be with Christ?

Having these things then impressed on our minds, let us, both men and women, seek after that wealth, and the plenty that cannot be rifled; that we may attain also unto the kingdom of heaven, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

And it came to pass, that, when Jesus had finished these parables, He departed thence.

Wherefore said He, these? Because He was to speak others besides. And wherefore, again, does He depart? Desiring to sow the word everywhere.

And when He had come into His own country, He taught them in their synagogue. [Matthew 13:54]

And what does he now call His country? As it seems to me, Nazareth. For He did not many mighty works there, [Matthew 13:58] it is said, but in Capernaum He did miracles: wherefore He said also, And thou, Capernaum, which art exalted unto Heaven, shall be brought down to hell; for if the mighty works, which have been done in you, had been done in Sodom, it would have remained until this day. [Matthew 11:23]

But having come there, while He slackens somewhat in His miracles; so as not to inflame them unto more envy, nor to condemn them more grievously, by the aggravation of their unbelief: He yet puts forth a doctrine, having no less of wonder in it than the miracles. For these utterly senseless men, when they ought to have marvelled, and to have been amazed at the power of His words, they on the contrary hold Him cheap, because of him who seemed to be His father; yet we know they had many examples of these things in the former times, and from fathers of no note had seen illustrious children. For so David was the son of a certain mean husbandman, Jesse; and Amos, the child of a goatherd, and himself a goatherd; [Amos 7:14-15] and Moses too, the lawgiver, had a father very inferior to himself. When they therefore, for this especially, ought to adore and be amazed, that being of such parents He spoke such things, it being quite manifest, that so it was not of man's care, but of God's grace: yet they, what things they should admire Him for, for those they despise Him.

He is moreover continually frequenting the synagogues, lest if He were always abiding in the wilderness, they should the more accuse Him as making a schism, and fighting against their polity. Being amazed therefore, and in perplexity, they said, Whence has this man this wisdom, and these powers? either calling the miracles powers, or even the wisdom itself. Is not this the carpenter's son? [Matthew 13:55] The greater then the marvel, and the more abundant the ground of amaze. Is not His mother called Mary, and His brethren James, and Joses, and Simon, and Judas? And His sisters, are they not all with us? Whence has this man these things? And they were offended in Him. [Matthew 13:55-56]

Do you see that Nazareth was where He was discoursing? Are not his brethren, it is said, such a one, and such a one? And what of this? Why, by this especially you ought to have been led on to faith. But envy you see is a poor base thing, and often falls foul of itself. For what things were strange and marvellous, and enough to have gained them over, these offended them.

What then says Christ unto them? A prophet, says He, is not without honor, save in his own country, and in his own house: and He did not, it is said, many mighty works, because of their unbelief. But Luke says, And He did not there many miracles. And yet it was to be expected He should have done them. For if the feeling of wonder towards Him was gaining ground (for indeed even there He was marvelled at), wherefore did He not do them? Because He looked not to the display of Himself, but to their profit. Therefore when this succeeded not, He overlooked what concerned Himself, in order not to aggravate their punishment.

And yet see after how long a time He came to them, and after how great a display of miracles: but not even so did they endure it, but were inflamed again with envy.

Wherefore then did He yet do a few miracles? That they might not say, Physician, heal yourself. [Luke 4:23] That they might not say, He is a foe and an enemy to us, and overlooks His own; that they might not say, If miracles had been wrought, we also should have believed. Therefore He both wrought them, and stayed: the one, that He might fulfill His own part; the other, that He might not condemn them the more.

And consider thou the power of His words, herein at least, that possessed as they were by envy, they did yet admire. And as with regard to His works, they do not find fault with what is done, but feign causes which have no existence, slaying, In Beelzebub He casts out the devils; even so here too, they find no fault with the teaching, but take refuge in the meanness of His race.

But mark thou, I pray you, the Master's gentleness, how He reviles them not, but with great mildness says, A prophet is not without honor, save in his own country. And neither here did He stop, but added, And in his own house. To me it appears, that with covert reference to His very own brethren, He made this addition.

But in Luke He puts examples also of this, saying, that neither did Elias come unto His own, but to the stranger widow; neither by Eliseus was any other leper healed, but the stranger Naaman; [Luke 4:25-27] and Israelites neither received benefit, nor conferred benefit, but the foreigners. And these things He says, signifying in every instance their evil disposition, and that in His case nothing new is taking place.

2. At that time Herod the tetrarch heard of the fame of Jesus. For Herod the king, this man's father, he that slew the children, was dead.

But not without a purpose does the evangelist signify the time, but to make you observe also the haughtiness of the tyrant, and his thoughtlessness, in that not at the beginning did he inform himself about Christ, but after a very long time. For such are they that are in places of power, and are encompassed with much pomp, they learn these things late, because they do not make much account of them.

But mark thou, I pray you, how great a thing virtue is, that he was afraid of him even when dead, and out of his fear he speaks wisely even concerning a resurrection.

For he said, it is mentioned, unto his servants, This is John, whom I slew, he is risen from the dead, and therefore the mighty powers do work in him. [Matthew 13:2] Do you see the intensity of his fear? For neither then did he dare to publish it abroad, but he still speaks but to his own servants.

But yet even this opinion savored of the soldier, and was absurd. For many besides had risen from the dead, and no one had wrought anything of the kind. And his words seem to me to be the language both of vanity, and of fear. For such is the nature of unreasonable souls, they admit often a mixture of opposite passions.

But Luke affirms that the multitudes said, This is Elias, or Jeremias, or one of the old prophets, but he, as uttering forsooth something wiser than the rest, made this assertion.

But it is probable that before this, in answer to them that said He was John (for many had said this too), he had denied it, and said, I slew him, priding himself and glorying in it. For this both Mark and Luke report that he said, John I beheaded. But when the rumor prevailed, then he too says the same as the people.

Then the evangelist relates to us also the history. And what might his reason be for not introducing it as a subject by itself? Because all their labor entirely was to tell what related to Christ, and they made themselves no secondary work besides this, except it were again to contribute to the same end. Therefore neither now would they have mentioned the history were it not on Christ's account, and because Herod said, John is risen again.

But Mark says, that Herod exceedingly honored the man, and this, when reproved. [Mark 6:20] So great a thing is virtue.

Then his narrative proceeds thus: For Herod had laid hold on John, and bound him, and put him in prison, for Herodias' sake, his brother Philip's wife. For John said to him, It is not lawful for you to have her. And when he would have put him to death, he feared the people, because they counted him as a prophet. [Matthew 13:3-5]

And wherefore does he not address his discourse at all to her, but to the man? Because it depended more on him.

But see how inoffensive he makes his accusation, as relating a history rather than bringing a charge.

4. But when Herod's birth-day was kept, says he, the daughter of Herodias danced before them, and pleased Herod. [Matthew 13:6] O diabolical revel! O satanic spectacle! O lawless dancing! And more lawless reward for the dancing. For a murder more impious than all murders was perpetrated, and he that was worthy to be crowned and publicly honored, was slain in the midst, and the trophy of the devils was set on the table.

And the means too of the victory were worthy of the deeds done. For,

The daughter of Herodias, it is said, danced in the midst, and pleased Herod. Whereupon he swore with an oath to give her whatsoever she would ask. And she being before instructed of her mother, said, Give me here John Baptist's head in a charger. [Matthew 13:6-8]

Her reproach is twofold; first, that she danced, then that she pleased him, and so pleased him, as to obtain even murder for her reward.

Do you see how savage he was? How senseless? How foolish? In putting himself under the obligation of an oath, while to her he gives full power over her request. But when he saw the evil actually ensuing, he was sorry, it is said; and yet in the first instance he had put him in bonds. Wherefore then is he sorry? Such is the nature of virtue, even among the wicked admiration and praises are its due. But alas for her madness! When she too ought to admire, yea, to bow down to him, for trying to redress her wrong, she on the contrary even helps to arrange the plot, and lays a snare, and asks a diabolical favor.

But he was afraid for the oath's sake, it is said, and them that sat at meat with him. And how did you not fear that which is more grievous? Surely if you were afraid to have witnesses of your perjury, much more ought thou to fear having so many witnesses of a murder so lawless.

But as I think many are ignorant of the grievance itself, whence the murder had its origin, I must declare this too, that you may learn the wisdom of the lawgiver. What then was the ancient law, which Herod indeed trampled on, but John vindicated? The wife of him that died childless was to be given to his brother. [Deuteronomy 25:5] For since death was an incurable ill, and all was contrived for life's sake; He makes a law that the living brother should marry her, and should call the child that is born by the name of the dead, so that his house should not utterly perish. For if the dead were not so much as to leave children, which is the greatest mitigation of death, the sorrow would be without remedy. Therefore you see, the lawgiver devised this refreshment for those who were by nature deprived of children, and commanded the issue to be reckoned as belonging to the other.

But when there was a child, this marriage was no longer permitted. And wherefore? one may say, for if it was lawful for another, much more for the brother. By no means. For He will have men's consanguinity extended, and the sources multiplied of our interest in each other.

Why then, in the case also of death without offspring, did not another marry her? Because it would not so be accounted the child of the departed; but now his brother begetting it, the fiction became probable. And besides, any other man had no constraining call to build up the house of the dead, but this had incurred the claim by relationship.

Forasmuch then as Herod had married his brother's wife, when she had a child, therefore John blames him, and blames him with moderation, showing together with his boldness, his consideration also.

But mark thou, I pray you, how the whole theatre was devilish. For first, it was made up of drunkenness and luxury, whence nothing healthful could come. Secondly, the spectators in it were depraved, and he that gave the banquet the worst transgressor of all. Thirdly, there was the irrational pleasure. Fourthly, the damsel, because of whom the marriage was illegal, who ought even to have hid herself, as though her mother were dishonored by her, comes making a show, and throwing into the shade all harlots, virgin as she was.

And the time again contributes no little to the reproof of this enormity. For when he ought to be thanking God, that on that day He had brought him to light, then he ventures upon those lawless acts. When one in chains ought to have been freed by him, then he adds slaughter to bonds.

Hearken, you virgins, or rather ye wives also, as many as consent to such unseemliness at other person's weddings, leaping, and bounding, and disgracing our common nature. Hearken, you men too, as many as follow after those banquets, full of expense and drunkenness, and fear ye the gulf of the evil one. For indeed so mightily did he seize upon that wretched person just then, that he swore even to give the half of his kingdom: this being Mark's statement, He swore unto her, Whatsoever you shall ask of me, I will give it you, unto the half of my kingdom. [Mark 6:23]

Such was the value he set upon his royal power; so was he once for all made captive by his passion, as to give up his kingdom for a dance. vilifying, reviling, insulting. But not so the saints; they on the contrary mourn for such as sin, rather than curse them.

8. This then let us also do, and let us weep for Herodias, and for them that imitate her. For many such revels now also take place, and though John be not slain, yet the members of Christ are, and in a far more grievous way. For it is not a head in a charger that the dancers of our time ask, but the souls of them that sit at the feast. For in making them slaves, and leading them to unlawful loves, and besetting them with harlots, they do not take off the head, but slay the soul, making them adulterers, and effeminate, and whoremongers.

For you will not surely tell me, that when full of wine, and drunken, and looking at a woman who is dancing and uttering base words, thou dost not feel anything towards her, neither art hurried on to profligacy, overcome by your lust. Nay, that awful thing befalls you, that you makest the members of Christ members of an harlot. [1 Corinthians 6:15]

For though the daughter of Herodias be not present, yet the devil, who then danced in her person, in theirs also holds his choirs now, and departs with the souls of those guests taken captive.

But if you are able to keep clear of drunkenness, yet are you partakers of another most grievous sin; such revels being also full of much rapine. For look not, I pray you, on the meats that are set before them, nor on the cakes; but consider whence they are gathered, and you will see that it is of vexation, and covetousness, and violence, and rapine.

Nay, ours are not from such sources, one may say. God forbid they should be: for neither do I desire it. Nevertheless, although they be clear of these, not even so are our costly feasts freed from blame. Hear, at all events, how even apart from these things the prophet finds fault with them, thus speaking, Woe to them that drink wine racked off, and anoint themselves with the chief ointments. Do you see how He censures luxury too? For it is not covetousness which He here lays to their charge, but prodigality only.

And you eat to excess, Christ not even for need; thou various cakes, He not so much as dry bread; you drink Thasian wine, but on Him you have not bestowed so much as a cup of cold water in His thirst. You are on a soft and embroidered bed, but He is perishing with the cold.

Wherefore, though the banquets be clear from covetousness, yet even so are they accursed, because, while for your part you do all in excess, to Him you give not even His need; and that, living in luxury upon things that belong to Him. Why, if you were guardian to a child, and having taken possession of his goods, were to neglect him in extremities, you would have ten thousand accusers, and would suffer the punishment appointed by the laws; and now having taken possession of the goods of Christ, and thus consuming them for no purpose, do you not think you will have to give account?

9. And these things I say not of those who introduce harlots to their tables (for to them I have nothing to say, even as neither have I to the dogs), nor of those who cheat some, and pamper others (for neither with them have I anything to do, even as I have not with the swine and with the wolves); but of those who enjoy indeed their own property, but do not impart thereof to others; of those who spend their patrimony at random. For neither are these clear from reprehension. For how, tell me, will you escape reprov ing and blame, while your parasite is pampered, and the dog that stands by you, but Christ's worth appears to you even not equal to theirs? When the one receives so much for laughter's sake, but the other for the Kingdom of Heaven not so much as the smallest fraction thereof. And while the parasite, on saying something witty, goes away filled; this Man, who has taught us, what if we had not learned we should have been no better than the dogs — is He counted unworthy of even the same treatment with such an one?

Do you shudder at being told it? Shudder then at the realities. Cast out the parasites, and make Christ to sit down to meat with you. If He partake of your salt, and of your table, He will be mild in judging you: He knows how to respect a man's table. Yea, if robbers know this, much more the Lord. Think, for instance, of that harlot, how at a table He justified her, and upbraids Simon, saying, You gave me no kiss. [Luke 7:54] I say, if He feed you, not doing these things, much more will He reward you, doing them. Look not at the poor man, that he comes to you filthy and squalid, but consider that Christ by him is setting foot in your house, and cease from your fierceness, and your relentless words, with which you are even aspersing such as come to you, calling them impostors, idle, and other names more grievous than these.

And think, when you are talking so, of the parasites; what kind of works do they accomplish? In what respect do they profit your house? Do they really make your dinner pleasant to you? Pleasant, by their being beaten and saying foul words? Nay, what can be more unpleasing than this, when you smite him that is made after God's likeness, and from your insolence to him gatherest enjoyment for yourself, making your house a theatre, and filling your banquet with stage-players, thou who art well born and free imitating the actors with their heads shaven? For among them too is laughter, and rude blows.

These things then do you call pleasure, I pray you, which are deserving of many tears, of much mourning and lamentation? And when it were fit to urge them to a good life, to give timely advice, do you lead them on to perjuries, and disorderly language, and call the thing a delight? And that which procures hell, do you account a subject of pleasure? Yea, and when they are at a loss for witty sayings, they pay the whole reckoning with oaths and false swearing. Are these things then worthy of laughter, and not of lamentations and tears? Nay, who would say so, that has understanding?

And this I say, not forbidding them to be fed, but not for such a purpose. Nay, let their maintenance have the motive of kindness, not of cruelty; let it be compassion, not insolence. Because he is a poor man, feed him; because Christ is fed, feed him; not for introducing satanical sayings, and disgracing his own life. Look not at him outwardly laughing, but examine his conscience, and then you will see him uttering ten thousand imprecations against himself, and groaning, and wailing. And if he do not show it, this also is due to you.

10. Let the companions of your meals then be men that are poor and free, not perjured persons, nor stage-players. And if you must needs ask of them a requital for their food, enjoin them, should they see anything done that is amiss, to rebuke, to admonish, to help you in your care over your household, in the government of your servants. Have you children? Let these be joint fathers to them, let them divide your charge with you, let them yield you such profits as God loves. Engage them in a spiritual traffic. And if you see one needing protection, bid them succor, command them to minister. By these do thou track the strangers out, by these clothe the naked, by these send to the prison, put an end to the distresses of others.

Let them give you, for their food, this requital, which profits both you and them, and carries with it no condemnation.

Hereby friendship also is more closely riveted. For now, though they seem to be loved, yet for all that they are ashamed, as living without object in your house; but if they accomplish these purposes, both they will be more pleasantly situated, and you will have more satisfaction in maintaining them, as not spending your money without fruit; and they again will dwell with you in boldness and due freedom, and your house, instead of a theatre, will become to you a church, and the devil will be put to flight, and Christ will enter, and the choir of the angels. For where Christ is, there are the angels too, and where Christ and the angels are, there is Heaven, there is a light more cheerful than this of the sun.

And if you would reap yet another consolation through their means, command them, when you are at leisure, to take their books and read the divine law. They will have more pleasure in so ministering to you, than in the other way. For these things add respect both to you and to them, but those bring disgrace upon all together; upon you as an insolent person and a drunkard, upon them as wretched and gluttonous. For if you feed in order to insult them, it is worse than if you had put them to death; but if for their good and profit, it is more useful again than if you had brought them back from their way to execution. And now indeed thou dost disgrace them more than your servants, and your servants enjoy more liberty of speech, and freedom of conscience, than they do; but then you will make them equal to the angels.

Set free therefore both them and your own self, and take away the name of parasite, and call them companions of your meals; cast away the appellation of flatterers, and bestow on them that of friends. With this intent indeed did God make our friendships, not for evil to the beloved and loving, but for their good and profit.

But these friendships are more grievous than any enmity. For by our enemies, if we will, we are even profited; but by these we must needs be harmed, no question of it. Keep not then friends to teach you harm; keep not friends who are enamored rather of your table than of your friendship. For all such persons, if you retrench your good living, retrench their friendship too; but they that associate with you for virtue's sake, remain continually, enduring every change.

And besides, the race of the parasites does often take revenge upon you, and bring upon you an ill fame. Hence at least I know many respectable persons to have got bad characters, and some have been evil reported of for sorceries, some for adulteries and corrupting of youths. For whereas they have no work to do, but spend their own life unprofitably; their ministry is suspected by the multitude as being the same with that of corrupt youths.

Therefore, delivering ourselves both from evil report, and above all from the hell that is to come, and doing the things that are well-pleasing to God, let us put an end to this devilish custom, that both eating and drinking we may do all things to the glory of God, [1 Corinthians 10:31] and enjoy the glory that comes from Him; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

But when Jesus heard of it, He departed thence by ship into a desert place apart; and when the multitudes had heard thereof, they followed Him on foot out of all the cities.

See Him on every occasion departing, For not by His appearance only, but by His actions He would have this confirmed, because He knew the devil's craft, and that he would leave nothing undone to destroy this doctrine.

He then for this end retires; but the multitudes not even so withdraw themselves from Him, but they follow, riveted to Him, and not even John's tragical end alarmed them. So great a thing is earnest desire, so great a thing is love; in such wise does it overcome and dispel all dangers.

Therefore they straightway also received their reward. For Jesus, it is said, went forth, and saw a great multitude, and was moved with compassion toward them, and He healed their sick. [Matthew 14:14]

For great as their assiduity was, yet nevertheless His doings exceeded what any diligence could earn. Wherefore He sets forth also His motive for so healing them, His mercy, intense mercy: and He heals all.

And He requires not faith here. For both by coming to Him, and by leaving their cities, and by diligently seeking Him, and by abiding with Him even when hunger was pressing, they display their own faith.

But He is about to feed them also. And He does not this of Himself, but waits to be entreated; on every occasion, as I have said, maintaining this rule, not to spring onward to His miracles, preventing them, but upon some call.

And why did none of the multitude come near and speak for them? They reverenced Him exceedingly, and felt not even their hunger, through their longing to stay with Him. Neither indeed do His disciples, when they had come to Him, say, Feed them; for as yet they were rather in an imperfect state; but what?

And when it was evening, it is said, His disciples came to Him, saying, This is a desert place, and the time is now passed; send the multitude away, that they may go and buy themselves victuals. [Matthew 14:15]

For if even after the miracle they forgot what had been done, and after the baskets, supposed Him to be speaking of loaves, when He gave the name of leaven to the doctrine of the Pharisees; [Matthew 16:6] much less, when they had never yet had experience of such a miracle, would they have expected any such thing. And yet He had made a beginning by actually healing many sick; but nevertheless, not even from this did they expect the miracle of the loaves; so imperfect were they as yet.

But mark thou, I pray, the Teacher's skill, how distinctly He summons them on towards believing. For He said not at once, I feed them; which indeed would not have been easily received; but what?

But Jesus, so it is written, said to them, They need not depart; give ye them to eat. [Matthew 14:16]

He said not, I give them, but, Give ye them; for as yet their regard to Him was as to a man. But they not even so are awakened, but still reason as with a man, saying,

We have but five loaves, and two fishes. [Matthew 14:17]

Wherefore Mark also says, They understood not the saying, for their heart was hardened.

They continuing therefore to crawl on the ground, then at length He brings in His own part, and says, Bring them hither to me. For although the place be desert, yet He that feeds the world is here; and although the time be now past, yet He that is not subject to time is discoursing with you.

But John says also, that they were barley loaves, [John 6:9] not mentioning it without object, but teaching us to trample under foot the pride of costly living. Such was the diet of the prophets also.

2. He took therefore the five loaves, and the two fishes, and commanded the multitude, it is said, to sit down upon the grass, and looking up to Heaven, He blessed, and broke, and gave to His disciples, and the disciples to the multitude. And they did all eat and were filled, and they took up of the fragments that remained twelve baskets full. And they that had eaten were about five thousand men, beside women and children.

Wherefore did He look up to Heaven, and bless? It was to be believed of Him, both that He is of the Father, and that He is equal to Him. But the proofs of these things seemed to oppose one another. For while His equality was indicated by His doing all with authority, of His origin from the Father they could no otherwise be persuaded, than by His doing all with great lowliness, and with reference to Him, and invoking Him on His works. Wherefore we see that He neither did these actions only, nor those, that both might be confirmed; and now He works miracles with authority, now with prayer.

Then again, that what He did might not seem an inconsistency, in the lesser things He looks up to Heaven, but in the greater does all with authority; to teach you in the lesser also, that not as receiving power from elsewhere, but as honoring Him that begot Him, so He acts. For example: when He forgave sins, and opened paradise, and brought in the thief, and most utterly set aside the old law, and raised innumerable dead, and bridled the sea, and reproved the un-uttered thoughts of men, and created an eye — which are achievements of God only and of none else — we see Him in no instance praying: but when He provided for the loaves to multiply themselves, a far less thing than all these, then He looks up to Heaven; at once establishing these truths which I have spoken of, and instructing us not to touch a meal, until we have given thanks to Him who gives us this food.

And why does He not make it of things that are not? Stopping the mouth of Marcion, and of Manichæans, who alienate His creation from Him, and teaching by His very works, that even all the things that are seen are His works and creatures, and signifying that it is Himself who gives the fruits, who said at the beginning, Let the earth put forth the herb of grass, and Let the waters bring forth things moving with living souls.

For this is not at all a less work than the other. For though those were made of things that are not, yet nevertheless were they of water; and it was no greater thing to produce fruits out of the earth, and moving things with life out of the water, than out of five loaves to make so many; and of fishes again, which was a sign that He was ruler both of the earth and of the sea.

Thus, since the sick were constantly the subject of His miracles, He works also a general benefit, that the many might not be spectators only of what befell others, but themselves also partakers of the gift.

And that which in the wilderness seemed to the Jews marvellous, (they said at least, Can He give bread also? Or prepare a table in the wilderness?) this He shows forth in His works. With this view also He leads them into the wilderness, that the miracle might be very far beyond suspicion, and that no one might think that any village lying near contributed ought to the meal. For this reason He mentions the hour also, not the place only.

And another thing too we learn, the self-restraint of the disciples which they practised in necessary things, and how little they accounted of food. For being twelve, they had five loaves only and two fishes; so secondary to them were the things of the body: so did they cling to the things spiritual only.

And not even that little did they hold fast, but gave up even it when asked. Whereby we should be taught, that though we have but little, this too we ought to give up to them that are in need. Thus, when commanded to bring the five loaves, they say not, and whence are we to have food? Whence to appease our own hunger? but they obey at once.

And besides what I have mentioned, to this end, as I at least think, He makes it out of the materials which they had, namely, that He might lead them to faith; for as yet they were rather in a weak state.

Wherefore also He looks up to Heaven. For of the other miracles they had many examples, but of this none.

3. He took the loaves, therefore, and broke them, and gave them by His disciples, hereby to honor them; and not in honor to them only, but also that, when the miracle had been done they might not disbelieve it, nor forget it when it had past, their own hands bearing them witness.

Wherefore also He suffers the multitudes first to have a sense of hunger, and waits for these to come to Him first and ask Him, and by them makes the people sit down, and by them distributes; being minded by their own confessions and actions to prepossess them every one.

Therefore also, from them He receives the loaves, that the testimonies of what was doing might be many, and that they might have memorials of the miracle. For if even after these occurrences they forgot, [Matthew 16:9] what would not have been their case, had He omitted those provisions?

And He commands them to sit down on the trampled grass, instructing the multitudes in self-denial. For His will was not to feed their bodies only, but also to instruct their souls. As well by the place therefore, as by His giving them nothing more than loaves and fishes, and by setting the same before all, and making it common, and by affording no one more than another, He was teaching them humility, and temperance, and charity, and to be of like mind one towards another, and to account all things common.

And He broke and gave to the disciples, and the disciples to the multitude. The five loaves He broke and gave, and the five multiplied themselves in the hands of the disciples. And not even here does He stay the miracle, but He made them even to exceed; to exceed, not as whole loaves, but as fragments; to signify that of those loaves these were remains, and in order that the absent might learn what had been done.

For this purpose indeed He suffered the multitudes to hunger, that no one might suppose what took place to be illusion.

For this also He caused just twelve baskets to remain over, that Judas also might bear one. For He was able indeed to have appeased their hunger, but the disciples would not have known His power, since in Elijah's case also this took place. [1 Kings 17:16]

At all events, so greatly were the Jews amazed at Him for this, that they wished even to make Him a king, [John 6:15] although with regard to the other miracles they did not so in any instance.

What reasoning now may set forth, how the loaves multiplied themselves; how they flowed together in the wilderness; how they were enough for so many (for there were five thousand men beside women and children; which was a very great commendation of the people, that both women and men attended Him); how the remnants had their being (for this again is not less than the former), and became so abundant, that the baskets were equal in number to the disciples, and neither more nor less?

Having then taken the fragments, He gave them not to the multitudes, but to the disciples, and that, because the multitudes were in a more imperfect state than the disciples.

And, having wrought the miracle, straightway He constrained His disciples to get into a ship, and to go before Him unto the other side, while He sent the multitudes away.

For even if He had seemed, when in sight, to be presenting an illusion, and not to have wrought a truth; yet surely not in His absence also. For this cause then, submitting His proceedings to an exact test, He commanded those that had got the memorials, and the proof of the miracles, to depart from Him.

And besides this, when He is doing great works, He disposes elsewhere of the multitudes and the disciples, instructing us in nothing to follow after the glory that comes from the people, nor to collect a crowd about us.

Now by saying, He constrained them, He indicates the very close attendance of the disciples.

And His pretext indeed for dismissing them was the multitude, but He was Himself minded to go up into the mountain; and He did this, instructing us neither to be always in intercourse with multitudes, nor always to fly from the crowd, but each of the two as may be expedient, and giving each duly his turn.

4. Let us learn therefore ourselves also to wait upon Jesus; but not for His bounty in things sensible, lest we be upbraided like the Jews. For ye seek me, says He, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. [John 6:26] Therefore neither does He work this miracle continually, but a second time only; that they might be taught not to be slaves to their belly, but to cling incessantly to the things of the Spirit.

To these then let us also cling, and let us seek the heavenly bread, and having received it, let us cast away all worldly care. For if those men left houses, and cities, and kinsmen, and all, and abode in the wilderness, and when hunger was pressing, withdrew not; much more ought we, when approaching such a table, to show forth a more abundant self-command, and to set our love on the things of the Spirit, and to seek the things of sense as secondary to these.

Since even they were blamed, not because they sought Him for the bread, but because it was for this only they sought Him, and for this primarily. For should any one despise the great gifts, but cling to the small, and to those which the giver would have him despise, he loses these latter too: as on the other hand, if we love those, He adds these also. For these are but an appendage to the others; so vile are they and trifling, compared with those, although they be great. Let us not therefore spend our diligence on them, but account both the acquisition and loss of them alike indifferent, even as Job also neither clung to them when present, nor sought them absent. For on this account, they are called χρματα, not that we should bury them in the earth, but that we should use them aright.

And as of artisans every one has his peculiar skill, even so the rich man, as he knows not how to work in brass, nor to frame ships, nor to weave, nor to build houses, nor any such thing — let him learn then to use his wealth aright, and to pity the poor; so shall he know a better art than all those.

For indeed this is above all those arts. Its workshop is built in Heaven. It has its tools not of iron and brass, but of goodness and of a right will. Of this art Christ is the Teacher, and His Father. For be ye merciful, says He, as your Father which is in Heaven. [Luke 6:36]

And what is indeed marvellous, being so much superior to the rest, it needs no labor, no time for its perfection; it is enough to have willed, and the whole is accomplished.

But let us see also the end thereof, what it is. What then is the end of it? Heaven, the good things in the heavens, that unspeakable glory, the spiritual bride-chambers, the bright lamps, the abiding with the Bridegroom; the other things, which no speech, nor even understanding, is able to set forth.

So that herein likewise great is its difference from all others. For most of the arts profit us for the present life, but this for the life to come also.

5. But if it so far excels the arts that are necessary to us for the present, as medicine, for instance, and house-building, and all others like them: much more the rest, which if any one were nicely to examine, he would not even allow them to be arts. Wherefore I at least would not call those others, as they are unnecessary, so much as arts at all. For wherein is delicate cookery and making sauces profitable to us? Nowhere: yea, they are greatly unprofitable and hurtful, doing harm both to body and soul, by bringing upon us the parent of all diseases and sufferings, luxury, together with great extravagance.

But not these only, but not even painting, or embroidery, would I for one allow to be an art, for they do but throw men into useless expense. But the arts ought to be concerned with things necessary and important to our life, to supply and work them up. For to this end God gave us skill at all, that we might invent methods, whereby to furnish out our life. But that there should be figures either on walls, or on garments, wherein is it useful, I pray you? For this same cause the sandal-makers too, and the weavers, should have great retrenchments made in their art. For most things in it they have carried into vulgar ostentation, having corrupted its necessary use, and mixed with an honest art an evil craft; which has been the case with the art of building also. But even as to this, so long as it builds houses and not theatres, and labors upon things necessary, and not superfluous, I give the name of an art; so the business of weaving too, as long as it makes clothes, and coverlids, but does not imitate the spiders, and overwhelm men with much absurdity, and unspeakable effeminacy, so long I call it an art.

And the sandal-makers' trade, so long as it makes sandals, I will not rob of the appellation of art; but when it perverts men to the gestures of women, and causes them by their sandals to grow wanton and delicate, we will set it amidst the things hurtful and superfluous, and not so much as name it an art.

And I know well, that to many I seem over-minute in busying myself about these things; I shall not however refrain for this. For the cause of all our evils is this, such faults being at all counted trifling, and therefore disregarded.

And what sin, say you, can be of less account than this, of having an ornamented and glittering sandal, which fits the foot; if indeed it seem right at all to denominate it a sin?

Will ye then that I let loose my tongue upon it, and show its unseemliness, how great it is? And will you not be angry? Or rather, though ye be angry, I care not much. Nay, for yourselves are to blame for this folly, who do not so much as think it is a sin, and hereby constrain us to enter upon the reproof of this extravagance. Come then, let us examine it, and let us see what sort of an evil it is. For when the silken threads, which it is not seemly should be even inwoven in your garments, these are sewn by you into your shoes, what reproach, what derision do these things deserve?

And if you despise our judgments, hear the voice of Paul, with great earnestness forbidding these things, and then you will perceive the absurdity of them. What then says he? Not with braided hair, or gold, or pearls, or costly array. [1 Timothy 2:9] Of what favor then can you be worthy; when, in spite of Paul's prohibiting the married woman to have costly clothing, you extend this effeminacy even to your shoes, and hast no end of contrivances for the sake of this ridicule and reproach? Yes: for first a ship is built, then rowers are mustered, and a man for the prow, and a helmsman, and a sail is spread, and an ocean traversed, and, leaving wife and children and country, the merchant commits his very life to the waves, and comes to the land of the barbarians, and undergoes innumerable dangers for these threads, that after it all you may take them, and sew them into your shoes, and ornament the leather. And what can be done worse than this folly?

But the old ways are not like these, but such as become men. Wherefore I for my part expect that in process of time the young men among us will wear even women's shoes, and not be ashamed. And what is more grievous, men's fathers seeing these things are not much displeased, but do even account it an indifferent matter.

Would ye that I should add what is still more grievous; that these things are done even when there are many poor? Would ye that I bring before you Christ, an hungered, naked, wandering everywhere, in chains? And how many thunderbolts must ye not deserve, overlooking Him in want of necessary food, and adorning these pieces of leather with so much diligence? And He indeed, when He was giving law to His disciples, would not so much as suffer them to have shoes at all, but we cannot bear to walk, I say not barefooted, but even with feet shod as they ought to be.

7. What then can be worse than this unseemliness, this absurdity? For the thing marks a soul, in the first place effeminate, then unfeeling and cruel, then curious and idly busy. For when will he be able to attend to any necessary matter, who is taken up with these superfluous things? When will such a youth endure to take heed to his soul, or to consider so much as that he has a soul? Yes, he surely will be a trifler who cannot help admiring such things; he cruel, who for their sake neglects the poor; he void of virtue, who spends all his diligence on them.

For he that is curious about the beauty of threads, and the bloom of colors, and the tendrils made of such woven work, when will he be able to look upon the heaven? When will he admire the beauty there, who is excited about a kind of beauty that belongs to pieces of leather, and who is bending to the earth? And whereas God has stretched out the Heaven, and lighted up the sun, drawing your looks upwards; you constrain yourself to look downwards, and to the earth, like the swine, and obeyest the devil. For indeed this wicked demon has devised this unseemliness, to draw you off from that beauty. For this intent has he drawn you this way; and God, showing Heaven, is outvied by a devil showing certain skins, or rather not even skins (for indeed these too are God's works), but effeminacy and a bad kind of skill.

And the young man goes about bending down towards the earth, he that is required to seek wisdom concerning the things in Heaven; priding himself more on these trifles than if he had accomplished some great and good work, and walking on tiptoe in the forum, and hereby begetting to himself superfluous sorrows and distresses, lest he should stain them with the mud when it is winter; lest he should cover them with the dust, when summer has come.

What do you say, O man? Have you cast your whole soul into the mire through this extravagance, and do you overlook it trailing on the ground, and are you so anxious about a pair of shoes? Mark their use, and respect the verdict you pass on them. For to tread on mud and mire, and all the spots on the pavement, for this were your shoes made. Or if you can not bear this, take and hang them from your neck, or put them on your head.

And ye indeed laugh at hearing this. But I am inclined to weep for these men's madness, and their earnest care about these matters. For in truth they would rather stain their body with mud, than those pieces of leather.

Triflers then they become in this way, and fond of money again in another way. For he that has been used to be frantic and eager upon such matters, requires also for his clothes and for all other things much expense, and a large income.

And if he have a munificent father, his thraldom becomes worse, his absurd fancy more intense; but if a parsimonious one, he is driven to other unseemliness, by way of getting together a little money for such expenses.

Hence many young men have even sold their manhood, and have become parasites to the rich, and have undertaken other servile offices, purchasing thereby the fulfillment of such desires.

So then, that this man is sure to be at once fond of money, and a trifler, and about important things the most indolent of all men, and that he will be forced to commit many sins, is hereby evident. And that he is cruel and vainglorious, neither this will any one gainsay: cruel, in that when he sees a poor man, through the love of finery he makes as though he did not even see him, but while he is decking out these things with gold, overlooks him perishing of hunger; vainglorious, since even in such little matters he trains himself to hunt after the admiration of the beholders. For I suppose no general prides himself so much on his legions and trophies, as our profligate youths on the decking out of their shoes, on their trailing garments, on the dressing of their hair; yet surely all these are works of other persons, in their trades. But if men do not cease from vain boasting in the works of others, when will they cease from it in their own?

8. Shall I mention yet other things more grievous than these? Or are even these enough for you? Well then; I must end my speech here; since even this have I said, because of the disputatious, who maintain the thing not to be so very wrong.

And although I know that many of the young will not so much as attend to what I have said, being once for all intoxicated with this fancy, I yet ought not therefore to keep silence. For such fathers as have understanding, and are as yet sound, will be able to force them, even against their will, to a becoming decency.

Say not then, this is of no consequence, that is of no consequence; for this, this has ruined all. For even hereby ought you to train them, and by the things which seem trifling to make them grave, great of soul, superior to outward habiliments; so shall we find them approved in the great things also. For what is more ordinary than the learning of letters? Nevertheless thereby do men become rhetoricians, and sophists, and philosophers, and if they know not their letters, neither will they ever have that knowledge.

And this we have spoken not to young men only, but to women also, and to young damsels. For these too are liable to the like charges, and much more, inasmuch as seemliness is a thing appropriate to a virgin.

What has been said therefore to the others; do ye account to have been said to you also, that we may not repeat again the same things.

For it is full time now to close our discourse with prayer. All of you then pray with us, that the young men of the church above all things may be enabled to live orderly, and to attain an old age becoming them. Since for those surely who do not so live, it were well not to come to old age at all. But for them that have grown old even in youth, I pray that they may attain also to the very deep of gray hairs, and become fathers of approved children, and may be a joy to them that gave them birth, and above all surely to the God that made them, and may exterminate every distempered fancy, not that about their shoes, nor about their clothes only, but every other kind also.

For as untilled land, such is also youth neglected, bringing forth many thorns from many quarters. Let us then send forth on them the fire of the Spirit, and burn up these wicked desires, and let us break up our fields, and make them ready for the reception of the seed, and the young men among us let us exhibit with soberer minds than the old elsewhere. For this in fact is the marvellous thing, when temperance shines forth in youth; since he surely that is temperate in old age cannot have a great reward, having in perfection the security from his age. But what is wonderful, is to enjoy a calm amidst waves, and in a furnace not to be burnt, and in youth not to run wanton.

With these things then in our minds, let us emulate that blessed Joseph, who shone through all these trials, that we may attain unto the same crowns with him; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, with whom be glory unto the Father, together with the Holy Ghost, now and always, and world without end. Amen.

And when He had sent the multitudes away, He went up into the mountain apart to pray: and when the evening had come, He was there alone. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.

For what purpose does He go up into the mountain? To teach us, that loneliness and retirement is good, when we are to pray to God. With this view, you see, He is continually withdrawing into the wilderness, and there often spends the whole night in prayer, teaching us earnestly to seek such quietness in our prayers, as the time and place may confer. For the wilderness is the mother of quiet; it is a calm and a harbor, delivering us from all turmoils.

He Himself then went up there with this object, but the disciples are tossed with the waves again, and undergo a storm, equal even to the former. But whereas before they had Him in the ship when this befell them, now they were alone by themselves. Thus gently and by degrees He excites and urges them on for the better, even to the bearing all nobly. Accordingly we see, that when they were first near that danger, He was present, though asleep, so as readily to give them relief; but now leading them to a greater degree of endurance, He does not even this, but departs, and in mid sea permits the storm to arise, so that they might not so much as look for a hope of preservation from any quarter; and He lets them be tempest-tost all the night, thoroughly to awaken, as I suppose, their hardened heart.

For such is the nature of the fear, which the time concurs with the rough weather in producing. And together with the compunction, He cast them also into a greater longing for Himself, and a continual remembrance of Him.

Accordingly, neither did He present Himself to them at once. For, in the fourth watch, so it is said, of the night, He went unto them, walking upon the sea; [Matthew 14:25] instructing them not hastily to seek for deliverance; from their pressing dangers, but to bear all occurrences manfully. At all events, when they looked to be delivered, then was their fear again heightened. For,

When the disciples, it is said, saw Him walking on the sea, they were troubled, saying, It is a spirit: and they cried out for fear.

Yea, and He constantly does so; when He is on the point of removing our terrors, He brings upon us other worse things, and more alarming: which we see took place then also. For together with the storm, the sight too troubled them, no less than the storm. Therefore neither did He remove the darkness, nor straightway make Himself manifest, training them, as I said, by the continuance of these fears, and instructing them to be ready to endure. This He did in the case of Job also; for when He was on the point of removing the terror and the temptation, then He suffered the end to grow more grievous; I mean not for his children's death, or the words of his wife, but because of the reproaches, both of his servants and of his friends. And when He was about to rescue Jacob from his affliction in the strange land, He allowed his trouble to be awakened and aggravated: in that his father-in-law first overtook him and threatened death, and then his brother coming immediately after, suspended over him the extremest danger.

For since one cannot be tempted both for a long time and severely; when the righteous are on the point of coming to an end of their conflicts, He, willing them to gain the more, enhances their struggles. Which He did in the case of Abraham too, appointing for his last conflict that about his child. For thus even things intolerable will be tolerable, when they are so brought upon us, as to have their removal near, at the very doors.

So did Christ at that time also, and did not discover Himself before they cried out. For the more intense their alarm, the more did they welcome His coming. Afterward when they had exclaimed, it is said,

Straightway Jesus spoke unto them, saying, Be of good cheer, it is I; be not afraid. [Matthew 14:27]

This word removed their fear, and caused them to take confidence. For as they knew Him not by sight, because of His marvellous kind of motion, and because of the time, He makes Himself manifest by His voice.

2. What then says Peter, everywhere ardent, and ever starting forward before the rest?

Lord, if it be Thou, says he, bid me come unto You on the water. [Matthew 14:28]

He said not, Pray and entreat, but, bid. Do you see how great his ardor, how great his faith? Yet surely he is hereby often in danger, by seeking things beyond his measure. For so here too he required an exceedingly great thing, for love only, not for display. For neither did he say, Bid me walk on the water, but what? Bid me come unto You. For none so loved Jesus.

This he did also after the resurrection; he endured not to come with the others, but leapt forward. [John 21:7] And not love only, but faith also does he display. For he not only believed that He was able Himself to walk on the sea, but that He could lead upon it others also; and he longs to be quickly near Him.

And he said, Come. And when Peter had come down out of the ship, he walked on the water, and came to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth His hand and caught him, and says unto him, O thou of little faith, wherefore did you doubt? [Matthew 14:29-31]

This is more wonderful than the former. Therefore this is done after that. For when He had shown that He rules the sea, then He carries on the sign to what is yet more marvellous. Then He rebuked the winds only; but now He both walks Himself, and permits another to do so; which thing if He had required to be done at the beginning, Peter would not have so well received it, because he had not yet acquired so great faith.

Wherefore then did Christ permit him? Why, if He had said, you can not, Peter being ardent would have contradicted Him again. Wherefore by the facts He convinces him, that for the future he may be sobered.

But not even so does he endure. Therefore having come down, he becomes dizzy; for he was afraid. And this the surf caused, but his fear was wrought by the wind.

But John says, that they willingly received Him into the ship; and immediately the ship was at the land whither they went, relating this same circumstance. So that when they were on the point of arriving at the land, He entered the ship.

Peter then having come down from the ship went unto Him, not rejoicing so much in walking on the water, as in coming unto Him. And when he had prevailed over the greater, he was on the point of suffering evil from the less, from the violence of the wind, I mean, not of the sea. For such a thing is human nature; not seldom effecting great things, it exposes itself in the less; as Elias felt toward Jezebel, as Moses toward the Egyptian, as David toward Bathsheba. Even so then this man also; while their fear was yet at the height, he took courage to walk upon the water, but against the assault of the wind he was no longer able to stand; and this, being near Christ. So absolutely nothing does it avail to be near Christ, not being near Him by faith.

And this also showed the difference between the Master and the disciple, and allayed the feelings of the others. For if in the case of the two brethren they had indignation, much more here; for they had not yet the Spirit vouchsafed unto them.

But afterwards they were not like this. On every occasion, for example, they give up the first honors to Peter, and put him forward in their addresses to the people, although of a rougher vein than any of them.

And wherefore did He not command the winds to cease, but Himself stretched forth His hand and took hold of him? Because in him faith was required. For when our part is wanting, then God's part also is at a stand.

Signifying therefore that not the assault of the wind, but his want of faith had wrought his overthrow, He says, Wherefore did you doubt, O thou of little faith? So that if his faith had not been weak, he would have stood easily against the wind also. And for this reason, you see, even when He had caught hold of Him, He suffers the wind to blow, showing that no hurt comes thereby, when faith is steadfast.

And as when a nestling has come out of the nest before the time, and is on the point of falling, its mother bears it on her wings, and brings it back to the nest; even so did Christ.

And when they had come into the ship, then the wind ceased. [Matthew 14:32]

Whereas before this they had said, What manner of man is this, that even the winds and the sea obey Him! [Matthew 8:27] now it is not so. For they that were in the ship, it is said, came and worshipped Him, saying, Of a truth You are Son of God. [Matthew 14:33] Do you see, how by degrees he was leading them all higher and higher? For both by His walking on the sea, and by His commanding another to do so, and preserving him in jeopardy; their faith was henceforth great. For then indeed He rebuked the sea, but now He rebukes it not, in another way signifying His power more abundantly. Wherefore also they said, Of a truth You are Son of God.

What then? Did He rebuke them on their so speaking? Nay, quite the contrary, He rather confirmed what they said, with greater authority healing such as approached Him, and not as before.

And when they had gone over, so it is said, they came into the land of Gennesaret. And when the men of that place had knowledge of Him, they sent out into all that country round about, and brought unto Him all that were diseased; and besought Him that they might touch the hem of His garment; and as many as touched were made perfectly whole.

For neither did they approach Him as before, dragging Him into their houses, and seeking a touch of His hand, and directions from Him in words; but in a far higher strain, and with more of self-denial, and with a more abundant faith did they try to win themselves a cure; for she that had the issue of blood taught them all to be severe in seeking wisdom.

And the evangelist, implying also that at long intervals He visited the several neighborhoods, says, The men of that place took knowledge of Him, and sent out into the country round about, and brought unto Him them that were diseased. But yet the interval, so far from abolishing their faith, made it even greater, and preserved it in vigor.

3. Let us also then touch the hem of His garment, or rather, if we be willing, we have Him entire. For indeed His body is set before us now, not His garment only, but even His body; not for us to touch it only, but also to eat, and be filled. Let us now then draw near with faith, every one that has an infirmity. For if they that touched the hem of His garment drew from Him so much virtue, how much more they that possess Him entire? Now to draw near with faith is not only to receive the offering, but also with a pure heart to touch it; to be so minded, as approaching Christ Himself. For what, if you hear no voice? Yet you see Him laid out; or rather thou dost also hear His voice, while He is speaking by the evangelists.

Believe, therefore, that even now it is that supper, at which He Himself sat down. For this is in no respect different from that. For neither does man make this and Himself the other; but both this and that is His own work. When therefore you see the priest delivering it unto you, account not that it is the priest that does so, but that it is Christ's hand that is stretched out.

Even as when he baptizes, not he does baptize you, but it is God that possesses your head with invisible power, and neither angel nor archangel nor any other dare draw near and touch you; even so now also. For when God begets, the gift is His only. Do you see not those who adopt to themselves sons here, how they commit not the act to slaves, but are themselves present at the judgment-seat? Even so neither has God committed His gift to angels, but Himself is present, commanding and saying, Call no man Father on earth; [Matthew 23:9] not that you should dishonor them that gave you birth, but that you should prefer to all those Him that made you, and enrolled you among His own children. For He that has given the greater, that is, has set Himself before you, much more will He not think scorn to distribute unto you of His body. Let us hear therefore, both priests and subjects, what we have had vouchsafed to us; let us hear and tremble. Of His own holy flesh He has granted us our fill; He has set before us Himself sacrificed.

What excuse shall we have then, when feeding on such food, we commit such sins? When eating a lamb, we become wolves? When feeding on a sheep, we spoil by violence like the lions?

For this mystery He directs to be always clear, not from violence only, but even from bare enmity. Yea, for this mystery is a mystery of peace; it allows us not to cling to wealth. For if He spared not Himself for us, what must we deserve, sparing our wealth, and being lavish of a soul, in behalf of which He spared not Himself?

Now upon the Jews God every year bound in their feasts a memorial of His peculiar favors to them: but for you, every day, as I may say, through these mysteries.

Be not therefore ashamed of the cross: for these are our venerable things, these our mysteries; with this gift do we adorn ourselves, with this we are beautified.

And if I say, He stretched out the heaven, He spread out the earth and the sea, He sent prophets and angels, I say nothing in comparison. For the sum of His benefits is this, that He spared not His own Son, [Romans 8:32] in order to save His alienated servants.

4. Let no Judas then approach this table, no Simon; nay, for both these perished through covetousness. Let us flee then from this gulf; neither let us account it enough for our salvation, if after we have stripped widows and orphans, we offer for this table a gold and jewelled cup. Nay, if you desire to honor the sacrifice, offer your soul, for which also it was slain; cause that to become golden; but if that remain worse than lead or potter's clay, while the vessel is of gold, what is the profit?

Let not this therefore be our aim, to offer golden vessels only, but to do so from honest earnings likewise. For these are of the sort that is more precious even than gold, these that are without injuriousness. For the church is not a gold foundry nor a workshop for silver, but an assembly of angels. Wherefore it is souls which we require, since in fact God accepts these for the souls' sake.

That table at that time was not of silver nor that cup of gold, out of which Christ gave His disciples His own blood; but precious was everything there, and awful, for that they were full of the Spirit. [Ephesians 5:18]

Would you do honor to Christ's body? Neglect Him not when naked; do not while here you honor Him with silken garments, neglect Him perishing without of cold and nakedness. For He that said, This is my body, and by His word confirmed the fact, This same said, You saw me an hungered, and fed me not; and, Inasmuch as you did it not to one of the least of these, you did it not to me. [Matthew 25:42, 45] For This indeed needs not coverings, but a pure soul; but that requires much attention.

Let us learn therefore to be strict in life, and to honor Christ as He Himself desires. For to Him who is honored that honor is most pleasing, which it is His own will to have, not that which we account best. Since Peter too thought to honor Him by forbidding Him to wash his feet, but his doing so was not an honor, but the contrary.

Even so do thou honor Him with this honor, which He ordained, spending your wealth on poor people. Since God has no need at all of golden vessels, but of golden souls.

And these things I say, not forbidding such offerings to be provided; but requiring you, together with them, and before them, to give alms. For He accepts indeed the former, but much more the latter. For in the one the offerer alone is profited, but in the other the receiver also. Here the act seems to be a ground even of ostentation; but there all is mercifulness, and love to man.

For what is the profit, when His table indeed is full of golden cups, but He perishes with hunger? First fill Him, being an hungered, and then abundantly deck out His table also. Do you make Him a cup of gold, while you give Him not a cup of cold water? And what is the profit? Do you furnish His table with cloths bespangled with gold, while to Himself you afford not even the necessary covering? And what good comes of it? For tell me, should you see one at a loss for necessary food, and omit appeasing his hunger, while you first overlaid his table with silver; would he indeed thank you, and not rather be indignant? What, again, if seeing one wrapped in rags, and stiff with cold, you should neglect giving him a garment, and build golden columns, saying, thou were doing it to his honor, would he not say that thou were mocking, and account it an insult, and that the most extreme?

Let this then be your thought with regard to Christ also, when He is going about a wanderer, and a stranger, needing a roof to cover Him; and thou, neglecting to receive Him, deckest out a pavement, and walls, and capitals of columns, and hangest up silver chains by means of lamps, but Himself bound in prison you will not even look upon.

5. And these things I say, not forbidding munificence in these matters, but admonishing you to do those other works together with these, or rather even before these. Because for not having done these no one was ever blamed, but for those, hell is threatened, and unquenchable fire, and the punishment with evil spirits. Do not therefore while adorning His house overlook your brother in distress, for he is more properly a temple than the other.

And whereas these your stores will be subject to alienations both by unbelieving kings, and tyrants, and robbers; whatever you may do for your brother, being hungry, and a stranger, and naked, not even the devil will be able to despoil, but it will be laid up in an inviolable treasure.

Why then does He Himself say, The poor always you have with you, but me you have not always? Why, for this reason most of all should we give alms, that we have Him not always an hungered, but in the present life only. But if you are desirous to learn also the whole meaning of the saying, understand that this was said not with a view to His disciples, although it seem so, but to the woman's weakness. That is, her disposition being still rather imperfect, and they doubting about her; to revive her He said these things. For in proof that for her comfort He said it, He added, Why trouble ye the woman? [Matthew 26:10] And with regard to our having Him really always with us, He says, Lo, I am with you always, even unto the end of the world. [Matthew 28:20] From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.

Let us not then bring forward these things now, which were uttered because of some economy, but let us read all the laws, those in the New and those in the Old Testament, that are set down about almsgiving, and let us be very earnest about this matter. For this cleanses from sin. For give alms, and all things will be clean unto you. [Luke 11:41] This is a greater thing than sacrifice. For I will have mercy, and not sacrifice. This opens the heavens. For your prayers and your alms have come up for a memorial before God. [Acts 10:4] This is more indispensable than virginity: for thus were those virgins cast out of the bridechamber; thus were the others brought in.

All which things let us consider, and sow liberally, that we may reap in more ample abundance, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory forever. Amen.

Then came to Jesus Scribes and Pharisees, which were of Jerusalem, saying, Why do Your disciples, etc.

Then; when? When He had wrought His countless miracles; when He had healed the infirm by the touch of the hem of His garment. For even with this intent does the evangelist mark the time, that He might signify their unspeakable wickedness, by nothing repressed.

But what means, The Scribes and Pharisees, which were of Jerusalem? In every one of the tribes were they scattered abroad, and divided into twelve parts; but they who occupied the chief city were worse than the others, as both enjoying more honor, and having contracted much haughtiness.

But mark, I pray you, how even by the question itself they are convicted; in not saying, Why do they transgress the law of Moses, but, the tradition of the elders. Whence it is evident that the priests were inventing many novelties, although Moses, with much terror and with much threatening, had enjoined neither to add nor take away. For you shall not add, says he, unto the word which I command you this day, and you shall not take away from it. [Deuteronomy 4:2]

But not the less were they innovating; as in this instance, that one ought not to eat with unwashen hands, that we must wash cups and brazen vessels, that we must wash also ourselves. Thus, when men were henceforth, as time advanced, to be freed from their observances, at that very time they bound them with the same in more and more instances, fearing lest any one should take away their power, and wishing to strike more dread, as though they were themselves also lawgivers. The thing in fact proceeded so far in enormity, that while their own commandments were kept, those of God were transgressed; and they so far prevailed, that the matter had actually become a ground of accusation. Which was a twofold charge against them, in that they both invented novelties, and were so strict exactors on their own account, while of God they made no reckoning.

And omitting to speak of the other things, the pots and the brazen vessels (for it was too ridiculous), what seemed more reasonable than the rest, that they bring forward, wishing, as seems at least to me, in that way to provoke Him to anger. Wherefore also they made mention of the elders, in order that He, as setting them at nought, might give occasion against Himself.

But it were meet first to inquire, why the disciples ate with unwashen hands. Wherefore then did they so eat? Not as making a point of it, but as overlooking henceforth the things that are superfluous, and attending to such as are necessary; having no law to wash or not to wash, but doing either as it happened. For they that despised even their own necessary food, how were they to hold these things worth much consideration? This then having often happened unintentionally — for instance, when they ate in the wilderness, when they plucked the ears of grain — is now put forward as a charge by these persons, who are always transgressing in the great things, and making much account of the superfluous.

2. What then says Christ? He did not set Himself against it, neither made He any defense, but straightway blames them again, plucking down their confidence, and signifying that he who commits great sins ought not to be strict with others concerning small matters. What? When you ought to be blamed, says He, do ye even blame?

But do thou observe, how when it is His will to set aside any of the things enjoined by the law, He does it in the form of an apology; and so He did in that case. For by no means does He proceed at once to transgress it, nor does He say, It is nothing; for surely He would have made them more audacious; but first He clean cuts away their boldness, bringing forward the far heavier charge, and directing it upon their head. And He neither says, they do well in transgressing it, lest He should give them a hold on Him; nor does He speak ill of their proceeding, lest He should confirm the law: nor again, on the other hand, does He blame the elders, as lawless and unholy men; for doubtless they would have shunned Him as a reviler and injurious: but all these things He gives up, and proceeds another way. And He seems indeed to be rebuking the persons themselves who had come to Him, but He is reprehending them that enacted these laws; nowhere indeed making mention of the elders, but by His charge against the Scribes casting down them also, and signifying that their sin is twofold, first in disobeying God, next in doing so on men's account; as though He had said, Why this, this has ruined you, your obeying the elders in all things.

Yet He says not so, but this is just what He intimates, by answering them as follows:

Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honor your father and your mother: and, He that curses father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever you might be profited by me, and honor not his father or his mother — And you have made void the commandment of God by your tradition.

And He said not, the elders' tradition, but your own. And, ye say; again He said not, the elders say: in order to make His speech less galling. That is, because they wanted to prove the disciples transgressors of the law, He signifies that they themselves are doing so, but that these are free from blame. For of course that is not a law, which is enjoined by men (wherefore also He calls it a tradition), and especially by men that are transgressors of the law.

And since this had no shade of contrariety to the law, to command men to wash their hands, He brings forward another tradition, which is opposed to the law. And what He says is like this. They taught the young, under the garb of piety, to despise their fathers. How, and in what way? If one of their parents said to his child, Give me this sheep that you have, or this calf, or any such thing, they used to say, 'This is a gift to God, whereby you would be profited by me, and you can not have it.' And two evils hence arose: on the one hand they did not bring them to God, on the other they defrauded their parents under the name of the offering, alike insulting their parents for God's sake, and God for their parents' sake. But He does not say this at once, but first rehearses the law, by which He signifies His earnest desire that parents should be honored. For, honor, says He, your father and your mother, that you may live long upon the earth. And again, He that curses father or mother, let him die the death. [Exodus 21:17]

But He, omitting the first, the reward appointed for them that honor their parents, states that which is more awful, the punishment, I mean, threatened to such as dishonor them; desiring both to dismay them, and to conciliate such as have understanding; and He implies them to be for this worthy of death. For if he who dishonors them in word is punished, much more ye, who do so in deed, and who not only dishonor, but also teach it to others. You then who ought not so much as to live, how find ye fault with the disciples?

And what wonder is it, if you offer such insults to me, who am as yet unknown, when even to the Father you are found doing the like? For everywhere He both asserts and implies, that from Him they began with this their arrogance.

But some do also otherwise interpret, It is a gift, by whatsoever you might be profited by me; that is, I owe you no honor, but it is a free gift from me to you, if indeed I do honor you. But Christ would not have mentioned an insult of that sort.

And Mark again makes this plainer, by saying, It is Corban, by whatsoever you might be profited by me; [Mark 7:11] which means, not a gift and present, but properly an offering.

Having then signified that they who were trampling on the law could not be justly entitled to blame men for transgressing a command of certain elders, He points out this same thing again from the prophet likewise. Thus, having once laid hold of them severely, He proceeds further: as on every occasion He does, bringing forward the Scriptures, and so evincing Himself to be in accordance with God.

And what says the prophet? This people honors me with their lips, but their heart is far from me. But in vain do they worship me, teaching for doctrines the commandments of men.

Do you see a prophecy in exact accordance with His sayings, and from the very first proclaiming beforehand their wickedness? For what Christ laid to their charge now, of this Isaiah also spoke from the very first; that the words of God they despise, for in vain do they worship me, says He; but of their own they make much account, teaching, says He, for doctrines the commandments of men. Therefore with reason the disciples keep them not.

3. Having, you see, given them their mortal blow; and from the facts first, then from their own suffrage, then from the prophet having aggravated the charge, with them indeed He discourses not at all, incorrigibly disposed as they are now come to be, but directs His speech to the multitudes, so as to introduce His doctrine, great and high, and full of much strictness; and taking occasion from the former topic, He proceeds to insert that which is greater, casting out also the observance of meats.

But see when. When He had cleansed the leper, when He had repealed the Sabbath, when He had shown Himself King of earth and sea, when He had made laws, when He had remitted sins, when He had raised dead men, when He had afforded them many proofs of His Godhead, then He discourses of meats.

For indeed all the religion of the Jews is comprised in this; if you take this away, you have even taken away all. For hereby He signifies, that circumcision too must be abrogated. But of Himself He does not prominently introduce this (forasmuch as that was older than the other commandments, and had higher estimation), but He enacts it by His disciples. For so great a thing was it, that even the disciples after so long a time being minded to do it away, first practise it, and so put it down. [Acts 16:3]

But see how He introduces His law: how He called the multitude, and said to them, Hear and understand. [Matthew 15:11]

Thus He does by no means simply reveal it to them, but by respect and courtesy, first, He makes His saying acceptable (for this the evangelist declares by saying, He called them unto Him): and secondly, by the time also; in that after their refutation, and His victory over them, and the accusation by the prophet, then He begins His legislation, when they too would more easily receive His sayings.

And He does not merely call them unto Him, but also makes them more attentive. For understand, says He, that is, consider, rouse yourselves; for of that sort is the law now about to be enacted. For if they set aside the law, even unseasonably, for their own tradition, and you hearkened; much more ought ye to hearken unto me, who at the proper season am leading you unto a higher rule of self restraint.

And He did not say, The observance of meats is nothing, neither that Moses had given wrong injunctions, nor that of condescension He did so; but in the way of admonition and counsel, and taking His testimony from the nature of the things, He says: Not the things that go into the mouth, defile the man, but the things that go out of the mouth; [Matthew 15:11] resorting to nature herself both in His enactment and in His demonstration. Yet they hearing all this, made no reply, neither did they say, What sayest Thou? When God has given charges without number concerning the observance of meats, do you make such laws? But since He had utterly stopped their mouths, not by refuting them only, but also by publishing their craft, and exposing what was done by them in secret, and revealing the secrets of their mind; their mouths were stopped, and so they went away.

But mark, I pray you, how He does not yet venture distinctly to set Himself with boldness against the meats. Therefore neither did He say the meats, but, the things that enter in defile not the man; which it was natural for them to suspect concerning the unwashen hands also. For He indeed was speaking of meats, but it would be understood of these matters too.

Why, so strong was the feeling of scruple about the meats, that even after the resurrection Peter said, Not so, Lord, for I have never eaten anything common or unclean. [Acts 10:14] For although it was for the sake of others that He said this, and in order to leave Himself a justification against his censurers, by pointing out that he actually remonstrated, and not even so was excused, nevertheless it implies the depth of their impression on that point.

Wherefore you see He Himself also at the beginning spoke not openly concerning meats, but, The things that go into the mouth; and again, when He had seemed afterwards to speak more plainly, He veiled it by His conclusion, saying, But to eat with unwashen hands defiles not the man: [Matthew 15:20] that He might seem to have had His occasion from thence, and to be still discoursing of the same. Therefore He said not, To eat meats defiles not a man, but is as though He were speaking on that other topic; that they may have nothing to say against it.

4. When therefore they had heard these things, the Pharisees, it is said, were offended, [Matthew 15:12] not the multitudes. For His disciples, so it is said, came and said to Him, Do you know that the Pharisees were offended, when they heard the saying? Yet surely nothing had been said to them.

What then says Christ? He did not remove the offense in respect of them, but reproved them, saying, Every plant which my heavenly Father has not planted, shall be rooted up. [Matthew 15:13] For He is wont both to despise offenses, and not to despise them. Elsewhere, for example, He says, But lest we should offend them, cast an hook into the sea: [Matthew 17:27] but here He says, Let them alone, they be blind leaders of the blind: and if the blind lead the blind, both shall fall into the ditch.

But these things His disciples said, not as grieving for those men only, but as being themselves also slightly perplexed. But because they dared not say so in their own person, they would fain learn it by their telling Him of others. And as to its being so, hear how after this the ardent and ever-forward Peter came to Him, and says, Declare unto us this parable, [Matthew 15:15] discovering the trouble in his soul, and not indeed venturing to say openly, I am offended, but requiring that by His interpretation he should be freed from his perplexity; wherefore also he was reproved.

What then says Christ? Every plant which my heavenly Father has not planted, shall be rooted up.

This, they that are diseased with the Manichæan pest affirm to be spoken of the law; but their months are stopped by what had been said before. For if He was speaking of the law, how does He further back defend it, and fight for it, saying, Why do ye transgress the commandments of God for your tradition? And how does He bring for ward the prophet? But of themselves and of their traditions He so speaks. For if God said, Honor your father and your mother, how is not that of God's planting, which was spoken by God?

And what follows also indicates, that of themselves it was said, and of their traditions. Thus He added, They are blind leaders of the blind. Whereas, had He spoken it of the law, He would have said, It is a blind leader of the blind. But not so did He speak, but, They are blind leaders of the blind: freeing it from the blame, and bringing it all round upon them.

Then to sever the people also from them, as being on the point of falling into a pit by their means, He says, If the blind lead the blind, both shall fall into the ditch.

It is a great evil merely to be blind, but to be in such a case and have none to lead him, nay, to occupy the place of a guide, is a double and triple ground of censure. For if it be a dangerous thing for the blind man not to have a guide, much more so that he should even desire to be guide to another.

What then says Peter? He says not, What can this be which You have said? but as though it were full of obscurity, he puts his question. And he says not, Why have you spoken contrary to the law? for he was afraid, lest he should be thought to have taken offense, but asserts it to be obscure. However, that it was not obscure, but that he was offended, is manifest, for it had nothing of obscurity.

Wherefore also He rebukes him, saying, Are ye also yet without understanding? [Matthew 15:16] For as to the multitude, they did not perhaps so much as understand the saying; but themselves were the persons offended. Wherefore, whereas at first, as though asking in behalf of the Pharisees, they were desirous to be told; when they heard Him denouncing a great threat, and saying, Every plant, which my heavenly Father has not planted, shall be rooted up, and, They are blind leaders of the blind, they were silenced. But he, always ardent, not even so endures to hold his peace, but says, Declare unto us this parable. [Matthew 15:15]

What then says Christ? With a sharp rebuke He answers, Are ye also yet without understanding? Do ye not yet understand?

But these things He said, and reproved them, in order to cast out their prejudice; He stopped not however at this, but adds other things also, saying, That whatsoever enters in at the mouth goes into the belly, and is cast out into the draught; but those things which proceed out of the mouth come forth from the heart, and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, blasphemies, false-witnessings: and these are the things that defile the man: but to eat with unwashen hands defiles not the man. [Matthew 15:17-20]

Do you see how sharply He deals with them, and in the way of rebuke?

Then He establishes His saying by our common nature, and with a view to their cure. For when He says, It goes into the belly, and is cast out into the draught, he is still answering according to the low views of the Jews. For He says, it abides not, but goes out: and what if it abode? It would not make one unclean. But not yet were they able to hear this.

And one may remark, that because of this the lawgiver allows just so much time, as it may be remaining within one, but when it is gone forth, no longer. For instance, at evening He bids you wash yourself, and so be clean; measuring the time of the digestion, and of the excretion. [Leviticus 11:24-25] But the things of the heart, He says, abide within, and when they are gone forth they defile, and not when abiding only. And first He puts our evil thoughts, a kind of thing which belonged to the Jews; and not as yet does He make His refutation from the nature of the things, but from the manner of production from the belly and the heart respectively, and from the fact that the one sort remains, the other not; the one entering in from without, and departing again outwards, while the others are bred within, and having gone forth they defile, and then more so, when they are gone forth. Because they were not yet able, as I said, to be taught these things with all due strictness.

But Mark says, that cleansing the meats, He spoke this. He did not however express it, nor at all say, but to eat such and such meats defiles not the man, for neither could they endure to be told it by Him thus distinctly. And accordingly His conclusion was, But to eat with unwashen hands defiles not the man. [Matthew 15:20]

5. Let us learn then what are the things that defile the man; let us learn, and let us flee them. For even in the church we see such a custom prevailing among the generality, and men giving diligence to come in clean garments, and to have their hands washed; but how to present a clean soul to God, they make no account.

And this I say, not forbidding them to wash hands or mouth; but willing men so to wash as is meet, not with water only, but instead of water, with all virtues. For the filth of the mouth is evil speaking, blasphemy, reviling, angry words, filthy talking, laughter, jesting: if then you are conscious to yourself of uttering none of them, neither of being defiled with this filth, draw near with confidence; but if you have times out of number received these stains, why do you labor in vain, washing your tongue indeed with water, but bearing about on it such deadly and hurtful filth? For tell me, had you dung on your hands, and mire, would you indeed venture to pray? By no means. And yet this were no hurt; but that is ruin. How then are you reverential in the different things, but in the forbidden remiss?

What then? Should not we pray? Says one. We should indeed, but not while defiled, and having upon us mire of that sort.

What then, if I have been overtaken? says one. Cleanse yourself. How, and in what way? Weep, groan, give alms, apologize to him that is affronted, reconcile him to yourself hereby, wipe clean your tongue, lest you provoke God more grievously. For so if one had filled his hands with dung, and then should lay hold of your feet, entreating you, far from hearing him, you would rather spurn him with your foot; how then dared thou in such sort draw near to God? Since in truth the tongue is the hand of them that pray, and by it we lay hold on the knees of God. Defile it not therefore, lest to you also He say, Though you make many prayers, I will not hearken. [Isaiah 1:15] Yea, and in the power of the tongue are death and life; [Proverbs 18:21] and, By your words you shall be justified, and by your words you shall be condemned. [Matthew 12:37]

I bid you then watch your tongue more than the apple of your eye. The tongue is a royal steed. If then thou put a bridle on it, and teach it to pace orderly, the King will rest and take His seat thereon; but if you suffer it to rush about unbridled and leap wantonly, it becomes a beast for the devil and bad spirits to ride on. And while thou, fresh from the company of your own wife, darest not pray, although this is no blame at all; do you lift up your hands, fresh from reviling and insult, which brings after it no less than hell, before you have well cleansed yourself? And how do you not shudder? Tell me. Have you not heard Paul, saying, Marriage is honorable, and the bed undefiled? [Hebrews 13:4] But if on rising from the undefiled bed, you dare not draw near in prayer, how do you coming from the bed of the devil call on that awful and terrible name? For it is truly the devil's bed, to wallow in insults and reviling. And like some wicked adulterer, wrath dallies with us in great delight, casting into us deadly seed, and making us give birth to diabolical enmity, and doing all things in a way opposite to marriage. For whereas marriage causes the two to become one flesh, wrath severs into many parts them that were united, and cleaves and cuts in pieces the very soul.

That you may therefore with confidence draw near to God, receive not wrath, when it comes in upon you, and desires to be with you, but drive it away like a mad dog.

For so Paul too commanded: his phrase being, lifting up holy hands without wrath and disputing. [1 Timothy 2:8] Dishonor not then your tongue, for how will it entreat for you, when it has lost its proper confidence? But adorn it with gentleness, with humility, make it worthy of the God who is entreated, fill it with blessing, with much alms doing. For it is possible even with words to do alms. For a word is a better thing than a gift, [Sirach 18:16] and answer the poor man peaceably with meekness. [Sirach 4:8] And all the rest of your time too adorn it with the rehearsing of the laws of God; Yea, let all your communication be in the law of the Most High. [Sirach 9:15]

Having thus adorned ourselves, let us come to our King, and fall at His knees, not with the body only, but also with the mind. Let us consider whom we are approaching, and on whose behalf, and what we would accomplish. We are drawing near unto God, whom the seraphim behold and turn away their faces, not bearing His brightness; at sight of whom the earth trembles. We draw near unto God, who dwells in the light, which no man can approach unto. [1 Timothy 6:16] And we draw near unto Him for deliverance from hell, for remission of sins, for escape from those in tolerable punishments, for attaining to the Heavens, and to the good things that are there. Let us, I say, fall down before Him both in body and in mind, that He may raise us up when we are down; let us converse with all gentleness and meekness.

And who is so wretched and miserable, one may say, as not to become gentle in prayer? He that prays with an imprecation, and fills himself with wrath, and cries out against his enemies.

6. Nay, if you will accuse, accuse yourself. If you will whet and sharpen your tongue, let it be against your own sins. And tell not what evil another has done to you, but what you have done to yourself; for this is most truly an evil; since no other will really be able to injure you, unless thou injure yourself. Wherefore, if you desire to be against them that wrong you, approach as against yourself first; there is no one to hinder; since by coming into court against another, you have but the greater injury to go away with.

And what injury at all have you really to mention? That such an one insulted and spoiled you by violence, and encompassed you with dangers? Nay, this is receiving not injury, but if we be sober, the very greatest benefit; the injured being he that did such things, not he that suffered them. And this is more than any one thing the cause of all our evils, that we do not so much as know at all who is the injured, and who the injurious person. Since if we knew this well, we should not ever injure ourselves, we should not pray against another, having learned that it is impossible to suffer ill of another. For not to be spoiled, but to spoil, is an evil. Wherefore, if you have spoiled, accuse yourself; but if you have been spoiled, rather pray for him that spoiled you, because he has done you the greatest good. For although the intent of the doer was not such, yet you have received the greatest benefit, if you have endured it nobly. For him, both men, and the laws of God declare to be wretched, but you, the injured party, they crown, and proclaim your praise.

For so if any one sick of a fever had violently taken from any other a vessel containing water, and had had his fill of his pernicious desire, we should not say that the despoiled had been injured, but the spoiler; for he has aggravated his fever, and made his disease more grievous. Now in this way I bid you reason concerning him also that loves wealth and money. For he too, having a far worse fever than the other, has by this rapine fanned the flame in himself.

Again, were some madman to snatch a sword from any one, and destroy himself, which again is the injured? He that has been robbed, or the robber? It is quite clear, he that did the robbery.

Well then, in the case of seizing property also, let us give the same suffrage. For what a sword is to a madman, much the same is wealth to a covetous man; nay, it is even a worse thing. For the madman, when he has taken the sword, and thrust it through himself, is both delivered from his madness, and has no second blow to receive; but the lover of money receives daily ten thousand wounds more grievous than his, without delivering himself from his madness, but aggravating it more exceedingly: and the more wounds he receives, the more does he give occasion for other more grievous blows.

Reflecting then on these things, let us flee this sword; let us flee the madness; though late, let us become temperate. For this virtue too ought to be called temperance, not less than that which is used to be so called among all men. For whereas there the dominion of one lust is to be struggled against, here we have to master many lusts, and those of all kinds.

Yea, nothing, nothing is more foolish than the slave of wealth. He thinks he overcomes when he is overcome. He thinks he is master, when he is a slave, and putting bonds on himself, he rejoices; making the wild beast fiercer, he is pleased; and becoming a captive, he prides himself, and leaps for joy; and seeing a dog rabid and flying at his soul, when he ought to bind him and weaken him by hunger, he actually supplies him with abundance of food, that he may leap upon him more fiercely, and be more formidable.

Reflecting then on all these things, let us loose the bonds, let us slay the monster, let us drive away the disease, let us cast out this madness; that we may enjoy a calm and pure health, and having with much pleasure sailed into the serene haven, may attain unto the eternal blessings; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and always, and world without end. Amen.

And Jesus went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto Him, saying, Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil.

But Mark says, that He could not be hid, [Mark 7:24] though He had entered into the house. And why did He go at all into these parts? When He had set them free from the observance of meats, then to the Gentiles also He goes on to open a door, proceeding in due course; even as Peter, having been first directed to annul this law, is sent to Cornelius.

But if any one should say, How then, while saying to His disciples, Go not into the way of the Gentiles, does He Himself admit her? first, this would be our reply, that what He enjoined upon His disciples, He was not Himself also tied to; secondly, that not in order to preach did He depart; which indeed Mark likewise intimating said, He even hid Himself, yet was not concealed.

For as His not hastening to them first was a part of the regular course of His proceedings, so to drive them away when coming to Him was unworthy of His love to man. For if the flying ought to be pursued, much more ought the pursuing not to be avoided.

See at any rate how worthy this woman is of every benefit. For she dared not even come to Jerusalem, fearing, and accounting herself unworthy. For were it not for this, she would have come there, as is evident both from her present earnestness, and from her coming out of her own coasts.

And some also taking it as an allegory say, that when Christ came out of Judea, then the church ventured to approach Him, coming out herself also from her own coasts. For it is said, Forget your own people and your father's house. For both Christ went out of His borders, and the woman out of her borders, and so it became possible for them to fall in with each other: thus He says, Behold a woman of Canaan coming out of her own coasts.

The evangelist speaks against the woman, that he may show forth her marvellous act, and celebrate her praise the more. For when you hear of a Canaanitish woman, you should call to mind those wicked nations, who overset from their foundations the very laws of nature. And being reminded of these, consider also the power of Christ's advent. For they who were cast out, that they might not pervert any Jews, these appeared so much better disposed than the Jews, as even to come out of their coasts, and approach Christ; while those were driving Him away, even on His coming unto them.

2. Having then come unto Him, she says nothing else, but Have mercy on me, and by her cry brings about them many spectators. For indeed it was a pitiful spectacle to see a woman crying aloud in so great affliction, and that woman a mother, and entreating for a daughter, and for a daughter in such evil case: she not even venturing to bring into the Master's sight her that was possessed, but leaving her to lie at home, and herself making the entreaty.

And she tells her affliction only, and adds nothing more; neither does she drag the physician to her house, like that nobleman, saying, Come and lay your hand upon her, and, Come down ere my child die.

But having described both her calamity, and the intensity of the disease, she pleads the Lord's mercy, and cries aloud; and she says not, Have mercy on my daughter, but, Have mercy on me. For she indeed is insensible of her disease, but it is I that suffer her innumerable woes; my disease is with consciousness, my madness with perception of itself.

2. But He answered her not a word. [Matthew 15:23]

What is this new and strange thing? The Jews in their perverseness He leads on, and blaspheming He entreats them, and tempting Him He dismisses them not; but to her, running unto Him, and entreating, and beseeching Him, to her who had been educated neither in the law, nor in the prophets, and was exhibiting so great reverence; to her He does not vouchsafe so much as an answer.

Whom would not this have offended, seeing the facts so opposite to the report? For whereas they had heard, that He went about the villages healing, her, when she had come to Him, He utterly repels. And who would not have been moved by her affliction, and by the supplication she made for her daughter in such evil case? For not as one worthy, nor as demanding a due, not so did she approach Him, but she entreated that she might find mercy, and merely gave a lamentable account of her own affliction; yet is she not counted worthy of so much as an answer.

Perhaps many of the hearers were offended, but she was not offended. And why say I, of the hearers? For I suppose that even the very disciples must have been in some degree affected at the woman's affliction, and have been greatly troubled, and out of heart.

Nevertheless not even in this trouble did they venture to say, Grant her this favor, but, His disciples came and besought Him, saying, Send her away, for she cries after us. For we too, when we wish to persuade any one, oftentimes say the contrary.

But Christ says, I am not sent, but unto the lost sheep of the house of Israel. [Matthew 15:24]

What then did the woman, after she heard this? Was she silent, and did she desist? Or did she relax her earnestness? By no means, but she was the more instant. But it is not so with us; rather, when we fail to obtain, we desist; whereas it ought to make us the more urgent.

And yet, who would not have been driven to perplexity by the word which was then spoken? Why His silence were enough to drive her to despair, but His answer did so very much more. For together with herself, to see them also in utter perplexity that were pleading with her, and to hear that the thing is even impossible to be done, was enough to cast her into unspeakable perplexity.

Yet nevertheless the woman was not perplexed, but on seeing her advocates prevail nothing, she made herself shameless with a goodly shamelessness.

For whereas before this she had not ventured so much as to come in sight (for she cries, it is said, after us), when one might expect that she should rather depart further off in utter despair, at that very time she comes nearer, and worships, saying, Lord, help me. [Matthew 15:25]

What is this, O woman? Have you then greater confidence than the apostles? More abundant strength? Confidence and strength, says she, by no means; nay, I am even full of shame. Yet nevertheless my very shamelessness do I put forward for entreaty; He will respect my confidence. And what is this? Heardest thou not Him saying, I am not sent but unto the lost sheep of the house of Israel? I heard, says she, but He Himself is Lord. Wherefore neither did she say, Entreat and beseech, but, Help me.

3. What then says Christ? Not even with all this was He satisfied, but He makes her perplexity yet more intense again, saying,

It is not meet to take the children's bread and to cast it to the dogs. [Matthew 15:26]

And when He vouchsafed her a word, then He smote her more sharply than by His silence. And no longer does He refer the cause to another, nor say, I am not sent, but the more urgent she makes her entreaty, so much the more does He also urge His denial. And He calls them no longer sheep, but children, and her a dog.

What then says the woman? Out of His own very words she frames her plea. Why, though I be a dog, said she, I am not an alien.

Justly did Christ say, For judgment am I come. [John 9:32] The woman practises high self-command, and shows forth all endurance and faith, and this, receiving insult; but they, courted and honored, requite it with the contrary.

For, that food is necessary for the children, says she, I also know; yet neither am I forbidden, being a dog. For were it unlawful to receive, neither would it be lawful to partake of the crumbs; but if, though in scanty measure, they ought to be partakers, neither am I forbidden, though I be a dog; nay, rather on this ground am I most surely a partaker, if I am a dog.

With this intent did Christ put her off, for He knew she would say this; for this did He deny the grant, that He might exhibit her high self-command.

For if He had not meant to give, neither would He have given afterwards, nor would He have stopped her mouth again. But as He does in the case of the centurion, saying, I will come and heal him, [Matthew 8:7] that we might learn the godly fear of that man, and might hear him say, I am not worthy that You should come under my roof; [Matthew 8:8] and as He does in the case of her that had the issue of blood, saying, I perceive that virtue has gone out of me, [Luke 8:46] that He might make her faith manifest; and as in the case of the Samaritan woman, that He might show how not even upon reproof she desists: [John 4:18] so also here, He would not that so great virtue in the woman should be hid. Not in insult then were His words spoken, but calling her forth, and revealing the treasure laid up in her.

But do thou, I pray you, together with her faith see also her humility. For He had called the Jews children, but she was not satisfied with this, but even called them masters; so far was she from grieving at the praises of others.

Why, the dogs also, says she, eat of the crumbs that fall from their master's table. [Matthew 15:27]

Do you see the woman's wisdom, how she did not venture so much as to say a word against it, nor was stung by other men's praises, nor was indignant at the reproach? Do you see her constancy? He said, It is not meet, and she said, Truth, Lord; He called them children, but she masters; He used the name of a dog, but she added also the dog's act. Do you see this woman's humility?

Hear the proud language of the Jews. We be Abraham's seed, and were never in bondage to any man; [John 8:33] and, We be born of God. [John 8:41] But not so this woman, rather she calls herself a dog, and them masters; so for this she became a child. What then says Christ? O woman, great is your faith. [Matthew 15:28]

Yea, therefore did He put her off, that He might proclaim aloud this saying, that He might crown the woman.

Be it unto you even as you will. Now what He says is like this: Your faith indeed is able to effect even greater things than these; nevertheless, Be it unto you even as you will.

This was akin to that voice that said, Let the Heaven be, and it was. [Genesis 1:3]

And her daughter was made whole from that very hour.

Do you see how this woman too contributed not a little to the healing of her daughter? For to this purpose neither did Christ say, Let your little daughter be made whole, but, Great is your faith, be it unto you even as you will; to teach you that the words were not used at random, nor were they flattering words, but great was the power of her faith.

The certain test, however, and demonstration thereof, He left to the issue of events. Her daughter accordingly was straightway healed.

But mark thou, I pray you, how when the apostles had failed, and had not succeeded, this woman had success. So great a thing is assiduity in prayer. Yea, He had even rather be solicited by us, guilty as we are, for those who belong to us, than by others in our behalf. And yet they had more liberty to speak; but she exhibited much endurance.

And by the issue He also excused Himself to His disciples for the delay, and showed that with reason He had not assented to their request.

4. And Jesus departed from thence, and came near unto the sea of Galilee; and went up into the mountain, and sat down there. And great multitudes came unto Him, having with them those that were lame, blind, maimed, dumb; and cast them at His feet; and He healed them, insomuch that the multitudes wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, and they glorified the God of Israel.

Now He goes about Himself, now sits awaiting the diseased, and has the lame brought up unto the mountain. And no longer do they touch so much as His garment, but advance a higher step, being cast at His feet: and they showed their faith doubly, first, by going up into the mountain though lame, then by wanting nothing else but to be cast at His feet only.

And great was the marvel and strange, to see them that were carried walking, the blind needing not any to lead them by the hand. Yea, both the multitude of the healed, and the facility of their cure amazed them.

Do you see, how the woman indeed He healed with so much delay, but these immediately? Not because these are better than she is, but because she is more faithful than they. Therefore, while in her case He defers and delays, to manifest her constancy; on these He bestows the gift immediately, stopping the mouths of the unbelieving Jews, and cutting away from them every plea. For the greater favors one has received, so much the more is he liable to punishment, if he be insensible, and the very honor make him no better. Therefore you see the rich also proving wicked, are more punished than the poor, for not being softened even by their prosperity. For tell me not that they gave alms. Since if they gave not in proportion to their substance, not even so shall they escape; our alms being judged not by the measure of our gifts, but by the largeness of our mind. But if these suffer punishment, much more they that are eager about unnecessary things; who build houses of two and three stories, but despise the hungry; who give heed to covetousness, but neglect almsgiving.

5. But since the discourse has fallen on almsgiving, come then, let us resume again today that argument, which I was making three days ago concerning benevolence, and left unfinished. You remember, when lately I was speaking of vanity about your shoes, and of that empty trouble, and the luxury of the young, that it was from almsgiving that our discourse passed on to those charges against you. What were the matters then at that time brought forward? That almsgiving is a kind of art, having its workshop in Heaven, and for its teacher, not man, but God. Then inquiring what is an art, and what not an art, we came upon fruitless labors, and evil devices, among which we made mention also of this art concerning men's shoes.

Have ye then recalled it to mind? Come now, let us today also resume what we then said, and let us show how almsgiving is an art, and better than all arts. For if the peculiarity of art is to issue in something useful, and nothing is more useful than almsgiving, very evidently this is both an art, and better than all arts. For it makes for us not shoes, nor does it weave garments, nor build houses that are of clay; but it procures life everlasting, and snatches us from the hands of death, and in either life shows us glorious, and builds the mansions that are in Heaven, and those eternal tabernacles.

This suffers not our lamps to go out, nor that we should appear at the marriage having filthy garments, but washes them, and renders them purer than snow. For though your sins be as scarlet, I will make them white as snow. not send them away fasting, lest they faint in the way.

MATT. XV. 32. "But Jesus called His disciples unto Him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way."

Both above, when going to do this miracle, He first healed them that were maimed in body, and here He does the self-same thing; from the healing of the blind and the lame, He goes on to this again.

But why might it be, that then His disciples said, Send away the multitude, but now they said not so; and this, though three days had past? Either being themselves improved by this time, or seeing that the people had no great sense of hunger; for they were glorifying God for the things that were done.

But see how in this instance too He does not proceed at once to the miracle, but calls them forth thereunto. For the multitudes indeed who had come out for healing dared not ask for the loaves; but He, the benevolent and provident one, gives even to them that ask not, and says unto His disciples, I have compassion, and will not send them away fasting.

For lest they should say that they came having provisions for the way, He says, They continue with me now three days; so that even if they came having any, it is all spent. For therefore He Himself did not this on the first and second day, but when all had been consumed by them, in order that having first been in want, they might more eagerly accept His work.

Therefore He says, Lest they faint in the way; implying both their distance to be great, and that they had nothing left.

Then, if you are not willing to send them away fasting, wherefore do you not work the miracle? That by this question and by their answer He might make the disciples more heedful, and that they might show forth their faith, coming unto Him, and saying, Make loaves.

But not even so did they understand the motive of His question; wherefore afterwards He says to them, as Mark relates, Are your hearts so hardened? Having eyes, see ye not? And having ears, hear ye not? [Mark 8:17-18]

Since, if this were not so, wherefore does He speak to the disciples, and signify the multitude's worthiness to receive a benefit, and add also the pity He Himself feels?

But Matthew says, that after this He also rebuked them, saying, O you of little faith, do ye not yet understand, nor remember the five loaves of the five thousand, and how many baskets ye took up? Nor the seven loaves of the four thousand, and how many baskets ye took up? [Matthew 16:8-10] So completely do the evangelists harmonize one with another.

What then say the disciples? Still they creep on the ground, although He had done so very many things in order that that miracle might be kept in memory; as by His question, and by the answer, and by making them minister herein, and by distributing the baskets; but their state of mind was yet rather imperfect.

Wherefore also they say to Him, Whence should we have so many loaves in the wilderness?

Both before this, and now, they make mention of the wilderness; themselves in a weak way of argument so speaking, yet even hereby putting the miracle above suspicion. That is, lest any should affirm (as I have indeed already said), that they obtained it from some neighboring village, the place is acknowledged, that the miracle may be believed. With this view, both the former miracle and this He works in a wilderness, at a great distance from the villages.

The disciples, considering none of all this, said, Whence should we have so many loaves in a wilderness? For they thought verily He had said it as purposing next to enjoin them to feed the people; most foolishly; since with this intent He had said, and that lately, Give ye them to eat, [Matthew 14:16] that He might bring them to an urgent need of entreating Him.

But now He says not this, Give ye them to eat, but what? I have compassion on them, and will not send them away fasting; bringing the disciples nearer, and provoking them more, and granting them clearer sight, to ask these things of Him. For in truth they were the words of one signifying that He has power not to send them away fasting; of one manifesting His authority. For the expression, I will not, implies such a purpose in Him.

2. Since however they still spoke of the multitude merely, and the place, and the wilderness (for whence, it is said, should we have in a wilderness so many loaves, as to fill so great a multitude?); and not even so understood what He said, He proceeds to contribute His own part, and says unto them,

How many loaves do you have? And they say, Seven, and a few little fishes. [Matthew 15:34]

And they no more say, But what are these among so many? [John 6:9] as they had said before. So that although they reached not His whole meaning, yet nevertheless they became higher by degrees. For so He too, arousing their mind hereby, puts the question much as He had done before, that by the very form of the inquiry He might remind them of the works already done.

But as you have seen their imperfection hereby, so observe the severity of their spirit, and admire their love of truth, how, writing themselves, they conceal not their own defects, great as they were. For it was no small blame to have presently forgotten this miracle, which had so recently taken place; wherefore they are also rebuked.

And herewith consider also their strictness in another matter, how they were conquerors of their appetite; how disciplined to make little account of their diet. For being in the wilderness and abiding there three days, they had seven loaves.

Now all the rest He does as on the former occasion; thus He both makes them sit down on the ground, and He makes the loaves multiply themselves in the hands of the disciples.

For, He commanded, it is said, the multitude to sit down on the ground. And He took the seven loaves, and the fishes, and gave thanks, and broke, and gave to His disciples, and the disciples to the multitude.

But when we come to the end, there is a difference.

For, they did all eat, so it is said, and were filled, and they took up of the broken meat that was left, seven baskets full. And they that did eat were four thousand men, besides women and children. [Matthew 15:37-38]

But why at the former time, when there were five thousand, did twelve baskets full remain over and above, whereas here, when there were four thousand, it was seven baskets full? For what purpose, I say, and by what cause, were the remnants less, the guests not being so many?

Either then one may say this, that the baskets on this last occasion were greater than those used before, or if this were not so, lest the equality of the miracle should again cast them into forgetfulness, He rouses their recollection by the difference, that by the variation they might be reminded of both one and the other. Accordingly, in that case, He makes the baskets full of fragments equal in number to His disciples, in this, the other baskets equal to the loaves; indicating even hereby His unspeakable power, and the ease wherewith He exercised His authority, in that it was possible for Him to work such miracles, both in this way and in the other. For neither was it of small power, to maintain the exact number, both then and now; then when there were five thousand, now when there were four thousand; and not suffer the remnants to be more than the baskets used on the one occasion or on the other, although the number of the guests was different.

And the end again was like the former. For as then He left the multitude and withdrew in a ship, so also now; and John also says this. [John 6:17] For since no sign did so work upon them to follow Him, as the miracle of the loaves; and they were minded not only to follow Him, but also to make Him a king; [John 6:15] avoiding all suspicion of usurping royalty, He hastens away after this work of wonder: and He does not even go away afoot, lest they should follow Him, but by entering into a ship.

And He sent away the multitudes, so it says, and went on board the ship, and came into the coasts of Magdala.

3. And the Pharisees and Sadducees came and desired Him to show them a sign from Heaven. But He says, When it is evening, you say, Fair weather, for the sky is red; and in the morning, Foul weather today, for the sky is red and lowering. You can discern the face of the sky, but can you not the signs of the times? A wicked and adulterous generation seeks after a sign, and there shall no sign be given unto it, but the sign of the prophet Jonas. And He left them, and departed.

But Mark says, that when they had come unto Him, and were questioning with Him, He sighed deeply in His spirit, and says, Why does this generation seek after a sign? [Mark 8:12]

And yet surely their inquiry was deserving of anger and great displeasure; yet nevertheless the benevolent and provident One is not angry, but pities and bewails them as incurably diseased, and after so full a demonstration of His power, tempting Him.

For not in order to believe did they seek, but to lay hold of Him. Since had they come unto Him as ready to believe, He would have given it. For He who said to the woman, It is not meet, [Matthew 15:26] and afterwards gave, much more would He have shown His bounty to these.

But since they did not seek to believe, therefore He also calls them hypocrites, because in another place they said one thing, and meant another. Yea, had they believed, they would not even have asked. And from another thing too it is evident that they believed not; that when reproved and exposed, they abode not with Him, nor said, We are ignorant and seek to learn.

But for what sign from Heaven were they asking? Either that He should say the sun, or curb the moon, or bring down thunderbolts, or work a change in the air, or some other such thing.

What then says He to all this? You can discern the face of the sky, but can you not discern the signs of the times? See His meekness and moderation. For not even as before did He refuse merely, and say, There shall none be given them, but He states also the cause why He gives it not, even though they were not asking for information.

What then was the cause? Much as in the sky, says He, one thing is a sign of a storm, another of fair weather, and no one when he saw the sign of foul weather would seek for a calm, neither in calm and fair weather for a storm; so should you reckon with regard to me also. For this present time of my coming, is different from that which is to come. Now there is need of these signs which are on the earth, but those in Heaven are stored up against that time. Now as a physician am I come, then I shall be here as a judge; now to seek that which is gone astray, then to demand an account. Therefore in a hidden manner am I come, but then with much publicity, folding up the heaven, hiding the sun, not suffering the moon to give her light. Then 'the very powers of the heavens shall be shaken,' [Matthew 24:29] and the manifestation of my coming shall imitate lightning that appears at once to all. [Matthew 24:27] But not now is the time for these signs; for I have come to die, and to suffer all extremities.

Heard ye not the prophet, saying, He shall not strive nor cry, neither shall His voice be heard without? [Isaiah 42:2] and another again, He shall come down as rain upon a fleece of wool?

And if men speak of the signs in Pharaoh's time, there was an enemy then from whom deliverance was needed, and it all took place in due course. But to Him that came among friends there was no need of those signs.

And besides, how shall I give the great signs, when the little are not believed? Little, I mean, as regards display, since in power these latter were much greater than the former. For what could be equal to remitting sins, and raising the dead, and driving away devils, and creating a body, and ordering all other things aright?

But see their hardened heart, how on being told, that no sign should be given them but the sign of the prophet Jonas, they do not ask. And yet, knowing both the prophet, and all that befell him, and having been told this a second time, they ought to have inquired and learned what the saying could mean; but, as I said, there is no desire of information in these their doings. For this cause He also left them, and departed.

4. And when His disciples, so it is said, had come to the other side, they forgot to take bread. Then Jesus said to them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. [Matthew 16:5-6]

And why said He not plainly, Beware of their teaching? His will is to remind them of what had been done, for He knew they had forgotten. But for accusing them at once there seemed to be no reasonable ground, but to take the occasion from themselves, and so to reprove them, would make the charge admissible. And why did He not then reprove them, when they said, 'Whence should we have so many loaves in the wilderness?' for it seemed a good time then to say what He says here. That He might not seem to rush hastily on the miracle. And besides, He would not blame them before the multitude, nor seek honor in their presence. And now too the accusation had greater reason, for that after repetition of the miracle they were so minded.

Wherefore also He works another miracle, and then and not till then He reproves; I mean, He brings forward what they were reasoning in their hearts. But what were their reasonings? Because, so it is said, we have taken no bread. For as yet they were full of trepidation about the purifications of the Jews, and the observances of meats.

Wherefore on all accounts He attacks them even with severity, saying, Why reason ye in yourselves, O you of little faith, because you have brought no bread? Perceive ye not yet, neither understand? Have ye your heart hardened? Having eyes, see ye not? Having ears, hear ye not? [Mark 8:17-18] Do ye not remember the five loaves of the five thousand, and how many baskets ye took up? Neither the seven loaves of the four thousand, and how many baskets ye took up? [Matthew 16:9-10]

Do you see intense displeasure? For nowhere else does He appear to have so rebuked them. Wherefore then does He so? In order again to cast out their prejudice about the meats. I mean that with this view, whereas then He had only said, Perceive ye not, neither understand? in this place, and with a strong rebuke, He says, O you of little faith.

For not everywhere is lenity a good thing. And as He used to allow them freedom of speech, so does He also reprove, by this variety providing for their salvation. And mark at once His reproof, how strong, and His mildness. For all but excusing Himself to them for His severe reproofs to them, He says, Do ye not yet consider the five loaves, and how many baskets ye took up; and the seven loaves, and how many baskets ye took up? And to this end He sets down also the numbers, as well of the persons fed as of the fragments, at once both bringing them to recollection of the past, and making them more attentive to the future.

And to teach you how great the power of His reproof, and how it roused up their slumbering mind, hear what says the evangelist. For Jesus having said no more, but having reproved them, and added this only, How is it that you do not understand, that I spoke it not to you concerning bread that you should beware, but of the leaven of the Pharisees and Sadducees; He subjoined, saying, Then understood they that He bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees, [Matthew 14:12] although He had not uttered that interpretation.

See how much good His reproof wrought. For it both led them away from the Jewish observances, and when they were remiss, made them more heedful, and delivered them from want of faith;

MATT. XIV. 13. "Now when Jesus had gone forth into the coastsof Caesarea Philippi, He asked His disciples, saying, Whom do men say that I the Son of Man am?"

Wherefore has he mentioned the founder of the city? Because there was another besides, Cæsarea Stratonis. But not in that, but in this does He ask them, leading them far away from the Jews, so that being freed from all alarm, they might speak with boldness all that was in their mind.

And wherefore did He not ask them at once their own opinion, but that of the people? In order that when they had told the people's opinion, and then were asked, But whom say ye that I am? by the manner of His inquiry they might be led up to a sublimer notion, and not fall into the same low view as the multitude. Accordingly He asks them not at all in the beginning of His preaching, but when He had done many miracles, and had discoursed with them of many and high doctrines, and had afforded so many clear proofs of His Godhead, and of His unanimity with the Father, then He puts this question to them.

And He said not, Whom say the Scribes and Pharisees that I am? often as these had come unto Him, and discoursed with Him; but, Whom do men say that I am? inquiring after the judgment of the people, as unbiassed. For though it was far meaner than it should be, yet was it free from malice, but the other was teeming with much wickedness.

And signifying how earnestly He desires His Economy to be confessed, He says, The Son of Man; thereby denoting His Godhead, which He does also in many other places. For He says, No man has ascended up to Heaven, but the Son of Man, which is in Heaven. [John 3:13] And again, But when you shall see the Son of Man ascend up, where He was before. [John 6:62]

Then, since they said, Some John the Baptist, some Elias, some Jeremias, or one of the prophets, [Matthew 16:14] and set forth their mistaken opinion, He next added, But whom say ye that I am? [Matthew 16:15] calling them on by His second inquiry to entertain some higher imagination concerning Him, and indicating that their former judgment falls exceedingly short of His dignity. Wherefore He seeks for another judgment from themselves, and puts a second question, that they might not fall in with the multitude, who, because they saw His miracles greater than human, accounted Him a man indeed, but one that had appeared after a resurrection, as Herod also said. [Matthew 14:2] But He, to lead them away from this notion, says, But whom say ye that I am? that is, ye that are with me always, and see me working miracles, and have yourselves done many mighty works by me.

2. What then says the mouth of the apostles, Peter, the ever fervent, the leader of the apostolic choir? When all are asked, he answers. And whereas when He asked the opinion of the people, all replied to the question; when He asked their own, Peter springs forward, and anticipates them, and says, You are the Christ, the Son of the living God. [Matthew 16:16]

What then says Christ? Blessed are you, Simon Barjona, for flesh and blood has not revealed it unto you. [Matthew 16:17]

Yet surely unless he had rightly confessed Him, as begotten of the very Father Himself, this were no work of revelation; had he accounted our Lord to be one of the many, his saying was not worthy of a blessing. Since before this also they said, Truly He is Son of God, [Matthew 14:33] those, I mean, who were in the vessel after the tempest, which they saw, and were not blessed, although of course they spoke truly. For they confessed not such a Sonship as Peter, but accounted Him to be truly Son as one of the many, and though peculiarly so beyond the many, yet not of the same substance.

And Nathanael too said, Rabbi, You are the Son of God, You are the King of Israel; [John 1:49] and so far from being blessed, he is even reproved by Him, as having said what was far short of the truth. He replied at least, Because I said to you, I saw you under the fig-tree, do you believe? You shall see greater things than these. [John 1:50]

Why then is this man blessed? Because he acknowledged Him very Son. Wherefore you see, that while in those former instances He had said no such thing, in this case He also signifies who had revealed it. That is, lest his words might seem to the many (because he was an earnest lover of Christ) to be words of friendship and flattery, and of a disposition to show favor to Him, he brings forward the person who had made them ring in his soul; to inform you that Peter indeed spoke, but the Father suggested, and that you might believe the saying to be no longer a human opinion, but a divine doctrine.

And wherefore does He not Himself declare it, nor say, I am the Christ, but by His question establish this, bringing them in to confess it? Because so to do was both more suitable to Him, yea necessary at that time, and it drew them on the more to the belief of the things that were said.

Do you see how the Father reveals the Son, how the Son the Father? For neither knows any man the Father, says He, save the Son, and he to whomsoever the Son will reveal Him. It cannot therefore be that one should learn the Son of any other than of the Father; neither that one should learn the Father of any other than of the Son. So that even hereby, their sameness of honor and of substance is manifest.

3. What then says Christ? You are Simon, the son of Jonas; you shall be called Cephas. Thus since you have proclaimed my Father, I too name him that begot you; all but saying, As you are son of Jonas, even so am I of my Father. Else it were superfluous to say, You are Son of Jonas; but since he had said, Son of God, to point out that He is so Son of God, as the other son of Jonas, of the same substance with Him that begot Him, therefore He added this, And I say unto you, You are Peter, and upon this rock will I build my Church; [Matthew 16:18] that is, on the faith of his confession. Hereby He signifies that many were now on the point of believing, and raises his spirit, and makes him a shepherd. And the gates of hell shall not prevail against it. And if not against it, much more not against me. So be not troubled because you are shortly to hear that I shall be betrayed and crucified.

Then He mentions also another honor. And I also will give you the keys of the heavens. But what is this, And I also will give you? As the Father has given you to know me, so will I also give you.

And He said not, I will entreat the Father (although the manifestation of His authority was great, and the largeness of the gift unspeakable), but, I will give you. What dost Thou give? Tell me. The keys of the heavens, that whatsoever you shall bind on earth, shall be bound in Heaven, and whatsoever you shall loose on earth, shall be loosed in Heaven. How then is it not His to give to sit on His right hand, and on His left, [Matthew 20:23] when He says, I will give you?

Do you see how He, His own self, leads Peter on to high thoughts of Him, and reveals Himself, and implies that He is Son of God by these two promises? For those things which are peculiar to God alone, (both to absolve sins, and to make the church in capable of overthrow in such assailing waves, and to exhibit a man that is a fisher more solid than any rock, while all the world is at war with him), these He promises Himself to give; as the Father, speaking to Jeremiah, said, He would make him as a brazen pillar, and as a wall; [Jeremiah 1:18] but him to one nation only, this man in every part of the world.

I would fain inquire then of those who desire to lessen the dignity of the Son, which manner of gifts were greater, those which the Father gave to Peter, or those which the Son gave him? For the Father gave to Peter the revelation of the Son; but the Son gave him to sow that of the Father and that of Himself in every part of the world; and to a mortal man He entrusted the authority over all things in Heaven, giving him the keys; who extended the church to every part of the world, and declared it to be stronger than heaven. For heaven and earth shall pass away, but my word shall not pass away. [Matthew 24:35] How then is He less, who has given such gifts, has effected such things?

And these things I say, not dividing the works of Father and Son (for all things are made by Him, and without Him was nothing made which was made): but bridling the shameless tongue of them that dare so to speak.

But see, throughout all, His authority: I say unto you, You are Peter; I will build the Church; I will give you the keys of Heaven.

4. And then, when He had so said, He charged them that they should tell no man that He was the Christ. [Matthew 16:20]

And why did He charge them? That when the things which offend are taken out of the way, and the cross is accomplished, and the rest of His sufferings fulfilled, and when there is nothing any more to interrupt and disturb the faith of the people in Him, the right opinion concerning Him may be engraven pure and immovable in the mind of the hearers. For, in truth, His power had not yet clearly shone forth. Accordingly it was His will then to be preached by them, when both the plain truth of the facts, and the power of His deeds were pleading in support of the assertions of the apostles. For it was by no means the same thing to see Him in Palestine, now working miracles, and now insulted and persecuted (and especially when the very cross was presently to follow the miracles that were happening); and to behold him everywhere in the world, adored and believed, and no more suffering anything, such as He had suffered.

Therefore He bids them tell no man. For that which has been once rooted and then plucked up, would hardly, if planted, again be retained among the many; but that which, once fixed, has remained immovable, and has suffered injury from no quarter, easily mounts up, and advances to a greater growth.

And if they who had enjoyed the benefit of many miracles, and had had part in so many unutterable mysteries, were offended by the mere hearing of it; or rather not these only, but even the leader of them all, Peter; consider what it was likely the common sort should feel, being first told that He is the Son of God, then seeing Him even crucified and spit upon, and that without knowledge of the secret of those mysteries, or participation in the gift of the Holy Ghost. For if to His disciples He said, I have many things to say unto you, but you cannot bear them now; [John 16:12] much more would the rest of the people have utterly failed, had the chiefest of these mysteries been revealed to them before the proper time. Accordingly He forbids them to tell.

And to instruct you how great a thing it was, their afterwards learning His doctrine complete, when the things that offend had passed by; learn it from this same leader of theirs. For this very Peter, he who after so many miracles proved so weak as even to deny Him, and to be in fear of a mean damsel; after the cross had come forth, and he had received the certain proofs of the resurrection, and there was nothing more to offend and trouble him, retained the teaching of the Spirit so immovable, that more vehemently than a lion he sprang upon the people of the Jews, for all the dangers and innumerable deaths which were threatened.

With reason then did He bid them not tell the many before the crucifixion, since not even to them that were to teach did He venture to commit all before the crucifixion. For I have many things to say unto you, says He, but you cannot bear them now.

And of the things too that He did say, they do not understand many, which He did not make plain before the crucifixion. At least when He was risen from the dead, then and not before they knew some of His sayings.

5. From that time forth began He to show unto them that He must suffer. [Matthew 16:21] From that time. What time? When He had fixed the doctrine in them; when He had brought in the beginning of the Gentiles.

But not even so did they understand what He said. For the saying, it is said, was hid from them; [Luke 18:34] and they were as in a kind of perplexity, not knowing that He must rise again. Therefore He rather dwells on the difficulties, and enlarges His discourse, that He may open their mind, and they may understand what it can be that He speaks of.

But they understood not, but the saying was hid from them, and they feared to ask this; [Luke 9:45] not whether He should die, but how, and in what manner, and what this mystery could be. For they did not even know what was this same rising again, and supposed it much better not to die. Therefore, the rest being troubled and in perplexity, Peter again, in his ardor, alone ventures to discourse of these things; and not even he openly, but when he had taken Him apart; that is, having separated himself from the rest of the disciples; and he says, Be it far from You, Lord, this shall not be unto You. What ever is this? He that obtained a revelation, he that was blessed, has he so soon fallen away, and suffered overthrow, so as to fear His passion? And what marvel, that one who had not on these points received any revelation, should have that feeling? Yea, to inform you that not of himself did he speak those other things either, see in these matters that were not revealed to him how he is confounded and overthrown, and being told ten thousand times, knows not what the saying can mean.

For that He is Son of God he had learned, but what the mystery of the cross and of the resurrection might be, was not yet manifest to him: for the saying, it is said, was hid from them.

Do you see that with just cause He bade them not declare it to the rest? For if it so confounded them, who must needs be made aware of it, what would not all others have felt?

6. He however, to signify that He is far from coming to the passion against His will, both rebuked Peter, and called him Satan.

Let them hear, as many as are ashamed of the suffering of the cross of Christ. For if the chief apostle, even before he had learned all distinctly, was called Satan for feeling this, what excuse can they have, who after so abundant proof deny His economy? I say, when he who had been so blessed, who made such a confession, has such words addressed to him; consider what they will suffer, who after all this deny the mystery of the cross.

And He said not, Satan spoke by you, but, Get behind me, Satan. [Matthew 16:23] For indeed it was a desire of the adversary that Christ should not suffer. Therefore with such great severity did He rebuke him, as knowing that both he and the rest are especially afraid of this, and will not easily receive it.

Therefore He also reveals the thoughts of his mind, saying, Thou savorest mindest.] not the things that be of God, but those that be of men.

But what means, Thou savorest mindest.] not the things that be of God, but those that be of men? Peter examining the matter by human and earthly reasoning, accounted it disgraceful to Him and an unmeet thing. Touching him therefore sharply, He says, My passion is not an unmeet thing, but you give this sentence with a carnal mind; whereas if you had hearkened to my sayings in a godly manner, disengaging yourself from your carnal understanding, you would know that this of all things most becomes me. For thou indeed supposest that to suffer is unworthy of me; but I say unto you, that for me not to suffer is of the devil's mind; by the contrary statements repressing his alarm.

Thus as John, accounting it unworthy of Christ to be baptized by him, was persuaded of Christ to baptize Him, He saying, Thus it becomes us, [Matthew 3:15] and this same Peter too, forbidding Him to wash his feet, by the words, You have no part with me, unless I wash your feet; [John 13:8] even so here too He restrained him by the mention of the opposite, and by the severity of the reproof repressed his fear of suffering.

7. Let no man therefore be ashamed of the honored symbols of our salvation, and of the chiefest of all good things, whereby we even live, and whereby we are; but as a crown, so let us bear about the cross of Christ. Yea, for by it all things are wrought, that are wrought among us. Whether one is to be new-born, the cross is there; or to be nourished with that mystical food, or to be ordained, or to do anything else, everywhere our symbol of victory is present. Therefore both on house, and walls, and windows, and upon our forehead, and upon our mind, we inscribe it with much care.

For of the salvation wrought for us, and of our common freedom, and of the goodness of our Lord, this is the sign. For as a sheep was He led to the slaughter. [Isaiah 53:7] When therefore you sign yourself, think of the purpose of the cross, and quench anger, and all the other passions. When you sign yourself, fill your forehead with all courage, make your soul free. And ye know assuredly what are the things that give freedom. Wherefore also Paul leading us there, I mean unto the freedom that beseems us, did on this wise lead us unto it, having reminded us of the cross and blood of our Lord. For you are bought, says he, with a price; be not ye the servants of men. Consider, says he, the price that has been paid for you, and you will be a slave to no man; by the price meaning the cross.

Since not merely by the fingers ought one to engrave it, but before this by the purpose of the heart with much faith. And if in this way you have marked it on your face, none of the unclean spirits will be able to stand near you, seeing the blade whereby he received his wound, seeing the sword which gave him his mortal stroke. For if we, on seeing the places in which the criminals are beheaded, shudder; think what the devil must endure, seeing the weapon, whereby Christ put an end to all his power, and cut off the head of the dragon.

Be not ashamed then of so great a blessing, lest Christ be ashamed of you, when He comes with His glory, and the sign appears before Him, shining beyond the very sunbeam. For indeed the cross comes then, uttering a voice by its appearance, and pleading with the whole world for our Lord, and signifying that no part has failed of what pertained to Him.

This sign, both in the days of our forefathers and now, has opened doors that were shut up; this has quenched poisonous drugs; this has taken away the power of hemlock; this has healed bites of venomous beasts. For if it opened the gates of hell, and threw wide the archways of Heaven, and made a new entrance into Paradise, and cut away the nerves of the devil; what marvel, if it prevailed over poisonous drugs, and venomous beasts, and all other such things.

This therefore do thou engrave upon your mind, and embrace the salvation of our souls. For this cross saved and converted the world, drove away error, brought back truth, made earth Heaven, fashioned men into angels. Because of this, the devils are no longer terrible, but contemptible; neither is death, death, but a sleep; because of this, all that wars against us is cast to the ground, and trodden under foot.

If any one therefore say to you, Do you worship the crucified? Say, with your voice all joy, and your countenance gladdened, I do both worship Him, and will never cease to worship. And if he laugh, weep for him, because he is mad. Thank the Lord, that He has bestowed on us such benefits, as one cannot so much as learn without His revelation from above. Why, this is the very reason of his laughing, that the natural man receives not the things of the Spirit. [1 Corinthians 2:14] Since our children too feel this, when they see any of the great and marvellous things; and if you bring a child into the mysteries, he will laugh. Now the heathen are like these children; or rather they are more imperfect even than these; wherefore also they are more wretched, in that not in an immature age, but when full grown, they have the feelings of babes; wherefore neither are they worthy of indulgence.

But let us with a clear voice, shouting both loud and high, cry out and say (and should all the heathen be present, so much the more confidently), that the cross is our glory, and the sum of all our blessings, and our confidence, and all our crown. I would that also with Paul I were able to say, By which the world is crucified unto me, and I unto the world; [Galatians 6:14] but I cannot, restrained as I am by various passions.

8. Wherefore I admonish both you, and surely before you myself, to be crucified to the world, and to have nothing in common with the earth, but to set your love on your country above, and the glory and the good things that come from it. For indeed we are soldiers of a heavenly King, and are clad with spiritual arms. Why then take we upon ourselves the life of traders, and mountebanks, nay rather of worms? For where the King is, there should also the soldier be. Yea, we have become soldiers, not of them that are far off, but of them that are near. For the earthly king indeed would not endure that all should be in the royal courts, and at his own side, but the King of the Heavens wills all to be near His royal throne.

And how, one may say, is it possible for us, being here, to stand by that throne? Because Paul too being on earth was where the seraphim, where the cherubim are; and nearer to Christ, than these the body guards to the king. For these turn about their faces in many directions, but him nothing beguiled nor distracted, but he kept his whole mind intent upon the king. So that if we would, this is possible to us also.

For were He distant from us in place, you might well doubt, but if He is present everywhere, to him that strives and is in earnest He is near. Wherefore also the prophet said, I will fear no evil, for You are with me; and God Himself again, I am a God near at hand, and not a God afar off. [Jeremiah 23:23] Then as our sins separate us from Him, so do our righteousnesses draw us near unto Him. For while you are yet speaking, it is said, I will say, Here I am. What father would ever be thus obedient to his offspring? What mother is there, so ready, and continually standing, if haply her children call her? There is not one, no father, no mother: but God stands continually waiting, if any of his servants should perchance call Him; and never, when we have called as we ought, has He refused to hear. Therefore He says, While you are yet speaking, I do not wait for you to finish, and I straightway hearken.

9. Let us call Him therefore, as it is His will to be called. But what is this His will? Loose, says He, every band of iniquity, unloose the twisted knots of oppressive covenants, tear in pieces every unjust contract. Break your bread to the hungry, and bring in the poor that are cast out to your house. If you see one naked, cover him, and them that belong to your seed you shall not overlook. Then shall your light break forth in the morning, and your healings shall spring forth speedily, and your righteousness shall go before you, and the glory of the Lord shall cover you. Then you shall call upon me, and I will give ear unto you; while you are yet speaking, I will say, Lo! Here I am.

And who is able to do all this? It may be asked. Nay, who is unable, I pray you? For which is difficult of the things I have mentioned? Which is laborious? Which not easy?

Why, so entirely are they not possible only, but even easy, that many have actually overshot the measure of those sayings, not only tearing in pieces unjust contracts, but even stripping themselves of all their goods; making the poor welcome not to roof and table, but even to the sweat of their body, and laboring in order to maintain them; doing good not to kinsmen only, but even to enemies.

But what is there at all even hard in these sayings? For neither did He say, Pass over the mountain, go across the sea, dig through so many acres of land, abide without food, wrap yourself in sackcloth; but, Impart to the poor, impart of your bread, cancel the contracts unjustly made.

What is more easy than this? Tell me. But even if you account it difficult, look, I pray you, at the rewards also, and it shall be easy to you.

For much as our emperors at the horse races heap together before the combatants crowns, and prizes, and garments, even so Christ also sets His rewards in the midst of His course, holding them out by the prophet's words, as it were by many hands. And the emperors, although they be ten thousand times emperors, yet as being men, and the wealth which they have in a course of spending, and their munificence of exhaustion, are ambitious of making the little appear much; wherefore also they commit each thing severally into the hand of the several attendants, and so bring it forward. But our King contrariwise, having heaped all together (because He is very rich, and does nothing for display), He so brings it forward, and what He so reaches out is indefinitely great, and will need many hands to hold it. And to make you aware of this, examine each particular of it carefully.

Then, says He, shall your light break forth in the morning. Does not this gift appear to you as some one thing? But it is not one; nay, for it has many things in it, both prizes, and crowns, and other rewards. And, if you are minded, let us take it to pieces and show all its wealth, as it shall be possible for us to show it; only do not ye grow weary.

And first, let us learn the meaning of It shall break forth. For He said not at all, shall appear, but shall break forth; declaring to us its quickness and plentifulness, and how exceedingly He desires our salvation, and how the good things themselves travail to come forth, and press on; and that which would check their unspeakable force shall be nought; by all which He indicates their plentifulness, and the infinity of His abundance. But what is the morning. It means, not after being in life's temptations, neither after our evils have come upon us; nay, it is quite beforehand with them. For as in our fruits, we call that early, which has shown itself before its season; so also here again, declaring its rapidity, he has spoken in this way, much as above He said, Whilst you are yet speaking, I will say, Lo! Here I am.

But of what manner of light is He speaking, and what can this light be? Not this, that is sensible; but another far better, which shows us Heaven, the angels, the archangels, the cherubim, the seraphim, the thrones, the dominions, the principalities, the powers, the whole host, the royal palaces, the tabernacles. For should you be counted worthy of this light, you shall both see these, and be delivered from hell, and from the venomous worm, and from the gnashing of teeth, and from the bonds that cannot be broken, and from the anguish and the affliction, from the darkness that has no light, and from being cut asunder, and from the river of fire, and from the curse, and from the abodes of sorrow; and you shall depart, where sorrow and woe are fled away, [Isaiah 35:10] where great is the joy, and the peace, and the love, and the pleasure, and the mirth; where is life eternal, and unspeakable glory, and inexpressible beauty; where are eternal tabernacles, and the untold glory of the King, and those good things, which eye has not seen, nor ear heard, neither have entered into the heart of man; [1 Corinthians 2:9] where is the spiritual bridechamber, and the apartments of the heavens, and the virgins that bear the bright lamps, and they who have the marriage garment; where many are the possessions of our Lord, and the storehouses of the King.

Do you see how great the rewards, and how many He has set forth by one expression, and how He brought all together?

So also by unfolding each of the expressions that follow, we shall find our abundance great, and the ocean immense. Shall we then still delay, I beg you; and be backward to show mercy on them that are in need? Nay, I entreat, but though we must throw away all, be cast into the fire, venture against the sword, leap upon daggers, suffer what you will; let us bear all easily, that we may obtain the garment of the kingdom of Heaven, and that untold glory; which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen.

Then said Jesus unto His disciples, If any man will come after me, let him renounce himself, and take up his cross and follow me.

Then; when? When Peter said, Be it far from You, this shall not be unto You; and was told, Get behind me, Satan. [Matthew 16:22-23] For He was by no means satisfied with the mere rebuke, but, willing also more abundantly to show both the extravagance of what Peter had said, and the benefit of His passion, He says, Your word to me is, Be it far from You, this shall not be unto You: but my word to you is, Not only is it hurtful to you, and destructive, to hinder me and to be displeased at my Passion, but it will be impossible for you even to be saved, unless you yourself too be continually prepared for death.

Thus, lest they should think His suffering unworthy of Him, not by the former things only, but also by the events that were coming on, He teaches them the gain thereof. Thus in John first, He says, Except the grain of wheat fall into the ground and die, it abides alone; but if it die, it brings forth much fruit; [John 12:24] but here more abundantly working it out, not concerning Himself only does He bring forward the statement that it is meet to die, but concerning them also. For so great is the profit thereof, that in your case also unwillingness to die is grievous, but to be ready for it, good.

This however He makes clear by what follows, but for the present He works it out on one side only. And see how He also makes His discourse unexceptionable: not saying at all, whether you will, or no, you must suffer this, but how? If any man will come after me. I force not, I compel not, but each one I make lord of his own choice; wherefore also I say, 'If any man will.' For to good things do I call you, not to things evil, or burdensome; not to punishment and vengeance, that I should have to compel. Nay, the nature of the thing is alone sufficient to attract you.

Now, thus saying, He drew them unto Him the more. For he indeed that uses compulsion oftens turns men away, but he that leaves the hearer to choose attracts him more. For soothing is a mightier thing than force. Wherefore even He Himself said, If any man will. For great, says He, are the good things which I give you, and such as for men even to run to them of their own accord. For neither if one were giving gold, and offering a treasure, would he invite with force. And if that invitation be without compulsion, much more this, to the good things in the Heavens. Since if the nature of the thing persuade you not to run, you are not worthy to receive it at all, nor if you should receive it, will you well know what you have received.

Wherefore Christ compels not, but urges, sparing us. For since they seemed to be murmuring much, being secretly disturbed at the saying, He says, No need of disturbance or of trouble. If you do not account what I have mentioned to be a cause of innumerable blessings, even when befalling yourselves, I use no force, nor do I compel, but if any be willing to follow, him I call.

For do not by any means imagine that this is your following of me; I mean, what ye now do attending upon me. You have need of many toils, many dangers, if you are to come after me. For you ought not, O Peter, because you have confessed me Son of God, therefore only to expect crowns, and to suppose this enough for your salvation, and for the future to enjoy security, as having done all. For although it be in my power, as Son of God, to hinder you from having any trial at all of those hardships; yet such is not my will, for your sake, that you may yourself too contribute something, and be more approved.

For so, if one were a judge at the games, and had a friend in the lists, he would not wish to crown him by favor only, but also for his own toils; and for this reason especially, because he loves him. Even so Christ also; whom He most loves, those He most of all will have to approve themselves by their own means also, and not from His help alone.

But see how at the same time He makes His saying not a grievous one. For He does by no means compass them only with His terror, but He also puts forth the doctrine generally to the world, saying, If any one will, be it woman or man, ruler or subject, let him come this way.

2. And though he seem to have spoken but one single thing, yet His sayings are three, Let him renounce himself, and Let him bear his cross, and Let him follow me; and two of them are joined together, but the one is put by itself.

But let us see first what it can be to deny one's self. Let us learn first what it is to deny another, and then we shall know what it may be to deny one's self. What then is it to deny another? He that is denying another — for example, either brother, or servant, or whom you will, — should he see him either beaten, or bound, or led to execution, or whatever he may suffer, stands not by him, does not help him, is not moved, feels nothing for him, as being once for all alienated from him. Thus then He will have us disregard our own body, so that whether men scourge, or banish, or burn, or whatever they do, we may not spare it. For this is to spare it. Since fathers too then spare their offspring, when committing them to teachers, they command not to spare them.

So also Christ; He said not, Let him not spare himself, but very strictly, Let him renounce himself; that is, let him have nothing to do with himself, but give himself up to all dangers and conflicts; and let him so feel, as though another were suffering it all.

And He said not, Let him deny, but Let him renounce; even by this small addition intimating again, how very far it goes. For this latter is more than the former.

And let him take up his cross. This arises out of the other. For to hinder your supposing that words, and insults, and reproaches are to be the limits of our self-renunciation, He says also how far one ought to renounce one's self; that is, unto death, and that a reproachful death. Therefore He said not, Let him renounce himself unto death, but, Let him take up his cross; setting forth the reproachful death; and that not once, nor twice, but throughout all life one ought so to do. Yea, says He, bear about this death continually, and day by day be ready for slaughter. For since many have indeed contemned riches, and pleasure, and glory, but death they despised not, but feared dangers; I, says He, will that my champion should wrestle even unto blood, and that the limits of his course should reach unto slaughter; so that although one must undergo death, death with reproach, the accursed death, and that upon evil surmise, we are to bear all things nobly, and rather to rejoice in being suspected.

And let him follow me. That is, it being possible for one to suffer, yet not to follow Him, when one does not suffer for Him (for so robbers often suffer grievously, and violaters of tombs, and sorcerers); to hinder your supposing that the mere nature of your calamities is sufficient, He adds the occasion of these calamities.

And what is it? In order that, so doing and suffering, you may follow Him; that for Him you may undergo all things; that you may possess the other virtues also. For this too is expressed by Let him follow me; so as to show forth not fortitude only, such as is exercised in our calamities, but temperance also, and moderation, and all self-restraint. This being properly to follow, the giving heed also to the other virtues, and for His sake suffering all.

For there are who follow the devil even to the endurance of all this, and for his sake give up their own lives; but we for Christ, or rather for our own sakes: they indeed to harm themselves both here and there; but we, that we may gain both lives.

How then is it not extreme dullness, not to show forth even the same fortitude with them that perish; and this, when we are to reap from it so many crowns? Yet with us surely Christ Himself is present to be our help, but with them no one.

Now He had indeed already spoken this very injunction, when He sent them, saying, Go not into the way of the Gentiles (for, says He, I send you as sheep in the midst of wolves, and, you shall be brought before kings and governors) but now with more intensity and severity. For then He spoke of death only, but here He has mentioned a cross also, and a continual cross. For let him take up, says He, his cross; that is, let him carry it continually and bear it. And this He is wont to do in everything; not in the first instance, nor from the beginning, but quietly and gradually, bringing in the greater commandments, that the hearers may not count it strange.

3. Then, because the saying seemed to be vehement, see how He softens it by what follows, and sets down rewards surpassing our toils; and not rewards only, but also the penalties of vice: nay, on these last He dwells more than on those, since not so much His bestowing blessings, as His threat of severities, is wont to bring ordinary men to their senses. See at least how He both begins here from this, and ends in this.

For whosoever will save his life shall lose it, says He, but whosoever shall lose his life for my sake, shall find it. For what is a man profited, if he should gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?

Now what He says is like this: not as unsparing towards you, but rather as exceedingly sparing you, I enjoin these things. For he who spares his child, ruins it; but he who spares it not, preserves. To which effect also a certain wise man said, If you beat your son with a rod, he shall not die, but you shall deliver his soul from death. [Proverbs 23:13-14] And again, He that refreshes his son, shall bind up his wounds. [Sirach 30:7]

This takes place in the camp also. For if the general, sparing the soldiers, commands them to remain within the place always, he will destroy with them the inhabitants too.

In order then that this may not happen in your case also, says He, ye must be arrayed against continual death. For now too a grievous war is about to be kindled. Sit not therefore within, but go forth and fight; and should you fall in your post, then have you obtained life. For if in the visible wars he that in his post meets slaughter, is both more distinguished than the rest, and more invincible, and more formidable to the enemy; although we know that after death the king, in behalf of whom he takes his station, is not able to raise him up again: much more in these wars, when there are such hopes of resurrection besides, will he who exposes his own life unto death, find it; in one sense, because he will not be quickly taken; in a second, because even though he fall, God will lead his life on to a higher life.

4. Then, because he had said, He who will save shall lose it, but whosoever shall lose shall save it, and on that side had set salvation and destruction, and on this salvation and destruction; to prevent any one's imagining the one destruction and salvation to be all the same with the other, and to teach you plainly that the difference between this salvation and that is as great as between destruction and salvation; from the contraries also He makes an inference once for all to establish these points. For what is a man profited, says He, if he gain the whole world, and lose his own soul?

Do you see how the wrongful preservation of it is destruction, and worse than all destruction, as being even past remedy, from the want of anything more to redeem it? For tell me not this, says He, that he that has escaped such dangers has saved his life; but together with his life put also the whole world, yet what profit has he thereby, if the soul perish?

For tell me, should you see your servants in luxury, and yourself in extreme calamity, will you indeed profit anything by being master? By no means. Make this reckoning then with regard to your soul also, when the flesh is in luxury and wealth, and she awaiting the destruction to come.

What shall a man give in exchange for his soul?

Again, He dwells upon the same point. What? Have you another soul to give for this soul? Says He. Why, should you lose money, you will be able to give money; or be it house, or slaves, or any other kind of possession, but for your soul, if you lose it, you will have no other soul to give: yea, though you had the world, though you were king of the whole earth, you would not be able, by paying down all earthly goods, with the earth itself, to redeem but one soul.

And what marvel, if it be so with the soul? Since even in the body one may see that so it turns out. Though thou wear ten thousand diadems, but have a body sickly by nature, and incurable, you will not be able, not by giving all your kingdom, to recover this body, not though thou add innumerable persons, and cities, and goods.

Now thus I bid you reason with regard to your soul also; or rather even much more with regard to the soul; and do thou, forsaking all besides, spend all your care upon it. Do not then while taking thought about the things of others, neglect yourself and your own things; which now all men do, resembling them that work in the mines. For neither do these receive any profit from this labor, nor from the wealth; but rather great harm, both because they incur fruitless peril, and incur it for other men, reaping no benefit from such their toils and deaths. These even now are objects of imitation to many, who are digging up wealth for others; or rather we are more wretched even than this, inasmuch as hell itself awaits us after these our labors. For they indeed are staid from those toils by death, but to us death proves a beginning of innumerable evils.

But if you say, you have in your wealth the fruit of your toils: show me your soul gladdened, and then I am persuaded. For of all things in us the soul is chief. And if the body be fattened, while she is pining away, this prosperity is nothing to you (even as when the handmaiden is glad, the happiness of the maidservant is nothing to her mistress perishing, nor is the fair robe anything compared with the weak flesh); but Christ will say unto you again, What shall a man give in exchange for his soul? on every hand commanding you to be busied about that, and to take account of it only.

5. Having alarmed them therefore hereby, He comforts them also by His good things.

For the Son of Man shall come, says He, in the glory of His Father with His holy angels, and then He shall reward every man according to his works.

Do you see how the glory of the Father and of the Son is all one? But if the glory be one, it is quite evident that the substance also is one. For if in one substance there be a difference of glory (for there is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differs from another star in glory; [1 Corinthians 15:41] although the substance be one), how may the substance of those differ, whereof the glory is one? For He said not at all, In glory such as the Father's, whereby you might suppose again some variation; but implying entire perfection, In that same glory, says He, will He come; for it to be deemed one and the same.

Now, why fear, O Peter (so He speaks), on being told of death? Why, then shall you see me in the glory of the Father. And if I am in glory, so are you; your interests are no wise limited to the present life, but another sort of portion will take you up, a better one. Nevertheless, when He had spoken of the good things, He stayed not at this, but mingled the fearful things also, bringing forward that judgment-seat, and the inexorable account, and the inflexible sentence, and the judgment that cannot be deceived.

He suffered not however His discourse to appear only dismal, but tempered it also with good hopes. For neither did He say, then shall He punish them that sinned, but, He shall reward every man according to his doings. And this He said, reminding not only the sinners of punishment, but also them that have done well of prizes and crowns.

6. And He indeed spoke it, in part to refresh the good, but I ever shudder at hearing it, for I am not of them that are crowned, and I suppose that others also share with us in our fear and anxiety. For whom is this saying not enough to startle, when he has entered into his own conscience; and to make him shudder, and convince him that we have need of sackcloth, and of prolonged fasting, more than the people of the Ninevites? For not for an overthrow of a city, and the common end, are we concerned, but for eternal punishment, and the fire that is never quenched.

Wherefore also I praise and admire the monks that have occupied the desert places, as for the rest, so for this saying. For they after having made their dinners, or rather after supper (for dinner they know not at any time, because they know that the present time is one of mourning and fasting); after supper then, in saying certain hymns of thanksgiving unto God, they make mention of this expression also. And if you would hear the very hymns themselves, that you too may say them continually, I will rehearse to you the whole of that sacred song. The words of it then stand as follows: Blessed God, who feedest me from my youth up, who givest food to all flesh; fill our hearts with joy and gladness, that always having all sufficiency we may abound unto every good work in Christ Jesus our Lord; with whom be unto You glory, honor and might, with the Holy Spirit, forever. Amen. Glory to You, O Lord, glory to You, O Holy One, glory to You, O King, that You have given us meat to make us glad. Fill us with the Holy Ghost, that we may be found well-pleasing before You, not being ashamed, when You render to every man according to his works.

Now this hymn is in all parts worthy of admiration, but especially the above ending of it. That is, because meals and food are wont to dissipate and weigh down, they put this saying as a kind of bridle upon the soul, at the time of indulgence reminding it of the time of judgment. For they have learned what befell Israel through a costly table. For my beloved, says He, ate, and waxed fat, and kicked. Wherefore also Moses said, When you shall have eaten and drunk and art full, remember the Lord your God. [Deuteronomy 6:11-12]

For after that feast, then they ventured on those acts of lawless daring.

Do thou therefore also look to it, lest something like it befall you. For though thou sacrifice not to stone nor to gold, either sheep or bullocks, see lest to wrath thou sacrifice your own soul, lest to whoredom or other like passions, thou sacrifice your own salvation. Yea — on this account, you see, they being afraid of these downfalls, when they have enjoyed their meal, or rather fasting (for their meal is in fact fasting), remind themselves of the terrible judgment-seat, and of that day. And if they who correct themselves both with fasting, and with nights spent on the ground, with watchings, and with sackcloth, and with ten thousand means, do yet require also this reminding, when will it be possible for us to live virtuously; who set forth tables loaded with innumerable wrecks, and do not so much as pray at all, neither in the beginning nor the end?

7. Wherefore to put an end to these shipwrecks, let us bring before us that hymn and unfold it all, that seeing the profit thereof, we too may chant it constantly over our table, and quell the rude motions of the belly, introducing both the manners and laws of those angels into our houses. For you ought indeed to go there and reap these fruits; but since you are not willing, at least through our words, hear this spiritual melody, and let every one after his meal say these words, beginning thus.

Blessed God. For the apostolic law they straightway fulfill, that commands, Whatsoever we do in word or in deed, that we do it in the name of our Lord Jesus Christ, giving thanks to God and the Father by Him. [Colossians 3:17]

Next, the thanksgiving takes place not for that one day only, but for all their life. For, Who feedest me, it is said, from my youth up. And a lesson of self-command is drawn thence, that when God feeds, we must not take thought. For if upon a king's promising you to furnish your daily food out of his own stores, you would be of good hope for the future; much more, when God gives, and all things pour upon you as out of fountains, should you be freed from all anxiety. Yea, and to this very intent they so speak, that they may persuade both themselves, and those that are made disciples by them, to put off all worldly care.

Then, not to have you suppose that for themselves only they offer up this thanksgiving, they further say, Who givest food to all flesh, giving thanks in behalf of all the world; and as fathers of the whole earth, so do they offer up their praises for all, and train themselves to a sincere brotherly love. For it is not even possible they should hate them, in behalf of whom they thank God, that they are fed.

Do you see both charity introduced by their thanksgiving, and worldly care cast out, both by the preceding words, and by these? For if He feed all flesh, much more them that are devoted to him; if them that are entangled in worldly cares, much more them that are freed from the same.

To establish this, Christ Himself said, How many sparrows do ye exceed in value? And He said it, teaching them not to put their confidence in wealth and land and seeds; for it is not these that feed us, but the word of God.

Hereby they stop the mouths, both of the Manichæans, and of them of Valentinus, and of all that are diseased in their way. For sure this Being is not evil, who sets his own stores before all, even before them that blaspheme Him.

Then comes the petition: Fill our hearts with joy and gladness. With what manner of joy then, does it mean? The joy of this world? God forbid: for had they meant this, they would not have occupied summits of mountains, and deserts, nor wrapt themselves in sackcloth; but that joy they mean, which has nothing in common with this present life, the joy of angels, the joy above.

And they do not simply ask for it, but in great excess; for they say not, give, but, fill, and they say not us, but our hearts. For this is especially a heart's joy; For the fruit of the Spirit is love, joy, peace. [Galatians 5:22]

Thus, because sin brought in sorrow, they request that through joy righteousness may be implanted in them, for no otherwise might joy be engendered.

That, always having all sufficiency, we may abound unto every good work. [2 Corinthians 9:8] See how they fulfill that word of the gospel which says, Give us this day our daily bread, and how they seek even this for spiritual ends. For their phrase is, That we may abound unto every good work. They said not, That we may do our duty only, but even more than what is enjoined, for, that we may abound, means this. And while of God they seek sufficiency in things needful, themselves are willing to obey not in sufficiency only, but with much abundance, and in all things. This is the part of well-disposed servants, this of men strict in goodness, to abound always, and in all things.

Then again reminding themselves of their own weakness, and that without the influence from above nothing noble can be done; having said, that we may abound unto every good work, they add, in Christ Jesus our Lord, with whom unto You be glory, honor, and might forever. Amen; framing this end like their commencement by a thread of thanksgiving.

8. After this again, they seem to begin afresh, but they are keeping to the same argument. As Paul also in the beginning of an epistle, having closed with a doxology, where he says, According to the will of our God and Father, to whom be glory forever. Amen; [Galatians 1:4-5] begins the subject again on which he was writing. And again in another place when he had said, They worshipped and served the creature more than the Creator, who is blessed forever: Amen; [Romans 1:25] he completed not his discourse, but begins again.

Therefore neither let us blame these our angels, as acting disorderly, for that having closed with a doxology they begin again the sacred hymns. For they follow apostolic laws, beginning from a doxology, and ending therein, and after that end making a commencement again.

Wherefore they say, Glory be to You, O Lord; glory be to You, O Holy One; glory be to You, O King; that You have given us food to make us glad.

Since not for the greater things only, but also for the lesser, we ought to give thanks. And they do give thanks for these also, putting to shame the heresy of the Manichæans, and of as many as affirm our present life to be evil. For lest for their high self-command, and contempt of the belly, you should suspect them as abhorring the meat, like the heretics aforesaid, who choke themselves to death; they by their prayer teach you, that not from abhorrence of God's creatures they abstain from most of them, but as exercising self-restraint.

And see how after thanksgiving for His past gifts, they are importunate also for the greater things, and dwell not upon the matters of this life, but mount above the heavens, and say, Fill us with the Holy Ghost. For it is not even possible to approve one's self as one ought, not being filled with that grace; as there is no doing anything noble or great, without the benefit of Christ's influences.

As therefore when they had said, That we may abound unto every good work, they added, In Christ Jesus; so here also they say, Fill us with the Holy Ghost, that we may be found to have been well-pleasing before You.

Do you see how for the things of this life they pray not, but give thanks only; but for the things of the Spirit, they both give thanks and pray. For, seek ye, says He, the kingdom of heaven, and all these things shall be added unto you.

And mark too another kind of severe goodness in them; their saying, namely, That we may be found to have been well-pleasing in Your sight, not being ashamed. For we care not, say they, for the shame that proceeds from the many, but whatever men may say of us, laughing, upbraiding, we do not so much as regard it; but our whole endeavor is not to be put to shame then. But in these expressions, they bring in also the river of fire, and the prizes, and the rewards.

They said not, that we be not punished, but, that we be not ashamed. For this is to us far more fearful than hell, to seem to have offended our Lord.

But since the more part and the grosser sort are not in fear of this, they add, When You render to every man according to his works. Do you see how greatly these strangers and pilgrims have benefitted us, these citizens of the wilderness, or rather citizens of the Heavens? For whereas we are strangers to the Heavens, but citizens of the earth, these are just the contrary.

And after this hymn, being filled with much compunction, and with many and fervent tears, so they proceed to sleep, snatching just so much of it as a little to refresh themselves. And again, the nights they make days, spending them in thanksgivings and in the singing of psalms.

But not men only, but women also practise this self-denial, overcoming the weakness of their nature by the abundance of their zeal.

Let us be abashed then at their earnestness, we who are men, let us cease to be fastened to the things present, to shadow, to dreams, to smoke. For the more part of our life is passed in insensibility.

For both the first period of our life is full of much folly, and that again which travels on to old age, makes all the feeling that is in us wither away, and small is the space between, that is able feelingly to enjoy pleasure; or rather, not even that has a pure participation thereof, by reason of innumerable cares and toils, that harrass it.

Wherefore, I pray, let us seek the unmovable and eternal goods, and the life that never has old age.

For even one dwelling in a city may imitate the self-denial of the monks; yea, one who has a wife, and is busied in a household, may pray, and fast, and learn compunction. Since they also, who at the first were instructed by the apostles, though they dwelt in cities, yet showed forth the piety of the occupiers of the deserts: and others again who had to rule over workshops, as Priscilla and Aquila.

And the prophets too, all had both wives and households, as Isaiah, as Ezekiel, as the great Moses, and received no hurt therefrom in regard of virtue.

These then let us also imitate, and continually offer thanksgiving to God, continually sing hymns to Him; let us give heed to temperance, and to all other virtues, and the self-denial that is practised in the deserts, let us bring into our cities; that we may appear both well-pleasing before God, and approved before men, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, through whom and with whom be unto the Father, glory, honor, and might, together with the holy and life-giving Spirit, now and always and world without end. Amen.

Verily, verily, I say unto you, There are some of them that stand here, which shall not taste of death, until they see the Son of Man coming in His kingdom.

Thus, inasmuch as He had discoursed much of dangers and death, and of His own passion, and of the slaughter of the disciples, and had laid on them those severe injunctions; and these were in the present life and at hand, but the good things in hope and expectation:— for example, They save their life who lose it; He is coming in the glory of His Father; He renders His rewards:— He willing to assure their very sight, and to show what kind of glory that is wherewith He is to come, so far as it was possible for them to learn it; even in their present life He shows and reveals this; that they should not grieve any more, either over their own death, or over that of their Lord, and especially Peter in His sorrow.

And see what He does. Having discoursed of hell, and of the kingdom (for as well by saying, He that finds his life shall lose it, and whosoever will lose it for my sake, shall find it; [Matthew 16:25] as by saying, He shall reward every man according to his works, He had manifested both of these): having, I say, spoken of both, the kingdom indeed He shows in the vision, but hell not yet.

Why so? Because had they been another kind of people, of a grosser sort, this too would have been necessary; but since they are approved and considerate, He leads them on the gentler way. But not therefore only does He make this disclosure, but because to Himself also it was far more suitable.

Not however that He passes over this subject either, but in some places He almost brings even before our eyes the very realities of hell; as when He introduces the picture of Lazarus, and mentions him that exacted the hundred pence, and him that was clad in the filthy garments, and others not a few.

2. And after six days He takes with Him Peter and James and John. [Matthew 17:1]

Now another says, after eight, [Luke 9:28] not contradicting this writer, but most fully agreeing with him. For the one expressed both the very day on which He spoke, and that on which He led them up; but the other, the days between them only.

But mark thou, I pray you, the severe goodness of Matthew, not concealing those who were preferred to himself. This John also often does, recording the peculiar praises of Peter with great sincerity. For the choir of these holy men was everywhere pure from envy and vainglory.

Having taken therefore the leaders, He brings them up into a high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. And there appeared unto them Moses and Elias talking with Him. [Matthew 17:2-3]

Wherefore does He take with Him these only? Because these were superior to the rest. And Peter indeed showed his superiority by exceedingly loving Him; but John by being exceedingly loved of Him; and James again by his answer which he answered with his brother, saying, We are able to drink the cup; nor yet by his answer only, but also by his works; both by the rest of them, and by fulfilling, what he said. For so earnest was he, and grievous to the Jews, that Herod himself supposed that he had bestowed herein a very great favor on the Jews, I mean in slaying him.

But wherefore does He not lead them up straightway? To spare the other disciples any feeling of human weakness: for which cause He omits also the names of them that are to go up. And this, because the rest would have desired exceedingly to have followed, being to see a pattern of that glory; and would have been pained, as overlooked. For though it was somewhat in a corporeal way that He made the disclosure, yet nevertheless the thing had much in it to be desired.

Wherefore then does He at all foretell it? That they might be readier to seize the high meaning, by His foretelling it; and being filled with the more vehement desire in that round of days, might so be present with their mind quite awake and full of care.

3. But wherefore does He also bring forward Moses and Elias? One might mention many reasons. And first of all this: because the multitudes said He was, some Elias, some Jeremias, some one of the old prophets, He brings the leaders of His choir, that they might see the difference even hereby between the servants and the Lord; and that Peter was rightly commended for confessing Him Son of God.

But besides that, one may mention another reason also: that because men were continually accusing Him of transgressing the law, and accounting Him to be a blasphemer, as appropriating to Himself a glory which belonged not to Him, even the Father's, and were saying, This Man is not of God, because He keeps not the Sabbath day; [John 9:16] and again, For a good work we stone You not, but for blasphemy, and because that Thou, being a man, makest Yourself God: [John 10:33] that both the charges might be shown to spring from envy, and He be proved not liable to either; and that neither is His conduct a transgression of the law, nor His calling Himself equal to the Father an appropriation of glory not His own; He brings forward them who had shone out in each of these respects: Moses, because he gave the law, and the Jews might infer that he would not have overlooked its being trampled on, as they supposed, nor have shown respect to the transgressor of it, and the enemy of its founder: Elias too for his part was jealous for the glory of God, and were any man an adversary of God, and calling himself God, making himself equal to the Father, while he was not what he said, and had no right to do so; he was not the person to stand by, and hearken unto him.

And one may mention another reason also, with those which have been spoken of. Of what kind then is it? To inform them that He has power both of death and life, is ruler both above and beneath. For this cause He brings forward both him that had died, and him that never yet suffered this.

But the fifth motive, (for it is a fifth, besides those that have been mentioned), even the evangelist himself has revealed. Now what was this? To show the glory of the cross, and to console Peter and the others in their dread of the passion, and to raise up their minds. Since having come, they by no means held their peace, but spoke, it is said, of the glory which He was to accomplish at Jerusalem; [Luke 9:31] that is, of the passion, and the cross; for so they call it always.

And not thus only did He cheer them, but also by the excellency itself of the men, being such as He was especially requiring from themselves. I mean, that having said, If any man will come after me, let him take up his cross, and follow me; them that had died ten thousand times for God's decrees, and the people entrusted to them, these persons He sets before them. Because each of these, having lost his life, found it. For each of them both spoke boldly unto tyrants, the one to the Egyptian, the other to Ahab; and in behalf of heartless and disobedient men; and by the very persons who were saved by them, they were brought into extreme danger; and each of them wishing to withdraw men from idolatry; and each being unlearned; for the one was of a slow tongue, [Exodus 4:10] and dull of speech, and the other for his part also somewhat of the rudest in his bearing: and of voluntary poverty both were very strict observers; for neither had Moses made any gain, nor had Elias anything more than his sheepskin; and this under the old law, and when they had not received so great a gift of miracles. For what if Moses clave a sea? Yet Peter walked on the water, and was able to remove mountains, and used to work cures of all manner of bodily diseases, and to drive away savage demons, and by the shadow of his body to work those wonderful and great prodigies; and changed the whole world. And if Elias too raised a dead man, yet these raised ten thousand; and this before the spirit was as yet vouchsafed to them. He brings them forward accordingly for this cause also. For He would have them emulate their winning ways toward the people, and their presence of mind and inflexibility; and that they should be meek like Moses, and jealous for God like Elias, and full of tender care, as they were. For the one endured a famine of three years for the Jewish people; and the other said, If you will forgive them their sin, forgive; else blot me too out of the book, which you have written. [Exodus 32:32] Now of all this He was reminding them by the vision.

For He brought those in glory too, not that these should stay where they were, but that they might even surpass their limitary lines. For example, when they said, Should we command fire to come down from heaven, and made mention of Elias as having done so, He says, You know not what manner of spirit you are of; training them to forbearance by the superiority in their gift.

And let none suppose us to condemn Elias as imperfect; we say not this; for indeed he was exceedingly perfect, but in his own times, when the mind of men was in some degree childish, and they needed this kind of schooling. Since Moses too was in this respect perfect; nevertheless these have more required of them than he. For unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the kingdom of Heaven. [Matthew 5:20] For not into Egypt did they enter, but into the whole world, worse disposed than the Egyptians; neither were they to speak with Pharaoh, but to fight hand to hand with the devil, the very prince of wickedness. Yea, and their appointed struggle was, both to bind him, and to spoil all his goods; and this they did cleaving not the sea, but an abyss of ungodliness, through the rod of Jesse — an abyss having waves far more grievous. See at any rate how many things there were to put the men in fear; death, poverty, dishonor, their innumerable sufferings; and at these things they trembled more than the Jews of old at that sea. But nevertheless against all these things He persuaded them boldly to venture, and to pass as along dry ground with all security.

To train them therefore for all this, He brought forward those who shone forth under the old law.

4. What then says the ardent Peter? It is good for us to be here. [Matthew 16:4] For because he had heard that Christ was to go to Jerusalem and to suffer, being in fear still and trembling for Him, even after His reproof, he dared not indeed approach and say the same thing again, Be it far from you; [Matthew 16:22] but from that fear obscurely intimates the same again in other words. That is, when he saw a mountain, and so great retirement and solitude, his thought was, He has great security here, even from the place; and not only from the place, but also from His going away no more unto Jerusalem. For he would have Him be there continually: wherefore also he speaks of tabernacles. For if this may be, says he, we shall not go up to Jerusalem; and if we go not up, He will not die, for there He said the scribes would set upon Him.

But thus indeed he dared not speak; but desiring however to order things so, he said undoubtingly, It is good for us to be here, where Moses also is present, and Elias; Elias who brought down fire on the mountain, and Moses who entered into the thick darkness, and talked with God; and no one will even know where we are.

Do you see the ardent lover of Christ? For look not now at this, that the manner of his exhortation was not well weighed, but see how ardent he was, how burning his affection to Christ. For in proof that not so much out of fear for himself he said these things, hear what he says, when Christ was declaring beforehand His future death, and the assault upon Him: I will lay down my life for Your sake. [John 13:37] Though I should die with You, yet will I not deny You. [Matthew 26:35]

And see how even in the very midst of the actual dangers he counselled amiss for himself. We know that when so great a multitude encompassed them, so far from flying, he even drew the sword, and cut off the ear of the high priest's servant. To such a degree did he disregard his own interest, and fear for his Master. Then because he had spoken as affirming a fact, he checks himself, and thinking, what if he should be again reproved, he says, If You will, let us make here three tabernacles, one for You and one for Moses, and one for Elias.

What do you say, O Peter? Did you not a little while since distinguish Him from the servants? Are you again numbering Him with the servants? Do you see how exceedingly imperfect they were before the crucifixion? For although the Father had revealed it to him, yet he did not always retain the revelation, but was troubled by his alarm; not this only, which I have mentioned, but another also, arising from that sight. In fact, the other evangelists, to declare this, and to indicate that the confusion of his mind, with which he spoke these things, arose from that alarm, said as follows; mark, He knew not what to say, for they were sore afraid; [Mark 9:6] but Luke after his saying, Let us make three tabernacles, added, not knowing what he said. [Luke 9:33] Then to show that he was holden with great fear, both he and the rest, he says, They were heavy with sleep, and when they were awake they saw His glory; meaning by deep sleep here, the deep stupor engendered in them by that vision. For as eyes are darkened by an excessive splendor, so at that time also did they feel. For it was not, I suppose, night, but day; and the exceeding greatness of the light weighed down the infirmity of their eyes.

5. What then? He Himself speaks nothing, nor Moses, nor Elias, but He that is greater than all, and more worthy of belief, the Father, utters a voice out of the cloud.

Wherefore out of the cloud? Thus does God ever appear. For a cloud and darkness are round about Him; and, He sits on a light cloud; [Isaiah 19:1] and again, Who makes clouds His chariot; and, A cloud received Him out of their sight; [Acts 1:9] and, As the Son of Man coming in the clouds. [Daniel 7:13]

In order then that they might believe that the voice proceeds from God, it comes from thence.

And the cloud was bright. For while he yet spoke, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him. [Matthew 17:5]

For as, when He threatens, He shows a dark cloud — as on Mount Sinai; for Moses, it is said, entered into the cloud, and into the thick darkness; and as a vapor, so went up the smoke; and the prophet said, when speaking of His threatening, Dark water in clouds of the air; — so here, because it was His desire not to alarm, but to teach, it is a bright cloud.

And whereas Peter had said Let us make three tabernacles, He showed a tabernacle not made with hands. Wherefore in that case it was smoke, and vapor of a furnace; but in this, light unspeakable and a voice.

Then, to signify that not merely concerning some one of the three was it spoken, but concerning Christ only; when the voice was uttered, they were taken away. For by no means, had it been spoken merely concerning any one of them, would this man have remained alone, the two being severed from Him.

Why then did not the cloud likewise receive Christ alone, but all of them together? If it had received Christ alone, He would have been thought to have Himself uttered the voice. Wherefore also the evangelist, making sure this same point, says, that the voice was from the cloud, that is, from God.

And what says the voice? This is my beloved Son. Now if He is beloved, fear not thou, O Peter. For you ought indeed to know His power already, and to be fully assured touching His resurrection; but since you know not, at least from the voice of the Father take courage. For if God be mighty, as surely He is mighty, very evidently the Son is so likewise. Be not afraid then of those fearful things.

But if as yet thou receive it not, consider at least that other fact, that He is both a Son, and is beloved. For This, it is said, is My beloved Son. Now if He is beloved, fear not. For no one gives up one whom he loves. Be not thou therefore confounded; though you love Him beyond measure, you love Him not as much as He that begot Him.

In whom I am well pleased. For not because He begot Him only, does He love Him, but because He is also equal to Him in all respects, and of one mind with Him. So that the charm of love is twofold, or rather even threefold, because He is the Son, because He is beloved, because in Him He is well pleased.

But what means, In whom I am well pleased? As though He had said, In whom I am refreshed, in whom I take delight; because He is in all respects perfectly equal with Himself, and there is but one will in Him and in the Father, and though He continue a Son, He is in all respects one with the Father.

Hear ye Him. So that although He choose to be crucified, you are not to oppose Him.

6. And when they heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they lifted up their eyes, they saw no man, save Jesus only. [Matthew 17:6-8]

How was it that, when they heard these words, they were dismayed? And yet before this also a like voice was uttered at Jordan, and a multitude was present, and no one felt anything of the kind; and afterwards again, when also they said, It thundered, [John 12:28-29] yet neither at that time did they experience anything like this. How then did they fall down in the mount? Because there was solitude, and height, and great quietness, and a transfiguration full of awe, and a pure light, and a cloud stretched out; all which things put them in great alarm. And the amazement came thick on every side, and they fell down both in fear at once and in adoration.

But that the fear abiding so long might not drive out their recollection, presently He puts an end to their alarm, and is seen Himself alone, and commands them to tell no man this, until He is risen from the dead.

For as they came down from the mount, He charged them to tell the vision to no man, until He were risen from the dead. what they were about.

7. Nothing then is more blessed than the apostles, and especially the three, who even in the cloud were counted worthy to be under the same roof with the Lord.

But if we will, we also shall behold Christ, not as they then on the mount, but in far greater brightness. For not thus shall He come hereafter. For whereas then, to spare His disciples, He discovered so much only of His brightness as they were able to bear; hereafter He shall come in the very glory of the Father, not with Moses and Elias only, but with the infinite host of the angels, with the archangels, with the cherubim, with those infinite tribes, not having a cloud over His head, but even heaven itself being folded up.

For as it is with the judges; when they judge publicly, the attendants drawing back the curtains show them to all; even so then likewise all men shall see Him sitting, and all the human race shall stand by, and He will make answers to them by Himself; and to some He will say, Come, you blessed of my Father; for I was an hungered, and you gave me meat; [Matthew 25:34-35] to others, Well done, thou good and faithful servant, you have been faithful over a few things, I will set you over many things. [Matthew 25:23]

And again passing an opposite sentence, to some He will answer, Depart into the everlasting fire, that is prepared for the devil and his angels, [Matthew 25:41] and to others, O thou wicked and slothful servants. [Matthew 25:26] And some He will cut asunder, and deliver to the tormentors; but others He will command to be bound hand and foot, and cast into outer darkness. [Matthew 22:13] And after the axe the furnace will follow; and all out of the net, that is cast away, will fall therein.

Then shall the righteous shine forth as the sun; [Matthew 13:43] or rather more than the sun. But so much is said, not because their light is to be so much and no more, but since we know no other star brighter than this, He chose by the known example to set forth the future brightness of the saints.

Since on the mount too, when He says, He did shine as the sun, for the same cause did He so speak. For that the comparison did not come up to His light, the apostles showed by falling down. For had the brightness not been unalloyed, but comparable to the sun; they would not have fallen, but would easily have borne it.

The righteous therefore will shine as the sun, and more than the sun in that time; but the sinners shall suffer all extremities. Then will there be no need of records, proofs, witnesses. For He who judges is Himself all, both witness, and proof, and judge. For He knows all things exactly; For all things are naked and opened unto His eyes. [Hebrews 4:13]

No man will there appear rich or poor, mighty or weak, wise or unwise, bond or free; but these masks will be dashed in pieces, and the inquiry will be into their works only. For if in our courts, when any one is tried for usurpation, or murder, whatever he may be, whether governor, or consul, or what you will, all these dignities fleet away, and he that is convicted suffers the utmost penalty; much more will it be so there.

8. Therefore that this may not be so, let us lay aside our filthy garments, let us put on the armor of light, and the glory of God will wrap us around. For what is even grievous in the injunctions? Or what is there not easy? Hear, for instance, the prophet speaking, and then you shall know the easiness thereof. Neither though thou bow as a collar your neck, and strew beneath you sackcloth and ashes, not even so shall you call a fast acceptable; but loose every bond of iniquity, unloose the twisted knots of oppressive bargains. [Isaiah 58:6]

See a prophet's wisdom, how stating first whatever was irksome, and removing it, he exhorts them to obtain salvation by the duties that are easy; signifying, that God needs not toils, but obedience.

Then implying that virtue is easy, but vice grievous and galling, he makes it out by the bare names; For, says he, vice is a bond, and a twisted knot, but virtue is a disengagement and release from all these.

Tear in sunder every unjust compact; thus calling men's bills about the interest due to them, and the sums they have lent.

Set at liberty them that are bruised; them that are afflicted. For such a being is the debtor; when he sees his creditor, his mind is broken, and he fears him more than a wild beast.

Bring in the poor that are cast out to your house; if you see one naked, clothe him, and them that belong to your seed you shall not overlook. [Isaiah 58:7]

Now in our late discourse which we made unto you when declaring the rewards, we showed the wealth arising from these acts; but now let us see if any of the injunctions be grievous, and transcending our nature. Nay, nothing of the kind shall we discover, but quite the contrary; that while these courses are very easy, those of vice are full of labor. For what is more vexatious than to be lending, and taking thought about usuries and bargains, and demanding sureties, and fearing and trembling about securities, about the principal, about the writings, about the interest, about the bondsmen?

For such is the nature of worldly things; yea, nothing is so unsound and suspicious as that which is accounted security, and contrived for that purpose; but to show mercy is easy, and delivers from all anxiety.

Let us not then traffic in other men's calamities, nor make a trade of our benevolence. And I know indeed that many hear these words with displeasure; but what is the profit of silence? For though I should hold my peace, and give no trouble by my words, I could not by this silence deliver you from your punishment; rather it has altogether the opposite result; the penalty is enhanced, and not to you only, but to me also, does such a silence procure punishment. What then signify our gracious words, when in our works they help us not, but rather do harm? What is the good of delighting men in word, while we vex them in deed, bringing pleasure to the ears, and punishment to the soul? Wherefore I must needs make you sorry here, that we may not suffer punishment there.

9. For indeed a dreadful disease, beloved, dreadful and needing much attendance, has fallen on the church. Those, namely, who are enjoined not even by honest labors to lay up treasures, but to open their houses to the needy, make a profit of other men's poverty, devising a specious robbery, a plausible covetousness.

For tell me not of the laws that are without; since even the publican fulfills the law that is without, but nevertheless is punished: which will be the case with us also, unless we refrain from oppressing the poor, and from using their need and necessity as an occasion for shameless trafficking.

For to this intent you have wealth, to relieve poverty, not to make a gain of poverty; but thou with show of relief makest the calamity greater, and sellest benevolence for money. Sell it, I forbid you not, but for a heavenly kingdom. Receive not a small price for so good a deed, your monthly one in the hundred, but that immortal life. Why are you beggarly, and poor, and mean, selling your great things for a little, even for goods that perish, when it should be for an everlasting kingdom? Why do you leave God, and get human gains? Why do you pass by the wealthy one, and trouble him that has not? And leaving the sure paymaster make your bargain with the unthankful? The other longs to repay, but this even grudges in the act of repaying. This hardly repays a hundredth part, but the other an hundredfold and eternal life. This with insults and revilings, but the other with praises and auspicious words. This stirs up envy against you, but the other even weaves for you crowns. This hardly here, but the other both there and here.

Surely then is it not the utmost senselessness, not so much as to know how to gain? How many have lost their very principal for the interest's sake? How many have fallen into perils for usurious gains. How many have involved both themselves and others in extreme poverty through their unspeakable covetousness!

For tell me not this, that he is pleased to receive, and is thankful for the loan. Why, this is a result of your cruelty. Since Abraham too, contriving how his plan might take with the barbarians, did himself give up his wife to them; not however willingly, but through fear of Pharaoh. So also the poor man, because you count him not even worth so much money, is actually compelled to be thankful for cruelty.

And it seems to me as though, should you deliver him from dangers, you would exact of him a payment for this deliverance. Away, says he; let it not be. What do you say? Delivering him from the greater evil, you are unwilling to exact money, and for the lesser do you display so much inhumanity?

Do you see not how great a punishment is appointed for the deed? Do you not hear that even in the old law this is forbidden? But what is the plea of the many? When I have received the interest, I give to the poor; one tells me. Speak reverently, O man; God desires not such sacrifices. Deal not subtly with the law. Better not give to a poor man, than give from that source; for the money that has been collected by honest labors, thou often makest to become unlawful because of that wicked increase; as if one should compel a fair womb to give birth to scorpions.

And why do I speak of God's law? Do not even ye call it filth? But if you, the gainers, give your voice so, consider what suffrage God will pass upon you.

And if you will ask the Gentile lawgivers too, you will be told that even by them this thing is deemed a proof of the most utter shamelessness. Those, for example, who are in offices of honor, and belong to the great council, which they call the senate, may not legally disgrace themselves with such gains; there being a law among them which prohibits the same.

How then is it not a horrible thing, if you ascribe not even so much honor to the polity of Heaven, as the legislators to the council of the Romans; but Heaven is to obtain less than earth, and you are not ashamed even of the very folly of the thing? For what could be more foolish than this, unless one without land, rain, or plough, were to insist upon sowing? givest not up that of which they grew. Thou plantest without land, thou reapest without seed. Tares therefore, to be committed to the fire, do they reap, who have devised this evil husbandry.

Why, are there not many honest trades? In the fields, the flocks, the herds, the breeding of cattle, in handicrafts, in care of property? Why rave and be frantic, cultivating thorns for no good? What if the fruits of the earth are subject to mischance; hail, and blight, and excessive rain? Yet not to such an extent as are money dealings. For in whatsoever cases of that sort occur, the damage of course concerns the produce, but the principal remains, I mean, the land. But herein many often have suffered shipwreck in their principal; and before the loss too they are in continual dejection. For never does the money-lender enjoy his possessions, nor find pleasure in them; but when the interest is brought, he rejoices not that he has received gain, but is grieved that the interest has not yet come up to the principal. And before this evil offspring is brought forth complete, he compels it also to bring forth, making the interest principal, and forcing it to bring forth its untimely and abortive brood of vipers. For of this nature are the gains of usury; more than those wild creatures do they devour and tear the souls of the wretched. This is the bond of iniquity: this the twisted knot of oppressive bargains.

Yea, I give, he seems to say, not for you to receive, but that you may repay more. And whereas God commands not even to receive what is given (for give, says He, to them from whom you look not to receive), you require even more than is given, and what you gave not, this as a debt, you constrain the receiver to pay.

And thou indeed supposest your substance to be increased hereby, but instead of substance you are kindling the unquenchable fire.

That this therefore may not be, let us cut out the evil womb of usurious gains, let us deaden these lawless travailings, let us dry up this place of pernicious teeming, and let us pursue the true and great gains only. But what are these? Hear Paul saying Godliness with contentment is great gain. [1 Timothy 6:6]

Therefore in this wealth alone let us be rich, that we may both here enjoy security, 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 with the Father and the Holy Spirit, now and always, and world without end. Amen.

And His disciples asked Him, saying, Why then say the Scribes that Elias must first come?

Not then from the Scriptures did they know this, but the Scribes used to explain themselves, and this saying was reported abroad among the ignorant people; as about Christ also.

Wherefore the Samaritan woman also said, Messiah comes; when He has come, He will tell us all things: [John 4:25] and they themselves asked John, Are you Elias, or the Prophet? [John 1:21] For the saying, as I said, prevailed, both that concerning the Christ and that concerning Elias, not however rightly interpreted by them.

For the Scriptures speak of two advents of Christ, both this that is past, and that which is to come; and declaring these Paul said, The grace of God, that brings salvation, has appeared, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly. Behold the one, hear how he declares the other also; for having said these things, he added, Looking for the blessed hope and appearing of our great God and Saviour Jesus Christ. [Titus 2:13] And the prophets too mention both; of the one, however, that is, of the second, they say Elias will be the forerunner. For of the first, John was forerunner; whom Christ called also Elias, not because he was Elias, but because he was fulfilling the ministry of that prophet. For as the one shall be forerunner of the second advent, so was the other too of the first. But the Scribes, confusing these things and perverting the people, made mention of that other only to the people, the second advent, and said, If this man is the Christ, Elias ought to have come beforehand. Therefore the disciples too speak as follows, How then say the Scribes, Elias must first come?

Therefore also the Pharisees sent unto John, and asked him, Are you Elias? [John 1:21] making no mention anywhere of the former advent.

What then is the solution, which Christ alleged? Elias indeed comes then, before my second advent; and now too is Elias come; so calling John.

In this sense Elias has come: but if you would seek the Tishbite, he is coming. Wherefore also He said, Elias truly comes, and shall restore all things. All what things? Such as the Prophet Malachi spoke of; for I will send you, says He, Elias the Tishbite, who shall restore the heart of father to son, lest I come and utterly smite the earth.

Do you see the accuracy of prophetical language? How, because Christ called John, Elias, by reasoning of their community of office, lest you should suppose this to be the meaning of the prophet too in this place, He added His country also, saying, the Tishbite; whereas John was not a Tishbite. And herewith He sets down another sign also, saying, Lest I come and utterly smite the earth, signifying His second and dreadful advent. For in the first He came not to smite the earth. For, I came not, says He, to judge the world, but to save the world. [John 12:47]

To show therefore that the Tishbite comes before that other advent, which has the judgment, He said this. And the reason too of his coming He teaches withal. And what is this reason? That when He has come, he may persuade the Jews to believe in Christ, and that they may not all utterly perish at His coming. Wherefore He too, guiding them on to that remembrance, says, And he shall restore all things; that is, shall correct the unbelief of the Jews that are then in being.

Hence the extreme accuracy of his expression; in that he said not, He will restore the heart of the son to the father, but of the father to the son. For the Jews being fathers of the apostles, his meaning is, that he will restore to the doctrines of their sons, that is, of the apostles, the hearts of the fathers, that is, the Jewish people's mind.

But I say unto you, that Elias has come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of Man suffer of them. Then they understood that He spoke to them of John. [Matthew 17:12-13]

And yet neither the Scribes said this, nor the Scriptures; but because now they were sharper and more attentive to His sayings, they quickly caught His meaning.

And whence did the disciples know this? He had already told them, He is Elias, which was for to come; [Matthew 11:14] but here, that he has come; and again, that Elias comes and will restore all things. But be not thou troubled, nor imagine that His statement wavers, though at one time He said, he will come, at another, he has come. For all these things are true. Since when He says, Elias indeed comes, and will restore all things, He means Elias himself, and the conversion of the Jews which is then to take place; but when He says, Which was for to come, He calls John, Elias, with regard to the manner of his administration. Yea, and so the prophets used to call every one of their approved kings, David; and the Jews, rulers of Sodom, [Isaiah 1:10] and sons of Ethiopians; [Amos 9:7] because of their ways. For as the other shall be forerunner of the second advent, so was this of the first.

2. And not for this only does He call him Elias everywhere, but to signify His perfect agreement with the Old Testament, and that this advent too is according to prophecy.

Wherefore also He adds again, He came, and they knew him not, but have done unto him all things whatsoever they listed. [Matthew 17:12] What means, all things whatsoever they listed? They cast him into prison, they used him despitefully, they slew him, they brought his head in a charger.

Likewise shall also the Son of Man suffer of them. Do you see how again He in due season reminds them of His passion, laying up for them great store of comfort from the passion of John. And not in this way only, but also by presently working great miracles. Yea, and whenever He speaks of His passion, presently He works miracles, both after those sayings and before them; and in many places one may find Him to have kept this rule.

Then, for instance, it says, He began to signify how that He must go unto Jerusalem, and be killed, and suffer many things. [Matthew 16:21] Then: when? When He was confessed to be Christ, and the Son of God.

Again on the mountain, when He had shown them the marvellous vision, and the prophets had been discoursing of His glory, He reminded them of His passion. For having spoken of the history concerning John, He added, Likewise shall also the Son of Man suffer of them.

And after a little while again, when He had cast out the devil, which His disciples were not able to cast out; for then too, As they abode in Galilee, so it says, Jesus said to them, The Son of Man shall be betrayed into the hands of sinful men, and they shall kill Him, and the third day He shall rise again. [Matthew 17:23]

Now in doing this, He by the greatness of the miracles was abating the excess of their sorrow, and in every way consoling them; even as here also, by the mention of John's death, He afforded them much consolation.

But should any one say, Wherefore did He not even now raise up Elias and send him, witnessing as He does so great good of his coming? we should reply, that even as it was, while thinking Christ to be Elias, they did not believe Him. For some say, such are the words, that You are Elias, and others, Jeremias. [Matthew 16:14] And indeed between John and Elias, there was no difference but the time only. Then how will they believe at that time? it may be said. Why, he will restore all things, not simply by being recognized, but also because the glory of Christ will have been growing more intense up to that day, and will be among all clearer than the sun. When therefore, preceded by such an opinion and expectation, he comes making the same proclamation as John, and himself also announcing Jesus, they will more easily receive his sayings. But in saying, They knew him not, He is excusing also what was done in His own case. [Luke 23:24]

And not in this way only does He console them, but also by pointing out that John's sufferings at their hands, whatever they are, are undeserved; and by His throwing into the shade what would annoy them, by means of two signs, the one on the mountain, the other just about to take place.

But when they heard these things, they do not ask Him when Elias comes; being straitened either by grief at His passion, or by fear. For on many occasions, upon seeing Him unwilling to speak a thing clearly, they are silent, and so an end. For instance, when during their abode in Galilee He said, The Son of Man shall be betrayed, and they shall kill Him; [Matthew 17:22-23] it is added by Mark, That they understood not the saying, and were afraid to ask Him; [Mark 9:32] by Luke, That it was hid from them, that they might not perceive it, and they feared to ask Him of that saying. [Luke 9:45]

3. And when they had come to the multitude, there came to Him a man, kneeling down to Him, and saying, Lord, have mercy on my son, for he is lunatic, and sore vexed; for ofttimes he falls into the fire, and oft into the water. And I brought him unto Your disciples, and they could not cure him. [Matthew 17:14-16]

This man the Scripture signifies to be exceedingly weak in faith; and this is many ways evident; from Christ's saying, All things are possible to him that believes; [Mark 9:23] from the saying of the man himself that approached, Help my unbelief: [Mark 9:24] from Christ's commanding the devil to enter no more into him; [Mark 9:25] and from the man's saying again to Christ, If You can. [Mark 9:22] Yet if his unbelief was the cause, it may be said, that the devil went not out, why does He blame the disciples? Signifying, that even without persons to bring the sick in faith, they might in many instances work a cure. For as the faith of the person presenting oftentimes availed for receiving the cure, even from inferior ministers; so the power of the doers oftentimes sufficed, even without belief in those who came to work the miracle.

And both these things are signified in the Scripture. For both they of the company of Cornelius by their faith drew unto themselves the grace of the Spirit; and in the case of Eliseus [2 Kings 13:21] again, when none had believed, a dead man rose again. For as to those that cast him down, not for faith but for cowardice did they cast him, unintentionally and by chance, for fear of the band of robbers, and so they fled: while the person himself that was cast in was dead, yet by the mere virtue of the holy body the dead man arose.

Whence it is clear in this case, that even the disciples were weak; but not all; for the pillars [Galatians 2:9] were not present there. And see this man's want of consideration, from another circumstance again, how before the multitude he pleads to Jesus against His disciples, saying, I brought him to Your disciples, and they could not cure him.

But He, acquitting them of the charges before the people, imputes the greater part to him. For, O faithless and perverse generation, these are His words, how long shall I be with you? [Matthew 17:17] not aiming at his person only, lest He should confound the man, but also at all the Jews. For indeed many of those present might probably be offended, and have undue thoughts of them.

But when He said, How long shall I be with you, He indicates again death to be welcome to Him, and the thing an object of desire, and His departure longed for, and that not crucifixion, but being with them, is grievous.

He stopped not however at the accusations; but what says He? Bring him hither to me. [Mark 9:21] And Himself moreover asks him, how long time he is thus; both making a plea for His disciples, and leading the other to a good hope, and that he might believe in his attaining deliverance from the evil.

And He suffers him to be torn, not for display (accordingly, when a crowd began to gather, He proceeded to rebuke him), but for the father's own sake, that when he should see the evil spirit disturbed at Christ's mere call, so at least, if in no other way, he might be led to believe the coming miracle.

And because he had said, Of a child, and, If you can help me, Christ says, To him that believes, all things are possible, [Mark 9:23] again giving the complaint a turn against him. And whereas when the leper said, If You will, You can make me clean, [Matthew 8:2] bearing witness to His authority Christ commending him, and confirming His words, said, I will, be thou clean; in this man's case, upon his uttering a speech in no way worthy of His power —If You can, help me,— see how He corrects it, as not rightly spoken. For what says He? If you can believe, all things are possible to him that believes. What He says is like this: Such abundance of power is with me, that I can even make others work these miracles. So that if you believe as one ought, even you yourself art able, says He, to heal both this one, and many others. And having thus said, He set free the possessed of the devil.

But do thou not only from this observe His providence and His beneficence, but also from that other time, during which He allowed the devil to be in him. Since surely, unless the man had been favored with much providential care even then, he would have perished long ago; for it cast him both into the fire, so it is said, and into the water. And he that dared this would assuredly have destroyed the man too, unless even in so great madness God had put on him His strong curb: as indeed was the case with those naked men that were running in the deserts and cutting themselves with stones.

And if he call him a lunatic, trouble not yourself at all, for it is the father of the possessed who speaks the word. How then says the evangelist also, He healed many that were lunatic? Denominating them according to the impression of the multitude. For the evil spirit, to bring a reproach upon nature, both attacks them that are seized, and lets them go, according to the courses of the moon; not as though that were the worker of it;—away with the thought;—but himself craftily doing this to bring a reproach on nature. And an erroneous opinion hath gotten ground among the simple, and by this name do they call such evil spirits, being deceived; for this is by no means true.

4. “Then came His disciples unto Him apart, and asked Him, why they could not themselves cast out the devil.â€� To me they seem to be in anxiety and fear, lest haply they had lost the grace, with which they had been entrusted. For they received power against unclean spirits.4 Wherefore also they ask, coming to Him apart; not out of shame (for if the fact had gone abroad, and they were convicted, it were superfluous after that to be ashamed of confessing it in words); but it was a secret and great matter they were about to ask Him of. What then saith Christ? “Because of your unbelief,â€� saith He; “for if ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove, and it shall remove; and nothing shall be impossible unto you.â€� Now if you say, “Where did they remove a mountain?â€� I would make this answer, that they did far greater things, having raised up innumerable dead. For it is not at all the same thing, to remove a mountain, and to remove death from a body. And certain saints after them, far inferior to them, are said actually to have removed mountains, when necessity called for it.â€�6 Whereby we see that these also would have done the same, need calling on them. But if there was then no need for it, do not thou find fault. And besides, He Himself said not, “ye shall surely remove it,â€� but “ye shall be able to do even this.â€� And if they did it not, it was not because they were unable (how could this be, when they had power to do the greater things?), but because they would not, there being no need.

And it is likely that this too may have been done, and not have been written; for we know that not all the miracles they wrought were written. Then however they were in a state by comparison very imperfect. What then? Had they not at that time so much as this faith? They had not, for neither were they always the same men, since even Peter is now pronounced blessed, now reproved; and the rest also are mocked by Him for folly, when they understood not His saying concerning the leaven. And so it was, that then also the disciples were weak, for they were but imperfectly minded before the cross.

But by faith here He means that which related to the miracles, and mentions a mustard seed, to declare its unspeakable power. For though in bulk the mustard seed seem to be small, yet in power it is the strongest of all things. To indicate therefore that even the least degree of genuine faith can do great things, He mentioned the mustard seed; neither by any means did He stop at this only, but added even mountains, and went on beyond that. “For nothing,â€� saith He, “shall be impossible to you.â€�

But do thou herein also marvel at their self-denial, and the might of the Spirit; their self-denial in not hiding their fault, and the might of the Spirit in so leading on by degrees them who had not so much as a gram of mustard seed, that rivers and fountains of faith sprang up within them.

“Howbeit, this kind goeth not out, but by prayer and fasting;â€� meaning the whole kind of evil spirits, not that of lunatics only.

Seest thou how He now proceeds to lay beforehand in them the foundation of His doctrine about fasting? Nay, argue not with me from rare cases, that some even without fasting have cast them out. For although one might say this, in one or two instances, of them that rebuke the evil spirits, yet for the patient it is a thing impossible, living luxuriously, to be delivered from such madness: this thing being especially necessary for him that is diseased in that way.

“And yet, if faith be requisite,â€� one may say, “what need of fasting?â€� Because, together with our faith, that also brings no small power. For it both implants much strictness, and of a man makes one an angel, and fights against the incorporeal powers: yet not by itself, but prayer too is needed, and prayer must come first.

5. See, at any rate, how many blessings spring from them both. For he that is praying as he ought, and fasting, hath not many wants, and he that hath not many wants, cannot be covetous; he that is not covetous, will be also more disposed for almsgiving. He that fasts is light, and winged, and prays with wakefulness, and quenches his wicked lusts, and propitiates God, and humbles his soul when lifted up. Therefore even the apostles were almost always fasting. He that prays with fasting hath his wings double, and lighter than the very winds. For neither doth he gape, nor stretch himself, nor grow torpid in prayer, as is the case with most men, but is more vehement than fire, and rises above the earth. Wherefore also such a one is most especially a hater and an enemy to the evil spirits. For nothing is mightier than a man who prays sincerely. For if a woman had power to prevail with a savage ruler, one neither fearing God, nor regarding man; much more will he prevail with God, who is continually waiting upon Him, and controlling the belly, and casting out luxury. But if thy body be too weak to fast continually, still it is not too weak for prayer, nor without vigor for contempt of the belly. For although thou canst not fast, yet canst thou avoid luxurious living; and even this is no little thing, nor far removed from fasting, but even this is enough to pluck down the devil’s madness. For indeed nothing is so welcome to that evil spirit, as luxury and drunkenness; since it is both fountain and parent of all our evils. Hereby, for example, of old he drove the Israelites to idolatry;2 hereby he made the Sodomites to burn in unlawful lust. For, “this,â€� it is said, “was the iniquity of Sodom; in pride, and in fullness of bread, and in banquetings they waxed wanton.â€� Hereby he hath destroyed ten thousand others, and delivered them to hell.

For what evil doth not luxury work? It makes swine of men, and worse than swine. For whereas the sow wallows in the mire and feeds on filth, this man lives on food more abominable than that, devising forbidden intercourse, and unlawful lusts.

Such an one is in no respect different from a demoniac, for like him he is lost to shame, and raves. And the demoniac at any rate we pity, but this man is the object of our aversion and hatred. Why so? Because he brings upon himself a self-chosen madness, and makes his mouth, and his eyes, and nostrils, and all, in short, mere sewers.

But if thou wert to see what is within him also, thou wilt behold his very soul as in a kind of wintry frost, stiff and torpid, and in nothing able to help its vessel through the excess of the storm.

I am ashamed to say how many ills men and women suffer from luxury, but I leave it to their own conscience, which knows it all more perfectly. For what is viler than a woman drunken, or at all led away by wine? For the weaker the vessel, the more entire the shipwreck, whether she be free or a slave. For the free woman behaves herself unseemly in the midst of her slaves as spectators, and the slave again in like manner in the midst of the slaves, and they cause the gifts of God to be blasphemously spoken of by foolish men.

For instance, I hear many say, when these excesses happen, Would there were no wine. O folly! O madness! When other men sin, do you find fault with God's gifts? And what great madness is this? What? Did the wine, O man, produce this evil? Not the wine, but the intemperance of such as take an evil delight in it. Say then, Would there were no drunkenness, no luxury; but if you say, Would there were no wine, you will say, going on by degrees, Would there were no steel, because of the murderers; no night, because of the thieves; no light, because of the informers; no women, because of adulteries; and, in a word, you will destroy all.

But do not so; for this is of a satanical mind; do not find fault with the wine, but with the drunkenness; and when you have found this self-same man sober, sketch out all his unseemliness, and say unto him, Wine was given, that we might be cheerful, not that we might behave ourselves unseemly; that we might laugh, not that we might be a laughingstock; that we might be healthful, not that we might be diseased; that we might correct the weakness of our body, not cast down the might of our soul.

God honored you with the gift, why disgrace yourself with the excess thereof? Hear what Paul says, Use a little wine for your stomach's sake, and your frequent infirmities. [1 Timothy 5:23] But if that saint, even when oppressed with disease, and enduring successive sicknesses, partook not of wine, until his Teacher suffered him; what excuse shall we have, who are drunken in health? To him indeed He said, Use a little wine for your stomach's sake; but to each of you who are drunken, He will say, Use little wine, for your fornications, your frequent filthy talking, for the other wicked desires to which drunkenness is wont to give birth. But if you are not willing, for these reasons, to abstain; at least on account of the despondencies which come of it, and the vexations, do ye abstain. For wine was given for gladness, Yea, wine, so it is said, makes glad the heart of man: but you mar even this excellence in it. For what kind of gladness is it to be beside one's self, and to have innumerable vexations, and to see all things whirling round, and to be oppressed with giddiness, and like those that have a fever, to require some who may drench their heads with oil?

6. These things are not said by me to all: or rather they are said to all, not because all are drunken, God forbid; but because they who do not drink take no thought of the drunken. Therefore even against you do I rather inveigh, that are in health; since the physician too leaves the sick, and addresses his discourse to them that are sitting by them. To you therefore do I direct my speech, entreating you neither to be at any time over-taken by this passion, and to draw up as by cords those who have been so overtaken, that they be not found worse than the brutes. For they indeed seek nothing more than what is needful, but these have become even more brutish than they, overpassing the boundaries of moderation. For how much better is the ass than these men? How much better the dog! For indeed each of these animals, and of all others, whether it need to eat, or to drink, acknowledges sufficiency for a limit, and goes not on beyond what it needs; and though there are innumerable persons to constrain, it will not endure to go on to excess.

In this respect then we are worse even than the brutes, by the judgment not of them that are in health only, but even by our own. For that you have judged yourselves to be baser than both dogs and asses, revealed to Peter, He does hereby again confirm. And neither at this did He stop, but by His very condescension declares this self-same truth; an instance of exceeding wisdom.