Other Writings, Part 5

Then shall the kingdom of Heaven, He says, be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. But five of them were wise, and the other five foolish, which took not, He says, oil.

Then, while the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom comes, go out to meet Him. And the five arose, and being in perplexity, said to the wise, Give us of your oil. But they consented not, saying, Not so, lest there be not enough for us and you; go to them that sell, and buy.

And while they had gone for this, the bridegroom came, and those went in; but these came afterwards, saying, Lord, Lord, open to us. But He answered and said, Verily I say unto you, I know you not. Watch therefore, for you know not the day, nor the hour.

Then He spoke again another parable. A man travelling into a far country, called his own servants, and delivered unto them his goods; to one five talents, to another two, to another one, to every man according to his several ability, and took his journey. Then, when the two had brought him the double, he that had been entrusted with the one talent brought it alone, and being blamed says, I knew that you are a hard man, reaping where you have not sown, and gathering where you have not scattered; and I was afraid, and hid your talent; lo! There you have that is yours. His Lord answered and said, Thou wicked servant, you knew that I reap where I have not sown, and gather where I have not scattered: you ought therefore to have put my money to the exchangers, and then at my coming I might have received my own with usury. Take therefore the talent from him, and give it to him that has ten talents. For to him that has shall be given, and he shall have more abundantly; but from him that has not, shall be taken away even that which he has. And cast the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth.

These parables are like the former parable of the faithful servant, and of him that was ungrateful and devoured his Lord's goods. For there are four in all, in different ways admonishing us about the same things, I mean about diligence in almsgiving, and about helping our neighbor by all means which we are able to use, since it is not possible to be saved in another way. But there He speaks more generally of all assistance which should he rendered to one's neighbor; but as to the virgins, he speaks particularly of mercifulness in alms, and more strongly than in the former parable. For there He punishes him that beats, and is drunken, and scatters and wastes his lord's goods, but here even him that does not help, nor spends abundantly his goods upon the needy. For they had oil indeed, but not in abundance, wherefore also they are punished.

But wherefore does He set forth this parable in the person of the virgins, and does not merely suppose any person whatever? Great things had He spoken of virginity, saying, There are eunuchs, who have made themselves eunuchs for the kingdom of Heaven's sake; and, He that is able to receive, let him receive it. [Matthew 19:12] He knew also that the generality of men would have a great opinion of it. For indeed the work is by nature great, and is shown so by this, that neither under the old dispensation was it fulfilled by these ancient and holy men, nor under the new was it brought under the compulsion of the law. For He did not command this, but left it to the choice of his hearers. Wherefore Paul also said Now, concerning virgins I have no commandment of the Lord. [1 Corinthians 7:25] For though I praise him that attains thereto, yet I constrain not him that is not willing, neither do I make the thing an injunction. Since then the thing is both great in itself and has great honor with the multitude, lest any one attaining to this should feel as though he had attained to all, and should be careless about the rest, He puts forth this parable sufficient to persuade them, that virginity, though it should have everything else, if destitute of the good things arising out of almsgiving, is cast out with the harlots, and He sets the inhuman and merciless with them. And most reasonably, for the one was overcome by the love of carnal pleasure, but these of money. But the love of carnal pleasure and of money are not equal, but that of carnal pleasure is far keener and more tyrannical. And the weaker the antagonist, the less excusable are these that are overcome thereby. Therefore also He calls them foolish, for that having undergone the greater labor, they have betrayed all for want of the less. But by lamps here, He means the gift itself of virginity, the purity of holiness; and by oil, humanity, almsgiving, succor to them that are in need.

Then, while the bridegroom tarried, they all slumbered and slept. He shows that the time intervening will not be short, leading His disciples away from the expectation that His kingdom was quite immediately to appear. For this indeed they hoped, therefore He is continually holding them back from this hope. And at the same time He intimates this too, that death is a sleep. For they slept, He says.

And about midnight there was a cry made. Either He was continuing the parable, or again He shows that the resurrection will be at night. But the cry Paul also indicates, saying, With a shout, with a voice of an archangel, with the last trump, He shall come down from Heaven. And what mean the trumpets, and what says the cry? The bridegroom comes. When therefore they had trimmed their lamps, the foolish say unto the wise, Give us of your oil. Again He calls them foolish, showing that nothing can be more foolish than they who are wealthy here, and depart naked there, where most of all we have need of humanity, where we want much oil. But not in this respect only were they foolish, but also because they looked to receive it there, and sought it out of season; and yet nothing could be more humane than those virgins, who for this especially were approved. Neither do they seek for it all, for, Give us, they say, of your oil; and the urgency of their need is indicated; for our lamps, they say, are going out. But even so they failed, and neither the humanity of those whom they asked, nor the easiness of their request, nor their necessity and want, made them obtain.

But what now do we learn from hence? That no man can protect us there, if we are betrayed by our works, not because he will not, but because he cannot. For these too take refuge in the impossibility. This the blessed Abraham also indicated, saying, Between us and you there is a great gulf, [Luke 16:26] so that not even when willing is it permitted them to pass it.

But go to them that sell, and buy. And who are they that sell? The poor. And where are these? Here, and then should they have sought them, not at that time.

2. Do you see what great profit arises to us from the poor? Should you take them away, you would take away the great hope of our salvation. Wherefore here must we get together the oil, that it may be useful to us there, when the time calls us. For that is not the time of collecting it, but this. Spend not then your goods for nought in luxury and vainglory. For you will have need of much oil there.

Having heard these things, those virgins went their way; but they profited nothing. And this He says, either pursuing the parable, and working it up; or also by these things showing, that though we should become humane after our departure, we shall gain nothing from thence towards our escape. Therefore neither did their forwardness avail these virgins, because they went to them that sell not here, but there; nor the rich man, when he became so charitable, as even to be anxious about his relations. For he that was passing by him that was laid at the gate, is eager to rescue from perils and from hell them whom he did not so much as see, and entreats that some be sent to tell them these things. But nevertheless, he derived no benefit from thence, as neither did these virgins. For when they having heard these things went their way, the bridegroom came, and they that were ready went in with Him, but the others were shut out. After their many labors, after their innumerable toils, and that intolerable fight, and those trophies which they had set up over the madness of natural appetite, disgraced, and with their lamps gone out, they withdrew, bending down their faces to the earth. For nothing is more sullied than virginity not having mercy; so that even the multitude are wont to call the unmerciful dark. Where then was the profit of virginity, when they saw not the bridegroom? And not even when they had knocked did they obtain, but they heard that fearful saying, Depart, I know you not. [Matthew 25:12] And when He has said this, nothing else but hell is left, and that intolerable punishment; or rather, this word is more grievous even than hell. This word He speaks to them also that work iniquity.

Watch therefore, for you know not the day nor the hour. [Matthew 25:13] Do you see how continually He adds this, showing how awful our ignorance concerning our departure hence? Where now are they, who throughout all their life are remiss, but when they are blamed by us, are saying, At the time of my death, I shall leave money to the poor. Let them listen to these words, and be amended. For indeed at that time many have failed of this, having been snatched away at once, and not permitted so much as to give charge to their relations touching what they wished to be done.

This parable was spoken with respect to mercy in alms; but the one that comes after this, to them that neither in money, nor in word, nor in protection, nor in any other things whatever, are willing to assist their neighbors, but withhold all.

And wherefore can it be that this parable brings forward a king, but that a bridegroom? That you might learn how close Christ is joined unto the virgins that strip themselves of their possessions; for this indeed is virginity. Wherefore Paul also makes this as a definition of the thing. The unmarried woman cares for the things of the Lord; [1 Corinthians 7:34-35] such are his words: and, For that which is comely, and that you may attend upon the Lord without distraction. These things we advise, he says.

And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, one the less, increase; as might be expected, in the rewards also, they do not enjoy the same.

But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that you might learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, does He address His discourse. And they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one says, Lord, You gave me five talents; and the other says, two, indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him.

What then says the Master? Well done, thou good (for this is goodness to look to one's neighbor) and faithful servant; you were faithful over few things, I will set you over many things: enter thou into the joy of your Lord, [Matthew 25:23] meaning by this expression all blessedness.

But not so that other one, but how? I knew that you are a hard man, reaping where you sowed not, and gathering where you did not scatter: and I was afraid, and hid your talent: lo, there you have that is yours. [Matthew 25:24-25] What then the Master? You ought to have put my money to the exchangers, that is, that ought to have spoken, to have admonished, to have advised. But are they disobedient? Yet this is nought to you.

What could be more gentle than this? For men indeed do not so, but him that has put out the money at usury, even him do they make also responsible to require it again. But He not so; but, You ought, He says, to have put it out, and to have committed the requiring of it again to me. And I should have required it with increase; by increase upon the hearing, meaning the showing forth of the works. You ought to have done that which is easier, and to have left to me what is more difficult. Forasmuch then as he did not this, Take, says He, the talent from him, and give it to him that has ten talents. For unto every one that has shall be given, and he shall have abundance; but from him that has not shall be taken away even that which he has. [Matthew 25:28-29] What then is this? He that has a gift of word and teaching to profit thereby, and uses it not, will lose the gift also; but he that gives diligence, will gain to himself the gift in more abundance; even as the other loses what he had received. But not to this is the penalty limited for him that is slothful, but even intolerable is the punishment, and with the punishment the sentence, which is full of a heavy accusation. For cast, says He, the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. Do you see how not only the spoiler, and the covetous, nor only the doer of evil things, but also he that does not good things, is punished with extreme punishment.

Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. He also that had on the filthy garments condemned himself, and profited nothing. He also that had the one talent restored that which was committed to his charge, and yet was condemned. The virgins again entreated, and came unto Him and knocked, and all in vain, and without effect.

Knowing then these things, let us contribute alike wealth, and diligence, and protection, and all things for our neighbor's advantage. For the talents here are each person's ability, whether in the way of protection, or in money, or in teaching, or in whatever thing of the kind. Let no man say, I have but one talent, and can do nothing; for you can even by one approve yourself. For you are not poorer than that widow; you are not more uninstructed than Peter and John, who were both unlearned and ignorant men; [Acts 4:13] but nevertheless, since they showed forth a zeal, and did all things for the common good, they attained to Heaven. For nothing is so pleasing to God, as to live for the common advantage.

For this end God gave us speech, and hands, and feet, and strength of body, and mind, and understanding, that we might use all these things, both for our own salvation, and for our neighbor's advantage. For not for hymns only and thanksgivings is our speech serviceable to us, but it is profitable also for instruction and admonition. And if indeed we used it to this end, we should be imitating our Master; but if for the opposite ends, the devil. Since Peter also, when he confessed the Christ, was blessed, as having spoken the words of the Father; but when he refused the cross, and dissuaded it, he was severely reproved, as savoring the things of the devil. But if where the saying was of ignorance, so heavy is the blame, when we of our own will commit many sins, what favor shall we have?

Such things then let us speak, that of themselves they may be evidently the words of Christ. For not only if I should say, Arise, and walk; [Matthew 9:5] neither if I should say, Tabitha, arise, [Acts 9:40] then only do I speak Christ's words, but much more if being reviled I bless, if being despitefully used I pray for him that does despite to me. Lately indeed I said, that our tongue is a hand laying hold on the feet of God; but now much more do I say, that our tongue is a tongue imitating the tongue of Christ, if it show forth the strictness that becomes us, if we speak those things which He wills. But what are the things which He wills us to speak? Words full of gentleness and meekness, even as also He Himself used to speak, saying to them that were insulting Him, I have not a devil; and again, If I have spoken evil, bear witness of the evil. [John 18:23] If you also speak in this way; if you speak for your neighbor's amendment, you will obtain a tongue like that tongue. And these things God Himself says; For he that brings out the precious from the vile, shall be as my mouth; [Jeremiah 15:19] such are His words.

When therefore your tongue is as Christ's tongue, and your mouth has become the mouth of the Father, and you are a temple of the Holy Ghost, then what kind of honor could be equal to this? For not even if your mouth were made of gold, no nor even of precious stones, would it shine like as now, when lit up with the ornament of meekness. For what is more lovely than a mouth that knows not how to insult, but is used to bless and give good words? But if you can not bear to bless him that curses you, hold your peace, and accomplish but this for the time; and proceeding in order, and striving as you ought, you will attain to that other point also, and will acquire such a mouth, as we have spoken of.

4. And do not account the saying to be rash. For the Lord is loving to man, and the gift comes of His goodness. It is rash to have a mouth like the devil, to have a tongue resembling that of an evil demon, especially for him that partakes of such mysteries, and communicates of the very flesh of the Lord. Reflecting then on these things, become like Him, to the utmost of your power. No longer then will the devil be able so much as to look you in the face, when you have become such a one as this. For indeed he recognizes the image of the King, he knows the weapons of Christ, whereby he was worsted. And what are these? Gentleness and meekness. For when on the mountain Christ overthrew and laid low the devil who was assaulting him, it was not by making it known that He was Christ, but He entrapped him by these sayings, He took him by gentleness, he turned him to flight by meekness. Thou also must do this; should you see a man become a devil, and coming against you, even so do thou likewise overcome. Christ gave you also power to become like Him, so far as your ability extends. Be not afraid at hearing this. The fear is not to be like Him. Speak then after His manner, and you have become in this respect such as He, so far as it is possible for one who is a man to become so.

Wherefore greater is he that thus speaks, than he that prophecies. For this is entirely a gift, but in the other is also your labor and toil. Teach your soul to frame you a mouth like to Christ's mouth. For it can create such things, if it will; it knows the art, if it be not remiss. And how is such a mouth made? One may ask. By what kind of colorings? By what kind of material? By no colorings, indeed, or material; but by virtue only, and meekness, and humility.

Let us see also how a devil's mouth is made; that we may never frame that. How then is it made? By curses, by insults, by envy, by perjury. For when any one speaks his words, he takes his tongue. What kind of excuse then shall we have; or rather, what manner of punishment shall we not undergo; when this our tongue, wherewith we are allowed to taste of the Lord's flesh, when this, I say, we overlook, speaking the devil's words?

Let us not overlook it, but let us use all diligence, in order to train it to imitate its Lord. For if we train it to this, it will place us with great confidence at Christ's judgment seat. Unless any one know how to speak thus, the judge will not so much as hear him. For like as when the judge chances to be a Roman, he will not hear the defense of one who knows not how to speak thus; so likewise Christ, unless thou speak after His fashion, will not hear you, nor give heed.

Let us learn therefore to speak in such wise as our Judge is wont to hear; let it be our endeavor to imitate that tongue. And should you fall into grief, take heed lest the tyranny of despondency pervert your tongue, but that thou speak like Christ. For He too mourned for Lazarus and Judas. Should thou fall into fear, seek again to speak even as He. For He Himself fell into fear for your sake, with regard to His manhood. the other sheep, that He might indicate the unfruitfulness of the one, for no fruit will come from kids; and the great profit from the other, for indeed from sheep great is the profit, as well from the milk, as from the wool, and from the young, of all which things the kid is destitute.

MATT. XXV. 31--41. "When the Son of Man shall come in the glory of His Father, and all the holy angels with Him, then shall He sit," says He, "upon the throne of His glory, and He shall divide the sheep from the kids;"[and the one He will accept, because they fed Him, when an hungered, and gave Him drink when thirsty, and took Him in when a stranger, and clothed Him when naked, and visited Him when sick, and came to see Him when in prison: and He will give the kingdom to them. But the others, accusing them for the opposite things, He will send into the eternal fire, prepared for the devil and his angels.]

Unto this most delightful portion of Scripture, which we do not cease continually revolving, let us now listen with all earnestness and compunction, this wherewith His discourse ended, even as the last thing, reasonably; for great indeed was His regard for philanthropy and mercy. Wherefore in what precedes He had discoursed concerning this in a different way; and here now in some respects more clearly, and more earnestly, not setting forth two nor three nor five persons, but the whole world; although most assuredly the former places, which speak of two persons, meant not two persons, but two portions of mankind, one of them that disobey, the other of the obedient. But here He handles the word more fearfully, and with fuller light. Wherefore neither does He say, "The kingdom is likened," any more, but openly shows Himself, saying, "When the Son of Man shall come in His glory." For now is He come in dishonor, now in affronts and reproaches; but then shall He sit upon the throne of His glory.

And continually does He make mention of glory. For since the cross was near, a thing that seemed to be matter of reproach, for this cause He raises up the hearer; and brings before his sight the judgment seat, and sets round him all the world.

And not in this way only does He make His discourse awful, but also by showing the Heavens opened. For all the angels will be present with Him, He says, themselves also to bear witness, in how many things they had ministered, when sent by the Lord for the salvation of men.

And everything will help to render that day fearful. Then, "shall be gathered together," He says, "all nations," that is, the whole race of men. "And He shall separate them one from another, as the shepherd his sheep." For now they are not separated, but all mingled together, but the division then shall be made with all exactness. And for a while it is by their place that He divides them, and makes them manifest; afterwards by the names He indicates the dispositions of each, calling the one kids,the other sheep, that He might indicate the unfruitfulness of the one, for no fruit will come from kids; and the great profit from the other, for indeed from sheep great is the profit, as well from the milk, as from the wool, and from the young, of all which things the kid is destitute.

But while the brutes have from nature their unfruitfulness, and fruitfulness, these have it from choice, wherefore some are punished, and the others crowned. And He does not punish them, until He has pleaded with them; wherefore also, when He has put them in their place, He mentions the charges against them. And they speak with meekness, but they have no advantage from it now; and very reasonably, because they passed by a work so much to be desired. For indeed the prophets are everywhere saying this, I will have mercy and not sacrifice, [Hosea 6:6] and the lawgiver by all means urged them to this, both by words, and by works; and nature herself taught it.

But mark them, how they are destitute not of one or two things only, but of all. For not only did they fail to feed the hungry, or clothe the naked; but not even did they visit the sick, which was an easier thing.

And mark how easy are His injunctions. He said not, I was in prison, and you set me free; I was sick, and you raised me up again; but, you visited me, and, you came to me. And neither in hunger is the thing commanded grievous. For no costly table did He seek, but what is needful only, and His necessary food, and He sought in a suppliant's garb, so that all things were enough to bring punishment on them; the easiness of the request, for it was bread; the pitiable character of Him that requests, for He was poor; the sympathy of nature, for He was a man; the desirableness of the promise, for He promised a kingdom; the fearfulness of the punishment, for He threatened hell. The dignity of the one receiving, for it was God, who was receiving by the poor; the surpassing nature of the honor, that He vouchsafed to condescend so far; His just claim for what they bestowed, for of His own was He receiving. But against all these things covetousness once for all blinded them that were seized by it; and this though so great a threat was set against it.

For further back also He says, that they who receive not such as these shall suffer more grievous things than Sodom; and here He says, Inasmuch as you did it not unto one of the least of these my brethren, you did it not unto me. What sayest Thou? They are Your brethren; and how dost Thou call them least. Why, for this reason they are brethren, because they are lowly, because they are poor, because they are outcast. For such does He most invite to brotherhood, the unknown, the contemptible, not meaning by these the monks only, and them that have occupied the mountains, but every believer; though he be a secular person, yet if he be hungry, and famishing, and naked, and a stranger, His will is he should have the benefit of all this care. For baptism renders a man a brother, and the partaking of the divine mysteries.

2. Then, in order that you may see in another way also the justice of the sentence, He first praises them that have done right, and says, Come, you blessed of my Father, inherit the kingdom prepared for you before the foundation of the world. For I was an hungered, and you gave me meat, and all that follows. [Matthew 25:34-40] For that they may not say, we had it not, He condemns them by their fellow-servants; like as the virgins by the virgins, and the servant that was drunken and gluttonous by the faithful servant, and him that buried his talent, by them that brought the two, and each one of them that continue in sin, by them that have done right.

And this comparison is sometimes made in the case of an equal, as here, and in the instance of the virgins, sometimes of him that has advantage, as when he said, The men of Nineveh shall rise up and shall condemn this generation, because they believed at the preaching of Jonas; and, behold, a greater than Jonas is here; and, The queen of the south shall condemn this generation, because she came to hear the wisdom of Solomon; [Matthew 12:41-42] and of an equal again, They shall be your judges; [Matthew 12:27] and again of one at advantage, Do you not know, that we shall judge angels, how much more things that pertain to this life? [1 Corinthians 6:3]

And here, however, it is of an equal; for he compares rich with rich, and poor with poor. And not in this way only does He show the sentence justly passed, by their fellow-servants having done what was right when in the same circumstances, but also by their not being obedient so much as in these things in which poverty was no hindrance; as, for instance, in giving drink to the thirsty, in looking upon him that is in bonds, in visiting the sick. And when He had commended them that had done right, He shows how great was originally His bond of love towards them. For, Come, says He, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. To how many good things is this same equivalent, to be blessed, and blessed of the Father? And wherefore were they counted worthy of such great honors? What is the cause? I was an hungered, and you gave me meat; I was thirsty, and you gave me drink; and what follows.

Of what honor, of what blessedness are these words? And He said not, Take, but, Inherit, as one's own, as your Father's, as yours, as due to you from the first. For, before you were, says He, these things had been prepared, and made ready for you, forasmuch as I knew you would be such as you are.

And in return for what do they receive such things? For the covering of a roof, for a garment, for bread, for cold water, for visiting, for going into the prison. For indeed in every case it is for what is needed; and sometimes not even for that. For surely, as I have said, the sick and he that is in bonds seeks not for this only, but the one to be loosed, the other to be delivered from his infirmity. But He, being gracious, requires only what is within our power, or rather even less than what is within our power, leaving to us to exert our generosity in doing more.

But to the others He says, Depart from me, you cursed, (no longer of the Father; for not He laid the curse upon them, but their own works), into the everlasting fire, prepared, not for you, but for the devil and his angels. For concerning the kingdom indeed, when He had said, Come, inherit the kingdom, He added, prepared for you before the foundation of the world; but concerning the fire, no longer so, but, prepared for the devil. I, says He, prepared the kingdom for you, but the fire no more for you, but for the devil and his angels; but since you cast yourselves therein, impute it to yourselves. And not in this way only, but by what follows also, like as though He were excusing Himself to them, He sets forth the causes.

For I was an hungered, and you gave me no meat. For though He that came to you had been your enemy, were not His sufferings enough to have overcome and subdued even the merciless? Hunger, and cold, and bonds, and nakedness, and sickness, and to wander everywhere houseless? These things are sufficient even to destroy enmity. But you did not do these things even to a friend, being at once friend, and benefactor, and Lord. Though it be a dog we see hungry, often we are overcome; and though we behold a wild beast, we are subdued; but seeing the Lord, are you not subdued? And wherein are these things worthy of defense?

For if it were this only, were it not sufficient for a recompense? (I speak not of hearing such a voice, in the presence of the world, from Him that sits on the Father's throne, and of obtaining the kingdom), but were not the very doing it sufficient for a reward? But now even in the presence of the world, and at the appearing of that unspeakable glory, He proclaims and crowns you, and acknowledges you as His sustainer and host, and is not ashamed of saying such things, that He may make the crown brighter for you.

So for this cause, while the one are punished justly, the others are crowned by grace. For though they had done ten thousand things, the munificence were of grace, that in return for services so small and cheap, such a heaven, and a kingdom, and so great honor, should be given them.

And it came to pass, when Jesus had finished these sayings, He said to His disciples, You know that after two days is the passover, and the Son of Man is betrayed to be crucified. [Matthew 26:1-2] In good season again does He speak of the passion, when He had reminded them of the kingdom, and of the recompense there, and of the deathless punishment; as though He had said, Why are you afraid at the dangers that are for a season, when such good things await you?

3. But mark thou, I pray you, how He has in all His first sayings after a new manner worked up and thrown into the shade what was most painful to them. For He said not, You know that after two days I am betrayed, but, You know that after two days is the passover, to show that what is done is a mystery and that a feast and celebration is being kept for the salvation of the world, and that with foreknowledge He suffered all. So then, as though this were sufficient consolation for them, He did not even say anything to them now about a resurrection; for it was superfluous, after having discoursed so much about it, to speak of it again. And moreover, as I said, He shows that even His very passion is a deliverance from countless evils, having by the passover reminded them of the ancient benefits in Egypt.

Then were assembled together the chief priests, and the scribes, and the elders of the people, in the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtlety, and kill Him. But they said, Not on the feast day, lest there be an uproar among the people.

Do you see the unspeakable corruption of the Jewish state? Attempting unlawful acts, they come to the high priest, desiring to obtain their authority from that quarter, whence they ought to have found hindrance.

And how many high priests were there? For the law wills there should be one, but then there were many. Whence it is manifest, that the Jewish constitution had begun to dissolve. For Moses, as I said, commanded there should be one, and that when he was dead there should be another, and by the life of this person He measured the banishment of them that had involuntarily committed manslaughter. How then were there at that time many high priests? They were afterwards made for a year. And this the evangelist declared, when he was speaking of Zacharias, saying, that he was of the course of Abia. Those therefore does he here call high priests, who had been high priests.

What did they consult together? That they might seize Him secretly, or that they might put Him to death? Both; for they feared the people. Wherefore also they waited for the feast to be past; for they said, Not on the feast day. For the devil, lest he should make the passion conspicuous, was not willing it should take place at the passover; but they, lest there should be an uproar. Mark them then ever fearing, not the ills from God, neither lest any greater pollution should arise to them from the season, but in every case the ills from men.

Yet for all this, boiling with anger, they changed their purpose again. For though they had said, Not at the feast time; when they found the traitor, they waited not for the time, but slew Him at the feast. But why did they take Him then? They were boiling with rage, as I said; and they expected then to find Him, and all things they did as blinded. For though He Himself made the greatest use of their wickedness for His own dispensation, they were not surely for this guiltless, but deserving of inflictions without number for their temper of mind. At least when all should be set free, even the guilty, then these men slew the guiltless, Him that had conferred on them countless benefits, and who for a time had neglected the Gentiles for their sake. But O loving-kindness! Them that were thus depraved, them that were thus froward, and full of countless evils, He again saves, and sends the apostles to be slain in their behalf, and by the apostles makes entreaty. For we are ambassadors for Christ.

Having then such patterns as these, I say not, let us die for our enemies, for we ought to do even this; but since we are too feeble for this, I say for the present, at least let us not look with an evil eye upon our friends, let us not envy our benefactors. I say not for the present, let us do good to them that evil entreat us, for I desire even this; but since you are too gross for this, at least avenge not yourselves. What is our condition, a scene, and acting? Wherefore can it be that you set yourselves directly against the acts enjoined? It is not for nought that all else has been written and how many things He did at the very cross sufficient to recall them to Him; but that you might imitate His goodness, that you might emulate His lovingkindness. For indeed He cast them to the ground, and restored the servant's ear, and discoursed with forbearance; and great miracles did He show forth, when lifted up, turning aside the sunbeams, bursting the rocks, raising the dead, frightening by dreams the wife of him that was judging Him, at the very judgment showing forth all meekness (which was of power not less than miracles to gain them over), forewarning them of countless things in the judgment hall; on the very cross crying aloud, Father, forgive them their sin. And when buried, how many things did He show forth for their salvation? And having risen again, did he not straightway call the Jews? Did He not give them remission of sins? Did He not set before them countless blessings? What can be more strange than this? They that crucified Him, and were breathing murder, after they crucified Him, became sons of God.

What can be equal to this tenderness? On hearing these things let us hide our faces, to think that we are so far removed from Him whom we are commanded to imitate. Let us at least see how great the distance, that we may at any rate condemn ourselves, for warring with these, in behalf of whom Christ gave His life, and not being willing to be reconciled to them, whom that He might reconcile He refused not even to be slain; unless this too be some expense, and outlay of money, which you object in almsgiving.

4. Consider of how many things you are guilty; and so far from being backward to forgive them that have injured you, you will even run unto them that have grieved you, in order that you may have a ground for pardon, that you may find a remedy for your own evil deeds.

The sons of the Greeks, who look for nothing great, have often shown self-command toward these: and thou who art to depart hence with such hopes, shrinkest, and art slow to act; and that which time effects, this you endure not to do before the time for God's law, but willest this passion to be quenched without reward, rather than for a reward? For neither, if this should have arisen from the time, will you have any advantage, but rather great will be the punishment, because, what time has effected, this the law of God persuaded you not to do.

But if you say that you burn with the memory of the insult; call to mind if any good has been done you by him that has offended you, and how many ills you have occasioned to others.

Hath he spoken ill of you, and disgraced you? Consider also that you have spoken thus of others. How then will you obtain pardon, which you bestow not on others? But have you spoken ill of no one? But you have heard men so speaking, and allowed it. Neither is this guiltless.

Will you learn how good a thing it is not to remember injuries, and how this more than anything pleases God? Them that exult over persons, justly chastised by Himself, He punishes. And yet they are justly chastised; but you should not rejoice over them. So the prophet having brought many accusations, added this also, saying, They felt nothing for the affliction of Joseph; [Amos 6:6] and again, She that inhabites Enan, came not forth to lament for the place near her. And yet both Joseph (that is, the tribes that were sprung from him), and the neighbors of these others, were punished according to the purpose of God; nevertheless, it is His will that we sympathize even with these. For if we, being evil, when we are punishing a servant, if we should see one of his fellow slaves laughing, we at the same time are provoked the more, and turn our anger against him; much more will God punish them that exult over those whom He chastises. But if upon them that are chastised by God it is not right to trample, but to grieve with them, much more with them that have sinned against us. For this is love's sign; love God prefers to all things. For as in the royal purple, those are precious among the flowers and dyes, which make up this robing; so here too, these virtues are the precious ones, which preserve love. But nothing maintains love so much as the not remembering them that have sinned against us.

Why? Did not God guard the other side also? Why? Did He not drive him that has done the wrong to him that is wronged? Does He not send him from the altar to the other, and so after the reconciliation invite him to the table? But do not therefore wait for the other to come, since thus you have lost all. For to this intent most especially does He appoint unto you an unspeakable reward, that you may prevent the other, since, if you are reconciled by his entreaties, the amity is no longer the result of the divine command, but of the other party's diligence. Wherefore also you go away uncrowned, while he receives the rewards.

What do you say? Have you an enemy, and are you not ashamed? Why is not the devil enough for us, that we bring upon ourselves those of our own race also? Would that not even he had been minded to war against us; would that not even he were a devil!

Do you not know how great the pleasure after reconciliation? For what, though in our enmity it appear not great? For that it is sweeter to love him that does us wrong than to hate him, after the enmity is done away you shall be able to learn full well.

5. Why then do we imitate the mad, devouring one another, warring against our own flesh?

Hear even under the Old Testament, how great regard there was for this, The ways of revengeful men are unto death. One man keeps anger against another, and does he seek healing of God? [Sirach 28:3] And yet He allowed, 'eye for eye,' and 'tooth for tooth,' how then does He find fault? Because He allowed even those things, not that we should do them one to another, but that through the fear of suffering, we might abstain from the commission of crime. And besides, those acts are the fruits of a short-lived anger, but to remember injuries is the part of a soul that practises itself in evil.

But have you suffered evil? Yet nothing so great, as you will do to yourself by remembering injuries. And besides, it is not so much as possible for a good man to suffer any evil. For suppose there to be any man, having both children and a wife, and let him practise virtue, and let him have moreover many occasions of being injured, as well abundance of possessions, as sovereign power, and many friends, and let him enjoy honor; only let him practise virtue, for this must be added, and let us in supposition lay plagues upon him. And let some wicked man come unto him, and involve him in losses. What then is that to him who accounts money nothing? Let him kill his children. What this to him, who learns to be wise touching the resurrection? Let him slay his wife; what is this to him who is instructed not to sorrow for them that are fallen asleep? Let him cast him into dishonor. What this to him who accounts the things present, the flower of the grass? If you will, let him also torture his body, and cast him into prison, what this to him that has learned, Though our outward man perish, yet the inward man is renewed; and that tribulation works approval?

Now I had undertaken that he should receive no harm; but the account as it proceeded has shown that he is even advantaged, being renewed, and becoming approved.

Let us not then vex ourselves with others, injuring ourselves, and rendering our soul weak. For the vexation is not so much from our neighbors' wickedness, as from our weakness. Because of this, should any one insult us, we weep, and frown; should any one rob us, we suffer the same like those little children, which the more clever of their companions provoke for nothing, grieving them for small causes; but nevertheless these too, if they should see them vexed, continue to tease them, but if laughing, they on the contrary leave off. But we are more foolish even than these, lamenting for these things, about which we ought to laugh.

Wherefore I entreat, let us let go this childish mind, and lay hold of Heaven. For indeed, Christ wills us to be men, perfect men. On this wise did Paul also command, Brethren, be not children in understanding, he says, howbeit in malice be ye children.

Let us therefore be children in malice, and flee wickedness, and lay hold on virtue, that we may attain also to the good things eternal, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen.

Now when Jesus was in Bethany, in the house of Simon the leper, there came unto Him a woman having an alabaster box of very precious ointment, and poured it on His head, as He sat at meat.

This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she does seem to me to be one and the same, yet not so with John, but another person, one much to be admired, the sister of Lazarus.

But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought does He name the city also, Bethany, but that you might learn, that of His own will He comes to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation.

The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she comes unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her.

And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.

But when His disciples saw it, they had indignation, such are the words, saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. But when Jesus understood it, He said, Why trouble ye the woman? For she has wrought a good work upon me? For you have the poor always with you, but me you have not always. For in that she has poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman has done, be told for a memorial of her.

And whence had they this thought? They used to hear their Master saying, I will have mercy, and not sacrifice, and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.

But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head.

For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why do you marvel, if He does not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment.

But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman's munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, Why trouble ye the woman? And He adds a reason, as it was His will again to put them in mind of His passion, For she did it, He said, for my burial. And another reason. For you have the poor always with you, but me you have not always; and, Wheresoever the gospel shall be preached, that shall be told also which this woman has done.

Do you see how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the gospel should be spread abroad in every part of the earth.

Who then is so wretched as to set his face against so much truth? For lo! What He said has come to pass, and to whatever part of the earth you may go, you will see her celebrated.

And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house, that it took place, and this a house of some leper, the disciples only being present.

2. Who then proclaimed it, and caused it to be spread abroad? It was the power of Him who is speaking these words. And while of countless kings and generals the noble exploits even of those whose memorials remain have sunk into silence; and having overthrown cities, and encompassed them with walls, and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done has not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.

Great is the loving-kindness of the Lord. He endures an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair.

But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, She has wrought a good work, but before this, Why trouble ye the woman? That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither does He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that you might learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He says it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning. For, that at least He Himself would rather have desired this, is manifest from the fact, that He required a bag to be borne, who had not where to lay His head. But then the time demanded not this, that He should correct the deed, but that He should accept it only. For even as, if any one asked Him, without the woman's having done it, He would not have approved this; so, after she had done it, He looks to one thing only, that she be not driven to perplexity by the reproof of the disciples, but that she should go from His care, having been made more cheerful and better. For indeed after the oil had been poured out, their rebuke had no seasonableness.

Do thou then likewise, if you should see any one provide sacred vessels and offer them, and loving to labor upon any other ornament of the church, about its walls or floor; do not command what has been made to be sold, or overthrown, lest you spoil his zeal. But if, before he had provided them, he were to tell you of it, command it to be given to the poor; forasmuch as He also did this not to spoil the spirit of the woman, and as many things as He says, He speaks for her comfort.

Then because He had said, She has done it for my burial; that He might not seem to perplex the woman, by making mention of such a thing as this, His burial and death, I mean; see how by that which follows He recovers her, saying, What she has done shall be spoken of in the whole world.

And this was at once consolation to His disciples, and comfort and praise to her. For all men, He says, shall celebrate her hereafter; and now too has she announced beforehand my passion, by bringing unto me what was needed for a funeral, let not therefore any man reprove her. For I am so far from condemning her as having done amiss, or from blaming her as having not acted rightly, that I will not suffer what has been done to lie hidden, but the world shall know that which has been done in a house, and in secret. For in truth the deed came of a reverential mind, and fervent faith, and a contrite soul.

And wherefore did He promise the woman nothing spiritual; but the perpetual memory? From this He is causing her to feel a confidence about the other things also. For if she has wrought a good work, it is quite evident she shall receive a due reward.

Then went one of the twelve, he that was called Judas Iscariot, unto the chief priests, and said to them, What will you give me, and I will deliver Him unto you? Then. When? When these things were spoken, when He had said, it is for my burial, and not even thereby was he moved to compunction, neither when he heard that the Gospel should be preached everywhere did he fear (and yet it was the language of unspeakable power), but when women showed so much honor, and women that had been harlots, then he wrought the devil's works.

But what can be the reason they mention his surname? Because there was also another Judas. And they do not shrink from saying, He was of the twelve; so entirely do they hide none of those things which seem to be matters of reproach. And yet they might have said merely this, that he was one of the disciples, for there were others besides. But now they add, of the twelve, as though they had said, of the first company of those selected as the best, of them with Peter and John. Because for one thing did they care, for truth alone, not for concealing what things were done.

For this cause many of the signs they pass by, but of the things that appear to be matters of reproach they conceal nothing; but though it be word, though it be deed, though it be what you will of this kind, they proclaim it with confidence.

3. And not these only, but even John himself, who utters the higher doctrines. For he most of all tells us of the affronts and the reproachful things that were done unto Him.

And see how great is the wickedness of Judas, in that he comes unto them of his own accord, in that he does this for money, and for such a sum of money.

But Luke says, that he conferred with the chief captains. For after that the Jews became seditious, the Romans set over them those that should provide for their good order. For their government had now undergone a change according to the prophecy.

To these then he went and said, What will you give me, and I will deliver him unto you. And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to betray Him. For indeed he was afraid of the multitude, and desired to seize him alone.

Oh madness! How did covetousness altogether blind him! For he that had often seen Him when He went through the midst, and was not seized, and when He afforded many demonstrations of His Godhead and power, looked to lay hold on Him; and this while He was using like a charm for him so many, both awful and soothing words, to put an end to this evil thought. For not even at the supper did He forbear from this care of him, but unto the last day discoursed to him of these things. But he profited nothing. Yet not for that did the Lord cease to do His part.

Knowing this, then, let us also not intermit to do all things unto them that sin and are remiss, warning, teaching, exhorting, admonishing, advising, though we profit nothing. For Christ indeed foreknew that the traitor was incorrigible, yet nevertheless He ceased not to supply what could be done by Himself, as well admonishing as threatening and bewailing over him, and nowhere plainly, nor openly, but in a concealed way. And at the very time of the betrayal, He allowed him even to kiss Him, but this benefited him nothing. So great an evil is covetousness, this made him both a traitor, and a sacrilegious robber.

Hearken, all you covetous, you that have the disease of Judas; hearken, and beware of the calamity. For if he that was with Christ, and wrought signs, and had the benefit of so much instruction, because he was not freed from the disease, was sunk into such a gulf; how much more shall you, who do not so much as listen to the Scripture, who are constantly riveted to the things present, become an easy prey to this calamity, unless you have the advantage of constant care. Every day was that man with Him, who had not where to lay His head, and every day was he instructed by deeds, and by words, not to have gold, nor silver, nor two coats; and yet he was not taught self restraint; and how do you expect to escape the disease, if you have not the benefit of earnest attention, and dost not use much diligence? For terrible, terrible is the monster, yet nevertheless, if you be willing, you will easily get the better of him. For the desire is not natural; and this is manifest from them that are free from it. For natural things are common to all; but this desire has its origin from remissness alone; hence it takes its birth, hence it derives its increase, and when it has seized upon those who look greedily after it, it makes them live contrary to nature. For when they regard not their fellow countrymen, their friends, their brethren, in a word all men, and with these even themselves, this is to live against nature. Whence it is evident that the vice and disease of covetousness, wherein Judas, being entangled, became a traitor, is contrary to nature. And how did he become such a one, you may say, having been called by Christ? Because God's call is not compulsory, neither does it force the will of them who are not minded to choose virtue, but admonishes indeed, and advises, and does and manages all things, so as to persuade men to become good; but if some endure not, it does not compel. But if you would learn from what cause he became such as he was, you will find him to have been ruined by covetousness.

And how was he taken by this calamity? One may say. Because he grew remiss. For hence arise such changes, as on the other hand, those for the better from diligence. How many for instance that were violent, are now more gentle than lambs? How many lascivious persons have become afterwards continent? How many, heretofore covetous, yet now have cast away even their own possessions? And the contrary again has been the result of remissness. For Gehazi also lived with a holy man, and he too became depraved from the same disease. For this calamity is the most grievous of all. Hence come robbers of tombs, hence menslayers, hence wars and fightings, and whatsoever evil you may mention, it comes hence. And in every respect is such a one useless, whether it be requisite to lead an army or to guide a people: or rather not in public matters only, but also in private. If he is to marry a wife, he will not take the virtuous woman, but the vilest of all; if he have to buy a house, not that which becomes a free man, but what can bring much rent; if he is to buy slaves, or what else it may be, he will take the worst.

And why do I speak of leading an army, and guiding a people, and managing households; for should he be a king, he is the most wretched of all men, and a pest to the world, and the poorest of all men. For he will feel like one of the common sort, not accounting all men's possessions to be his, but himself to be one of all; and when spoiling all men's goods, thinks himself to have less than any. For measuring the things present by his desire for those whereof he is not yet possessed, he will account the former nothing compared to the latter. Wherefore also one says, There is not a more wicked thing than a covetous man. [Sirach 10:9]

4. For such a one both sets himself to sale, and goes about, a common enemy of the world, grieving that the earth does not bear gold instead of the grain, and the fountains instead of streams, and the mountains instead of stone; vexed at the fruitfulness of the seasons, troubled at common benefits; shunning every means whence one cannot obtain money; undergoing all things whence one can scrape together so much as two farthings; hating all men, the poor and the rich; the poor, lest they should come and beg of him; the rich, because he has not their possessions. All men he accounts to be possessed of what is his, and as though he had been injured by all, so is he displeased with all. He knows not plenty, he has no experience of satiety, he is more wretched than any, even as, on the other hand, he that is freed from these things, and practises self-restraint, is the most enviable. For the virtuous man, though he be a servant, though a prisoner, is the most happy of all men. For no one shall do him ill, no not though all men should come together out of the world, setting in motion arms and camps, and warring with him. But he that is depraved and vile, and such as we have described, though he be a king, though he have on a thousand diadems, will suffer the utmost extremities, even from a common hand. So feeble is vice, so strong is virtue.

Why then do you mourn, being in a state of poverty. Why do you wail keeping a feast, for indeed it is an occasion of feasting. Why do you weep, for poverty is a festival, if you be wise. Why do you lament, thou little child; for such a one we should call a little child. Did such a person strike you? What is this, he made you more able to endure? But did he take away your money? He has removed the greater part of your burden. But has he cut off your honor? Again you tell me of another kind of freedom. Hear even those without teaching wisdom touching these things, and saying, You have suffered no ill, if you show no regard to it. But has he taken away that great house of yours, which has enclosures about it? But behold the whole earth is before you, the public buildings, whether you would have them for delight, or for use. And what is more pleasing or more beautiful than the firmament of Heaven.

How long are you poor and needy? It is not possible for him to be rich, who is not wealthy in his soul; like as it is not possible for him to be poor, who has not the poverty in his mind. For if the soul is a nobler thing than the body, the less noble parts have not power to affect it after themselves; but the noble part draws over unto herself, and changes those that are not so noble. For so the heart, when it has received any hurt, affects the whole body accordingly; if its temperament be disordered, it mars all, if it be rightly tempered, it profits all. And if any of the remaining parts should have become corrupt, while this remains sound, it easily shakes off what is evil in them also.

And that I may further make what I say more plain, what is the use, I pray you, of verdant branches, when the root is withering? And what is the harm of the leaves being withered above, while this is sound? So also here there is no use of money, while the soul is poor; neither harm from poverty, when the soul is rich. And how can a soul, one may say, be rich, being in want of money? Then above all times might this be; for then also is it wont to be rich.

For if, as we have often shown, this is a sure proof of being rich, to despise wealth, and to want nothing; and of poverty again, to want, and any one would more easily despise money in poverty than in wealth, it is quite evident that to be in poverty rather makes one to be rich. For indeed that the rich man sets his heart on money more than the poor man, is surely plain to every one; like as the drunken man is thirsty, rather than he that has partaken of drink sufficiently. For neither is his desire such as to be quenched by too much; but, on the contrary, it is its nature to be inflamed by this. For fire likewise, when it has received more food, then most of all waxes fierce; and the tyranny of wealth, when you have cast into it more gold, then most especially is increased.

If then the desiring more be a mark of poverty; and he that is in the possession of riches is like this; he is especially in poverty. Do you see that the soul then most of all is poor, when it is rich; and then is rich, when it is in poverty?

And if you will, let us exercise our reasoning in persons also, and let there be two, the one having ten thousand talents, the other ten, and from both let us take away these things. Who then will grieve the most? He that has lost the ten thousand. But he would not have grieved more, unless he had loved it more; but if he loves more, he desires more; but if he desires more, he is more in poverty. For this do we most desire, of which we are most in want, for desire is from want. For where there is satiety, there cannot be desire. For then are we most thirsty, when we have most need of drink.

And all these things have I said, to show that if we be vigilant, no one shall harm us; and that the harm arises not from poverty but from ourselves. Wherefore I beseech you with all diligence to put away the pest of covetousness, that we may both be wealthy here, and enjoy the good things eternal, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

Now the first day of the feast of unleavened bread the disciples came to Jesus, saying, Where will You that we prepare for You to eat the Passover? And He said, Go into the city to such a man, and say unto him, The Master says, My time is at hand; I will keep the Passover at your house with My disciples.

By the first day of the feast of unleavened bread, he means the day before that feast; for they are accustomed always to reckon the day from the evening, and he makes mention of this in which in the evening the passover must be killed; [John 13:1] for on the fifth day of the week they came unto Him. And this one calls the day before the feast of unleavened bread, [Luke 22:7] speaking of the time when they came to Him, and another says on this wise, Then came the day of unleavened bread, when the passover must be killed; by the word came, meaning this, it was near, it was at the doors, making mention plainly of that evening. For they began with the evening, wherefore also each adds, when the passover was killed.

And they say, Where will You that we prepare for You to eat the passover? So even from this it is manifest, that He had no house, no place of sojourning; and I suppose neither had they. For surely they would have entreated him to come there. But neither had they any, having now parted with all things.

But wherefore did He keep the passover? To indicate by all things unto the last day, that He is not opposed to the law.

And for what possible reason does He send them to an unknown person? To show by this also that He might have avoided suffering. For He who prevailed over this man's mind, so that he received them, and that by words; what would He not have done with them that crucified Him, if it had been His will not to suffer? And what He did about the ass, this He did here also. For there too He says, If any man say anything unto you, you shall say, that the Lord has need of them; [Matthew 21:3] and so likewise here, The Master says, I will keep the passover at your house. But I marvel not at this only, that he received Him, being unknown, but that expecting to bring upon himself such enmity and implacable hostility, he despised the enmity of the multitude.

After this, because they knew him not, He gave them a sign, like as the prophet touching Saul, saying, You shall find one going up and carrying a bottle; [1 Samuel 10:3] and here, carrying a pitcher. And see again the display of his power. For He did not only say, I will keep the passover, but He adds another thing also, My time is at hand. And this He did, at once continually reminding His disciples of the passion, so that exercised by the frequency of the prediction, they should be prepared for what was to take place; and at the same time to show to themselves, and to him that was receiving Him, and to all the Jews, which I have often mentioned, that not involuntarily does He come to His passion. And He adds, with my disciples, in order that both the preparation should be sufficient, and that the man should not suppose that He was concealing Himself.

Now when the evening had come, He sat down with the twelve disciples. Oh the shamelessness of Judas! For he too was present there, and came to partake both of the mysteries, and of the meal, and is convicted at the very table, when although he had been a wild beast, he would have become tame.

For this cause the evangelist also signifies, that while they are eating, Christ speaks of His betrayal, that both by the time and by the table he might show the wickedness of the traitor.

For when the disciples had done, as Jesus had appointed them, when the evening had come, He sat down with the twelve. And as they did eat, He said, we are told, Verily, I say unto you, that one of you shall betray me. And before the supper, He had even washed his feet. And see how He spares the traitor. For He said not, such a one shall betray me; but, one of you, so as again to give him power of repentance by concealment. And He chooses to alarm all, for the sake of saving this man. Of you, the twelve, says He, that are everywhere present with me, whose feet I washed, to whom I promised so many things.

Intolerable sorrow thereupon seized that holy company. And John indeed says, they were in doubt, and looked one upon another, and each of them asked in fear concerning himself, although conscious to themselves of no such thing. But this evangelist says, that being exceeding sorrowful, they began every one of them to say unto Him, Is it I, Lord? [Matthew 26:22] And He answered and said, He it is, to whom I shall give a sop, when I have dipped it.

Mark at what time He discovered him. It was when it was His will to deliver the rest from this trouble, for they were even dead with the fear, wherefore also they were instant with their questions. But not only as desiring to deliver them from their distress He did this, but also as willing to amend the traitor. For since after having often heard it generally, he continued incorrigible, being past feeling, He being minded to make him feel more, takes off his mask.

For when being sorrowful they began to say, Is it I, Lord? He answered and said, He that dips with me in the dish, the same shall betray me. The Son of Man goes, as it is written of Him, but woe to the man by whom the Son of Man is betrayed. It had been good for that man if he had not been born.

Now some say that he was so bold as not to honor his Master, but to dip with Him: but to me Christ seems to have done this too, to shame him the more, and bring him over to a better disposition. For this act again has something more in it.

2. But these things we ought not to pass by at random, but they should be instilled in our minds, and wrath would find no place at any time.

For who, bearing in mind that supper, and the traitor sitting at meat with the Saviour of all, and Him who was to be betrayed thus meekly reasoning, would not put away all venom of wrath and anger? See at any rate how meekly He conducts Himself towards him, The Son of Man goes, as it is written of Him.

And these things again He said, both to restore the disciples, that they might not think the thing was a sign of weakness, and to amend the traitor.

But woe unto that man by whom the Son of Man is betrayed! It had been good for that man if he had not been born. See again in His rebukes His unspeakable meekness. For not even here with invective, but more in the way of compassion, does He apply what He says, but in a disguised way again; and yet not his former senselessness only, but his subsequent shamelessness was deserving of the utmost indignation. For after this conviction he says, Is it I, Lord? Oh insensibility! He inquires, when conscious to himself of such things. For the evangelist too, marvelling at his boldness, says this. What then says the most mild and gentle Jesus? You say. And yet He might have said, O thou unholy, thou all unholy one; accursed, and profane; so long a time in travail with mischief, who hast gone your way, and made satanical compacts, and hast agreed to receive money, and hast been convicted by me too, do you yet dare to ask? But none of these things did He say; but how? You say? fixing for us bounds and rules of long suffering.

But some one will say, Yet if it was written that He was to suffer these things, wherefore is Judas blamed, for he did the things that were written? But not with this intent, but from wickedness. For if you inquire not concerning the motive, you will deliver even the devil from the charges against him. But these things are not, they are not so. For both the one and the other are deserving of countless punishments, although the world was saved. For neither did the treason of Judas work out salvation for us, but the wisdom of Christ, and the good contrivance of His fair skill, using the wickednesses of others for our advantage.

What then, one may say, though Judas had not betrayed Him, would not another have betrayed Him? And what has this to do with the question? Because if Christ must needs be crucified, it must be by the means of some one, and if by some one, surely by such a person as this. But if all had been good, the dispensation in our behalf had been impeded. Not so. For the Allwise knows how He shall bring about our benefits, even had this happened. For His wisdom is rich in contrivance, and incomprehensible. So for this reason, that no one might suppose that Judas had become a minister of the dispensation, He declares the wretchedness of the man. But some one will say again, And if it had been good if he had never been born, wherefore did He suffer both this man, and all the wicked, to come into the world? When you ought to blame the wicked, for that having the power not to become such as they are, they have become wicked, you leave this, and busiest yourself, and art curious about the things of God; although knowing that it is not by necessity that any one is wicked.

But the good only should be born, he would say, and there were no need of hell, nor punishment, nor vengeance, nor trace of vice, but the wicked should either not be born at all, or being born should straightway depart.

First then, it were well to repeat to you the saying of the apostle, Nay but, O man, who are you that repliest against God? Shall the thing formed say to Him that formed it, Why have You made me thus?

But if you still demandest reasons, we would say this, that the good are more admired for being among the bad; because their long-suffering and great self-command is then most shown. But you take away the occasion of their wrestlings, and conflicts, by saying these things. What then, in order that these may appear good, are others punished? says he. God forbid, but for their own wickedness. For neither because they were brought into the world did they become wicked, but on account of their own wickedness; wherefore also they are punished. For how should they fail to be deserving of punishment, seeing they have so many teachers of virtue, and gain nothing therefrom. For like as the noble and good are worthy of double honor, because they both became good, and took no hurt from the wicked; so also the worthless deserve twofold punishment, both because they became wicked, when they might have become good (they show it who have become such), and because they gained nothing from the good.

But let us see what says this wretched man, when convicted by his Master. What then says he? Is it I, Rabbi? [Matthew 26:25] And why did he not ask this from the beginning? He thought to escape knowledge by its being said, one of you; but when He had made him manifest, he ventured again to ask, confiding in the clemency of his Master, that He would not convict him.

3. O blindness! Whereunto has it led him? Such is covetousness, it renders men fools and senseless, yea reckless, and dogs instead of men, or rather even more fierce than dogs, and devils after being dogs. This man at least received unto him the devil even when plotting against him, but Jesus, even when doing him good, he betrayed, having already become a devil in will. For such does the insatiable desire of gain make men, out of their mind, frenzy-smitten, altogether given up to gain, as was the case even with Judas.

But how do Matthew and the other evangelists say, that, when he made the agreement touching the treason, then the devil seized him; but John, that after the sop Satan entered into him. [John 13:27] And John himself knew this, for further back he says, The devil having now put into the heart of Judas, that he should betray Him. How then does he say, After the sop Satan entered into him? Because he enters not in suddenly, nor at once, but makes much trial first, which accordingly was done here also. For after having tried him in the beginning, and assailed him quietly, after that he saw him prepared to receive him, he thenceforth wholly breathed himself into him, and completely got the better of him.

But how, if they were eating the passover, did they eat it contrary to the law? For they should not have eaten it, sitting down to their meat. [Exodus 12:11] What then can be said? That after eating it, they then sat down to the banquet.

But another evangelist says, that on that evening He not only ate the passover, but also said, With desire I have desired to eat this passover with you, [Luke 22:15] that is, on that year. For what reason? Because then the salvation of the world was to be brought about, and the mysteries to be delivered, and the subjects of sorrow to be done away with by His death; so welcome was the cross to Him. But nothing softened the savage monster, nor moved, nor shamed him. He pronounced him wretched, saying, Woe to that man. He alarmed him again, saying, It were good for him if he had not been born. He put him to shame, saying, To whom I shall give a sop, when I have dipped it. And none of these things checked him, but he was seized by covetousness, as by some madness, or rather by a more grievous disease. For indeed this is the more grievous madness.

For what would the madman do like this? He poured not forth foam out of his mouth but he poured forth the murder of his Lord. He distorted not his hands, but stretched them out for the price of precious blood. Wherefore his madness was greater, because he was mad being in health.

But he does not utter do you say, sounds without meaning. And what is more without meaning than this language. What will you give me, and I will deliver Him unto you? [Matthew 26:15] I will deliver, the devil spoke by that mouth. But he did not smite the ground with his feet struggling? Nay, how much better so to struggle, than thus to stand upright. But do you say, he did not cut himself with stones? Yet how much better, than to do such things as these!

Will ye, that we bring forward the possessed and the covetous, and make a comparison between the two. But let no one account what is done a reproach to himself. For we do not reproach the nature, but we lament the act. The possessed was never clad with garments, cutting himself with stones, and running, he rushes over rough paths, driven headlong of the devil. Do not these things seem to be dreadful? What then, if I shall show the covetous doing more grievous things than these to their own soul, and to such a degree more grievous, that these are considered child's play compared with those. Will you indeed shun the pest? Come then, let us see if they are in any respect in a more tolerable state than they. In none, but even in a more grievous condition; for indeed they are more objects of shame than ten thousand naked persons. For it were far better to be naked as to clothing, than being clad with the fruits of covetousness, to go about like them that celebrate the orgies for Bacchus. For like as they have on madmen's masks and clothes, so have these also. And much as the nakedness of the possessed is caused by madness, so does madness produce this clothing, and the clothing is more miserable than the nakedness.

And this I will hereby endeavor to prove. For whom should we say was more mad, among madmen themselves; one who should cut himself, or one who together with himself should hurt those who met him? It is quite clear that it is this last. The madmen then strip themselves of their clothing, but these all that meet them. But these tear their clothes to pieces. And how readily would every one of those that are injured consent that his garment should be torn, rather than be stripped of all his substance?

But those do not aim blows at the face. In the first place, the covetous do even this, and if not all, yet do all inflict by famine and penury more grievous pains on the belly.

But those bite not with the teeth. Would that it were with teeth, and not with the darts of covetousness fiercer than teeth. For their teeth are weapons and darts. For who will feel most pained, he that was bitten once, and straightway healed, or he that is for ever eaten up by the teeth of penury? For penury when involuntary is more grievous than furnace or wild beast.

But those rush not into the deserts like the possessed of devils. Would it were the deserts, and not the cities, that they overran, and so all in the cities enjoyed security. For now in this respect again, they are more intolerable than all the insane, because they do in the cities these things which the others do in the deserts, making the cities deserts, and like as in a desert, where there is none to hinder, so plundering the goods of all men.

But they do not pelt with stones them that meet them. And what is this? Of stones it were easy to beware; but of the wounds which by paper and ink they work to the wretched poor (framing writings full of blows without number), who, out of those that fall in with them, can ever easily beware?

4. And let us see also what they do to themselves. They walk naked up and down the city, for they have no garment of virtue. But if this does not seem to them to be a disgrace, this again is of their exceeding madness, for that they have no feeling of the unseemliness, but while they are ashamed of having their body naked, they bear about the soul naked, and glory in it. And if you wish, I will tell you also the cause of their insensibility. What then is the cause? They are naked among many that are thus naked, wherefore neither are they ashamed, like as neither are we in the baths. So that if indeed there were many clothed with virtue, then would their shame appear more. But now this above all is a worthy subject for many tears, that because the bad are many, bad things are not even esteemed as a disgrace. For besides the rest, the devil has brought about this too, not to allow them to obtain even a sense of their evil deeds, but by the multitude of them that practise wickedness, to throw a shade over their disgrace; since if it came to pass that he was in the midst of a multitude of persons practising self-restraint, such a one would see his nakedness more.

That they are more naked than the possessed is evident from these things; and that they go into the deserts, neither this again could any one gainsay. For the wide and broad way is more desert than any desert. For though it have many that journey on it, yet none from among men, but serpents, scorpions, wolves, adders, and asps. Such are they that practise wickedness. And this way is not only desert, but much more rugged than that of the mad. And this is hereby evident. For stones and ravines and crags do not so wound those that mount them, as robbery and covetousness the souls that practise them.

And that they live by the tombs, like the possessed, or rather that they themselves are tombs, is plain by this. What is a tomb? A stone having a dead body lying in it. Wherein then do these men's bodies differ from those stones? Or rather, they are more miserable even than they. For it is not a stone containing a dead body, but a body more insensible than stones, bearing about a dead soul. Wherefore one would not be wrong in calling them tombs. For so did our Lord too call the Jews, for this reason most especially; He went on at least to say, Their inward parts are full of ravening and covetousness.

Would ye that I show next, how they also cut their heads with stones? Whence then first, I pray you, will you learn this? From the things here, or from the things to come? But of the things to come they have not much regard; we must speak then of the things here. For are not anxieties more grievous than many stones, not wounding heads, but consuming a soul. For they are afraid, lest those things should justly go forth out of their house, which have come unto them unjustly; they tremble in fear of the utmost ills, are angry, are provoked, against those of their own house, against strangers; and now despondency, now fear, now wrath, comes upon them in succession, and they are as if they were crossing precipice after precipice, and they are earnestly looking day by day for what they have not yet acquired. Wherefore neither do they feel pleasure in the things they have, both by reason of not feeling confidence about the security of them, and because with their whole mind they are intent upon what they have not yet seized. And like as one continually thirsting, though he should drink up ten thousand fountains, feels not the pleasure, because he is not satisfied; so also these, so far from feeling pleasure, are even tormented, the more they heap around themselves; from their not feeling any limit to such desire.

And things here are like this; but let us speak also of the day to come. For though they give not heed, yet it is necessary for us to speak. In the day to come then, one will see everywhere such men as these undergoing punishment. For when He says, I was an hungered, and you gave me no meat; I was thirsty, and you gave me no drink; [Matthew 25:42] He is punishing these; and when He says, Depart into the eternal fire prepared for the devil, He is sending there them that make a bad use of riches. And the wicked servant, who gives not to his fellow-servants the goods of his Lord, is of the number of these men, and he that buried his talent, and the five virgins.

And wherever you shall go, you will see the covetous punished. And now they will hear, There is a void between us and you; now, Depart from me into the fire that is prepared. [Matthew 25:41] And now being cut asunder, they will go away, where there is gnashing of teeth, and from every place one may see them driven, and finding a place nowhere, but gathered in hell alone.

5. What then is the use of the right faith to us for salvation, when we hear these things? There, gnashing of teeth, and outer darkness, and the fire prepared for the devil, and to be cut asunder, and to be driven away; here, enmities, evil speakings, slanders, perils, cares, plots, to be hated of all, to be abhorred of all, even of the very persons that seem to flatter us. For as good men are admired not by the good only but even by the wicked; so bad men, not the good only, but also the worthless, hate. And in proof that this is true, I would gladly ask of the covetous, whether they do not feel painfully one toward another; and account such more their enemies than those that have done them the greatest wrong; whether they do not also accuse themselves, whether they do not account the thing an affront, if any one brings this reproach upon them. For indeed this is an extreme reproach, and a sure proof of much wickedness; for if you dost not endure to despise wealth, of what will you ever get the better? Of lust, or of the mad desire of glory, or anger, or of wrath? And how would any be persuaded of it? For as to lust, and anger, and wrath, many impute it even to the temperament of the flesh, and to this do students of medicine refer the excesses thereof; and him that is of a more hot and languid temperament, they affirm to be more lustful; but him that runs out into a drier kind of ill temperament, eager, and irritable, and wrathful. But with respect to covetousness, no one ever heard of their having said any such thing. So entirely is the pest the effect of mere remissness, and of a soul past feeling.

Therefore, I beseech you, let us give diligence to amend all such things, and to give an opposite direction to the passions that come upon us in every age. But if in every part of our life we sail past the labors of virtue, everywhere undergoing shipwrecks; when we have arrived at the harbor destitute of spiritual freight, we shall undergo extreme punishment. For our present life is an outstretched ocean. And as in the sea here, there are different bays exposed to different tempests, and the Ægean is difficult because of the winds, the Tyrrhenian strait because of the confined space, the Charybdis that is by Africa because of the shallows, the Propontis, which is without the Euxine sea, on account of its violence and currents, the parts without Cadiz because of the desolation, and tracklessness, and unexplored places therein, and other portions for other causes; so also is it in our life.

And the first sea to view is that of our childish days, having much tempestuousness, because of its folly, its facility, because it is not steadfast. Therefore also we set over it guides and teachers, by our diligence adding what is wanting to nature, even as there by the pilot's skill.

After this age succeeds the sea of the youth, where the winds are violent as in the Ægean, lust increasing upon us. And this age especially is destitute of correction; not only because he is beset more fiercely, but also because his faults are not reproved, for both teacher and guide after that withdraw. When therefore the winds blow more fiercely, and the pilot is more feeble, and there is no helper, consider the greatness of the tempest.

After this there is again another period of life, that of men, in which the cares of the household press upon us, when there is a wife, and marriage, and begetting of children, and ruling of a house, and thick falling showers of cares. Then especially both covetousness flourishes and envy.

When then we pass each part of our life with shipwrecks, how shall we suffice for the present life? How shall we escape future punishment. For when first in the earliest age we learn nothing healthful, and then in youth we do not practise sobriety, and when grown to manhood do not get the better of covetousness, coming to old age as to a hold full of bilgewater, and as having made the barque of the soul weak by all these shocks, the planks being separated, we shall arrive at that harbor, bearing much filth instead of spiritual merchandise, and to the devil we shall furnish laughter, but lamentation to ourselves, and bring upon ourselves the intolerable punishments.

That these things may not be, let us brace ourselves up on every side, and, withstanding all our passions, let us cast out the lust of wealth, that we may also attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

And as they were eating, Jesus took bread, and gave thanks, and broke it, and gave it to the disciples, and said, Take, eat; This is my body.

And He took a cup, and gave thanks, and gave it to them, saying, Drink ye all of it; This is my blood of the New Testament, Which is shed for many, for the remission of sins.

Ah! How great is the blindness of the traitor! Even partaking of the mysteries, he remained the same; and admitted to the most holy table, he changed not. And this Luke shows by saying, that after this Satan entered into him, not as despising the Lord's body, but thenceforth laughing to scorn the traitor's shamelessness. For indeed his sin became greater from both causes, as well in that he came to the mysteries with such a disposition, as that having approached them, he did not become better, either from fear, or from the benefit, or from the honor. But Christ forbad him not, although He knew all things, that you might learn that He omits none of the things that pertain to correction. Wherefore both before this, and after this, He continually admonished him, and checked him, both by deeds, and by words; both by fear, and by kindness; both by threatening, and by honor. But none of these things withdrew him from that grievous pest.

Wherefore thenceforth He leaves him, and by the mysteries again reminds the disciples of His being slain, and in the midst of the meal His discourse is of the cross, by the continual repeating of the prediction, making His passion easy to receive. For if, when so many things had been done and foretold, they were troubled; if they had heard none of these things, what would they not have felt?

And as they were eating, He took bread, and broke it. Why can it have been that He ordained this sacrament then, at the time of the passover? That you might learn from everything, both that He is the lawgiver of the Old Testament, and that the things therein are foreshadowed because of these things. Therefore, I say, where the type is, there He puts the truth.

But the evening is a sure sign of the fullness of times, and that the things were now come to the very end.

And He gives thanks, to teach us how we ought to celebrate this sacrament, and to show that not unwillingly does He come to the passion, and to teach us whatever we may suffer to bear it thankfully, thence also suggesting good hopes. For if the type was a deliverance from such bondage, how much more will the truth set free the world, and will He be delivered up for the benefit of our race. Wherefore, I would add, neither did He appoint the sacrament before this, but when henceforth the rites of the law were to cease. And thus the very chief of the feasts He brings to an end, removing them to another most awful table, and He says, Take, eat, This is my body, Which is broken for many.

And how were they not confounded at hearing this? Because He had before told unto them many and great things touching this. Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord's blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, which is shed for many for the remission of sins; and He says, Do this in remembrance of me. Do you see how He removes and draws them off from Jewish customs. For like as you did that, He says, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, This, says He, is my blood, which is shed for the remission of sins.

But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses says, This shall be to you for an everlasting memorial, [Exodus 12:14] so He too, in remembrance of me, until I come. Therefore also He says, With desire I have desired to eat this passover, [Luke 22:15] that is, to deliver you the new rites, and to give a passover, by which I am to make you spiritual.

And He Himself drank of it. For lest on hearing this, they should say, What then? Do we drink blood, and eat flesh? And then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended), therefore lest they should be troubled then likewise, He first did this Himself, leading them to the calm participation of the mysteries. Therefore He Himself drank His own blood. What then must we observe that other ancient rite also? Some one may say. By no means. For on this account He said, Do this, that He might withdraw them from the other. For if this works remission of sins, as it surely does work it, the other is now superfluous.

As then in the case of the Jews, so here also He has bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? Together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols?

2. Do you see how much diligence has been used, that it should be ever borne in mind that He died for us? For since the Marcionists, and Valentinians, and Manichæans were to arise, denying this dispensation, He continually reminds us of the passion even by the mysteries, (so that no man should be deceived); at once saving, and at the same time teaching by means of that sacred table. For this is the chief of the blessings; wherefore Paul also is in every way pressing this.

Then, when He had delivered it, He says, I will not drink of the fruit of this wine, until that day when I drink it new with you in my Father's kingdom. For because He had discoursed with them concerning passion and cross, He again introduces what He has to say of His resurrection, having made mention of a kingdom before them, table, and rise up in drunkenness, whereas it were meet to give thanks, and end with an hymn.

Hear this, as many as wait not again for the last prayer of the mysteries, for this is a symbol of that. He gave thanks before He gave it to His disciples, that we also may give thanks. He gave thanks, and sang an hymn after the giving, that we also may do this selfsame thing.

But for what reason does He go forth unto the mountain? Making Himself manifest, that He may be taken, in order not to seem to hide himself. For He hastened to go to the place which was also known to Judas.

Then He says unto them, All you shall be offended in me. [Matthew 26:31] After this He mentions also a prophecy, For it is written, I will smite the shepherd, and the sheep shall be scattered abroad: at once persuading them ever to give heed to the things that are written, and at same time making it plain that He was crucified, according to God's purpose; and by everything showing He was no alien from the old covenant, nor from the God preached therein, but that what is done is a dispensation, and that the prophets all proclaimed all things beforehand from the beginning that are comprised in the matter, so that they be quite confident about the better things also.

And He teaches us to know what the disciples were before the crucifixion, what after the crucifixion. For indeed they who, when He was crucified, were not able so much as to stand their ground, these after His death were mighty, and stronger than adamant.

And this self-same thing is a demonstration of His death, the fright and cowardice, I mean, of His disciples. For if when so many things have been both done and said, still some are shameless, and say that He was not crucified; if none of these things had come to pass, to what pitch of wickedness would they not have proceeded? So for this reason, not by His own sufferings only, but by what took place with respect to the disciples, He confirms the word concerning His death, and by the mysteries also, in every way confounding those that are diseased with the pest of Marcion. For this reason He suffers even the chief apostle to deny Him. But if He was not bound nor crucified, whence sprung the fear to Peter, and to the rest of the apostles.

He suffers them not however, on the other hand, to wait until the sorrows, but what says He? But after I am risen again, I will go before you into Galilee. For not from Heaven does He appear at once, neither will He depart into any distant country, but in the same nation, in which He had also been crucified, nearly in the same place, so as hereby again to assure them that He that was crucified was the very same that rose again, and in this way to comfort them more abundantly when in sorrow. Therefore also He said in Galilee, that being freed from the fears of the Jews they might believe His saying. For which cause indeed He appeared there.

But Peter answered and said, Though all men should be offended because of You, yet will I never be offended.

3. What do you say, O Peter? The prophet said, The sheep shall be scattered; Christ has confirmed the saying, and do you say, No? Is not what passed before enough, when Thou said, Far be it from You, [Matthew 16:22] and your mouth was stopped? For this then He suffers him to fall, teaching him thereby to believe Christ in all things, and to account His declaration more trustworthy than one's own conscience. And the rest too reaped no small benefit from his denial, having come to know man's weakness, and God?' s truth. For when He foretells anything, we must no longer be subtle, nor lift up ourselves above the common sort. For, your rejoicing, it is said, you shall have in yourself, and not in another. For where he should have prayed, and have said, Help us, that we be not cut off, he is confident in himself, and says, Though all men should be offended in You, yet will I never; though all should undergo this, I shall not undergo it, which led him on little by little to self-confidence. Christ then, out of a desire to put down this, permitted his denial. For since he neither submitted to Him nor the prophet (and yet for this intent He brought in the prophet besides, that they may not gainsay), but nevertheless since he submitted not to His words, he is instructed by deeds.

For in proof that for this intent He permitted it, that He might amend this in him, hear what He says, I have prayed for you, that your faith fail not. For this He said sharply reproving him, and showing that his fall was more grievous than the rest, and needed more help. For the matters of blame were two; both that he gainsaid; and, that he set himself before the other; or rather a third too, namely, that he attributed all to himself.

To cure these things then, He suffered the fall to take place, and for this cause also leaves the others, and addresses Himself earnestly to him. For, Simon, says He, Simon, behold Satan has desired to have you that he may sift you as wheat; that is, that he may trouble, confound, tempt you; but I have prayed for you, that your faith fail not.

And why, if Satan desired all, did He not say concerning all, I have prayed for you? Is it not quite plain that it is this, which I have mentioned before, that it is as reproving him, and showing that his fall was more grievous than the rest, that He directs His words to him?

And wherefore said He not, But I did not suffer it, rather than, I have prayed? He speaks from this time lowly things, on His way to His passion, that He may show His humanity. For He that has built His church upon Peter's confession, and has so fortified it, that ten thousand dangers and deaths are not to prevail over it; He that has given him the keys of Heaven, and has put him in possession of so much authority, and in no manner needed a prayer for these ends (for neither did He say, I have prayed, but with His own authority, I will build my church, and I will give you the keys of Heaven), how should He need to pray, that He might brace up the shaken soul of a single man? Wherefore then did He speak in this way? For the cause which I mentioned, and because of their weakness, for they had not as yet the becoming view of Him.

How then was it that He denied? He said not, that you may not deny, but that your faith fail not, that you perish not utterly. For this came from His care.

For indeed fear had driven out all else, for it was beyond measure, and it became beyond measure, since God had to an exceeding degree deprived him of His help, and He did exceedingly deprive him thereof, because there was to an exceeding degree in him the passion of self-will and contradiction. In order then that He might pluck it up by the roots, therefore He suffered the terror to overtake him.

For in proof that this passion was grievous in him, he was not content with his former words, gainsaying both prophet and Christ, but also after these things when Christ had said to him, Verily I say unto you, that this night, before the cock crow, you shall deny me thrice, he replies, Though I should die with You, I will not deny You in any wise. And Luke signifies moreover, that the more Christ warned him, so much the more did Peter exceedingly oppose Him.

What mean these things, O Peter? When He was saying, One of you shall betray me, you feared lest you should be the traitor, and constrained the disciple to ask, although conscious to yourself of no such thing; but now, when He is plainly crying out, and saying, All shall be offended, are you gainsaying it, and not once only, but twice and often? For this is what Luke says.

Whence then did this come to him? From much love, from much pleasure. I mean, that after that he was delivered from that distressing fear about the betrayal, and knew the traitor, he then spoke confidently, and lifted himself up over the rest, saying, Though all men shall be offended, yet will I not be offended. And in some degree too his conduct sprung from jealousy, for at supper they reasoned which of them is the greater, [Luke 22:24] to such a degree did this passion trouble them. Therefore He checked him, not compelling him to the denial, God forbid! But leaving him destitute of His help, and convicting human nature.

See at any rate after these things how he was subdued. For after the resurrection, when he had said, And what shall this man do? [John 21:21] and was silenced, he ventured no more to gainsay as here, but held his peace. Again, towards the assumption, when he heard, It is not for you to know times or seasons, [Acts 1:7] again he holds his peace, and contradicts not. After these things, on the house, and by the sheet, when he heard a voice saying to him, What God has cleansed, call not thou common, [Acts 10:15] even though he knew not for the time what the saying could be, he is quiet, and strives not.

4. All these things did that fall effect, and whereas before that he attributes all to himself, saying, Though all men shall be offended, yet will I not be offended; and, If I should die, I will not deny You (when he should have said, If I receive the assistance from You) — yet after these things altogether the contrary, Why do ye give heed to us, as though by our own power or holiness we had made him to walk?

Hence we learn a great doctrine, that a man's willingness is not sufficient, unless any one receive the succor from above; and that again we shall gain nothing by the succor from above, if there be not a willingness. And both these things do Judas and Peter show; for the one, though he had received much help, was profited nothing, because he was not willing, neither contributed his part; but this one, though he was ready in mind, because he received no assistance, fell. For indeed of these two things is virtue's web woven.

Wherefore I entreat you neither (when you have cast all upon God) to sleep yourselves, nor, when laboring earnestly, to think to accomplish all by your own toils. For neither is it God's will that we should be supine ourselves, therefore He works it not all Himself; nor yet boasters, therefore He did not give all to us; but having removed what was hurtful in either way, left that which is useful for us. Therefore He suffered even the chief apostle to fall, both rendering him more humbled in mind, and training him thenceforth to greater love. For to whom more is forgiven, it is said, he loves more. [Luke 7:47]

Let us then in everything believe God, and gainsay Him in nothing, though what is said seem to be contrary to our thoughts and senses, but let His word be of higher authority than both reasonings and sight. Thus let us do in the mysteries also, not looking at the things set before us, but keeping in mind His sayings.

For His word cannot deceive, but our senses are easily beguiled. That has never failed, but this in most things goes wrong. Since then the word says, This is my body, let us both be persuaded and believe, and look at it with the eyes of the mind.

For Christ has given nothing sensible, but though in things sensible yet all to be perceived by the mind. So also in baptism, the gift is bestowed by a sensible thing, that is, by water; but that which is done is perceived by the mind, the birth, I mean, and the renewal. For if you had been incorporeal, He would have delivered you the incorporeal gifts bare; but because the soul has been locked up in a body, He delivers you the things that the mind perceives, in things sensible.

How many now say, I would wish to see His form, the mark, His clothes, His shoes. Lo! You see Him, Thou touchest Him, you eat Him. And thou indeed desirest to see His clothes, but He gives Himself to you not to see only, but also to touch and eat and receive within you.

Let then no one approach it with indifference, no one faint-hearted, but all with burning hearts, all fervent, all aroused. For if Jews standing, and having on their shoes and their staves in their hands, ate with haste, much more ought thou to be watchful. For they indeed were to go forth to Palestine, wherefore also they had the garb of pilgrims, but you are about to remove unto Heaven.

5. Wherefore it is needful in all respects to be vigilant, for indeed no small punishment is appointed to them that partake unworthily.

Consider how indignant you are against the traitor, against them that crucified Him. Look therefore, lest you also yourself become guilty of the body and blood of Christ. They slaughtered the all-holy body, but you receive it in a filthy soul after such great benefits. For neither was it enough for Him to be made man, to be smitten and slaughtered, but He also commingles Himself with us, and not by faith only, but also in very deed makes us His body. What then ought not he to exceed in purity that has the benefit of this sacrifice, than what sunbeam should not that hand be more pure which is to sever this flesh, the mouth that is filled with spiritual fire, the tongue that is reddened by that most awful blood? Consider with what sort of honor you were honored, of what sort of table you are partaking. That which when angels behold, they tremble, and dare not so much as look up at it without awe on account of the brightness that comes thence, with this we are fed, with this we are commingled, and we are made one body and one flesh with Christ. Who shall declare the mighty works of the Lord, and cause all His praises to be heard? What shepherd feeds his sheep with his own limbs? And why do I say, shepherd? There are often mothers that after the travail of birth send out their children to other women as nurses; but He endures not to do this, but Himself feeds us with His own blood, and by all means entwines us with Himself.

Mark it, He was born of our substance. But, you say, this is nothing to all men; though it does concern all. For if He came unto our nature, it is quite plain that it was to all; but if to all, then to each one. And how was it, you say, that all did not reap the profit therefrom. This was not of His doing, whose choice it was to do this in behalf of all, but the fault of them that were not willing. With each one of the faithful does He mingle Himself in the mysteries, and whom He begot, He nourishes by Himself, and puts not out to another; by this also persuading you again, that He had taken your flesh. Let us not then be remiss, having been counted worthy of so much both of love and honor. See ye not the infants with how much eagerness they lay hold of the breast? With what earnest desire they fix their lips upon the nipple? With the like let us also approach this table, and the nipple of the spiritual cup. Or rather, with much more eagerness let us, as infants at the breast, draw out the grace of the spirit, let it be our one sorrow, not to partake of this food. The works set before us are not of man's power. He that then did these things at that supper, this same now also works them. We occupy the place of servants. He who sanctifies and changes them is the same. Let then no Judas be present, no covetous man. If any one be not a disciple, let him withdraw, the table receives not such. For I keep the passover, He says, with my disciples. [Matthew 26:18]

This table is the same as that, and has nothing less. For it is not so that Christ wrought that, and man this, but He does this too. This is that upper chamber, where they were then; and hence they went forth unto the mount of Olives.

Let us also go out unto the hands of the poor, for this spot is the mount of Olives. For the multitude of the poor are olive-trees planted in the house of God, dropping the oil, which is profitable for us there, which the five virgins had, and the others that had not received perished thereby. Having received this, let us enter in that with bright lamps we may meet the bridegroom; having received this, let us go forth hence.

Let no inhuman person be present, no one that is cruel and merciless, no one at all that is unclean.

6. These things I say to you that receive, and to you that minister. For it is necessary to address myself to you also, that you may with much care distribute the gifts there. There is no small punishment for you, if being conscious of any wickedness in any man, you allow him to partake of this table. His blood shall be required at your hands. [Ezekiel 33:8] Though any one be a general, though a deputy, though it be he himself who is invested with the diadem, and come unworthily, forbid him, the authority you have is greater than his. You, if you were entrusted to keep a spring of water clean for a flock, and then were to see a sheep having much mire on its mouth, you would not suffer it to stoop down unto it and foul the stream: but now being entrusted with a spring not of water, but of blood and of spirit, if you see any having on them sin, which is more grievous than earth and mire, coming unto it, are you not displeased? Do you not drive them off? And what excuse can you have?

For this end God has honored you with this honor, that you should discern these things. This is your office, this your safety, this your whole crown, not that you should go about clothed in a white and shining vestment.

And whence know I, you may say, this person, and that person? I speak not of the unknown, but of the notorious.

Shall I say something more fearful. It is not so grievous a thing for the energumens to be within, as for such as these, whom Paul affirms to trample Christ under foot, and to account the blood of the covenant unclean, and to do despite to the grace of the Spirit. For he that has fallen into sin and draws near, is worse than one possessed with a devil. For they, because they are possessed are not punished, but those, when they draw near unworthily, are delivered over to undying punishment. Let us not therefore drive away these only, but all without exception, whomsoever we may see coming unworthily.

Let no one communicate who is not of the disciples. Let no Judas receive, lest he suffer the fate of Judas. This multitude also is Christ's body. Take heed, therefore, you that ministerest at the mysteries, lest you provoke the Lord, not purging this body. Give not a sword instead of meat.

Nay, though it be from ignorance that he come to communicate, forbid him, be not afraid. Fear God, not man. If you should fear man, you will be laughed to scorn even by him, but if God, you will be an object of respect even to men.

But if you dare not to do it yourself, bring him to me; I will not allow any to dare do these things. I would give up my life rather than impart of the Lord's blood to the unworthy; and will shed my own blood rather than impart of such awful blood contrary to what is meet.

But if any has not known the bad man, after much inquiry, it is no blame. For these things have been said about the open sinners. For if we amend these, God will speedily discover to us the unknown also; but if we let these alone, wherefore should He then make manifest those that are hidden.

But these things I say, not that we repel them only, nor cut them off, but in order that we may amend them, and bring them back, that we may take care of them. For thus shall we both have God propitious, and shall find many to receive worthily; and for our own diligence, and for our care for others, receive great reward; unto which God grant we may all attain by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

Then comes Jesus with them unto a place called Gethsemane, and says unto the disciples, Sit ye here, while I go and pray yonder. And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy: and He says unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with me.

Because they clung to Him inseparably, therefore He says, Tarry ye here, while I go away and pray. For it was usual with Him to pray apart from them. And this He did teaching us in our prayers, to prepare silence for ourselves and great retirement.

And He takes with Him the three, and says unto them, my soul is exceeding sorrowful, even unto death. Wherefore does He not take all with Him? That they might not be cast down; but these He takes that had been spectators of His glory. However, even these He dismisses: And He went on a little farther, and prays, saying, Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as You will. And He comes unto them, and finds them sleeping, and says unto Peter, What, could ye not watch with me one hour? Watch and pray, that you enter not into temptation; the spirit indeed is willing, but the flesh is weak.

Not without reason does He inveigh against Peter most, although the others also had slept; but to make him feel by this also, for the cause which I mentioned before. Then because the others also said the same thing (for when Peter had said (these are the words), Though I must die with You, I will not deny You; likewise also, it is added, said all the disciples); [Matthew 26:36] He addresses Himself to all, convicting their weakness. For they who are desiring to die with Him, were not then able so much as to sorrow with Him wakefully, but sleep overcame them.

And He prays with earnestness, in order that the thing might not seem to be acting. And sweats flow over him for the same cause again, even that the heretics might not say this, that He acts the agony. Therefore there is a sweat like drops of blood, and an angel appeared strengthening Him, and a thousand sure signs of fear, lest any one should affirm the words to be feigned. For this cause also was this prayer. By saying then, If it be possible, let it pass from me, He showed His humanity; but by saying, Nevertheless not as I will, but as You will, He showed His virtue and self-command, teaching us even when nature pulls us back, to follow God. For since it was not enough for the foolish to show His face only, He uses words also. Again, words sufficed not alone, but deeds likewise were needed; these also He joins with the words, that even they who are in a high degree contentious may believe, that He both became man and died. For if, even when these things are so, this be still disbelieved by some, much more, if these had not been. See by how many things He shows the reality of the incarnation: by what He speaks, by what He suffers. After that He comes and says to Peter, as it is said, What, could you not watch one hour with me? [Mark 14:37] All were sleeping, and He rebukes Peter, hinting at him, in what He spoke. And the words, with me, are not employed without reason; it is as though He had said, You could not watch with me one hour, and will you lay down your life for me? And what follows also, intimates this self-same thing. For Watch, says He, and pray not to enter into temptation. See how He is again instructing them not to be self-confident, but contrite in mind, and to be humble, and to refer all to God.

And at one time He addresses Himself to Peter, at another to all in common. And to him He says, Simon, Simon, Satan has desired to have you, that he may sift you as wheat; but I have prayed for you; and to all in common, Pray that you enter not into temptation; every way plucking up their self-will, and making them earnest-minded. Then, that He might not seem to make His language altogether condemnatory, He says, The spirit indeed is ready, but the flesh is weak. For even although thou dost desire to despise death, yet you will not be able, until God stretch forth His hand, for the carnal mind draws down.

And again He prayed in the same way, saying, Father, if this cannot pass from me except I drink it, Your will be done, showing here, that He fully harmonizes with God's will, and that we must always follow this, and seek after it.

And He came and found them asleep. For besides that it was late at night, their eyes also were weighed down by their despondency. And the third time He went and spoke the same thing, establishing the fact, that He was become man. For the second and third time is in the Scriptures especially indicative of truth; like as Joseph also said to Pharaoh, Did the dream appear to you the second time? For truth was this done, and that you might be assured that this shall surely be. [Genesis 41:32] Therefore He too once, and twice, and three times spoke the same thing, for the sake of proving the incarnation.

And wherefore came He the second time? In order to reprove them, for that they were so drowned in despondency, as not to have any sense even of His presence. He did not however reprove them, but stood apart from them a little, showing their unspeakable weakness, that not even when they had been rebuked, were they able to endure. But He does not awake and rebuke them again, lest He should smite them that were already smitten, but He went away and prayed, and when He has come back again, He says, Sleep on now, and take your rest. And yet then there was need to be wakeful, but to show that they will not bear so much as the sight of the dangers, but will be put to flight and desert Him from their terror, and that He has no need of their succor, and that He must by all means be delivered up, Sleep on now, He says, and take your rest; behold the hour is at hand, and the Son of Man is betrayed into the hands of sinners. [Matthew 26:45]

He shows again that what is done belongs to a divine dispensation.

2. But He does not this only, but also, by saying, into the hands of sinners, He cheers up their minds, showing it was the effect of their wickedness, not of His being liable to any charge.

Rise, let us be going; behold, he is at hand that does betray me. [Matthew 26:46] For by all means He taught them, that the matter was not of necessity, nor of weakness, but of some secret dispensation. For, as we see, He foreknew that Judas would come, and so far from flying, He even went to meet him. At any rate, While He yet spoke, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. [Matthew 26:47] Seemly surely are the instruments of the priests! with swords and staves do they come against Him! And Judas, it is said, with them, one of the twelve. Again he calls him of the twelve, and is not ashamed. Now he that betrayed Him gave them a sign, saying, Whomsoever I shall kiss, that same is He, hold Him fast. Oh! What depravity had the traitor's soul received. For with what kind of eyes did he then look at his Master? With what mouth did he kiss Him? Oh! accursed purpose; what did he devise? What did he dare? What sort of sign of betrayal did he give? Whomsoever I shall kiss, he says. He was emboldened by his Master's gentleness, which more than all was sufficient to shame him, and to deprive him of all excuse for that he was betraying one so meek.

But wherefore does He say this? Because often when seized by them He had gone out through the midst, without their knowing it. Nevertheless, then also this would have been done, if it had not been His own will that He should be taken. It was at least with a view to teach them this, that He then blinded their eyes, and Himself asked, Whom do you seek? [John 18:4] And they knew Him not, though being with lanterns and torches, and having Judas with them. Afterwards, as they had said, Jesus; He says, I am He whom you seek: and here again, Friend, wherefore are you come?

For after having shown His own strength, then at once He yielded Himself. But John says, that even to the very moment He continued to reprove him, saying, Judas, do you betray the Son of Man with a kiss? [Luke 22:48] Are you not ashamed even of the form of the betrayal? Says He. Nevertheless, forasmuch as not even this checked him, He submitted to be kissed, and gave Himself up willingly; and they laid their hands on Him, and seized Him that night on which they ate the passover, to such a degree did they boil with rage, and were mad. However, they would have had no strength, unless He had Himself suffered it. Yet this delivers not Judas from intolerable punishment, but even more exceedingly condemns him, for that though he had received such proof of His power, and lenity, and meekness, and gentleness, he became fiercer than any wild beast.

Knowing then these things, let us flee from covetousness. For that, that it was, which then drove him to madness; that exercises them who are taken thereby in the most extreme cruelty and inhumanity. For, when it makes them to despair of their own salvation, much more does it cause them to overlook that of the rest of mankind. And so tyrannical is the passing, as sometimes to prevail over the keenest lust. Wherefore indeed I am exceedingly ashamed, that to spare their money, may indeed have bridled their unchastity, but for the fear of Christ they were not willing to live chastely and with gravity.

Wherefore I say, let us flee from it; for I will not cease for ever saying this. For why, O man, do you gather gold? Why do you make your bondage more bitter? Why your watching more grievous? Why your anxiety more painful? Account for your own the metals buried in the mines, those in the kings' courts. For indeed if you had all that heap, you would keep it only, and would not use it. For if now you have not used the things you possess, but abstainest from them as though they belonged to others, much more would this be the case with you, if you had more. For it is the way of the covetous, the more they heap up around them, the more to be sparing of it. But I know, do you say, that these things are mine. The possession then is in supposition only, not in enjoyment. But I should be an object of fear to men, do you say. Nay, but you would by this become a more easy prey both to rich and poor, to robbers, and false accusers, and servants, and in general to all that are minded to plot against you. For if you are desirous to be an object of fear, cut off the occasions by which they are able to lay hold of you and pain you, whoever have set their hearts thereon. Do you not hear the parable that says, that the poor and naked man, not even a hundred men gathered together are ever able to strip? For he has his poverty as his greatest protection, which not even the king shall ever be able to subdue and take.

3. The covetous man indeed all join in vexing. And why do I say men, when moths and worms war against such a man? And why do I speak of moths? Length of time is enough alone, even when no one troubles him, to do the greatest injury to such a man.

What then is the pleasure of wealth? For I see its discomforts, but do thou tell me the pleasure of it. And what are its discomforts? Do you say: anxieties, plots, enmities, hatred, fear; to be ever thirsting and in pain.

For if any one were to embrace a damsel he loves, but were not able to satisfy his desire, he undergoes the utmost torment. Even so also does the rich man. For he has plenty, and is with her, but cannot satisfy all his desire; but the same result takes place as some wise man mentions; The lust of eunuch to deflower a virgin; and, Like an eunuch embracing a virgin and groaning; so are all the rich.

Why should one speak of the other things? How such a one is displeasing to all, to his servants, his laborers, his neighbors, to them that handle public affairs, to them that are injured, to them that are not injured, to his wife most of all, and to his children more than to any. For not as men does he bring them up, but more miserably than menials and purchased slaves.

And countless occasions for anger, and vexation, and insult, and ridicule against himself, does he bring about, being set forth as a common laughing stock to all. So the discomforts are these, and perhaps more than these; before one could never go through them all in discourse, but experience will be able to set them before us.

But tell me the pleasure from hence. I appear to be rich, he says, and am reputed to be rich. And what kind of pleasure to be so reputed? It is a very great name for envy. I say a name, for wealth is a name only void of reality.

Yet he that is rich, says he, indulges and delights himself with this notion. He delights himself in those things about which he ought to grieve. To grieve? Wherefore? asks he. Because this renders him useless for all purposes, and cowardly and unmanly both with regard to banishment and to death, for he holds this double, longing more for money than for light. Such a one not even Heaven delights, because it bears not gold; nor the sun, forasmuch as it puts not forth golden beams.

But there are some, says he, who do enjoy what they possess, living in luxury, in gluttony, in drunkenness, spending sumptuously. You are telling me of persons worse than the first. For the last above all are the men, who have no enjoyment. For the first at least abstains from other evils, being bound to one love; but the others are worse than these, besides what we have said, bringing in upon themselves a crowd of cruel masters, and doing service every day to the belly, to lust, to drunkenness, to other kinds of intemperance, as to so many cruel tyrants, keeping harlots, preparing expensive feasts, purchasing parasites, flatterers, turning aside after unnatural lusts, involving their body and their soul in a thousand diseases springing therefrom.

For neither is it on what they want they spend their goods, but on ruining the body, and on ruining also the soul therewith; and they do the same, as if any one, when adorning his person, were to think he was spending his money on his own wants.

So that he alone enjoys pleasure and is master of his goods, who uses his wealth for a proper object; but these are slaves and captives, for they aggravate both the passions of the body and the diseases of the soul. What manner of enjoyment is this, where is siege and war, and a storm worse than all the raging of the sea? For if wealth find men fools, it renders them more foolish; if wanton, more wanton.

And what is the use of understanding, you will say, to the poor man? As might be expected you are ignorant; for neither does the blind man know what is the advantage of light. Listen to Solomon, saying, As far as light excels darkness, so does wisdom excel folly. [Ecclesiastes 2:13]

But how shall we instruct him that is in darkness? For the love of money is darkness, permitting nothing that is to appear as it is, but otherwise. For much as one in darkness, though he should see a golden vessel, though a precious stone, though purple garments, supposes them to be nothing, for he sees not their beauty; so also he that is in covetousness, knows not as he ought the beauty of those things that are worthy of our care. Disperse then I pray you the mist that arises from this passion, and then will you see the nature of things.

But nowhere do these things so plainly appear as in poverty, nowhere are those things so disproved which seem to be, and are not, as in self-denial.

4. But oh! Foolish men; who do even curse the poor, and say that both houses and living are disgraced by poverty, confounding all things. For what is a disgrace to a house? I pray you. It has no couch of ivory, nor silver vessels, but all of earthenware and wood. Nay, this is the greatest glory and distinction to a house. For to be indifferent about worldly things, often occasions all a man's leisure to be spent in the care of his soul.

When therefore you see great care about outward things, then be ashamed at the great unseemliness. For the houses of them that are rich most of all want seemliness. For when you see tables covered with hangings, and couches inlaid with silver, much as in the theatre, much as in the display of the stage, what can be equal to this unseemliness? For what kind of house is most like the stage, and the things on the stage? The rich man's or the poor man's? Is it not quite plain that it is the rich man's? This therefore is full of unseemliness. What kind of house is most like Paul's, or Abraham's? It is quite evident that it is the poor man's. This therefore is most adorned, and to be approved. And that you may learn that this is, above all, a house's adorning, enter into the house of Zacchæus, and learn, when Christ was on the point of entering therein, how Zacchæus adorned it. For he did not run to his neighbors begging curtains, and seats, and chairs made of ivory, neither did he bring forth from his closets Laconian hangings; but he adorned it with an adorning suitable to Christ. What was this? The half of my goods I will give, he says, to the poor; and whomsoever I have robbed, I will restore fourfold. On this wise let us too adorn our houses, that Christ may enter in unto us also. These are the fair curtains, these are wrought in Heaven, they are woven there. Where these are, there is also the King of Heaven. But if you adorn it in another way, you are inviting the devil and his company.

He came also into the house of the publican Matthew. What then did this man also do? He first adorned himself by his readiness, and by his leaving all, and following Christ.

So also Cornelius adorned his house with prayers and alms; wherefore even unto this day it shines above the very palace. For the vile state of a house is not in vessels lying in disorder, nor in an untidy bed, nor in walls covered with smoke, but in the wickedness of them that dwell therein. And Christ shows it, for into such a house, if the inhabitant be virtuous, He is not ashamed to enter; but into that other, though it have a golden roof, He will never enter. So that while this one is more gorgeous than the palace, receiving the Lord of all, that with its golden roof and columns is like filthy drains and sewers, for it contains the vessels of the devil.

But these things we have spoken not of those who are rich for a useful purpose, but of the grasping, and the covetous. For neither is there among these, diligence nor care about the things needful, but about pampering the belly, and drunkenness, and other like unseemliness; but with the others about self-restraint. Therefore nowhere did Christ enter into a gorgeous house, but into that of the publican and chief publican, and fisherman, leaving the kings' palaces, and them that are clothed with soft raiment.

If then thou also desirest to invite Him, deck your house with alms, with prayers, with supplications, with vigils. These are the decorations of Christ the King, but those of mammon, the enemy of Christ. Let no one be ashamed then of a humble house, if it has this furniture; let no rich man pride himself on having a costly house, but let him rather hide his face, and seek after this other, forsaking that, that both here he may receive Christ, and there enjoy the eternal tabernacles, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

And, behold, one of them which were with Jesus stretched forth his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear.

Then said Jesus unto him, Put up again your sword unto his place, for all they that take the sword, shall perish by the sword. Thinkest thinkest.] thou that I cannot pray to the Father, and He shall presently give me more than twelve legions of angels? How then should the Scriptures be fulfilled that thus it must be?

Who was this one, who cut off the ear? John says that it was Peter. [John 18:10] For the act was of his fervor.

But this other point is worth inquiry, wherefore they were bearing swords? For that they bore them is evident not hence only, but from their saying when asked, here are two. But wherefore did Christ even permit them to have swords? For Luke affirms this too, that He said to them, When I sent you without purse, and scrip, and shoes, lacked ye anything? And when they said, Nothing, He said to them, But now, he that has a purse, let him take it, and a scrip, and he that has no sword, let him sell his garment, and buy one. And when they said, Here are two swords, He said to them, It is enough.

Wherefore then did He suffer them to have them? To assure them that He was to be betrayed. Therefore He says unto them, Let him buy a sword, not that they should arm themselves, far from it; but by this, indicating His being betrayed.

And wherefore does He mention a scrip also? He was teaching them henceforth to be sober, and wakeful, and to use much diligence on their own part. For at the beginning He cherished them (as being inexperienced) with much putting forth of His power but afterwards bringing them forth as young birds out of the nest, He commands them to use their own wings. Then, that they might not suppose that it was for weakness He is letting them alone, in commanding them also to work their part, He reminds them of the former things, saying, When I sent you without purse, lacked ye anything? that by both they might learn His power, both wherein He protected them, and wherein He now leaves them to themselves by degrees.

But whence were the swords there? They had come forth from the supper, and from the table. It was likely also there should be swords because of the lamb, and that the disciples, hearing that certain were coming forth against Him, took them for defense, as meaning to fight in behalf of their Master, which was of their thought only. Wherefore also Peter is rebuked for using it, and with a severe threat. For he was resisting the servant who came, warmly indeed, yet not defending himself, but doing this in behalf of his Master.

Christ however suffered not any harm to ensue. For He healed him, and showed forth a great miracle, enough to indicate at once both His forbearance and His power, and the affection and meekness of His disciple. For then he acted from affection, now with dutifulness. For when he heard, Put up your sword into its sheath, [John 18:11] he obeyed straightway, and afterwards nowhere does this.

But another says, that they moreover asked, Shall we smite? [Luke 22:49] but that He forbad it, and healed the man, and rebuked His disciple, and threatened, that He might move him to obedience. For all they that take the sword, He said, shall die with the sword.

And he adds a reason, saying, Think ye that I cannot pray to my Father, and He shall presently give me more than twelve legions of angels? But that the Scriptures might be fulfilled. [Matthew 26:53-54] By these words He quenched their anger, indicating that to the Scriptures also, this seemed good. Wherefore there too He prayed, that they might take meekly what befell Him, when they had learned that this again is done according to God's will.

And by these two things, He comforted them, both by the punishment of them that are plotting against Him, For all they, He says, that take the sword shall perish with the sword; and by His not undergoing these things against His will, For I can pray, He says, to my Father.

And wherefore did He not say, Think ye that I cannot destroy them all? Because He was more likely to be believed in saying what He did say; for not yet had they the right belief concerning Him. And a little while before He had said, My soul is exceeding sorrowful even unto death, and, Father, let the cup pass from me; [Matthew 26:38-39] and He had appeared in an agony and sweating, and strengthened by an angel.

Since then He had shown forth many tokens of human nature, He did not seem likely to speak so as to be believed, if He had said, Think ye that I cannot destroy them. Therefore He says, What, think ye that I cannot pray to my Father? And again He speaks it humbly, in saying, He will presently give me twelve legions of angels. For if one angel slew one hundred and eighty-five armed thousands, [2 Kings 19:35] what need of twelve legions against a thousand men? But He frames His language with a view to their terror and weakness, for indeed they were dead with fear. Wherefore also He brings against them the Scriptures, saying, How then shall the Scriptures be fulfilled? alarming them by this also. For if this be approved by the Scriptures, do ye oppose and fight against them?

2. And to His disciples He says these things; but to the others, Have you come out as against a thief with swords and staves for to take me? I sat daily teaching in the temple, and you laid no hold on me.

See how many things He does that might awaken them. He cast them to the ground, He healed the servant's ear, He threatened them with being slain; For they shall perish with the sword, He says, who take the sword. By the healing of the ear, He gave assurance of these things also; from every quarter, both from the things present, and from the things to come, manifesting His power, and showing that it was not a work of their strength to seize Him. Wherefore He also adds, I was daily with you, and sat teaching, and you laid no hold on me; by this also making it manifest, that the seizure was of His permission. He passed over the miracles, and mentions the teaching, that He might not seem to boast.

When I taught, you laid no hold on me; when I held my peace, did ye come against me? I was in the temple, and no one seized me, and now do ye come upon me late and at midnight with swords and staves? What need was there of these weapons against Him, who was with you always? By these things teaching them, that unless He had voluntarily yielded, not even then would they have succeeded. For neither could they (who were not able to hold Him when in their hands, and who, when they had got Him in the midst of them, had not prevailed) even then have succeeded, unless He had been willing.

After this, He solves also the difficulty why He willed it then. For, this was done, He says, that the Scriptures of the prophets might be fulfilled. [Matthew 26:56] See how even up to the last hour, and in the very act of being betrayed, He did all things for their amendment, healing, prophesying, threatening. For, He says, they shall perish by the sword. To show that He is suffering voluntarily, He says, I was daily with you teaching; to manifest His accordance with the Father, He adds, That the Scriptures of the prophets might be fulfilled.

But wherefore did they not lay hold on Him in the temple? Because they would not have dared in the temple, on account of the people. Wherefore also He went forth without, both by the place and by the time giving them security, and even to the last hour taking away their excuse. For He who, in order that He might obey the prophets, gave up even Himself, how did He teach things contrary to them?

Then all His disciples, it is said, forsook Him, and fled. For when He was seized, they remained; but when He had said these things to the multitudes, they fled. For thenceforth they saw that escape was no longer possible, when He was giving Himself up to them voluntarily, and saying, that this was done according to the Scriptures.

And when these were fled, they lead Him away to Caiaphas; but Peter followed, and entered in to see what the end should be.

Great was the fervor of the disciple; neither did he fly when he saw them flying, but stood his ground, and went in with Him. And if John did so too, yet he was known to the high priest. [John 18:15]

And why did they lead Him away there where they were all assembled? That they might do all things with consent of the chief priests. For he was then high priest, and all were waiting for Christ there, to such a degree did they spend the whole night, and give up their sleep for this object. For neither did they then eat the passover, but watched for this other purpose. For John, when he had said that it was early, added, they entered into the judgment hall, lest they should be defiled, but that they might eat the passover.

What must we say then? That they ate it on another day, and broke the law, on account of their eager desire about this murder. For Christ would not have transgressed as to the time of the passover, but they who were daring all things, and trampling under foot a thousand laws. For since they were exceedingly boiling with rage, and having often attempted to seize Him, had not been able; having then taken Him unexpectedly, they chose even to pass by the passover, for the sake of satiating their murderous lust.

Wherefore also they were all assembled together, and it was a council of pestilent men, and they ask some questions, wishing to invest this plot with the appearance of a court of justice. For neither did their testimonies agree together; so feigned was the court of justice, and all things full of confusion and disorder.

But false witnesses came, and said, This fellow said, I will destroy this temple, and in three days I will raise it. And indeed He had said, In three days, but He said not, I will destroy, but, Destroy, and not about that temple but about His own body.

What then does the high priest? Willing to press Him to a defense, that by that he might take Him, he says, Hearest Thou not what these witness against You? But He held His peace.

For the attempts at defense were unprofitable, no man hearing. For this was a show only of a court of justice, but in truth an onset of robbers, assailing Him without cause, as in a cave, or on a road.

Wherefore He held His peace, but the other continued, saying, I adjure You by the living God, that Thou tell us whether Thou be the Christ, the Son of the living God. But He said, You have said. Nevertheless I say unto you, Hereafter shall you see the Son of Man sitting at the right hand of power, and coming in the clouds. Then the high priest rent his clothes, saying, He has spoken blasphemy. And this he did to add force to the accusation, and to aggravate what He said, by the act. For since what had been said moved the hearers to fear, what they did about Stephen, [Acts 7:59] stopping their ears, this high priest does here also.

3. And yet what kind of blasphemy was this? For indeed before He had said, when they were gathered together, The Lord said to my Lord, Sit on my right hand, [Matthew 22:43-46] and interpreted the saying, and they dared say nothing, but held their peace, and from that time forth gainsaid Him no more. Why then did they now call the saying a blasphemy? And wherefore also did Christ thus answer them? To take away all their excuse, because unto the last day He taught that He was Christ, and that He sits at the right hand of the Father, and that He will come again to judge the world, which was the language of one manifesting His full accordance with the Father.

Having rent therefore his clothes, he says, What do you think? [Matthew 26:66] He gives not the sentence from himself, but invites it from them, as in a case of confessed sins, and manifest blasphemy. For, inasmuch as they knew that if the thing came to be inquired into, and carefully decided, it would free Him from all blame, they condemn Him among themselves, and anticipate the hearers by saying, You have heard the blasphemy; all but necessitating and forcing them to deliver the sentence. What then say they? He is guilty of death; that having taken Him as condemned, they should thus work upon Pilate thereupon to pass sentence. In which matter those others also being accomplices say, He is guilty of death; themselves accusing, themselves judging, themselves passing sentence, themselves being everything then.

But wherefore did they not bring forward the Sabbaths? Because He had often stopped their mouths; and moreover they wanted to take Him, and condemn Him by the things then said. And the high priest anticipated them, and gave the sentence as from them, and drew them all on by rending his vestments, and having led Him away as now condemned unto Pilate, thus did all.

Before Pilate at any rate they said nothing of this kind, but what? If this Man were not a malefactor, we would not have delivered Him up unto you; attempting to put Him to death by political accusations. And wherefore did they not slay Him secretly? They were desirous also to bring up an evil report against His fame. For since many had now heard Him, and were admiring Him, and amazed at Him, therefore they endeavored that He should be put to death publicly, and in the presence of all.

But Christ hindered it not, but made full use of their wickedness for the establishment of the truth, so that His death should be manifest. And the result was the contrary to what they wished. For they wished to make a show of it, as in this way disgracing Him, but He even by these very things shone forth the more. And much as they said, Let us put Him to death, lest the Romans come and take away our place and nation; and after they had put Him to death, this came to pass; so also here; their object was to crucify Him publicly, that they might injure His fame, and the contrary result took place.

For in proof that indeed they had power to have put Him to death, even among themselves, hear what Pilate says: Take ye Him, and judge Him according to your law. [John 18:31] But they would not, that He might seem to have been put to death as a transgressor, as an usurper, as a mover of sedition. Therefore also they crucified thieves with Him; therefore also they said, Write not that this man is King of the Jews; but that He said it.

But all these things are done for the truth, so that they might not have so much as any shadow of a defense that is surely shameless. And at the sepulchre too, in the like manner, the seals and the watches made the truth to be the more conspicuous; and the mockings, and the jeerings, and the revilings, wrought again this self-same effect.

For such is the nature of error: it is destroyed by those things whereby it plots; thus at least it fell out even here, for they that seemed to have conquered, these most of all were put to shame, and defeated, and ruined; but He that seemed to be defeated, this man above all has both shone forth, and conquered mightily.

Let us not then everywhere seek victory, nor everywhere shun defeat. There is an occasion when victory brings hurt, but defeat profit. For, for instance, in the case of them that are angry; he that has been very outrageous seems to have prevailed; but this man above all is the one subdued and hurt by the most grievous passion; but he that has endured nobly, this man has got the better and conquered. And while the one has not had strength to overcome so much as his own disease; the other has removed another man's; this has been subdued by his own, that has got the better even of another's passion; and so far from being burnt up, he quenched the flame of another when raised to a height. But if he had minded to gain what seems to be victory, both he himself would have been overcome; and having inflamed the other, he would have occasioned him to have suffered this more grievously; and, like women, both the one and the other would have been disgracefully and miserably overthrown by their anger. But now he that has exercised self-control is both freed from this disgrace, and has erected a glorious trophy over anger both in himself and in his neighbor, through his honorable defeat.

4. Let us not then everywhere seek victory. For he that has overreached has conquered the person wronged, but with an evil victory, and one that brings destruction to him that has won it; but he that is wronged, and seems to have been conquered, if he have borne it with self-command, this above all is the one that has the crown. For often to be defeated is better, and this is the best mode of victory. For whether one overreaches, or smites, or envies, he that is defeated, and enters not into the conflict, this is he who has the victory.

And why do I speak of overreaching and envy? For he also that is dragged to martyrdom, thus conquers by being bound, and beaten, and maimed, and slain. And what is in wars defeat, namely, for the combatant to fall; this with us is victory. For nowhere do we overcome by doing wrongfully, but everywhere by suffering wrongfully. Thus also does the victory become more glorious, when we sufferers get the better of the doers. Hereby it is shown that the victory is of God. For indeed it has an opposite nature to outward conquest, which fact is again above all an infallible sign of strength. Thus also the rocks in the sea, by being struck, break the waves; thus also all the saints were proclaimed, and crowned, and set up their glorious trophies, winning this tranquil victory. For stir not yourself, He says, neither weary yourself. God has given you this might, to conquer not by conflict, but by endurance alone. Do not oppose yourself also as he does, and you have conquered; conflict not, and you have gained the crown. Why do you disgrace yourself? Allow him not to say that by conflicting you have got the better, but allow him to be amazed and to marvel at your invincible power; and to say to all, that even without entering into conflict you have conquered.

Thus also the blessed Joseph obtained a good report, everywhere by suffering wrong getting the better of them who were doing it. For his brethren and the Egyptian woman were among those that were plotting against him, but over all did this man prevail. For tell me not of the prison, wherein this man dwelt, nor of the kings' courts where she abode, but show me who it is that is conquered, who it is that is defeated, who that is in despondency, who that is in pleasure. For she, so far from being able to prevail over the righteous man, could not master so much as her own passion; but this man prevailed both over her and over that grievous disease. But if you will, hear her very words, and you shall see the trophy. You brought in unto us here an Hebrew servant to mock us. [Genesis 39:17] It was not this man that mocked you, O wretched and unhappy woman, but the devil that told you that you could break down the adamant. This your husband brought not in unto you an Hebrew servant to plot against you, but the wicked spirit brought in that unclean lasciviousness; he it was that mocked you.

What then did Joseph? He held his peace, and thus is condemned, even as Christ is also.

For all those things are types of these. And he indeed was in bonds, and she in royal courts. Yet what is this? For he was more glorious than any crowned victor, even while continuing in his bonds, but she was in a more wretched condition than any prisoner, while abiding in royal chambers.

But not hence alone may one see the victory, and the defeat, but by the end itself. For which accomplished his desired object? The prisoner, not the high born lady? For he strove to keep his chastity, but she to destroy it. Which then accomplished what he desired? He who suffered wrong, or she who did the wrong. It is quite plain, that it is he who suffered. Surely then this is the one who has conquered.

Knowing then these things, let us follow after this victory, which is obtained by suffering wrong, let us flee from that which is got by doing wrong. For so shall we both live this present life in all tranquility, and great quietness, and shall 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 world without end. Amen.

Then did they spit in His face, and buffeted Him, and others smote Him with the palms of their hands, saying, Prophesy unto us, you Christ, who is he that smote you?

Wherefore did they these things, when they were to put Him to death? What need of this mockery? That you might learn their intemperate spirit by all things, and that having taken Him like a prey, they thus showed forth their intoxication, and gave full swing to their madness; making this a festival, and assaulting Him with pleasure, and showing forth their murderous disposition.

But admire, I pray you, the self command of the disciples, with what exactness they relate these things. Hereby is clearly shown their disposition to love the truth, because they relate with all truthfulness the things that seem to be opprobrious, disguising nothing, nor being ashamed thereof, but rather accounting it very great glory, as indeed it was, that the Lord of the universe should endure to suffer such things for us. This shows both His unutterable tenderness, and the inexcusable wickedness of those men, who had the heart to do such things to Him that was so mild and meek, and was charming them with such words, as were enough to change a lion into a lamb. For neither did He fail in any things of gentleness, nor they of insolence and cruelty, in what they did, in what they said. All which things the prophet Isaiah foretold, thus proclaiming beforehand, and by one word intimating all this insolence. For like as many were astonished at you, he says, so shall your form be held inglorious of men, and your glory of the sons of men.

For what could be equal to this insolence? On that face which the sea, when it saw it, had reverenced, from which the sun, when it beheld it on the cross, turned away his rays, they did spit, and struck it with the palms of their hands, and some upon the head; giving full swing in every way to their own madness. For indeed they inflicted the blows that are most insulting of all, buffeting, smiting with the palms of their hands, and to these blows adding the insult of spitting at Him. And words again teeming with much derision did they speak, saying, prophesy unto us, thou Christ, who is he that smote you? because the multitude called Him a prophet.

But another [Luke 22:64] says, that they covered His face with His own garment, and did these things, as though they had got in the midst of them some vile and worthless fellow. And not freemen only, but slaves also were intemperate with this intemperance towards Him at that time.

These things let us read continually, these things let us hear aright, these things let us write in our minds, for these are our honors. In these things do I take a pride, not only in the thousands of dead which He raised, but also in the sufferings which He endured. These things Paul puts forward in every way, the cross, the death, the sufferings, the revilings, the insults, the scoffs. And now he says, let us go forth unto Him bearing His reproach; [Hebrews 13:13] and now, who for the joy that was set before Him endured the cross, despising the shame. [Hebrews 12:2]

Now Peter sat in the court outside; and a damsel came to him, saying, you also were with Jesus of Galilee. But he denied before them all, saying, I know not what you say. And when he had gone out into the porch, another maid saw him, and says, this man also was there with Jesus of Nazareth. And again he denied with an oath. And after a while came to him they that stood by, and said to Peter, surely you also are one of them, for your speech betrays you. Then he began to curse and to swear, I know not the man. And immediately the cock crowed. And Peter remembered the words of Jesus, which said, before the cock crow, you shall deny me thrice. And he went out, and wept bitterly.

Oh strange and wonderful acts! When indeed he saw his master seized only, he was so fervent as both to draw his sword, and to cut off the man's ear; but when it was natural for him to be more indignant, and to be inflamed and to burn, hearing such revilings, then he becomes a denier. For who would not have been inflamed to madness by the things that were then done? Yet the disciple, overcome by fears, so far from showing indignation, even denies, and endures not the threat of a miserable and mean girl, and not once only, but a second and third time does he deny Him; and in a short period, and not so much as before judges, for it was without for when he had gone out into the porch, they asked him, and he did not even readily come to a sense of his fall. And this Luke says, [Luke 22:61] namely, that Christ looked on him showing that he not only denied Him, but was not even brought to remembrance from within, and this though the cock had crowed; but he needed a further remembrance from his master, and His look was to him instead of a voice; so exceedingly was he full of fear.

But Mark says, that when he had once denied, then first the cock crew, but when thrice, then for the second time; for he declares more particularly the weakness of the disciple, and that he was utterly dead with fear; having learned these things of his master [1 Peter 5:13] himself, for he was a follower of Peter. In which respect one would most marvel at him, that so far from hiding his teacher's faults, he declared it more distinctly than the rest, on this very account, that he was his disciple.

2. How then is what is said true, when Matthew affirms that Christ said, Verily I say unto you, that before the cock crow you shall deny me thrice; [Matthew 26:34] and Mark declares after the third denial, that The cock crew the second time? [Mark 14:72] Nay, most certainly is it both true and in harmony. For because at each crowing the cock is wont to crow both a third and a fourth time, Mark, to show that not even the sound checked him, and brought him to recollection says this. So that both things are true. For before the cock had finished the one crowing, he had denied a third time. And not even when reminded of his sin by Christ did he dare to weep openly, lest he should be betrayed by his tears, but he went out, and wept bitterly.

And when it was day, they led away Jesus from Caiaphas to Pilate. For because they were desirous to put Him to death, but were not able themselves because of the feast, they lead Him to the governor.

But mark, I pray you, how the act was forced on, so as to take place at the feast. For so was it typified from the first.

Then Judas, which had betrayed him, when he saw that He was condemned, repented, and brought again the thirty pieces of silver.

This was a charge both against him, and against these men; against him, not because he repented, but because he did so, late, and slowly, and became self-condemned (for that he delivered Him up, he himself confessed); and against them, for that having the power to reverse it, they repented not.

But mark, when it is that he feels remorse. When his sin was completed, and had received an accomplishment. For the devil is like this; he suffers not those that are not watchful to see the evil before this, lest he whom he has taken, should repent. At least, when Jesus was saying so many things, he was not influenced, but when his offense was completed, then repentance came upon him; and not then profitably. For to condemn it, and to throw down the pieces of silver, and not to regard the Jewish people, were all acceptable things; but to hang himself, this again was unpardonable, and a work of an evil spirit. For the devil led him out of his repentance too soon, so that he should reap no fruit from thence; and carries him off, by a most disgraceful death, and one manifest to all, having persuaded him to destroy himself.

But mark, I pray you, the truth shining forth on every side, even by what the adversaries both do and suffer. For indeed even the very end of the traitor stops the mouths of them that had condemned Him, and suffers them not to have so much as any shadow of an excuse, that is surely shameless. For what could they have to say, when the traitor is shown to pass such a sentence on himself.

But let us see also the words, what is said; He brought again the thirty pieces of silver to the chief priests, and says, I have sinned in that I have betrayed innocent blood. And they said, what is that to us? See thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

For neither could he bear his conscience scourging him. But mark, I pray you, the Jews too suffering the same things. For these men also, when they ought to have been amended by what they suffered, do not stop, until they have completed their sin. For his sin had been completed, for it was a betrayal; but theirs not yet. But when they too had accomplished theirs, and had nailed Him to the cross then they also are troubled; at one time saying, Write not, this is the king of the Jews [John 19:21] (and yet why are you afraid? Why are you troubled at a dead body that is nailed upon the cross?); at another time they guard over Him, saying, Lest His disciples steal Him away, and say that He is risen again; so the last error shall be worse than the first. And yet if they do it, the thing is refuted, if it be not true. But how should they say so, which did not dare so much as to stand their ground, when He was seized; and the chief of them even thrice denied Him, not bearing a damsel's threat. But, as I said, the chief priests were now troubled; for that they knew the act was a transgression of the law is manifest, from their saying, See thou to that.

Hear, you covetous, consider what befell him; how he at the same time lost the money, and committed the sin, and destroyed his own soul. Such is the tyranny of covetousness. He enjoyed not the money, neither the present life, nor that to come, but lost all at once, and having got a bad character even with those very men, so hanged himself.

But, as I said, after the act, then some see clearly. See at any rate these men too for a time not willing to have a clear perception of the fact, but saying, See thou to that: which thing of itself is a most heavy charge against them. For this is the language of men bearing witness to their daring and their transgression, but intoxicated by their passion, and not willing to forbear their satanical attempts, but senselessly wrapping themselves up in a veil of feigned ignorance.

For if indeed these things had been said after the crucifixion, and His being slain, of a truth even then the saying would have had no reasonable meaning, nevertheless it would not have condemned them so much; but now having Him yet in your own hands, and having power to release Him, how could ye be able to say these things? For this defense would be a most heavy accusation against you. How? And in what way? Because while throwing the whole blame upon the traitor (for they say, See thou to that), being able to have set themselves free from this murder of Christ, they left the traitor, and even pressed the crime further, adding the cross to the betrayal. For what hindered them, when they said to him, See thou to that, themselves to forbear the criminal act? But now they even do the contrary, adding to it the murder and in every thing, both by what they do, and by what they say, entangling themselves in inevitable ills. For indeed after these things, when Pilate left it to them, they choose the robber to be released rather than Jesus; but Him that had done no wrong, but had even conferred on them so many benefits, they slew.

3. What then did that man? When he saw that he was laboring to no profit, and that they would not consent to receive the pieces of silver, he cast them down in the temple, and went and hanged himself. And the chief priests took the pieces of silver, and said, it is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field to bury strangers in. Wherefore that field was called, the field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, and they took the thirty pieces of silver, the price of Him that was valued, and gave them for the potter's field, as the Lord appointed me.

Do you see them again self-condemned by their conscience? For because they knew that they had been buying the murder, they put them not into the treasury, but bought a field to bury strangers in. And this also became a witness against them, and a proof of their treason. For the name of the place more clearly than a trumpet proclaimed their blood- guiltiness. Neither did they it at random, but having taking counsel, and in every case in like manner, so that no one should be clear of the deed, but all guilty. But these things the prophecy foretold from of old. Do you see not the apostles only, but the prophets also declaring exactly those things which were matters of reproach, and every way proclaiming the passion, and indicating it beforehand?

This was the case with the Jews without their being conscious of it. For if they had cast it into the treasury, the thing would not have been so clearly discovered; but now having bought a piece of ground, they made it all manifest even to subsequent generations.

Hear ye as many as think to do good works out of murders, and take a reward for the lives of men. These almsgiving are Judaical, or rather they are Satanical. For there are, there are now also they, that take by violence countless things belonging to others, and think that an excuse is made for all if they cast in some ten or a hundred gold pieces.

Touching whom also the prophet says, You covered my altar with tears. [Malachi 2:13] Christ is not willing to be fed by covetousness, He accepts not this food. Why do you insult your Lord, offering Him unclean things? It is better to leave men to pine with hunger, than to feed them from these sources. That was the conduct of a cruel man, this of one both cruel and insolent. It is better to give nothing, than to give the things of one set of persons to others. For tell me, if you saw any two persons, one naked, one having a garment, and then having stripped the one that had the garment, thou were to clothe the naked, would you not have committed an injustice? It is surely plain to every one. But if when you have given all that you have taken to another, you have committed an injustice, and not shown mercy; when you give not even a small portion of what you rob, and callest the deed alms, what manner of punishment will you not undergo? For if men offering lame brutes were blamed, what favor will you obtain doing things more grievous? For if the chief, making restitution to the owner himself, still does an injustice, and so does an injustice, as by adding fourfold scarcely to do away the charge against himself, and this under the old covenant; [Exodus 22:1] he that is not stealing, but taking by violence, and not even giving to him that is robbed, but instead of him to another; nor yet giving fourfold, but not so much as the half; and moreover not living under the old dispensation, but under the new; consider how much fire he is heaping together upon his own head. And if he do not as yet suffer his punishment, for this self-same thing I say bewail him, for he is treasuring up against himself a greater wrath, unless he repent. For what? Think ye, says He, that they alone were sinners upon whom the tower fell down? Nay, I say unto you, but except ye repent, you also shall suffer the same things.

Let us repent then, and give alms pure from covetousness, and in great abundance. Consider that the Jews used to feed eight thousand Levites, and together with the Levites, widows also and orphans, and they bore many other public charges, and together with these things also served as soldiers; but now there are fields, and houses, and hirings of lodgings, and carriages, and muleteers, and mules, and a great array of this kind in the church on account of you, and your hardness of heart. For this store of the church ought to be with you, and your readiness of mind ought to be a revenue to her; but now two wrong things come to pass, both you continue unfruitful, and God's priests do not practise their proper duties.

Was it not possible for the houses and the lands to have remained in the time of the apostles? Wherefore then did they sell them and give away? Because this was a better thing.

4. But now a fear seized our fathers (when you were so mad after worldly things, and because of your gatherings, and not dispersing abroad), lest the companies of the widows and orphans, and of the virgins, should perish of famine; therefore were they constrained to provide these things. For it was not their wish to thrust themselves unto what was so unbecoming; but their desire was that your good will should have been a supply for them, and that they should gather their fruits from thence, and that they themselves should give heed to prayers only.

But now you have constrained them to imitate the houses of them that manage public affairs; whereby all things are turned upside down. For when both you and we are entangled in the same things, who is there to propitiate God? Therefore it is not possible for us to open our mouths, when the state of the church is no better than that of worldly men. Have ye not heard that the apostles would not consent so much as to distribute the money that was collected without any trouble? But now our bishops have gone beyond agents, and stewards, and hucksters in their care about these things; and when they ought to be careful and thoughtful about your souls, they are vexing themselves every day about these things, for which the innkeepers, and tax-gatherers, and accountants, and stewards are careful.

These things I do not mention for nought in the way of complaint, but in order that there may be some amendment and change, in order that we may be pitied for serving a grievous servitude, in order that you may become a revenue and store for the church.

But if you are not willing, behold the poor before your eyes; as many as it is possible for us to suffice, we will not cease to feed; but those, whom it is not possible, we will leave to you, that you may not hear those words on the awful day, which shall be spoken to the unmerciful and cruel. You saw me an hungered, and fed me not. [Matthew 25:42]

For together with you this inhumanity makes us laughing-stocks, because leaving our prayers, and our teaching, and the other parts of holiness, we are fighting all our time, some with wine merchants, some with grain-factors, others with them that retail other provisions.

Hence come battles, and strifes, and daily revilings, and reproaches, and jeers, and on each of the priests names are imposed more suitable for houses of secular men; when it would have been fit to take other names in the place of these, and to be named from those things, from which also the apostles ordained, from the feeding of the hungry, from the protection of the injured, from the care of strangers, from succoring them that are despitefully used, from providing for the orphans, from taking part with the widows, from presiding over the virgins; and these offices should be distributed among us instead of the care of the lands and houses.

These are the stores of the church, these the treasures that become her, and that afford in great degree both ease to us and profit to you; or rather to you ease with the profit. For I suppose that by the grace of God they that assemble themselves here amount to the number of one hundred thousand; and if each bestowed one loaf to some one of the poor, all would be in plenty; but if one farthing only, no one would be poor; and we should not undergo so many revilings and jeers, in consequence of our care about the money. For indeed the saying, Sell your goods, and give to the poor, and come and follow me, might be seasonably addressed to the prelates of the church with respect to the property of the church. For in any other way it is not possible to follow Him as we ought, not being freed from all grosser and more worldly care.

But now the priests of God attend at the vintage and harvest, and at the sale and purchase of the produce; and whereas they that served the shadow had an entire immunity from such matters, although entrusted with a more carnal service; we, who are invited to the very inmost shrines of the heavens, and who enter into the true holy of holies, take upon ourselves the cares of tradesmen and retail dealers.

Hence great neglect of the Scriptures, and remissness in prayers, and indifference about all the other duties; for it is not possible to be split into the two things with due zeal. Where I pray and beseech you that many fountains may spring up to us from all quarters, and that your forwardness may be to us the threshing floor and the wine press.

For in this way both the poor will more easily be supported, and God will be glorified, and you will advance unto a greater degree of love to mankind, and will enjoy the good things eternal; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

And Jesus stood before the governor; and the governor asked Him, saying, Are you the king of the Jews? And Jesus said to him, You say. And when He was accused of the chief priests and elders, He answered nothing.

Do you see what He is first asked? Which thing most of all they were continually bringing forward in every way? For since they saw Pilate making no account of the matters of the law, they direct their accusation to the state charges. So likewise did they in the case of the apostles, ever bringing forward these things, and saying that they were going about proclaiming king one Jesus, [Acts 17:7] speaking as of a mere man, and investing them with a suspicion of usurpation.

Whence it is manifest, that both the rending the garment and the amazement were a pretense. But all things they got up, and plied, in order to bring Him to death.

This at any rate Pilate then asked. What then said Christ? You say. He confessed that He was a king, but a heavenly king, which elsewhere also He spoke more clearly, replying to Pilate, My kingdom is not of this world; [John 18:36] that neither they nor this man should have an excuse for accusing Him of such things. And He gives a reason that cannot be gainsaid, saying, If I were of this world, my servants would fight, that I should not be delivered. For this purpose I say, in order to refute this suspicion, He both paid tribute, [Matthew 22:17] and commanded others to pay it, and when they would make Him a king, He fled. [John 6:15]

Wherefore then did he not bring forward these things, it may be said, at that time, when accused of usurpation? Because having the proofs from His acts, of His power, His meekness, His gentleness, beyond number, they were willfully blind, and dealt unfairly, and the tribunal was corrupt. For these reasons then He replies to nothing, but holds His peace, yet answering briefly (so as not to get the reputation of arrogance from continual silence) when the high priest adjured Him, when the governor asked, but in reply to their accusations He no longer says anything; for He was not now likely to persuade them. Even as the prophet declaring this self-same thing from of old, said, In His humiliation His judgment was taken away.

At these things the governor marvelled, and indeed it was worthy of admiration to see Him showing such great forbearance, and holding His peace, Him that had countless things to say. For neither did they accuse Him from knowing of any evil thing in Him, but from jealousy and envy only. At least when they had set false witness, wherefore, having nothing to say, did they still urge their point? And when they saw Judas was dead, and that Pilate had washed his hands of it, why were they not pricked with remorse. For indeed He did many things even at the very time, that they might recover themselves, but by none were they amended.

What then says Pilate? Do you not hear how many things these witness against you? He wished that He should defend Himself and be acquitted, wherefore also he said these things; but since He answered nothing, he devises another thing again.

Of what nature was this? It was a custom for them to release one of the condemned, and by this means he attempted to deliver Him. For if you are not willing to release Him as innocent, yet as guilty pardon Him for the feast's sake.

Do you see order reversed? For the petition in behalf of the condemned it was customary to be with the people, and the granting it with the rulers; but now the contrary has come to pass, and the ruler petitions the people; and not even so do they become gentle, but grow more savage and bloodthirsty, driven to frenzy by the passion of envy. For neither had they whereof they should accuse Him, and this though He was silent, but they were refuted even then by reason of the abundance of His righteous deeds, and being silent He overcame them that say ten thousand things, and are maddened.

And when he was set down on the judgment seat, his wife sent unto him, saying, have thou nothing to do with this just man, for I have suffered many things this day in a dream because of Him. See what a thing takes place again, sufficient to recall them all. For together with the proof from the things done, the dream too was no small thing. And wherefore does he not see it himself? Either because she was more worthy, or because he, if he had seen it, would not have been equally believed; or would not so much as have told it. Therefore it was ordered that the wife should see it, so that it might be manifest to all. And she does not merely see it, but also suffers many things, that from his feeling towards his wife, the man may be made more reluctant to the murder. And the time too contributed not a little, for on the very night she saw it.

But it was not safe, it may be said, for him to let Him go, because they said He made Himself a king. He ought then to have sought for proofs, and a conviction, and for all the things that are infallible signs of an usurpation, as, for instance, whether He levied forces, whether He collected money, whether He forged arms, whether He attempted any other such thing. But he is led away at random, therefore neither does Christ acquit him of the blame, in saying, He that betrays me unto you has greater sin. So that it was from weakness that he yielded and scourged Him, and delivered Him up.

He then was unmanly and weak; but the chief priests wicked and criminal. For since he had found out a device, namely, the law of the feast requiring him to release a condemned person, what do they contrive in opposition to that? They persuaded the multitude, it is said, that they should ask Barabbas.

2. See how much care he takes for them to relieve them from blame, and how much diligence they employed, so as not to leave to themselves so much as a shadow of an excuse. For which was right? To let go the acknowledged criminal, or Him about whose guilt there was a question? For, if in the case of acknowledged offenders it was fit there should be a liberation, much more in those of whom there was a doubt. For surely this man did not seem to them worse than acknowledged murderers. For on this account, it is not merely said they had a robber; but one noted, that is, who was infamous in wickedness, who had perpetrated countless murders. But nevertheless even him did they prefer to the Saviour of the world, and neither did they reverence the season because it was holy, nor the laws of humanity, nor any other thing of the kind, but envy had once for all blinded them. And besides their own wickedness, they corrupt the people also, that for deceiving them too they might suffer the most extreme punishment.

Since therefore they ask for the other, he says, What shall I do then with the Christ, in this way desiring to put them to the blush, by giving them the power to choose, that at least out of shame they might ask for Him, and the whole should be of their bountifulness. For though to say, He had not done wrong, made them more contentious, yet to require that He should be saved out of humanity, carries with it persuasion and entreaty that cannot be gainsaid.

But even then they said, Crucify Him. But he said, why, what evil has He done? But they cried out exceedingly, let Him be crucified. But he, when he saw that he profited nothing, washed his hands, saying, I am innocent. Why then did you deliver Him up? Why did you not rescue Him, as the centurion did Paul. [Acts xxi] For that man too was aware that he would please the Jews; and a sedition had taken place on his account, and a tumult, nevertheless he stood firm against all. But not so this man, but he was extremely unmanly and weak, and all were corrupt together. For neither did this man stand firm against the multitude, nor the multitude against the Jews, and in every way their excuse was taken away. For they cried out exceedingly, that is, cried out the more, Let Him be crucified. For they desired not only to put Him to death, but also that it should be on a charge of wickedness, and though the judge was contradicting them, they continued to cry out the same thing.

Do you see how many things Christ did in order to recover them? For like as He often times checked Judas, so likewise did He restrain these men too, both throughout all His Gospel, and at the very time of His condemnation. For surely when they saw the ruler and the judge washing his hands of it, and saying, I am innocent of this blood, they should have been moved to compunction both by what was said, and by what was done, as well when they saw Judas had hanged himself, as when they saw Pilate himself entreating them to take another in the place of Him. For when the accuser and traitor condemns himself, and he who gives sentence puts off from himself the guilt, and such a vision appears the very night, and even as condemned he begs Him off, what kind of plea will they have? For if they were not willing that He should be innocent, yet they should not have preferred to him even a robber, one that was acknowledged to be such, and very notorious.

What then did they? When they saw the judge washing his hands, and saying, I am innocent, they cried out His blood be on us, and on our children. [Matthew 27:25] Then at length when they had given sentence against themselves, he yielded that all should be done.

See here too their great madness. For passion and wicked desire are like this. They suffer not men to see anything of what is right. For be it that you curse yourselves; why do you draw down the curse upon your children also?

Nevertheless, the lover of man, though they acted with so much madness, both against themselves, and against their children, so far from confirming their sentence upon their children, confirmed it not even on them, but from the one and from the other received those that repented, and counts them worthy of good things beyond number. For indeed even Paul was of them, and the thousands that believed in Jerusalem; for, you see it is said, brother, how many thousands of Jews there are which believe. And if some continued in their sin, to themselves let them impute their punishment.

Then released he Barabbas unto them, but Jesus, when he had scourged Him, he delivered to be crucified.

And wherefore did he scourge Him. Either as one condemned, or willing to invest the judgment with due form, or to please them. And yet he ought to have resisted them. For indeed even before this he had said, Take ye Him, and judge Him according to your law. [John 18:31] And there were many things that might have held back him and those men, the signs and the miracles, and the great patience of Him, who was suffering these things, and above all His untold silence. For since both by His defense of Himself, and by His prayers, He had shown His humanity, again He shows His exaltedness and the greatness of His nature, both by His silence, and by His contemning what is said; by all leading them on to marvel at Himself. But to none of these things did they give way.

3. For when once the reasoning powers are overwhelmed as it were by intoxication or some wild insanity, it would be hard for the sinking soul to rise again, if it be not very noble.

For it is fearful, it is fearful to give place to these wicked passions, wherefore it were fit in every way to ward off and repel their entering in. For when they have laid hold of the soul, and got the dominion over it, like as fire lighting upon a wood, so do they kindle the flame to a blaze.

Wherefore I entreat you to do all things so as to fence off their entrance; and not by comforting yourselves with this heartless reasoning to bring in upon yourselves all wickedness, saying, what of this? What of that? For countless ills have their birth from hence. For the devil, being depraved, makes use of much craft, and exertion, and self-abasement for the ruin of men, and begins his attack on them with things of a more trifling nature.

And mark it, he desired to bring Saul into superstition of witchcraft. But if he had counselled this at the beginning, the other would not have given heed; for how should he, who was even driving them out? Therefore gently and little by little he leads him on to it. For when he had disobeyed Samuel, and had caused the burnt-offering to be offered, when he was not present, being blamed for it, he says, The compulsion from the enemy was too great, and when he ought to have bewailed, he felt as though he had done nothing.

Again God gave him the commands about the Amalekites, but he transgressed these too. Thence he proceeded to his crimes about David, and thus slipping easily and little by little he stayed not, until he came unto the very pit of destruction, and cast himself in. So likewise in the case of Cain, he did not at once urge him to slay his brother, since he would not have persuaded him, but first wrought upon him to offer things more or less vile, saying, This is no sin: in the second place he kindled envy and jealousy, saying, neither is there anything in this; thirdly, he persuaded him to slay and to deny his murder; and did not leave him before he had put on him the crowning act of evil.

Wherefore it is necessary for us to resist the beginning. For at any rate, even if the first sins stopped at themselves, not even so were it right to despise the first sins; but now they go on also to what is greater, when the mind is careless. Wherefore we ought to do all things to remove the beginnings of them.

For look not now at the nature of the sin, that it is little, but that it becomes a root of great sin when neglected. For if one may say something marvellous, great sins need not so much earnestness, as such as are little, and of small account. For the former the very nature of the sin causes us to abhor, but the little sins by this very thing cast us into remissness; and allow us not to rouse ourselves heartily for their removal. Wherefore also they quickly become great, while we sleep. This one may see happening in bodies also.

So likewise in the instance of Judas, that great wickedness had its birth. For if it had not seemed to him a little thing to steal the money of the poor, he would not have been led on to this treachery. Unless it had seemed to the Jews a little thing to be taken captive by vainglory, they would not have run on the rock of becoming Christ's murderers. And indeed all evils we may see arise from this.

For no one quickly and at once rushes out into vices. For the soul has, yea it has a shame implanted in us, and a reverence for right things; and it would not at once become so shameless as in one act to cast away everything, but slowly, and little by little does it perish, when it is careless. Thus also did idolatry enter in, men being honored beyond measure, both the living and the departed; thus also were idols worshipped; thus too did whoredom prevail, and the other evils.

And see. One man laughed unseasonably; another blamed him; a third took away the fear, by saying, nothing comes of this. For what is laughing? What can come of it? Of this is bred foolish jesting; from that filthy talking; then filthy doings.

Again, another being blamed for slandering his neighbors, and reviling, and calumniating, despised it, saying, evil-speaking is nothing. By this he begets hatred unspeakable, revilings without end; by the revilings blows, and by the blows oftentimes murder.

4. From these little things then that wicked spirit thus brings in the great sins; and from the great despair; having invented this other while not less mischievous than the former. For to sin destroys not so much as to despair. For he that has offended, if he be vigilant, speedily by repentance amends what has been done; but he that has learned to despond, and does not repent, by reason thereof fails of this amendment by not applying the remedies from repentance.

And he has a third grievous snare; as when he invests the sin with a show of devotion. And where has the devil so far prevailed as to deceive to this degree? Hear, and beware of his devices. Christ by Paul commanded that a woman depart not from her husband, [1 Corinthians 7:10] and not to defraud one another, except by consent; [1 Corinthians 7:5] but some from a love of continence forsooth, having withdrawn from their own husbands, as though they were doing something devout, have driven them to adultery. Consider now what an evil it is that they, undergoing so much toil, should be blamed as having committed the greatest injustice, and should suffer extreme punishment, and drive their husbands into the pit of destruction.

Others again, abstaining from meats by a rule of fasting, have by degrees gone so far as to abhor them; which even of itself brings a very great punishment.

But this comes to pass, when any hold fast their own prejudices contrary to what is approved by the Scriptures. Those also among the Corinthians thought it was a part of perfection to eat of all things without distinction, even of things forbidden, but nevertheless this was not of perfection, but of the utmost lawlessness. Wherefore also Paul earnestly reproves them, and pronounces them to be worthy of extreme punishment. Others again think it a sign of piety to wear long hair. And yet this is among the things forbidden, and carries with it much disgrace.

Again, others follow after excessive sorrow for their sins as a profitable thing; yet it also comes of the devil's wiles, and Judas showed it; at least in consequence thereof he even hanged himself. Therefore Paul again was in fear about him that had committed fornication, lest any such thing should befall him, and persuaded the Corinthians speedily to deliver him, lest perhaps such a one should be swallowed up with overmuch sorrow. [2 Corinthians 2:7] Then, indicating that such a result comes of the snares of that wicked one, he says, Lest Satan should get an advantage over us, for we are not ignorant of his devices, [2 Corinthians 2:10-11] meaning that he assails us with much craft. Since if he fought against us plainly and openly, the victory would be ready and easy; or rather even now, if we be vigilant, victory will be ready. For indeed against each one of those ways God has armed us.

For to persuade us not to despise even these little things, hear what warning He gives us, saying, He that says to his brother, thou fool, shall be in danger of hell; [Matthew 5:22] and he that has looked with unchaste eyes is a complete adulterer. [Matthew 5:28] And on them that laugh he pronounces a woe, and everywhere He removes the beginning and the seeds of evil, and says we have to give an account of an idle word. [Matthew 12:36] Therefore also Job applied a remedy even for the thoughts of his children. [Job 1:5]

But about not despairing, it is said, Does he fall, and not arise? Does he turn away, and not return? [Jeremiah 8:4] and, I do not will the death of the sinner, so much as that he should turn and live: and, Today if you will hear His voice: and many other such things, both sayings and examples are set in the Scripture. And in order not to be ruined under the guise of godly fear, hear Paul saying, Lest perhaps such a one be swallowed up by overmuch sorrow.

Knowing therefore these things, let us set for a barrier in all the ways that pervert the unwary the wisdom which is drawn from the Scriptures. Neither say, why, what is it, if I gaze curiously at a beautiful woman? For if you should commit the adultery in the heart, soon you will venture on that in flesh. Say not, why, what is it if I should pass by this poor man? For if you pass this man by, you will also the next; if him, then the third.

Neither again say, why, what is it, if I should desire my neighbor's goods. For this, this caused Ahab's ruin; although he would have paid a price, yet he took it from one unwilling. For a man ought not to buy by force, but on persuasion. But if he, who would have paid the fair price, was so punished, because he took from one unwilling, he who does not so much as this, and takes by violence from the unwilling, and that when living under grace, of what punishment will he not be worthy?

In order therefore that we be not punished, keeping ourselves quite pure from all violence and rapine, and guarding against the sources of sins together with the sins themselves, let us with much diligence give heed to virtue; for thus shall we also enjoy the good things eternal by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers; and they stripped Him, and put on Him a purple robe; and when they had platted a crown of thorns, they put it on His head, and a reed in His right hand; and they bowed the knee before Him, and mocked Him, saying, Hail, king of the Jews.

As though on some signal the devil then was entering in triumph into all. For, be it that Jews pining with envy and jealousy were mad against Him, as to the soldiers, whence was it, and from what sort of cause? Is it not clear that it was the devil who was then entering in fury into the hearts of all? For indeed they made a pleasure of their insults against Him, being a savage and ruthless set. I mean that, when they ought to have been awestruck, when they ought to have wept, which even the people did, this they did not, but, on the contrary, were despiteful, and insolent; perhaps themselves also seeking to please the Jews, or it may be doing all in conformity to their own evil nature.

And the insults were different, and varied. For that Divine Head at one time they buffeted, at another they insulted with the crown of thorns, at another they smote with the reed, men unholy and accursed!

What plea shall we have after this for being moved by injuries, after Christ suffered these things? For what was done was the utmost limit of insolence. For not one member, but the whole entire body throughout was made an object of insolence; the head through the crown, and the reed, and the buffeting; the face, being spit upon; the cheeks, being smitten with the palms of the hands; the whole body by the stripes, by being wrapped in the robe, and by the pretended worship; the hand by the reed, which they gave him to hold instead of a sceptre; the mouth again by the offering of the vinegar. What could be more grievous than these things? What more insulting?

For the things that were done go beyond all language. For as though they were afraid lest they should seem to fall short at all in the crime, having killed the prophets with their own hands, but this man with the sentence of a judge, so they do in every deed; and make it the work of their own hands, and condemn and sentence both among themselves and before Pilate, saying, His blood be on us and on our children, [Matthew 27:25] and insult Him, and do despite unto Him themselves, binding Him, leading Him away, and render themselves authors of the spiteful acts done by the soldiers, and nail Him to the cross, and revile Him, and spit at Him, and deride Him. For Pilate contributed nothing in this matter, but they themselves did every thing, becoming accusers, and judges, and executioners, and all.

And these things are read among us, when all meet together. For that the heathens may not say, that you display to people and nations the things that are glorious and illustrious, such as the signs and the miracles, but that you hide these which are matters of reproach; the grace of the Spirit has brought it to pass, that in the full festival, when men in multitude and women are present, and all, as one may say, at the great eve of the passover, then all these things should be read; when the whole world is present, then are all these acts proclaimed with a clear voice. And these being read, and made known to all, Christ is believed to be God and, besides all the rest, is worshipped, even because of this, that He vouchsafed to stoop so much for us as actually to suffer these things, and to teach us all virtue.

These things then let us read continually; for indeed great is the gain, great the advantage to be thence obtained. For when you see Him, both by gestures and by deeds, mocked and worshipped with so much derision, and beaten and suffering the utmost insults, though thou be very stone, you will become softer than any wax, and will cast out of your soul all haughtiness.

Hear therefore also what follows. For after they had mocked Him, they led Him to crucify Him, it is said, and when they had stripped Him, they took His garments, and sat down and watched Him, when He should die. And they divide His garments among them, which sort of thing is done in the case of very vile and abject criminals, and such as have no one belonging to them, and are in utter desolation.

They parted the garments, by which such great miracles were done. But they wrought none now, Christ restraining His unspeakable power. And this was no small addition of insult. For as to one base and abject, as I said, and the vilest of all men; so do they dare to do all things. To the thieves at any rate they did nothing of the kind, but to Christ they dare it all. And they crucified Him in the midst of them, that He might share in their reputation.

And they gave Him gall to drink, and this to insult Him, but He would not. But another says, that having tasted it, He said, It is finished. [John 19:30] And what means, It is finished? The prophecy was fulfilled concerning Him. For they gave me, it is said, gall for my meat, and for my thirst they gave me vinegar to drink. But neither does that evangelist indicate that He drank, for merely to taste differs not from not drinking, but has one and the same signification.

But nevertheless not even here does their contumely stop, but after having stripped and crucified Him, and offered Him vinegar, they proceeded still further, and beholding Him impaled upon the cross, they revile Him, both they themselves and the passers by; and this was more grievous than all, that on the charge of being an impostor and deceiver He suffered these things, and as a boaster, and vainly pretending what He said. Therefore they both crucified Him publicly, that they might make a show of it in the sight of all; and therefore also they did it by the hands of the soldiers, that these things being perpetrated even by a public tribunal, the insult might be the greater.

2. And yet who would not have been moved by the multitude that was following Him, and lamenting Him? Nay, not these wild beasts. Wherefore also He to the multitude vouchsafes an answer, but to these men not so. For after having done what they would, they endeavor also to injure His honor, fearing His resurrection. Therefore they say these things publicly, and crucified thieves with Him, and wishing to prove Him a deceiver, they say, Thou that destroyest the temple, and buildest it in three days come down from the cross. [Matthew 27:40] For since on telling Pilate to remove the accusation (this was the writing, The king of the Jews), they prevailed not, but he persevered in saying, What I have written, I have written, [John 19:22] they then endeavor by their derision of Him to show that He is not a king.

Wherefore they said those things, and also these. If He is the king of Israel, let Him come down now from the cross. He saved others, Himself He cannot save, [Matthew 27:42] aiming hereby to bring discredit even on His former miracles. And again, If He be Son of God, and He will have Him, let Him save Him.

O execrable; most execrable! What, were not the prophets prophets, nor the righteous men righteous, because God rescued them not out of their dangers. Nay surely they were, though suffering these things. What then could be equal to your folly? For if the coming of the dangers upon them did not injure their honor with you, how much more in the case of this man, was it wrong for you to be offended, when both by what He did, by what He said, He was ever correcting beforehand this suspicion of yours.

Yet nevertheless, even when these things were said and done, they prevailed nothing, not even at the very time. At any rate, he, who was depraved in such great wickedness, and who had spent his whole life in murders and house-breakings, when these things were being said, then confessed Him, and made mention of a kingdom, and the people bewailed Him. And yet the things that were done seemed to testify the contrary in the eyes of those who knew not the mysterious dispensations, that He was weak and of no power, nevertheless truth prevailed even by the contrary things.

Hearing then these things, let us arm ourselves against all rage, against all anger. Should thou perceive your heart swelling, seal your breast setting upon it the cross. Call to mind some one of the things that then took place, and you will cast out as dust all rage by the recollection of the things that were done. Consider the words, the actions; consider that He is Lord, and thou servant. He is suffering for you, thou for yourself; He in behalf of them who had been benefited by Him and had crucified Him, thou in behalf of yourself; He in behalf of them who had used Him despitefully, thou oftentimes at the hands of them who have been injured. He in the sight of the whole city, or rather of the whole people of the Jews, both strangers, and those of the country, before whom He spoke those merciful words, but thou in the presence of few; and what was more insulting to Him, that even His disciples forsook Him. For those, who before paid Him attention, had deserted Him, but His enemies and foes, having got Him in the midst of themselves on the cross, insulted, reviled, mocked, derided, scoffed at Him, Jews and soldiers from below, from above thieves on either side: for indeed the thieves insulted, and upbraided Him both of them. How then says Luke that one rebuked? [Luke 23:40] Both things were done, for at first both upbraided Him, but afterwards one did so no more. For that you might not think the thing had been done by any agreement, or that the thief was not a thief, by his insolence he shows you, that up on the cross he was a thief and an enemy, and at once was changed.

Considering then all these things, control yourself. For what do you suffer like what your Lord suffered? Were you publicly insulted? But not like these things. Are you mocked? Yet not your whole body, not being thus scourged, and stripped. And even if you were buffeted, yet not like this.

3. And add to this, I pray you, by whom, and wherefore, and when, and who it was; and (the most grievous matter) that these things being done, no one found fault, no one blamed what was done, but on the contrary all rather approved, and joined in mocking Him and in jeering at Him; and as a boaster, impostor, and deceiver, and not able to prove in His works the things that He said, so did they revile Him. But He held His peace to all, preparing for us the most powerful incentives to long suffering.

But we, though hearing such things, are not patient so much as to servants, but we rush and kick worse than wild asses, with respect to injuries against ourselves, being savage and inhuman; but of those against God not making much account. And with respect to friends too we have the same disposition; should any one vex us, we bear it not; should he insult us, we are savage more than wild beasts, we who are reading these things every day. A disciple betrayed Him, the rest forsook Him and fled, they that had been benefited by Him spat at Him, the servants of the high priest smote Him with the palm of the hand, the soldiers buffeted Him; they that passed by jeered Him and reviled Him, the thieves accused Him; and to no man did He utter a word, but by silence overcame all; instructing you by His actions, that the more meekly you shall endure, the more will you prevail over them that do you evil, and will be an object of admiration before all. For who will not admire him that endures with forbearance the insults he receives from them that are using him despitefully? For even as, though any man suffer justly, yet enduring the evil meekly, he is considered by the more part to suffer unjustly; so though one suffer unjustly, yet if he be violent, he will get the suspicion of suffering justly, and will be an object of ridicule, as being dragged captive by his anger, and losing his own nobility. For such a one, we must not call so much as a freeman, though he be lord over ten thousand servants.

But did some person exceedingly provoke you? And what of that? For then should self-control be shown, since when there is no one to vex, we see even the wild beasts gentle; for neither are they always savage, but when any one rouses them. And we therefore, if we are only then quiet, when there is no one provoking us, what advantage have we over them. For they are both oftentimes justly indignant, and have much excuse, for by being stirred and goaded are they roused, and besides these things they are devoid of reason, and have savageness in their nature.

But whence, I pray you, can you find a plea for being savage and fierce? What hardship have you suffered? Have you been robbed? For this self-same reason should you endure it, so as to gain more amply. But were you deprived of character? And what is this? Your condition is in no way worsened by this, if you practise self-command. But if you suffer no grievance, whence are you angry with him that has done you no harm, but has even benefited you? For they who honor, make them that are not watchful the more vain; but they who insult and despise render those that take heed to themselves more steadfast. For the careless are more injured by being honored than by being insulted. And the one set of persons, if we be sober, become to us authors of self-control, but the others excite our pride, they fill us with boastfulness, vainglory, folly, they make our soul the feebler.

And to this fathers bear witness, who do not flatter their own children so much as they chide them, fearing lest from the praise they should receive any harm, and their teachers use the same remedy to them. So that if we are to avoid any one, it should be those that flatter us rather than those that insult us; for this bait brings greater mischief than insult to them, who do not take heed, and it is more difficult to control this feeling than that. And the reward too is far more abundant from thence, and the admiration greater. For indeed it is more worthy of admiration to see a man insulted, and not moved, than beaten and smitten, and not falling.

And how is it possible not to be moved? One may say. Hath any one insulted you? Place the sign upon your breast, call to mind all the things that were then done; and all is quenched. Consider not the insults only, but if also any good has been ever done unto you, by him that has insulted you, and straightway you will become meek, or rather consider before all things the fear of God, and soon you will be mild and gentle.

4. Together with these things even from your own servants take a lesson concerning these matters; and when you see yourself insulting, but your servant holding his peace, consider that it is possible to practise self-control, and condemn yourself for being violent; and in the very time of offering insults learn not to insult; and thus not even when insulted, will you be vexed. Consider that he who is insolent is beside himself and mad, and you will not feel indignant, when insulted, since the possessed strike us, and we, so far from being provoked, do rather pity them. This do thou also; pity him that is insolent to you, for he is held in subjection by a dreadful monster, rage, by a grievous demon, anger. Set him free as he is wrought upon by a grievous demon, and going quickly to ruin. For so great is this disease as not to need even time for the destruction of him that is seized with it. Wherefore also one said, The sway of his fury shall be his fall; [Sirach 1:22] by this most of all showing its tyranny, that in a short time it works great ills, and needs not to continue long with us, so that if in addition to its strength it were apt to last, it would indeed be hard to strive against.

I should like to show what the man is who insults, what he that practises self-control, and to bring nakedly before you the soul of the one and the other. For you should see the one like a sea tost with a tempest, but the other like a harbor free from disturbance. For it is not disturbed by these evil blasts, but puts them to rest easily. For indeed they who are insulting, do everything in order to make it sting. When then they fail of that hope, even they are thenceforth at peace, and go away amended. For it is impossible that a man, who is angry, should not utterly condemn himself, even as on the other hand it is impossible for one who is not angry to be self-condemned. For though it be necessary to retaliate, it is possible to do this without anger (and it were more easy and more wise than with anger) and to have no painful feeling. For if we be willing, the good things will be from ourselves, and we shall be with the grace of God sufficient for our own safety and honor.

For why do you seek the glory that comes from another? Do thou honor yourself, and no one will be able to insult you; but if you dishonor yourself, though all should honor you, you will not be honored. For like as, unless we put ourselves in an evil state, no one else puts us in such a state; even so unless we insult ourselves, no one else can put us to shame.

For let any man be great and worthy of admiration, and let all men call him an adulterer, a thief, a violater of tombs, a murderer, a robber, and let him be neither provoked or indignant, nor be conscious to himself of any of these crimes, what disgrace will he thence undergo? None. What then, you may say, if many have such an opinion of him? Not even so is he disgraced, but they bring shame upon themselves, by accounting one, who is not such, to be such. For tell me, if any one think the sun to be dark, does he bring an ill name on that heavenly body, or on himself? Surely on himself, getting himself the character of being blind or mad. So also they that account wicked men good, and they that make the opposite error, disgrace themselves.

Wherefore we ought to give the greater diligence, to keep our conscience clear, and to give no handle against ourselves, nor matter for evil suspicion; but if others will be mad, even when this is our disposition, not to care very much, nor to grieve. For he that has got the character of a wicked man, being a good man, is in no degree thereby hurt as regards his being such as he is; but he that has been suspecting another vainly and causelessly, receives the utmost harm; as, on the other hand, the wicked man, if he be supposed to be the contrary, will gain nothing thence, but will both have a heavier judgment, and be led into greater carelessness. For he that is such and is suspected thereof, may perhaps be humbled, and acknowledge his sins; but when he escapes detection, he falls into a state past feeling. For if, while all are accusing them, offenders are hardly stirred up to compunction, when so far from accusing them, some even praise them, at what time will they who are living in vice be able to open their eyes? Do you hear that Paul also blames for this, that the Corinthians (so far from permitting him that had been guilty of fornication, to acknowledge his own sin), applauding and honoring him, did on the contrary urge him on in vice thereby? Wherefore, I pray, let us leave the suspicions of the multitude, their insults and their honors, and let us be diligent about one thing only, that we be conscious to ourselves of no evil thing, nor insult our own selves. For so both here, and in the world to come, we shall enjoy much glory, unto which God grant we all may attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

Now from the sixth hour there was darkness over all the earth until the ninth hour. And about the ninth hour Jesus cried with a loud voice, and said, Eli, Eli, lama sabachthani? That is to say, my God my God, why have you forsaken me? Some of them that stood there, when they heard that said, this man calls for Elias. And straight way one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave Him to drink.

This is the sign which before He had promised to give them when they asked it, saying, 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; [Matthew 12:39] meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, When you have lifted up the Son of Man, then shall you know that I am He. [John 8:28] And what He says is to this purport: When you have crucified me, and think you have overcome me, then, above all, shall you know my might.

For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its power. These things then He means, and those which took place at the very time of the crucifixion. For indeed it was much more marvellous that these things should be done, when He was nailed to the cross, than when He was walking on earth. And not in this respect only was the wonder, but because from heaven also was that done which they had sought, and it was over all the world, which had never before happened, but in Egypt only, when the passover was to be fulfilled. For indeed those events were a type of these.

And observe when it took place. At midday, that all that dwell on the earth may know it, when it was day all over the world; which was enough to convert them, not by the greatness of the miracle only, but also by its taking place in due season. For after all their insulting, and their lawless derision, this is done, when they had let go their anger, when they had ceased mocking, when they were satiated with their jeerings, and had spoken all that they were minded; then He shows the darkness, in order that at least so (having vented their anger) they may profit by the miracle. For this was more marvellous than to come down from the cross, that being on the cross He should work these things. For whether they thought He Himself had done it, they ought to have believed and to have feared; or whether not He, but the Father, yet thereby ought they to have been moved to compunction, for that darkness was a token of His anger at their crime. For that it was not an eclipse, but both wrath and indignation, is not hence alone manifest, but also by the time, for it continued three hours, but an eclipse takes place in one moment of time, and they know it, who have seen this; and indeed it has taken place even in our generation.

And how, you may say, did not all marvel, and account Him to be God? Because the race of man was then held in a state of great carelessness and vice. And this miracle was but one, and when it had taken place, immediately passed away; and no one was concerned to inquire into the cause of it, and great was the prejudice and the habit of ungodliness. And they knew not what was the cause of that which took place, and they thought perhaps this happened so, in the way of an eclipse or some natural effect. And why do you marvel about them that are without, that knew nothing, neither inquired by reason of great indifference, when even those that were in Judæa itself, after so many miracles, yet continued using Him despitefully, although He plainly showed them that He Himself wrought this thing.

And for this reason, even after this He speaks, that they might learn that He was still alive, and that He Himself did this, and that they might become by this also more gentle, and He says, Eli, Eli, lama sabachthani? [Matthew 27:46] that unto His last breath they might see that He honors His Father, and is no adversary of God. Wherefore also He uttered a certain cry from the prophet, even to His last hour bearing witness to the Old Testament, and not simply a cry from the prophet, but also in Hebrew, so as to be plain and intelligible to them, and by all things He shows how He is of one mind with Him that begot Him.

But mark herein also their wantonness, and intemperance, and folly. They thought (it is said) that it was Elias whom He called, and straightway they gave Him vinegar to drink. [Matthew 27:48] But another came unto Him, and pierced His side with a spear. What could be more lawless, what more brutal, than these men; who carried their madness to so great a length, offering insult at last even to a dead body?

But mark thou, I pray you, how He made use of their wickednesses for our salvation. For after the blow the fountains of our salvation gushed forth from thence.

And Jesus, when He had cried with a loud voice, yielded up the Ghost. This is what He said, I have power to lay down my life, and I have power to take it again, and, I lay it down of myself. [John 10:18] So for this cause He cried with the voice, that it might be shown that the act is done by power. Mark at any rate says, that Pilate marvelled if He were already dead: [Mark 15:44] and that the centurion for this cause above all believed, because He died with power. [Mark 15:39]

This cry rent the veil, and opened the tombs, and made the house desolate. And He did this, not as offering insult to the temple (for how should He, who says, Make not my Father's house a house of merchandise), [John 2:16] but declaring them to be unworthy even of His abiding there; like as also when He delivered it over to the Babylonians. But not for this only were these things done, but what took place was a prophecy of the coming desolation, and of the change into the greater and higher state; and a sign of His might.

And together with these things He showed Himself also by what followed after these things, by the raising of the dead. For in the instance of Elisha; one on touching a dead body rose again, but now by a voice He raised them, His body continuing up there, on the cross. And besides, those things were a type of this. For that this might be believed, therefore is that all done. And they are not merely raised, but also rocks are rent, and the earth shaken, that they might learn, that He was able to strike themselves blind, and to rend them in pieces. For He that cleft rocks asunder, and darkened the world, much more could have done these things to them, had it been His will. But He would not, but having discharged His wrath upon the elements, them it was His will to save by clemency. But they abated not their madness. Such is envy, such is jealousy, it is not easily stayed. At that time then they were impudent in setting themselves against the actual appearances; and afterwards even against the things themselves, when a seal being put upon Him, and soldiers watching Him, He rose again, and they heard these things from the very guards; they even gave money, in order both to corrupt others, and to steal away the history of the resurrection.

Marvel not therefore if at this time also they were perverse, being thus altogether prepared to set themselves impudently against all things; but observe this other point, how great signs He had wrought, some from Heaven, some on earth, some in the very temple, at once marking His indignation, and at the same time showing that what were unapproachable are now to be entered, and that Heaven shall be opened; and the work removed to the true Holy of Holies. And they indeed said, If He be the King of Israel, let Him come down now from the cross, [Matthew 27:42] but He shows that He is King of all the world. And whereas those men said, Thou that destroyest this temple, and buildest it in three days, [Matthew 27:40] He shows that it shall be made forever desolate. Again they said, He saved others, Himself He cannot save, [Matthew 27:42] but He while abiding on the cross proved this most abundantly on the bodies of His servants. For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep, at once to appear alive, which was a sign of the future resurrection. For, many bodies of the saints which slept, arose, it is said, and went into the holy city, and appeared to many. For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city. And the Centurion too then glorified God, saying, Truly this was a righteous man. And the multitudes that came together to that sight, returned beating their breasts. [Luke 23:47-48] So great was the power of the crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith.

And many women were there beholding afar off, which had followed Him, ministering unto Him, Mary Magdalene, and Mary the mother of James, and Joses, and the mother of Zebedee's sons.

These things the women see done, these who were most inclined to feel for Him, who were most of all bewailing Him. And mark how great their assiduity. They had followed Him ministering to Him, and were present even unto the time of the dangers. Wherefore also they saw all; how He cried, how He gave up the ghost, how the rocks were rent, and all the rest.

And these first see Jesus; and the sex that was most condemned, this first enjoys the sight of the blessings, this most shows its courage. And when the disciples had fled, these were present. But who were these? His mother, for she is called mother of James, and the rest. But another evangelist [Luke 22:48] says, that many also lamented over the things that were done, and smote their breasts, which above all shows the cruelty of the Jews, for that they gloried in things for which others were lamenting, and were neither moved by pity, nor checked by fear. For indeed the things that were done were of great wrath, and were not merely signs, but signs of anger all of them, the darkness, the cloven rocks, the veil rent in the midst, the shaking of the earth, and great was the excess of the indignation.

But Joseph went, and begged the body. This was Joseph, who was concealing his discipleship of late; now however he had become very bold after the death of Christ. For neither was he an obscure person, nor of the unnoticed; but one of the council, and highly distinguished; from which circumstance especially one may see his courage. For he exposed himself to death, taking upon him enmity with all, by his affection to Jesus, both having dared to beg the body, and not having desisted until he obtained it. But not by taking it only, nor by burying it in a costly manner, but also by laying it in his own new tomb, he shows his love, and his courage. And this was not so ordered without purpose, but so there should not be any bare suspicion, that one had risen instead of another.

And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. For what purpose do these wait by it? As yet they knew nothing great, as was meet, and high about Him, wherefore also they had brought ointments, and were waiting at the tomb, so that if the madness of the Jews should relax, they might go and embrace the body. Do you see women's courage? Do you see their affection? Do you see their noble spirit in money? Their noble spirit even unto death?

Let us men imitate the women; let us not forsake Jesus in temptations. For they for Him even dead spent so much and exposed their lives, but we (for again I say the same things) neither feed Him when hungry, nor clothe Him when naked, but seeing Him begging, we pass Him by. And yet if you saw Himself, every one would strip himself of all his goods. But even now it is the same. For He Himself has said, I am he. Why then do you not strip yourself of all? For indeed even now you hear Him say, You do it unto me; and there is no difference whether you give to this man or to Him; you have nothing less than these women that then fed Him, but even much more. But be not perplexed! For it is not so much to have fed Him appearing in His own person, which would be enough to prevail with a heart of stone, as (because of His mere word) to wait upon the poor, the maimed, him that is bent down. For in the former case, the look and the dignity of Him who appears divides with you that which is done; but here the reward is entire for your benevolence; and there is the proof of the greater reverence towards Him, when at His mere word waiting upon your fellow-servant you refresh him in all things. Refresh him, and believe Him, who receives it, and says, You give to me. For unless you had given to Him, He would not have counted you worthy of a kingdom. If you had not turned away from Him, He would not have sent you to hell, if you had overlooked a chance person; but because it is He Himself that is despised, therefore great is the blame.

Thus also Paul persecuted Him, in persecuting them that are His; wherefore too He said, Why do you persecute me? [Acts 9:4] Thus therefore let us feel, as bestowing on Christ Himself when we bestow. For indeed His words are more sure than our sight. When therefore you see a poor man, remember His words, by which He declared, that it is He Himself who is fed. For though that which appears be not Christ, yet in this man's form Christ Himself receives and begs.

But are you ashamed to hear that Christ begs? Rather be ashamed when thou dost not give to Him begging of you. For this is shame, this is vengeance and punishment. Since for Him to beg is of His goodness, wherefore we ought even to glory therein; but for you not to give, is of your inhumanity. But if you believe not now, that in passing by a poor man that is a believer, you pass by Him, you will believe it then, when He will bring you into the midst and say, Inasmuch as you did it not to these, you did it not to me. But God forbid that we should so learn it, and grant rather that we may believe now, and bring forth fruit, and hear that most blessed voice that brings us into the kingdom.

But perhaps some one will say, You are every day discoursing to us of almsgiving and humanity. Neither will I cease to speak of this. For if you had attained to it, in the first place, not even so ought I to desist, for fear of making you the more remiss; yet had ye attained, I might have relaxed a little; but if you have not arrived even at the half; say not these things to me, but to yourselves. For indeed you do the same in blaming me, as if a little child, hearing often of the letter alpha, and not learning it, were to blame its teacher, because he is continually and for ever reminding him about it.

For who from these discourses has become more forward in the giving of alms? Who has cast down his money? Who has given the half of his substance? Who the third part? No one. How then should it be other than absurd, when you do not learn, to require us to desist from teaching? You ought to do the contrary. Though we were minded to desist, you ought to stop us and to say, we have not yet learned these things, and how is it you have desisted from reminding us of them? If it befell any one to suffer from his eye, and I happened to be a physician, and then having covered it up and anointed it, and having applied other treatment, I had not benefited it much, and so had desisted; would he not have come to the doors of my surgery and cried out against me, accusing me of great remissness, for that I had of myself withdrawn, while the disease remained; and if, on being blamed, I had said in reply to these things, that I had covered it up, and anointed it; would he have endured it? By no means, but would immediately have said; And what is the advantage, if I still suffer pain. Reason thus also with respect to your soul. But what if after having often fomented a hand that was lifeless and shrunk, I had not succeeded in mollifying it? Should I not have heard the same thing? And even now a hand that is shrunk and withered we bathe, and for this reason, until we can stretch it out perfectly, we will not desist. Would that you too were to discourse of nothing else, at home and at market, at table and at night, and as a dream. For if we were always careful about these things by day, even in our dreams we should be engaged in them.

What do you say? Am I forever speaking of almsgiving? I would wish myself that there were not great need for me to address this advice to you, but that I were to speak of the battle against the Jews, and heathens, and heretics; but when you are not yet sound, how can any one arm you for the fight? How should he lead you to the array, yet having wounds and gashes. Since if indeed I saw you thoroughly sound in health, I should lead you forth to that battle array, and you would see by the grace of Christ ten thousands lying dead, and their heads cast one upon another. In other books at any rate, many discourses have been spoken by us touching these things, but not even so are we able thoroughly to triumph in the victory, because of the remissness of the multitude. For when we conquer them ten thousand times over in doctrines, they reproach us with the lives of the multitude of those who join our congregations, their wounds, their diseases in their soul.

How then shall we with confidence show you in the battle array, when you rather do us mischief, being straightway wounded by our enemies, and made a mock of? For one man's hand is diseased, and shrunk so as not to be able to give away. How then should such a one hold a shield, and thrust it before him, and avoid being wounded by the jeers of cruelty. With others the feet halt, as many as go up to the theatres, and to the resorts of the harlot women. How shall these then be able to stand in the battle, and not to be wounded with the accusation of wantonness? Another suffers and is maimed in his eyes, not looking straight, but being full of lasciviousness, and assailing women's chastity, and overthrowing marriages. How then should this man be able to look in the face of the enemy, and brandish a spear, and throw his dart, being goaded on all sides with jeers. We may see also many suffering with the belly not less than the dropsical, when they are held in subjection by gluttony and drunkenness. How then shall I be able to lead forth these drunken men to war? With others the mouth is rotten; such are the passionate, and revilers, and blasphemers. How then shall this man ever shout in battle, and achieve anything great and noble, he too being drunk with another drunkenness, and affording much laughter to the enemy?

Therefore each day I go about this camp, dressing your wounds, healing your sores. But if you ever rouse yourselves up, and become fit even to wound others, I will both teach you this art of war, and instruct you how to handle these weapons, or rather your works themselves will be weapons to you, and all men will immediately submit, if you would become merciful, if forbearing, if mild and patient, if you would show forth all other virtue. But if any gainsay, then we will also add the proof of what we can show on our part, bringing you forward, since now we rather are hindered (at least as to your part) in this race.

And mark. We say that Christ has done great things, having made angels of men; then, when we are called upon to give account, and required to furnish a proof out of this flock, our mouths are stopped. For I am afraid, lest in the place of angels, I bring forth swine as from a style, and horses mad with lust.

I know you are pained, but not against you all are these things spoken, but against the guilty, or rather not even against them if they awake, but for them. Since now indeed all is lost and ruined, and the church has become nothing better than a stable of oxen, and a fold for asses and camels, and I go round seeking for a sheep, and am not able to see it. So much are all kicking, like horses, and any wild asses, and they fill the place here with much dung, for like this is their discourse. And if indeed one could see the things spoken at each assemblage, by men, by women, you would see their words more unclean than that dung.

Therefore I entreat you to change this evil custom, that the church may smell of ointment. But now, while we lay up in it perfumes for the senses, the uncleanness of the mind we use no great diligence to purge out, and drive away. What then is the advantage? For we do not so much disgrace the church by bringing dung into it, as we disgrace it by speaking such things one to another, about gains, about merchandise, about petty tradings, about things that are nothing to us, when there ought to be choirs of angels here, and we ought to make the church a heaven, and to know nothing else but earnest prayers, and silence with listening.

This then let us do at any rate, from the present time, that we may both purify our lives, and attain unto the promised blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest His disciples come and steal Him away, and say to the people, He is risen from the dead: so the last error should be worse than the first.

Everywhere deceit recoils upon itself, and against its will supports the truth. And observe. It was necessary for it to be believed that He died, and that He rose again, and that He was buried, and all these things are brought to pass by His enemies. See, at any rate, these words bearing witness to every one of these facts. We remember, these are the words, that that deceiver said, when He was yet alive, (He was therefore now dead), After three days I rise again. Command therefore that the sepulchre be sealed, (He was therefore buried), lest His disciples come and steal Him away. So that if the sepulchre be sealed, there will be no unfair dealing. For there could not be. So then the proof of His resurrection has become incontrovertible by what you have put forward. For because it was sealed, there was no unfair dealing. But if there was no unfair dealing, and the sepulchre was found empty, it is manifest that He is risen, plainly and incontrovertibly. Do you see, how even against their will they contend for the proof of the truth?

But mark thou, I pray you, the disciples' love of truth, how they conceal from us none of the things that are said by His enemies, though they use opprobrious language. Behold, at any rate, they even call Him a deceiver, and these men are not silent about that.

But these things show also their savageness (that not even at His death did they let go their anger), and these men's simple and truthful disposition.

But it were worth while to inquire concerning that point also, where He said, After three days I rise again? For one would not find this thus distinctly stated, but rather the example of Jonah. So that they understood His saying, and of their own will dealt unfairly.

What then says Pilate? You have a watch; make it as sure as you can. And they made it sure, sealing the sepulchre, and setting the watch. He suffers not the soldiers alone to seal, for as having learned the things concerning Christ, he was no longer willing to co-operate with them. But in order to be rid of them, he endures this also, and says, Do ye seal it as you will, that you may not have it in your power to blame others. For if the soldiers only had sealed, they might have said (although the saying would have been improbable and false, yet nevertheless as in the rest they cast aside shame, so in this too they might have been able to say), that the soldiers, having given up the body to be stolen, gave His disciples opportunity to feign the history concerning His resurrection, but now having themselves made it sure, they are not able to say so much as this.

Do you see how they labor for the truth against their will? For they themselves came to Pilate, themselves asked, themselves sealed, setting the watch, so as to be accusers, and refuters one of another. And indeed when should they have stolen Him? On the Sabbath? And how? For it was not lawful so much as to go out. [Exodus 16:29] And even if they transgressed the law, how should they have dared, who were so timid, to come forth? And how could they also have been able to persuade the multitude? By saying what? By doing what? And from what sort of zeal could they have stood in behalf of the dead? Expecting what recompense? What requital? Seeing Him yet alive and merely seized, they had fled; and after His death were they likely to speak boldly in His behalf, unless He had risen again? And how should these things be reasonable? For that they were neither willing nor able to feign a resurrection, that did not take place, is plain from hence. He discoursed to them much of a resurrection, and continually said, as indeed these very men have stated, After three days I rise again. If therefore He rose not again, it is quite clear that these men (having been deceived and made enemies to an entire nation for His sake, and come to be without home and without city) would have abhorred Him, and would not have been willing to invest Him with such glory; as having been deceived, and having fallen into the utmost dangers on His account. For that they would not even have been able, unless the resurrection had been true, to feign it, this does not so much as need reasoning.

For in what were they confident? In the shrewdness of their reasonings? Nay of all men they were the most unlearned. But in the abundance of their possessions? Nay, they had neither staff nor shoes. But in the distinction of their race? Nay, they were mean, and of mean ancestors. But in the greatness of their country? Nay, they were of obscure places. But in their own numbers? Nay, they were not more than eleven, and they were scattered abroad. But in their Master's promises? What kind of promises? For if He were not risen again, neither would those be likely to be trusted by them. And how should they endure a frantic people. For if the chief of them endured not the speech of a woman, keeping the door, and if all the rest too, on seeing Him bound, were scattered abroad, how should they have thought to run to the ends of the earth, and plant a feigned tale of a resurrection? For if he stood not a woman's threat, and they not so much as the sight of bonds, how were they able to stand against kings, and rulers, and nations, where were swords, and gridirons, and furnaces, and ten thousand deaths day by day, unless they had the benefit of the power and grace of Him who rose again? Such miracles and so many were done, and none of these things did the Jews regard, but crucified Him, who had done them, and were they likely to believe these men at their mere word about a resurrection? These things are not, they are not so, but the might of Him, who rose again, brought them to pass.

2. But mark, I pray you, their craft, how ridiculous it is. We remember, these are their words, that that deceiver said, while He was yet alive, After three days I rise again. Yet if He were a deceiver, and boastfully uttered falsehood, why are you afraid and run to and fro, and use so much diligence? We are afraid, it is replied, lest perchance the disciples steal Him away, and deceive the multitude. And yet this has been proved to have no probability at all. Malice, however, is a thing contentious and shameless, and attempts what is unreasonable.

And they command it to be made sure for three days, as contending for doctrines, and being minded to prove that before that time also He was a deceiver, and they extend their malice even to His tomb. For this reason then He rose sooner, that they might not say that He spoke falsely, and was stolen. For this, His rising sooner, was open to no charge, but to be later would have been full of suspicion. For indeed if He had not risen then, when they were sitting there, and watching, but when they had withdrawn after the three days, they would have had something to say, and to speak against it, although foolishly. For this reason then He anticipated the time. For it was meet the resurrection should take place, while they were sitting by and watching. Therefore also it was fit it should take place within the three days, since if it had been when they were passed, and the men had withdrawn, the matter would have been regarded with suspicion. Therefore also He allowed them to seal it, as they were minded, and soldiers sat around it.

And they cared not about doing these things, and working on a Sabbath day, but they looked to one object only, their own wicked purpose, as though by that they were to succeed; which was a mark of extreme folly, and of fear now greatly dismaying them. For they who seized Him, when living, are afraid of Him when dead. And yet if He had been a mere man, they had reason to have taken courage. But that they might learn, that when living also He endured of His own will, what He did endure; behold, both a seal, a stone, and a watch, and they were not able to hold Him. But there was one result only, that the burial was published, and the resurrection thereby proved. For indeed soldiers sat by it, and Jews are on the watch.

But in the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold there was a great earthquake. For an angel of the Lord descended from Heaven, and came and rolled back the stone from the door of the tomb, and sat upon it. His countenance was like lightning, and his raiment white as snow.

After the resurrection came the angel. Why then came he, and took away the stone? Because of the women, for they themselves had seen Him then in the sepulchre. Therefore that they might believe that He was risen again, they see the sepulchre void of the body. For this cause he removed the stone, for this cause also an earthquake took place, that they might be thoroughly aroused and awakened. For they had come to pour oil on Him, and these things were done at night, and it is likely that some also had become drowsy. And for what intent and cause does he say, Fear not ye? First he delivers them from the dread, and then tells them of the resurrection. And the ye is of one showing them great honor, and indicating, that extreme punishment awaits them that had dared to do, what the others had dared, except they repented. For to be afraid is not for you, he means, but for them that crucified Him.

Having delivered them then from the fear both by his words, and by his appearance (for his form he showed bright, as bearing such good tidings), he went on to say, I know that you seek Jesus the Crucified. And he is not ashamed to call Him crucified; for this is the chief of the blessings.

He is risen. [Matthew 28:6] Whence is it evident? As He said. So that if you refuse to believe me, he would say, remember His words, and neither will you disbelieve me. Then also another proof, Come and see the place where He lay. For this he had lifted up the stone, in order that from this too they might receive the proof. And tell His disciples, that you shall see Him in Galilee. And he prepares them to bear good tidings to others, which thing most of all made them believe. And He said well in Galilee, freeing them from troubles and dangers, so that fear should not hinder their faith.

And they departed from the sepulchre with fear and joy. Why could this be? They had seen a thing amazing, and beyond expectation, a tomb empty, where they had before seen Him laid. Therefore also He had led them to the sight, that they might become witnesses of both things, both of His tomb, and of His resurrection. For they considered that no man could have taken Him, when so many soldiers were sitting by Him, unless He raised up Himself. For this cause also they rejoice and wonder, and receive the reward of so much continuance with Him, that they should first see and gladly declare, not what had been said only, but also what they beheld.

3. Therefore after then they had departed with fear and joy, Behold, Jesus met them, saying, All hail. But they held Him by the feet, and with exceeding joy and gladness ran unto Him, and received by the touch also, an infallible proof, and full assurance of the resurrection. And they worshipped Him. What then says He? Be not afraid. Again, He Himself casts out their fear, making way for faith, But go, tell my brethren, that they go into Galilee, and there shall they see me. Mark how He Himself sends good tidings to His disciples by these women, bringing to honor, as I have often said, that sex, which was most dishonored, and to good hopes; and healing that which was diseased.

Perchance some one of you would wish to be like them, to hold the feet of Jesus; ye can even now, and not His feet and His hands only, but even lay hold on that sacred head, receiving the awful mysteries with a pure conscience. But not here only, but also in that day you shall see Him, coming with that unspeakable glory, and the multitude of the angels, if you are disposed to be humane; and you shall hear not these words only, All hail! but also those others, Come ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world. [Matthew 25:34]

Be therefore humane, that you may hear these things; and you women, that wear gold, who have looked on the running of these women, at last, though late, lay aside the disease of the desire for golden ornaments. So that if you are emulous of these women, change the ornaments which you wear, and clothe yourselves instead with almsgiving. What is the use, I pray you, of these precious stones, and of the garments spangled with gold? My soul, you say, is glad, and is pleased with these things. I asked you the profit, but you tell me the hurt. For nothing is worse than being taken up with these things, and delighting in them, and being riveted to them. For more bitter is this grievous slavery, when any one finds delight even in being a slave. For in what spiritual matter will she ever be diligent as she ought; when will she laugh to scorn, as she should, the things of this world, who thinks it a worthy matter for joy, that she has been chained in gold? For he that continues in prison, and is pleased, will never desire to be set free; as indeed neither will this woman; but as having become a kind of captive to this wicked desire, she will not endure so much as to hear spiritual language with becoming desire and diligence, much less to engage in such work.

What then is the profit of these ornaments and this luxury? I pray you. I am pleased with them, you say. Again you have told of the hurt and the ruin. But I enjoy also, you say, much honor from the beholders. And what is this? This is the occasion of another destruction, when you are lifted up to haughtiness, to arrogance. Come now, since you have not told me of the profit, bear with me while I tell you of the mischiefs. What then are the mischiefs resulting therefrom? Anxiety, which is greater than the pleasure. Wherefore many of the beholders, these I mean of the grosser sort, derive more pleasure from it than she who wears the gold. For you indeed deck yourself with anxiety, but they, without this, feast their eyes.

Moreover, there are other things again, the debasing of the soul, the being looked upon with envy on all sides. For the neighboring women stung by it, arm themselves against their own husbands, and stir up against you grievous wars. Together with these things, the fact that all one's leisure and anxiety are spent on this object, that one does not apply one's self earnestly to spiritual achievements; that one is filled with haughtiness, arrogance, and vainglory; that one is riveted to the earth, and loses one's wings, and instead of an eagle, becomes a dog or a swine. For having given up looking up into Heaven, and flying there, you bend down to the earth like the swine, being curious about mines and caverns, and having an unmanly and base soul. But do you, when you appear, turn towards you the eyes of them at the market-place? Well then; for this very reason, you should not wear gold, that you may not become a common gazing stock, and open the mouths of many accusers. For none of those whose eyes are toward you admires you, but they jeer at you, as fond of dress, as boastful, as a carnal woman. And should you enter into a church, you go forth, without getting anything but countless leers, and revilings, and curses, not from the beholders only, but also from the prophet. For straightway Isaiah, that has the fullest voice of all, as soon as he has seen you, will cry out, These things says the Lord against the princely daughters of Sion; because they walked with a lofty neck, and with winkings of the eyes, and in their walking, trailing their garments, and mincing at the same time with their feet; the Lord shall take off their bravery, and instead of a sweet smell there shall be dust, and instead of a stomacher, you shall gird yourself with a cord. [1 Timothy 2:9]

These things for your gorgeous array. For not to them only are these words addressed, but to every woman that does like them. And Paul again with him stands as an accuser, telling Timothy to charge the women, not to adorn themselves with braided hair, or gold, or pearls, or costly array. So that everywhere the wearing of gold is hurtful, but especially when you are entering into a church, when you pass through the poor. For if you were exceedingly anxious to bring an accusation against yourself, you could not put on any other array than this visage of cruelty and inhumanity.

4. Consider at any rate how many hungry bellies you pass by with this array, how many naked bodies with this satanical display. How much better to feed hungry souls, than to bore through the lobes of your ears, and to hang from them the food of countless poor for no purpose or profit. What? Is to be rich a commendation? What? Is to wear gold a praise? Though it be from honest earnings that these things are put on you, even so what you have done is a very heavy charge against you; but when it is moreover from dishonesty, consider the exceeding greatness of it.

But do you love praises and honor? Strip yourself therefore of this ridiculous clothing, and then all will admire you; then shall you enjoy both honor and pure pleasure; since now at any rate you are overwhelmed with jeers, working for yourself many causes of vexation arising out of these things. For should any of these things be missing, consider how many are the evils that have their birth therefrom, how many maidservants are beaten, how many men put to trouble, how many led to execution, how many cast into prison. And trials arise hence, and actions, and countless curses and accusations against the wife from the husband, against the hus band from her friends, against the soul from itself. But it will not be lost. In the first place, this is not easy to secure, but even if it be kept safe constantly, yet by being kept, it occasions much anxiety and care and discomfort, and no advantage.

For what kind of profit arises from hence to the house? What advantage to the woman herself who wears it? No advantage indeed, but much unseemliness, and accusation from every quarter? How will you be able to kiss Christ's feet, and cling to them, when thus dressed? From this adorning He turns away. For this cause He vouchsafed to be born in the house of the carpenter, or rather not even in that house, but in a shed, and a manger. How then will you be able to behold Him, not having beauty that is desirable in His eyes, not wearing the array that is lovely before Him, but what is hateful. For he that comes unto Him must not deck himself out with such garments, but be clothed with virtue.

Consider what after all these jewels are. Nothing else than earth and ashes. Mix water with them, and they are clay. Consider and be ashamed to make clay your master, forsaking all, and abiding by it, and carrying and bearing it about, even when you enter into a church, when most of all you ought to flee from it. For neither for this cause was the church built, that you should display therein these riches, but spiritual riches. But you, as though you were entering into a pompous procession, thus deck yourself out on every side, imitating the women on the stage, even so do you carry about in profusion that ridiculous mass.

Therefore, I tell you, you come for mischief to many, and when the congregation is dismissed, in their houses, at their tables, one may hear the more part describing these things. For they have left off saying, thus and thus said the prophet and the apostle, and they describe the costliness of your garments, the size of your precious stones, and all the other unseemliness of them that wear these things.

This makes you backward in almsgiving, and your husbands. For one of you would not readily consent to break up one of these ornaments to feed a poor man. For when you would choose even yourself to be in distress rather than to behold these things broken to pieces, how should you feed another at the cost of them?

For most women feel towards these things, as to some living beings, and not less than towards their children. God forbid, you say. Prove me this then, prove it by your works, as now at least I see the contrary. For who ever of those that are completely taken captive, by melting down these things, would rescue a child's soul from death? And why do I say a child's? Who has redeemed his own soul thereby, when perishing? Nay, on the contrary, the more part even set it to sale for these things every day. And should any bodily infirmity take place, they do everything, but if they see their soul depraved, they take no such pains, but are careless both about their children's soul, and their own soul, in order that these things may remain to rust with time.

And while you are wearing jewels worth ten thousand talents, the member of Christ has not the enjoyment so much as of necessary food. And whereas the common Lord of all has imparted to all alike of heaven, and of the things in Heaven, and of the spiritual table, thou dost not impart to Him even of perishing things, on purpose that you may continue perpetually bound with these grievous chains.

Hence the countless evils, hence the fornications of the men, when you prepare them to cast off self-restraint, when you teach them to take delight in these things with which the harlot women deck themselves. For this cause they are so quickly taken captive. For if you had instructed him to look down upon these things, and to take delight in chastity, godly fear and humility, he would not have been so easily taken by the shafts of fornication. For the harlot is able to adorn herself in this way even to a greater degree than this, but with those other ornaments not so. Accustom him then to take delight in these ornaments, which he cannot see placed on the harlot. And how will you bring him into this habit? If you take off these, and put on those others, so shall both your husband be in safety, and thou in honor, and God will be propitious to you, and all men will admire you, and you will 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, world without end. Amen.

Now when they were going, behold, some of the watch came into the city, and declared unto the chief priests all the things that were done. And when they had assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, Say ye, His disciples came by night, and stole Him away while we slept. And if this come to the governor's ears, we will persuade him, and secure you.

For the sake of these soldiers that earthquake took place, in order to dismay them, and that the testimony might come from them, which accordingly was the result. For the report was thus free from suspicion, as proceeding from the guards themselves. For of the signs some were displayed publicly to the world, others privately to those present on the spot; publicly for the world was the darkness, privately the appearance of the angel, the earthquake. When then they came and showed it (for truth shines forth, being proclaimed by its adversaries), they again gave money, that they might say, as it is expressed, that His disciples came and stole Him.

How did they steal Him? O most foolish of all men! For because of the clearness and conspicuousness of the truth, they are not even able to make up a falsehood. For indeed what they said was highly incredible, and the falsehood had not even speciousness. For how, I ask, did the disciples steal Him, men poor and unlearned, and not venturing so much as to show themselves? What? Was not a seal put upon it? What? Were there not so many watchmen, and soldiers, and Jews stationed round it? What? Did not those men suspect this very thing, and take thought, and break their rest, and continue anxious about it? And wherefore moreover did they steal it? That they might feign the doctrine of the resurrection? And how should it enter their minds to feign such a thing, men who were well content to be hidden and to live? And how could they remove the stone that was made sure? How could they have escaped the observation of so many? Nay, though they had despised death, they would not have attempted without purpose, and fruitlessly to venture in defiance of so many who were on the watch. And that moreover they were timorous, what they had done before showed clearly, at least, when they saw Him seized, all rushed away from Him. If then at that time they did not dare so much as to stand their ground when they saw Him alive, how when He was dead could they but have feared such a number of soldiers? What? Was it to burst open a door? Was it that one should escape notice? A great stone lay upon it, needing many hands to move it.

They were right in saying, So the last error shall be worse than the first, [Matthew 27:64] making this declaration against themselves, for that, when after so much mad conduct they ought to have repented, they rather strive to outdo their former acts, feigning absurd fictions, and as, when He was alive, they purchased His blood, so when He was dead and risen again, they again by money were striving to undermine the evidence of His resurrection. But do thou mark, I pray you, how by their own doings they are caught everywhere. For if they had not come to Pilate, nor asked for the guard, they would have been more able to act thus impudently, but as it was, not so. For indeed, as though they were laboring to stop their own mouths, even so did they all things. For if the disciples had not strength to watch with Him, and that, though upbraided by Him, how could they have ventured upon these things? And wherefore did they not steal Him before this, but when you had come? For if they had been minded to do this, they would have done it, when the tomb was not yet guarded on the first night, when it was to be done without danger, and in security. For it was on the Sabbath that they came and begged of Pilate to have the watch, and kept guard, but during the first night none of these was present by the sepulchre.

2. And what mean also the napkins that were stuck on with the myrrh; for Peter saw these lying. For if they had been disposed to steal, they would not have stolen the body naked, not because of dishonoring it only, but in order not to delay and lose time in stripping it, and not to give them that were so disposed opportunity to awake and seize them. Especially when it was myrrh, a drug that adheres so to the body, and cleaves to the clothes, whence it was not easy to take the clothes off the body, but they that did this needed much time, so that from this again, the tale of the theft is improbable.

What? Did they not know the rage of the Jews? And that they would vent their anger on them? And what profit was it at all to them, if He had not risen again?

So these men, being conscious that they had made up all this tale, gave money, and said, Say ye these things, and we will persuade the governor. For they desire that the report should be published, fighting in vain against the truth; and by their endeavors to obscure it, by these even against their will they occasioned it to appear clearly. For indeed even this establishes the resurrection, the fact I mean of their saying, that the disciples stole Him. For this is the language of men confessing, that the body was not there. When therefore they confess the body was not there, but the stealing it is shown to be false and incredible, by their watching by it, and by the seals, and by the timidity of the disciples, the proof of the resurrection even hence appears incontrovertible.

Nevertheless, these shameless and audacious men, although there were so many things to stop their mouths, Say ye, these are their words, and we will persuade, and will secure you. Do you see all depraved? Pilate, for he was persuaded? The soldiers? The Jewish people? But marvel not, if money prevailed over soldiers. For if with His disciple it showed its might to be so great, much more with these.

And this saying is commonly reported, it is said, until this day. Do you see again the disciples' love of truth, how they are not ashamed of saying even this, that such a report prevailed against them.

Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted.

This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if some doubted, herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight.

What then says He unto them, when He sees them? All power is given unto me in heaven and on earth. Again He speaks to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high. Go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you; giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

After that, because he had enjoined on them great things, to raise their courage, He says, Lo! I am with you always, even unto the end of the world. [Matthew 28:20] Do you see His own proper power again? Do you see how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto the end of the world; but he speaks to the believers as to one body. For tell me not, says He, of the difficulty of the things: for I am with you, who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, [Jeremiah 1:6, 8] as to Moses and Ezekiel shrinking from the office, I am with you, this here also to these men. And mark, I pray you, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.

For the irksome things, says He, that you will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which you shall enjoy remain immortal, as I have often told you before. Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.

But let us not fear only, and shudder, but let us change too, while there is opportunity, and let us rise out of our wickedness, for we can, if we be willing. For if before grace many did this, much more after grace.

3. For what grievous things are we enjoined? To cleave mountains asunder? To fly into the air? Or to cross the Tuscan sea? By no means, but a way of life so easy, as not so much as to want any instruments, but a soul and purpose only. For what instruments had these apostles, who effected such things? Did they not go about with one vestment and unshod? And they got the better of all.

For what is difficult of the injunctions? Have no enemy. Hate no man. Speak ill of no man. Nay, the opposites of these things are the greater hardships. But He said, you reply, Throw away your money. Is this then the grievous thing? In the first place, He did not command, but advised it. Yet even if it were a command, what is it grievous not to carry about burdens and unseasonable cares?

But oh covetousness! All things have become money; for this cause all things are turned upside down. If anyone declares another happy, he mentions this; should he pronounce him wretched, hence is derived the description of wretchedness. And all reckonings are made on this account, how such an one gets rich, how such an one gets poor. Should it be military service, should it be marriage, should it be a trade, should it be what you will that any man takes in hand, he does not apply to what is proposed, until he see these riches are coming in rapidly upon him. After this shall we not meet together and consult how we shall drive away this pest? Shall we not regard with shame the good deeds of our fathers? Of the three thousand, of the five thousand, who had all things common?

What is the profit of this present life, when we do not use it for our future gain? How long do ye not enslave the mammon that has enslaved you? How long are you slaves of money? How long have ye no love for liberty, and do not rend in pieces the bargains of covetousness? But while, if you should have become slaves of men, you do all things, if any one should promise you liberty; yet being captives of covetousness, you do not so much as consider how ye may be delivered from this bitter bondage. And yet the one were nothing terrible, the other is the most bitter tyranny.

Consider how great a price Christ paid for us. He shed His own blood; He gave up Himself. But you, even after all this, are grown supine; and the most grievous thing of all is, that you even take delight in the slavery, you luxuriate in the dishonor, and that, from which you ought to flee, has become an object of desire to you.

But since it is right not only to lament and to blame, but also to correct, let us see from what cause this passion and this evil have become an object of desire to you. Whence then, whence has this come to be an object of desire? Because, you say, it makes me to be in honor and in security. In what kind of security, I pray you? In the confidence, not to suffer hunger, nor cold, not to be harmed, not to be despised. Will you then, if we promise you this security, refrain from being rich? For if it is for this that riches are an object of desire, if it be in your power to have security without these, what need have you of these any more? And how is it possible, you say, for one who is not rich to attain to this? Nay, how is it possible (for I say the opposite thing) if one is rich? For it is necessary to flatter many, both rulers and subjects, and to entreat countless numbers, and to be a base slave, and to be in fear and trembling, and to regard with suspicion the eyes of the envious, and to fear the tongues of false accusers, and the desires of other covetous men. But poverty is not like this, but altogether the contrary. It is a place of refuge and security, a calm harbor, a wrestling ground, and school of exercise to learn self-command, an imitation of the life of angels.

Hear these things, as many as are poor; or rather also, as many as desire to be rich. It is not poverty that is the thing to be feared, but the not being willing to be poor. Account poverty to be nothing to fear, and it will not be to you a matter for fear. For neither is this fear in the nature of the thing, but in the judgment of feeble-minded men. Or rather, I am even ashamed that I have occasion to say so much concerning poverty, to show that it is nothing to be feared. For if you practise self-command, it is even a fountain to you of countless blessings. And if any one were to offer you sovereignty, and political power, and wealth, and luxury, and then having set against them poverty, were to give you your choice to take which thou would, you would straightway seize upon poverty, if indeed you knew the beauty thereof.

4. And I know that many laugh, when these things are said; but we are not troubled but we require you to stay, and soon ye will give judgment with us. For to me poverty seems like some comely, fair, and well-favored damsel, but covetousness like some monster shaped woman, some Scylla or Hydra, or some other like prodigies feigned by fabulous writers.

For bring not forward, I pray you, them that accuse poverty, but them that have shone thereby. Nurtured in this, Elias was caught up in that blessed assumption. With this Eliseus shone; with this John; with this all the apostles; but with the other, Ahab, Jezebel, Gehazi, Judas, Nero, Caiaphas, were condemned.

But if it please you, let us not look to those only that have been glorious in poverty, but let us observe the beauty itself of this damsel. For indeed her eye is clear and piercing, having nothing turbid in it, like the eye of covetousness, which is at one time full of anger, at another sated with pleasure, at another troubled by incontinence. But the eye of poverty is not like this, but mild, calm, looking kindly on all, meek, gentle, hating no man, shunning no man. For where there are riches, there is matter for enmity, and for countless wars. The mouth again of the other is full of insults, of a certain haughtiness, of much boasting, cursing, deceit; but the mouth and the tongue of this are sound, filled with continual thanksgiving, blessing, words of gentleness, of affection, of courtesy, of praise, of commendation. And if you would see also the proportion of her members, she is of a goodly height, and far loftier than wealth. And if many flee from her, marvel not at it, for indeed so do fools from the rest of virtue.

But the poor man, you will say, is insulted by him that is rich. Again you are declaring to me the praise of poverty. For who, I pray you, is blessed, the insulter, or the insulted? It is manifest that it is the insulted person. But then, the one, covetousness, urges to insult the other; poverty persuades to endure. But the poor man suffers hunger, you will say. Paul also suffered hunger, and was in famine. But he has no rest. Neither had the Son of Man where to lay His head. [Matthew 8:20]

Do you see how far the praises of poverty have proceeded, and where it places you, to what men it leads you on, and how it makes you a follower of the Lord? If it were good to have gold, Christ, who have the unutterable blessings, would have given this to His disciples. But now so far from giving it them, He forbad them to have it. Wherefore Peter also, so far from being ashamed of poverty, even glories in it, saying, Silver and gold have I none; but what I have give I you. [Acts 3:6] And who of you would not have desired to utter this saying? Nay, we all would extremely, perhaps some one may say. Then throw away your silver, throw away your gold. And if I throw it away, you will say, shall I receive the power of Peter? Why, what made Peter blessed, tell me? Was it indeed to have lifted up the lame man? By no means, but the not having these riches, this procured him Heaven. For of those that wrought these miracles, many fell into hell, but they, who did those good things, attained a kingdom. And this you may learn even of Peter himself. For there were two things that he said, Silver and gold have I none; and, In the name of Jesus Christ rise up and walk.

Which sort of thing then made Him glorious and blessed, the raising up the lame man, or the casting away his money? And this you may learn from the Master of the conflicts Himself. What then does He Himself say to the rich man seeking eternal life? He said not, raise up the lame, but, Sell your goods, and give to the poor, and come and follow me, and you shall have treasure in Heaven. [Matthew 19:21] And Peter again said not, Behold, in Your name we cast out devils; although he was casting them out, but, Behold, we have forsaken all and followed You what shall we have? [Matthew 19:27] And Christ again, in answering this apostle, said not, If any man raise up the lame, but, Whosoever has forsaken houses or lands, shall receive an hundredfold in this world, and shall inherit everlasting life.

Let us also then emulate this man, that we may not be confounded, but may with confidence stand at the judgment seat of Christ; that we may win Him to be with us, even as He was with His disciples. For He will be with us, like as He was with them, if we are willing to follow them, and to be imitators of their life and conversation. For in consequence of these things God crowns, and commends men, not requiring of you to raise the dead, or to cure the lame. For not these things make one to be like Peter, but the casting away one's goods, for this was the apostles' achievement.

But do you not find it possible to cast them away? In the first place, I say, it is possible; but I compel you not, if you are not willing, nor constrain you to it; but this I entreat, to spend at least a part on the needy, and to seek for yourself nothing more than is necessary. For thus shall we both live our life here without trouble, and in security, and enjoy eternal life; unto which God grant we all may attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, together with the Father and the Holy Ghost, now and always, and world without end. Amen.

Acts 1:1-2

The former treatise have I made, O Theophilus, concerning all things which Jesus began both to do and to teach, until the day on which, having given charge to the Apostles, whom He had chosen, by the Holy Spirit, He was taken up.

To many persons this Book is so little known, both it and its author, that they are not even aware that there is such a book in existence. For this reason especially I have taken this narrative for my subject, that I may draw to it such as do not know it, and not let such a treasure as this remain hidden out of sight. For indeed it may profit us no less than even the Gospels; so replete is it with Christian wisdom and sound doctrine, especially in what is said concerning the Holy Ghost. Then let us not hastily pass by it, but examine it closely. Thus, the predictions which in the Gospels Christ utters, here we may see these actually come to pass; and note in the very facts the bright evidence of Truth which shines in them, and the mighty change which is taking place in the disciples now that the Spirit has come upon them. For example, they heard Christ say, Whoever believes in Me, the works that I do shall he do also, and greater works than these shall he do [John 14:12]: and again, when He foretold to the disciples, that they should be brought before rulers and kings, and in their synagogues they should scourge them, and that they should suffer grievous things, and overcome all [Matthew 10:18]: and that the Gospel should be preached in all the world [Matthew 24:14]: now all this, how it came to pass exactly as it was said, may be seen in this Book, and more besides, which He told them while yet with them. Here again you will see the Apostles themselves, speeding their way as on wings over land and sea; and those same men, once so timorous and void of understanding, on the sudden become quite other than they were; men despising wealth, and raised above glory and passion and concupiscence, and in short all such affections: moreover, what unanimity there is among them now; nowhere any envying as there was before, nor any of the old hankering after the preeminence, but all virtue brought in them to its last finish, and shining through all, with surpassing lustre, that charity, concerning which the Lord had given so many charges saying, In this shall all men know that you are My disciples, if you love one another. [John 13:35] And then, besides, there are doctrines to be found here, which we could not have known so surely as we now do, if this Book had not existed, but the very crowning point of our salvation would be hidden, alike for practice of life and for doctrine.

The greater part, however, of this work is occupied with the acts of Paul, who laboured more abundantly than they all. [1 Corinthians 15:10] And the reason is, that the author of this Book, that is, the blessed Luke, was his companion: a man, whose high qualities, sufficiently visible in many other instances, are especially shown in his firm adherence to his Teacher, whom he constantly followed. Thus at a time when all had forsaken him, one gone into Galatia, another into Dalmatia, hear what he says of this disciple: Only Luke is with me. [2 Timothy 4:10] And giving the Corinthians a charge concerning him, he says, Whose praise is in the Gospel throughout all the Churches. [2 Corinthians 8:18] Again, when he says, He was seen of Cephas, then of the twelve, and, according to the Gospel which you received (1 Corinthians 15:5, 1), he means the Gospel of this Luke. So that there can be no mistake in attributing this work to him: and when I say, to him, I mean, to Christ. And why then did he not relate every thing, seeing he was with Paul to the end? We may answer, that what is here written, was sufficient for those who would attend, and that the sacred writers ever addressed themselves to the matter of immediate importance, whatever it might be at the time: it was no object with them to be writers of books: in fact, there are many things which they have delivered by unwritten tradition. Now while all that is contained in this Book is worthy of admiration, so is especially the way the Apostles have of coming down to the wants of their hearers: a condescension suggested by the Spirit who has so ordered it, that the subject on which they chiefly dwell is that which pertains to Christ as man. For so it is, that while they discourse so much about Christ, they have spoken but little concerning His Godhead; it was mostly of the Manhood that they discoursed, and of the Passion, and the Resurrection, and the Ascension. For the thing required in the first instance was this, that it should be believed that He was risen, and ascended into heaven. As then the point on which Christ himself most insisted was, to have it known that He had come from the Father, so is it this writer's principal object to declare, that Christ was risen from the dead, and was received up into Heaven, and that He went to God, and came from God. For, if the fact of His coming from God were not first believed, much more, with the Resurrection and Ascension added thereto, would the Jews have found the entire doctrine incredible. Wherefore gently and by degrees he leads them on to higher truths. Nay, at Athens Paul even calls Him man simply, without saying more [Acts 17:31]. For if, when Christ Himself spoke of His equality with the Father, they often attempted to stone Him, and called Him a blasphemer for this reason, it was little to be expected that they would receive this doctrine from the fishermen, and that too, with the Cross coming before it.

But why speak of the Jews, seeing that even the disciples often upon hearing the more sublime doctrines were troubled and offended? Therefore also He told them, I have many things to say unto you, but you cannot bear them now. [John 16:12] If those could not, who had been so long time with Him, and had been admitted to so many secrets, and had seen so many wonders, how was it to be expected that men, but newly dragged away from altars, and idols, and sacrifices, and cats, and crocodiles (for such did the Gentiles worship), and from the rest of their evil ways, should all at once receive the more sublime matters of doctrine? And how in particular should Jews, hearing as they did every day of their lives, and having it ever sounded in their ears, The Lord your God is one Lord, and beside Him is none other [Deuteronomy 6:4]: who also had seen Him hanging nailed on the Cross, nay, had themselves crucified and buried Him, and not seen Him even risen: when they were told that this same person was God and equal with the Father, how should they, of all men, be otherwise than shocked and revolted? Therefore it is that gently and little by little they carry them on, with much consideration and forbearance letting themselves down to their low attainments, themselves the while enjoying in more plentiful measure the grace of the Spirit, and doing greater works in Christ's name than Christ Himself did, that they may at once raise them up from their grovelling apprehensions, and confirm the saying, that Christ was raised from the dead. For this, in fact, is just what this Book is: a Demonstration of the Resurrection: this being once believed, the rest would come in due course. The subject then and entire scope of this Book, in the main, is just what I have said. And now let us hear the Preface itself.

The former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach. [Acts 1:1] Why does he put him in mind of the Gospel? To intimate how strictly he may be depended upon. For at the outset of the former work he says, It seemed good to me also, having had perfect understanding of all things from the very first, to write unto you in order. [Luke 1:3] Neither is he content with his own testimony, but refers the whole matter to the Apostles, saying, Even as they delivered them unto us, which from the beginning were eyewitnesses and ministers of the word. [Luke 1:2] Having then accredited his account in the former instance, he has no need to put forth his credentials afresh for this treatise, seeing his disciple has been once for all satisfied, and by the mention of that former work he has reminded him of the strict reliance to be placed in him for the truth. For if a person has shown himself competent and trustworthy to write of things which he has heard, and moreover has obtained our confidence, much more will he have a right to our confidence when he has composed an account, not of things which he has received from others, but of things which he has seen and heard. For you received what relates to Christ; much more will you receive what concerns the Apostles.

What then, (it may be asked), is it a question only of history, with which the Holy Spirit has nothing to do? Not so. For, if those delivered it unto us, who from the beginning were eyewitnesses and ministers of the word; then, what he says, is theirs. And why did he not say, 'As they who were counted worthy of the Holy Spirit delivered them unto us;' but Those who were eyewitnesses? Because, in matter of belief, the very thing that gives one a right to be believed, is the having learned from eyewitnesses: whereas the other appears to foolish persons mere parade and pretension. And therefore John also speaks thus: I saw, and bare record that this is the Son of God. [John 1:34] And Christ expresses Himself in the same way to Nicodemus, while he was dull of apprehension, We speak that we do know, and testify that we have seen; and no one receives our witness. [John 3:11] Accordingly, He gave them leave to rest their testimony in many particulars on the fact of their having seen them, when He said, And do ye bear witness concerning Me, because you have been with Me from the beginning. [John 15:27] The Apostles themselves also often speak in a similar manner; We are witnesses, and the Holy Spirit which God has given to those that obey Him. [Acts 2:32]; and on a subsequent occasion, Peter, still giving assurance of the Resurrection, said, Seeing we ate and drank with Him. [Acts 10:41] For they more readily received the testimony of persons who had been His companions, because the notion of the Spirit was as yet very much beyond them. Therefore John also at that time, in his Gospel, speaking of the blood and water, said, he himself saw it, making the fact of his having seen it equivalent, for them, to the highest testimony, although the witness of the Spirit is more certain than the evidence of sight, but not so with unbelievers. Now that Luke was a partaker of the Spirit, is abundantly clear, both from the miracles which even now take place; and from the fact that in those times even ordinary persons were gifted with the Holy Ghost; and again from the testimony of Paul, in these words, Whose praise is in the Gospel [2 Corinthians 8:18]; and from the appointment to which he was chosen: for having said this, the Apostle adds, But also appointed of the Churches to travel with us with this grace which is administered by us.

Now mark how unassuming he is. He does not say, The former Gospel which I preached, but, The former treatise have I made; accounting the title of Gospel to be too great for him; although it is on the score of this that the Apostle dignifies him: Whose praise, he says, is in the Gospel. But he himself modestly says, The former treatise have I made — O Theophilus, of all that Jesus began both to do and to teach: not simply of all, but from the beginning to the end; until the day, he says, in which He was taken up. And yet John says, that it was not possible to write all: for were they written, I suppose, says he, that even the world itself could not contain the books written. [John 21:25] How then does the Evangelist here say, Of all? He does not say all, but of all, as much as to say, in a summary way, and in the gross; and of all that is mainly and pressingly important. Then he tells us in what sense he says all, when he adds, Which Jesus began both to do and to teach; meaning His miracles and teaching; and not only so, but implying that His doing was also a teaching.

But now consider the benevolent and Apostolic feelings of the writer: that for the sake of a single individual he took such pains as to write for him an entire Gospel. That you might have, he says, the certainty of those things, wherein you have been instructed. [Luke 1:4] In truth, he had heard Christ say, It is not the will of My Father that one of these little ones should perish. [Matthew 18:14] And why did he not make one book of it, to send to one man Theophilus, but has divided it into two subjects? For clearness, and to give the brother a pause for rest. Besides, the two treatises are distinct in their subject-matter.

But consider how Christ accredited his words by His deeds. Thus He says, Learn of Me, for I am meek and lowly in heart. [Matthew 11:29] He taught men to be poor, and exhibited this by His actions: For the Son of Man, He says, has not where to lay His head. [Matthew 8:20] Again, He charged men to love their enemies; and He taught the same lesson on the Cross, when He prayed for those who were crucifying Him. He said, If any man will sue you at the law, and take away your coat, let him have your cloak also [Matthew 5:40]: now He not only gave His garments, but even His blood. In this way He bade others teach. Wherefore Paul also said, So as you have us for an example. [Philippians 3:17] For nothing is more frigid than a teacher who shows his philosophy only in words: this is to act the part not of a teacher, but of a hypocrite. Therefore the Apostles first taught by their conduct, and then by their words; nay rather they had no need of words, when their deeds spoke so loud. Nor is it wrong to speak of Christ's Passion as action, for in suffering all He performed that great and wonderful act, by which He destroyed death, and effected all else that He did for us.

Until the day in which He was taken up, after that He, through the Holy Spirit, had given commandments unto the Apostles whom He had chosen. After He had given commandments through the Spirit [Acts 1:2]; i.e. they were spiritual words that He spoke unto them, nothing human; either this is the meaning, or, that it was by the Spirit that He gave them commandments. Do you observe in what low terms he still speaks of Christ, as in fact Christ had spoken of Himself? But if I by the Spirit of God cast out devils [Matthew 12:28]; for indeed the Holy Ghost wrought in that Temple. Well, what did He command? Go therefore, He says, make disciples of all the nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you. (Ib. 28:19-20.) A high encomium this for the Apostles; to have such a charge entrusted to them, I mean, the salvation of the world! Words full of the Spirit! And this the writer hints at in the expression, through the Holy Ghost (and, the words which I spoke unto you, says the Lord, are Spirit) [John 6:63]; thus leading the hearer on to a desire of learning what the commands were, and establishing the authority of the Apostles, seeing it is the words of the Spirit they are about to speak, and the commandments of Christ. After He had given commandments, he says, He was taken up. He does not say, 'ascended;' he still speaks as concerning a man. It appears then that He also taught the Disciples after His resurrection, but of this space of time no one has related to us the whole in detail. St. John indeed, as also does the present writer, dwells at greater length on this subject than the others; but none has clearly related every thing (for they hastened to something else); however, we have learned these things through the Apostles, for what they heard, that did they tell. To whom also He showed Himself alive. Having first spoken of the Ascension, he adverts to the Resurrection; for since you have been told that He was taken up, therefore, lest you should suppose Him to have been taken up by others, he adds, To whom He showed Himself alive. For if He showed Himself in the greater, surely He did in the minor circumstance. Do you see, how casually and unperceived he drops by the way the seeds of these great doctrines?

Being seen of them during forty days. He was not always with them now, as He was before the Resurrection. For the writer does not say forty days, but, during forty days. He came, and again disappeared; by this leading them on to higher conceptions, and no longer permitting them to stand affected towards Him in the same way as before, but taking effectual measures to secure both these objects, that the fact of His Resurrection should be believed, and that He Himself should be ever after apprehended to be greater than man. At the same time, these were two opposite things; for in order to the belief in His Resurrection, much was to be done of a human character, and for the other object, just the reverse. Nevertheless, both results have been effected, each when the fitting time arrived.

But why did He appear not to all, but to the Apostles only? Because to the many it would have seemed a mere apparition, inasmuch as they understood not the secret of the mystery. For if the disciples themselves were at first incredulous and were troubled, and needed the evidence of actual touch with the hand, and of His eating with them, how would it have fared in all likelihood with the multitude? For this reason therefore by the miracles [wrought by the Apostles] He renders the evidence of His Resurrection unequivocal, so that not only the men of those times — this is what would come of the ocular proof— but also all men thereafter, should be certain of the fact, that He was risen. Upon this ground also we argue with unbelievers. For if He did not rise again, but remains dead, how did the Apostles perform miracles in His name? But they did not, say you, perform miracles? How then was our religion (ἔ θνος) instituted? For this certainly they will not controvert nor impugn what we see with our eyes: so that when they say that no miracles took place, they inflict a worse stab upon themselves. For this would be the greatest of miracles, that without any miracles, the whole world should have eagerly come to be taken in the nets of twelve poor and illiterate men. For not by wealth of money, not by wisdom of words, not by anything else of this kind, did the fishermen prevail; so that objectors must even against their will acknowledge that there was in these men a Divine power, for no human strength could ever possibly effect such great results. For this He then remained forty days on earth, furnishing in this length of time the sure evidence of their seeing Him in His own proper Person, that they might not suppose that what they saw was a phantom. And not content with this, He added also the evidence of eating with them at their board: as to signify this, the writer adds, And being at table with them, He commanded. [Acts 1:4] And this circumstance the Apostles themselves always put forth as an fallible token of the Resurrection; as where they say, Who ate and drank with Him. [Acts 10:41]

And what did He, when appearing unto them those forty days? Why, He conversed with them, says the writer, concerning the kingdom of God. [Acts 1:3] For, since the disciples both had been distressed and troubled at the things which already had taken place, and were about to go forth to encounter great difficulties, He recovered them by His discourses concerning the future. He commanded them that they should not depart from Jerusalem, but wait for the promise of the Father. [Acts 1:4] First, He led them out to Galilee, afraid and trembling, in order that they might listen to His words in security. Afterwards, when they had heard, and had passed forty days with Him, He commanded them that they should not depart from Jerusalem. Wherefore? Just as when soldiers are to charge a multitude, no one thinks of letting them issue forth until they have armed themselves, or as horses are not suffered to start from the barriers until they have got their charioteer; so Christ did not suffer these to appear in the field before the descent of the Spirit, that they might not be in a condition to be easily defeated and taken captive by the many. Nor was this the only reason, but also there were many in Jerusalem who should believe. And then again that it might not be said, that leaving their own acquaintance, they had gone to make a parade among strangers, therefore among those very men who had put Christ to death do they exhibit the proofs of His Resurrection, among those who had crucified and buried Him, in the very town in which the iniquitous deed had been perpetrated; thereby stopping the mouths of all foreign objectors. For when those even who had crucified Him appear as believers, clearly this proved both the fact of the crucifixion and the iniquity of the deed, and afforded a mighty evidence of the Resurrection. Furthermore, lest the Apostles should say, How shall it be possible for us to live among wicked and bloody men, they so many in number, we so few and contemptible, observe how He does away their fear and distress, by these words, But wait for the promise of the Father, which you have heard of Me. [Acts 1:4] You will say, When had they heard this? When He said, It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you. [John 16:7] And again, I will pray the Father, and He shall send you another Comforter, that He may abide with you. [John 14:16]

But why did the Holy Ghost come to them, not while Christ was present, nor even immediately after his departure, but, whereas Christ ascended on the fortieth day, the Spirit descended when the day of Pentecost, that is, the fiftieth, was fully come? [Acts 2:1] And how was it, if the Spirit had not yet come, that He said, Receive the Holy Ghost? [John 20:22] In order to render them capable and meet for the reception of Him. For if Daniel fainted at the sight of an Angel [Daniel 8:17], much more would these when about to receive so great a grace. Either this then is to be said, or else that Christ spoke of what was to come, as if come already; as when He said, Tread ye upon serpents and scorpions, and over all the power of the devil. [Luke 10:19] But why had the Holy Ghost not yet come? It was fit that they should first be brought to have a longing desire for that event, and so receive the grace. For this reason Christ Himself departed, and then the Spirit descended. For had He Himself been there, they would not have expected the Spirit so earnestly as they did. On this account neither did He come immediately after Christ's Ascension, but after eight or nine days. It is the same with us also; for our desires towards God are then most raised, when we stand in need. Accordingly, John chose that time to send his disciples to Christ when they were likely to feel their need of Jesus, during his own imprisonment. Besides, it was fit that our nature should be seen in heaven, and that the reconciliation should be perfected, and then the Spirit should come, and the joy should be unalloyed. For, if the Spirit being already come, Christ had then departed, and the Spirit remained; the consolation would not have been so great as it was. For in fact they clung to Him, and could not bear to part with Him; wherefore also to comfort them He said, It is expedient for you that I go away. [John 16:7] On this account He also waits during those intermediate days, that they might first despond for awhile, and be made, as I said, to feel their need of Him. and then reap a full and unalloyed delight. But if the Spirit were inferior to the Son, the consolation would not have been adequate; and how could He have said, It is expedient for you? For this reason the greater matters of teaching were reserved for the Spirit, that the disciples might not imagine Him inferior.

Consider also how necessary He made it for them to abide in Jerusalem, by promising that the Spirit should be granted them. For lest they should again flee away after His Ascension, by this expectation, as by a bond, He keeps them to that spot. But having said, Wait for the promise of the Father, which you have heard of Me, He then adds, For John truly baptized with water, but you shall be baptized with the Holy Ghost not many days hence. (v. 4-5.) For now indeed He gives them to see the difference there was between Him and John, plainly, and not as heretofore in obscure hints; for in fact He had spoken very obscurely, when He said, Notwithstanding, he that is least in the kingdom of heaven is greater than he: but now He says plainly, John baptized with water, but you shall be baptized with the Holy Ghost. [Matthew 11:11] And he no longer uses the testimony, but merely adverts to the person of John, reminding the disciples of what he had said, and shows them that they are now become greater than John; seeing they too are to baptize with the Spirit. Again, He did not say, I baptize you with the Holy Ghost, but, You shall be baptized: teaching us humility. For this was plain enough from the testimony of John, that it was Christ Himself Who should baptize: He it is that shall baptize you with the Holy Ghost and with fire [Luke 3:16]; wherefore also He made mention of John.

The Gospels, then, are a history of what Christ did and said; but the Acts, of what that other Comforter said and did. Not but that the Spirit did many things in the Gospels also; even as Christ here in the Acts still works in men as He did in the Gospels: only then the Spirit wrought through the Temple, now through the Apostles: then, He came into the Virgin's womb, and fashioned the Temple; now, into Apostolic souls: then in the likeness of a dove; now, in the likeness of fire. And wherefore? Showing there the gentleness of the Lord, but here His taking vengeance also, He now puts them in mind of the judgment likewise. For, when need was to forgive, need was there of much gentleness; but now we have obtained the gift, it is henceforth a time for judgment and examination.

But why does Christ say, You shall be baptized, when in fact there was no water in the upper room? Because the more essential part of Baptism is the Spirit, through Whom indeed the water has its operation; in the same manner our Lord also is said to be anointed, not that He had ever been anointed with oil, but because He had received the Spirit. Besides, we do in fact find them receiving a baptism with water [and a baptism with the Spirit], and these at different moments. In our case both take place under one act, but then they were divided. For in the beginning they were baptized by John; since, if harlots and publicans went to that baptism, much rather would they who thereafter were to be baptized by the Holy Ghost. Then, that the Apostles might not say, that they were always having it held out to them in promises [John 14:15-16], (for indeed Christ had already discoursed much to them concerning the Spirit, that they should not imagine It to be an impersonal Energy or Operation, (ἐ νέργειαν ἀνυπόστατον) that they might not say this, then, He adds, not many days hence. And He did not explain when, that they might always watch: but, that it would soon take place, He told them, that they might not faint; yet the exact time He refrained from adding, that they might always be vigilant. Nor does He assure them by this alone; I mean, by the shortness of the time, but withal by saying, The promise which you have heard of Me. For this is not, says He, the only time I have told you, but already I have promised what I shall certainly perform. What wonder then that He does not signify the day of the final consummation, when this day which was so near He did not choose to reveal? And with good reason; to the end they may be ever wakeful, and in a state of expectation and earnest heed.

For it cannot, it cannot be, that a man should enjoy the benefit of grace except he watch. Do you see not what Elias says to his disciple? If you see me when I am taken up [2 Kings 2:10], this that you ask shall be done for you. Christ also was ever wont to say unto those that came unto Him, Do you believe? For if we be not appropriated and made over to the thing given, neither do we greatly feel the benefit. So it was also in the case of Paul; grace did not come to him immediately, but three days intervened, during which he was blind; purified the while, and prepared by fear. For as those who dye the purple first season with other ingredients the cloth that is to receive the dye, that the bloom may not be fleeting; so in this instance God first takes order that the soul shall be thoroughly in earnest, and then pours forth His grace. On this account also, neither did He immediately send the Spirit, but on the fiftieth day. Now if any one ask, why we also do not baptize at that season of Pentecost? We may answer, that grace is the same now as then; but the mind becomes more elevated now, by being prepared through fasting. And the season too of Pentecost furnishes a not unlikely reason. What may that be? Our fathers held Baptism to be just the proper curb upon evil concupiscence, and a powerful lesson for teaching to be sober-minded even in a time of delights.

As if then we were banquetting with Christ Himself, and partaking of His table, let us do nothing at random, but let us pass our time in fastings, and prayers, and much sobriety of mind. For if a man who is destined to enter upon some temporal government, prepares himself all his life long, and that he may obtain some dignity, lays out his money, spends his time, and submits to endless troubles; what shall we deserve, who draw near to the kingdom of heaven with such negligence, and both show no earnestness before we have received, and after having received are again negligent? Nay, this is the very reason why we are negligent after having received, that we did not watch before we had received. Therefore many, after they have received, immediately have returned to their former vomit, and have become more wicked, and drawn upon themselves a more severe punishment; when having been delivered from their former sins, herein they have more grievously provoked the Judge, that having been delivered from so great a disease, still they did not learn sobriety, but that has happened unto them, which Christ threatened to the paralytic man, saying, Behold you are made whole: sin no more, lest a worse thing come unto you [John 5:14]: and which He also predicted of the Jews, that the last state shall be worse than the first. [Matthew 12:45] For if, says He, showing that by their ingratitude they should bring upon them the worst of evils, if I had not come, and spoken unto them, they had not had sin [John 15:22]; so that the guilt of sins committed after these benefits is doubled and quadrupled, in that, after the honour put upon us, we show ourselves ungrateful and wicked. And the Laver of Baptism helps not a whit to procure for us a milder punishment. And consider: a man has gotten grievous sins by committing murder or adultery, or some other crime: these were remitted through Baptism. For there is no sin, no impiety, which does not yield and give place to this gift; for the Grace is Divine. A man has again committed adultery and murder; the former adultery is indeed done away, the murder forgiven, and not brought up again to his charge, for the gifts and calling of God are without repentance [Romans 11:29]; but for those committed after Baptism he suffers a punishment as great as he would if both the former sins were brought up again, and many worse than these. For the guilt is no longer simply equal, but doubled and tripled. Look: in proof that the penalty of these sins is greater, hear what St. Paul says: He that despised Moses' law died without mercy, under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant an unholy thing, and has done despite unto the Spirit of grace? [Hebrews 10:28-29]

Perhaps we have now deterred many from receiving baptism. Not however with this intention have we so spoken, but on purpose that having received it, they may continue in temperance and much moderation. 'But I am afraid,' says one. If you were afraid, you would have received and guarded it. 'Nay,' says he, 'but this is the very reason why I do not receive it — that I am frightened.' And are you not afraid to depart thus? 'God is merciful,' says he. Receive baptism then, because He is merciful and ready to help. But you, where to be in earnest is the thing required, dost not allege this mercifulness; you think of this only where you have a mind to do so. And yet that was the time to resort to God's mercy, and we shall then be surest of obtaining it, when we do our part. For he that has cast the whole matter upon God, and, after his baptism, sins, as being man it is likely, he may, and repents, shall obtain mercy; whereas he that prevaricates with God's mercy, and departs this life with no portion in that grace, shall have his punishment without a word to be said for him. 'But how if he depart,' say you, 'after having had the grace vouchsafed to him?' He will depart empty again of all good works. For it is impossible, yes, it is in my opinion impossible, that the man who upon such hopes dallied with baptism should have effected ought generous and good. And why do you harbor such fear, and presume upon the uncertain chance of the future? Why not convert this fear into labor and earnestness, and you shall be great and admirable? Which is best, to fear or to labor? Suppose some one to have placed you, having nothing to do, in a tottering house, saying, Look for the decaying roof to fall upon your head: for perhaps it will fall, perhaps not; but if you had rather it should not, then work and inhabit the more secure apartment: which would you have rather chosen, that idle condition accompanied with fear, or this labor with confidence? Why then, act now in the same way. For the uncertain future is like a decayed house, ever threatening to fall; but this work, laborious though it be, ensures safety.

Now God forbid that it should happen to us to fall into so great straits as to sin after baptism. However, even if anything such should happen, God is merciful, and has given us many ways of obtaining remission even after this. But just as those who sin after baptism are punished for this reason more severely than the Catechumens, so again, those who know that there are medicines in repentance, and yet will not make use of them, will undergo a more grievous chastisement. For by how much the mercy of God is enlarged, by so much does the punishment increase, if we do not duly profit by that mercy. What do you say, O man? When you were full of such grievous evils, and given over, suddenly you became a friend, and wast exalted to the highest honor, not by labors of your own, but by the gift of God: you again returned to your former misconduct; and though you deserved to be sorely punished, nevertheless, God did not turn away, but gave unnumbered opportunities of salvation, whereby you may yet become a friend: yet for all this, you have not the will to labor. What forgiveness can you deserve henceforth? Will not the Gentiles with good reason deride you as a worthless drone? For if there be power in that doctrine of yours, say they, what means this multitude of uninitiated persons? If the mysteries be excellent and desirable, let none receive baptism at his last gasp. For that is not the time for giving of mysteries but for making of wills; the time for mysteries is in health of mind and soundness of soul. For, if a man would not prefer to make his will in such a condition; and if he does so make it, he gives a handle for subsequent litigation (and this is the reason why testators premise these words: Alive, in my senses, and in health, I make this disposal of my property:), how should it be possible for a person who is no longer master of his senses to go through the right course of preparation for the sacred mysteries? For if in the affairs of this life, the laws of the world would not permit a man who was not perfectly sound in mind to make a will, although it be in his own affairs that he would lay down the law; how, when you are receiving instruction concerning the kingdom of heaven, and the unspeakable riches of that world, shall it be possible for you to learn all clearly, when very likely too you are beside yourself through the violence of your malady? And when will you say those words to Christ, in the act of being buried with Him when at the point to depart hence? For indeed both by works and by words must we show our good will towards Him. [Romans 6:4] Now what you are doing is all one, as if a man should want to be enlisted as a soldier, when the war is just about to break up; or to strip for the contest in the arena, just when the spectators have risen from their seats. For you have your arms given you, not that you should straightway depart hence, but that being equipped therewith, you may raise a trophy over the enemy. Let no one think that it is out of season to discourse on this subject, because it is not Lent now. Nay, this it is that vexes me, that you look to a set time in such matters. Whereas that Eunuch, barbarian as he was and on a journey, yea on the very highway, he did not seek for a set time [Acts 8:27]; no, nor the jailer, though he was in the midst of a set of prisoners, and the teacher he saw before him was a man scourged and in chains, and whom he was still to have in his custody. [Acts 16:29] But here, not being inmates of a jail, nor out on a journey, many are putting off their baptism even to their last breath.

Now if you still questionest that Christ is God, stand away from the Church: be not here, even as a hearer of the Divine Word, and as one of the catechumens: but if you are sure of this, and know clearly this truth, why delay? Why shrink back and hesitate? For fear, say you, lest I should sin. But do you not fear what is worse, to depart for the next world with such a heavy burden? For it is not equally excusable, not to have gotten a grace set before you, and to have failed in attempting to live uprightly. If you be called to account, Why did you not come for it? What will you answer? In the other case you may allege the burden of your passions, and the difficulty of a virtuous life: but nothing of the kind here. For here is grace, freely conveying liberty. But you fear lest you should sin? Let this be your language after Baptism: and then entertain this fear, in order to hold fast the liberty you have received; not now, to prevent your receiving such a gift. Whereas now you are wary before baptism, and negligent after it. But you are waiting for Lent: and why? Has that season any advantage? Nay, it was not at the Passover that the Apostles received the grace, but at another season; and then three thousand (Luke says,) and five thousand were baptized: (ch. 2:41; 4:4, and ch. x.) and again Cornelius. Let us then not wait for a set time, lest by hesitating and putting off we depart empty, and destitute of so great gifts. What do you suppose is my anguish when I hear that any person has been taken away unbaptized, while I reflect upon the intolerable punishments of that life, the inexorable doom! Again, how I am grieved to behold others drawing near to their last gasp, and not brought to their right mind even then. Hence too it is that scenes take place quite unworthy of this gift. For whereas there ought to be joy, and dancing, and exultation, and wearing of garlands, when another is christened; the wife of the sick man has no sooner heard that the physician has ordered this, than she is overcome with grief, as if it were some dire calamity; she sets up the greatest lamentation, and nothing is heard all over the house but crying and wailing, just as it is when condemned criminals are led away to their doom. The sick man again is then more sorely grieved; and if he recovers from his illness, is as vexed as if some great harm had been done to him. For since he had not been prepared for a virtuous life, he has no heart for the conflicts which are to follow, and shrinks at the thought of them. Do you see what devices the devil contrives, what shame, what ridicule? Let us rid ourselves of this disgrace; let us live as Christ has enjoined. He gave us Baptism, not that we should receive and depart, but that we should show the fruits of it in our after life. How can one say to him who is departing and broken down, Bear fruit? Have you not heard that the fruit of the Spirit is love, joy, peace? [Galatians 5:22] How comes it then that the very contrary takes place here? For the wife stands there mourning, when she ought to rejoice; the children weeping, when they ought to be glad together; the sick man himself lies there in darkness, and surrounded by noise and tumult, when he ought to be keeping high festival; full of exceeding despondency at the thought of leaving his children orphans, his wife a widow, his house desolate. Is this a state in which to draw near unto mysteries? Answer me; is this a state in which to approach the sacred table? Are such scenes to be tolerated? Should the Emperor send letters and release the prisoners in the jails, there is joy and gladness: God sends down the Holy Ghost from Heaven to remit not arrears of money, but a whole mass of sins, and do ye all bewail and lament? Why, how grossly unsuitable is this! Not to mention that sometimes it is upon the dead that the water has been poured, and holy mysteries flung upon the ground. However, not we are to blame for this, but men who are so perverse. I exhort you then to leave all, and turn and draw near to Baptism with all alacrity, that having given proof of great earnestness at this present time, we may obtain confidence for that which is to come; whereunto that we may attain, may it be granted unto us all by the grace and mercy of our Lord Jesus Christ, to Whom be glory and power for ever and ever. Amen.

Acts I. 6

When they therefore had come together, they asked of Him, saying, Lord, will You at this time restore again the kingdom to Israel?

When the disciples intend to ask anything, they approach Him together, that by dint of numbers they may abash Him into compliance. They well knew that in what He had said previously, Of that day knows no man [Matthew 24:36], He had merely declined telling them: therefore they again drew near, and put the question. They would not have put it had they been truly satisfied with that answer. For having heard that they were about to receive the Holy Ghost, they, as being now worthy of instruction, desired to learn. Also they were quite ready for freedom: for they had no mind to address themselves to danger; what they wished was to breathe freely again; for they were no light matters that had happened to them, but the utmost peril had impended over them. And without saying anything to Him of the Holy Ghost, they put this question: Lord, will You at this time restore the kingdom to Israel? They did not ask, when? But whether at this time. So eager were they for that day. Indeed, to me it appears that they had not any clear notion of the nature of that kingdom; for the Spirit had not yet instructed them. And they do not say, When shall these things be? But they approach Him with greater honour, saying, Will You at this time restore again the kingdom, as being now already fallen. For there they were still affected towards sensible objects, seeing they were not yet become better than those who were before them; here they have henceforth high conceptions concerning Christ. Since then their minds are elevated, He also speaks to them in a higher strain. For He no longer tells them, Of that day not even the Son of Man knows [Mark 13:32]; but He says, It is not for you to know the times or the seasons which the Father has put in His own power [Acts 1:7] You ask things greater than your capacity, He would say. And yet even now they learned things that were much greater than this. And that you may see that this is strictly the case, look how many things I shall enumerate. What, I pray you, was greater than their having learned what they did learn? Thus, they learned that there is a Son of God, and that God has a Son equal with Himself in dignity [John 5:17-20]; they learned that there will be a resurrection [Matthew 17:9]; that when He ascended He sat on the right hand of God [Luke 22:69]; and what is still more stupendous, that Flesh is seated in heaven, and adored by Angels, and that He will come again [Mark 16:19]; they learned what is to take place in the judgment [Matthew 16:27]; learned that they shall then sit and judge the twelve tribes of Israel [Luke 21:27]; learned that the Jews would be cast out, and in their stead the Gentiles should come in [Matthew 19:28]. For, tell me, which is greater? To learn that a person will reign, or to learn the time when? [Luke 21:24]. Paul learned things which it is not lawful for a man to utter [2 Corinthians 12:4]; things that were before the world was made, he learned them all. Which is the more difficult, the beginning or the end? Clearly to learn the beginning. This, Moses learned, and the time when, and how long ago: and he enumerates the years. And the wise Solomon says, I will make mention of things from the beginning of the world. And that the time is at hand, they do know: as Paul says, The Lord is at hand, be careful for nothing. [Philippians 4:5]. These things they knew not [then], and yet He mentions many signs [Matthew 24]. But, as He has just said, Not many days hence, wishing them to be vigilant, and did not openly declare the precise moment, so is it here also. However, it is not about the general Consummation that they now ask Him, but, Will You at this time, say they, restore the kingdom to Israel? And not even this did He reveal to them. They also asked this [about the end of the world] before: and as on that occasion He answered by leading them away from thinking that their deliverance was near and, on the contrary, cast them into the midst of perils, so likewise on this occasion but more mildly. For, that they may not imagine themselves to be wronged, and these things to be mere pretences, hear what He says: He immediately gives them that at which they rejoiced: for He adds: But you shall receive power, after that the Holy Ghost has come upon you; and you shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. [Acts 1:8] Then, that they may make no more enquiries, straightway He was received up. Thus, just as on the former occasion He had darkened their minds by awe, and by saying, I know not; here also He does so by being taken up. For great was their eagerness on the subject, and they would not have desisted; and yet it was very necessary that they should not learn this. For tell me, which do the Gentiles most disbelieve? That there will be a consummation of the world, or that God has become man, and issued from the Virgin? But I am ashamed of dwelling on this point, as if it were about some difficult matter. Then again, that the disciples might not say, Why do you leave the matter in suspense? He adds, Which the Father has put in His own power. And yet He declared the Father's power and His to be one: as in the saying, For as the Father raises up the dead and quickens them, even so the Son quickens whom He will. [John 5:21] If where need is to work, Thou actest with the same power as the Father; where it behooves to know, dost Thou not know with the same power? Yet certainly to raise up the dead is much greater than to learn the day. If the greater be with power, much more the other.

But just as when we see a child crying, and pertinaciously wishing to get something from us that is not expedient for him, we hide the thing, and show him our empty hands, and say, See, we have it not: the like has Christ here done with the Apostles. But as the child, even when we show him [our empty hands], persists with his crying, conscious he has been deceived, and then we leave him, and depart, saying, Such an one calls me: and we give him something else instead, in order to divert him from his desire, telling him it is a much finer thing than the other, and then hasten away; in like manner Christ acted. The disciples asked to have something, and He said He had it not. And on the first occasion he frightened them. Then again they asked to have it now: He said He had it not; and He did not frighten them now, but after having shown [the empty hands], He has done this, and gives them a plausible reason: Which the Father, He says, has put in his own power. What? Thou not know the things of the Father! You know Him, and not what belongs to Him! And yet You have said, None knows the Father but the Son [Luke 10:25]; and, The Spirit searches all things, yea, the deep things of God [1 Corinthians 2:10]; and Thou not know this! But they feared to ask Him again, lest they should hear Him say, Are you also without understanding? [Matthew 15:26] For they feared Him now much more than before. But you shall receive power, after that the Holy Ghost has come upon you. As in the former instance He had not answered their question (for it is the part of a teacher to teach not what the disciple chooses, but what is expedient for him to learn), so in this, He tells them beforehand, for this reason, what they ought to know, that they may not be troubled. In truth, they were yet weak. But to inspire them with confidence, He raised up their souls, and concealed what was grievous. Since he was about to leave them very shortly, therefore in this discourse He says nothing painful. But how? He extols as great the things which would be painful: all but saying, 'Fear not': for you shall receive power, after that the Holy Ghost has come upon you; and you shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria. For since he had said, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not [Matthew 10:5], what there He left unsaid, He here adds, And to the uttermost part of the earth; and having spoken this, which was more fearful than all the rest, then that they may not again question Him, He held His peace. And having this said, while they beheld, He was taken up; and a cloud received Him out of their sight [Acts 1:9]. Do you see that they did preach and fulfil the Gospel? For great was the gift He had bestowed on them. In the very place, He says, where you are afraid, that is, in Jerusalem, there preach ye first, and afterwards unto the uttermost part of the earth. Then for assurance of what He had said, While they beheld, He was taken up. Not while they beheld did He rise from the dead, but while they beheld, He was taken up. Inasmuch, however, as the sight of their eyes even here was not all-sufficient; for in the Resurrection they saw the end, but not the beginning, and in the Ascension they saw the beginning, but not the end: because in the former it had been superfluous to have seen the beginning, the Lord Himself Who spoke these things being present, and the sepulchre showing clearly that He is not there; but in the latter, they needed to be informed of the sequel by word of others: inasmuch then as their eyes do not suffice to show them the height above, nor to inform them whether He is actually gone up into heaven, or only seemingly into heaven, see then what follows. That it was Jesus Himself they knew from the fact that He had been conversing with them (for had they seen only from a distance, they could not have recognized Him by sight), but that He is taken up into Heaven the Angels themselves inform them. Observe how it is ordered, that not all is done by the Spirit, but the eyes also do their part. But why did a cloud receive Him? This too was a sure sign that He went up to Heaven. Not fire, as in the case of Elijah, nor fiery chariot, but a cloud received Him; which was a symbol of Heaven, as the Prophet says; Who makes the clouds His chariot [Psalm 104:3]; it is of the Father Himself that this is said. Therefore he says, on a cloud; in the symbol, he would say, of the Divine power, for no other Power is seen to appear on a cloud. For hear again what another Prophet says: The Lord sits upon a light cloud [Isaiah 19:1]. For it was while they were listening with great attention to what He was saying, and this in answer to a very interesting question, and with their minds fully aroused and quite awake, that this thing took place. Also on the mount [Sinai] the cloud was because of Him: since Moses also entered into the darkness, but the cloud there was not because of Moses. And He did not merely say, I go, lest they should again grieve, but He said, I send the Spirit [John 16:5-7]; and that He was going away into heaven they saw with their eyes. O what a sight they were granted! And while they looked steadfastly, it is said, toward heaven, as he went up, behold, two men stood by them in white apparel; which also said, You men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven — they used the expression This demonstratively, saying, this Jesus, which is taken up from you into heaven, shall thus— demonstratively, in this way — come in like manner as you have seen Him going into heaven. (v. 10-11.) Again, the outward appearance is cheering [in white apparel]. They were Angels, in the form of men. And they say, You men of Galilee: they showed themselves to be trusted by the disciples, by saying, You men of Galilee. For this was the meaning: else, what needed they to be told of their country, who knew it well enough? By their appearance also they attracted their regard, and showed that they were from heaven. But wherefore does not Christ Himself tell them these things, instead of the Angels? He had beforehand told them all things; [What if you shall see the Son of Man] going up where He was before? [John 6:62].

Moreover the Angels did not say, 'whom you have seen taken up,' but, going into heaven: ascension is the word, not assumption; the expression taken up, belongs to the flesh. For the same reason they say, He which is taken up from you shall thus come, not, shall be sent, but, shall come. He that ascended, the same is he also that descended [Ephesians 4:10]. So again the expression, a cloud received Him: for He Himself mounted upon the cloud. Of the expressions, some are adapted to the conceptions of the disciples, some agreeable with the Divine Majesty. Now, as they behold, their conceptions are elevated: He has given them no slight hint of the nature of His second coming. For this, Shall thus come, means, with the body; which thing they desired to hear; and, that he shall come again to judgment thus upon a cloud. And, behold, two men stood by them. Why is it said, men? Because they had fashioned themselves completely as such, that the beholders might not be overpowered. Which also said: their words moreover were calculated for soothing: Why stand ye gazing up into heaven? They would not let them any longer wait there for Him. Here again, these tell what is greater, and leave the less unsaid. That He will thus come, they say, and that ye must look for Him from heaven. For the rest, they called them off from that spectacle to their saying, that they might not, because they could not see Him, imagine that He was not ascended, but even while they are conversing, would be present ere they were aware. For if they said on a former occasion, Where are You going? [John 13:36] much more would they have said it now.

Will You at this time, say they, restore the kingdom to Israel? (Recapitulation). They so well knew his mildness, that after His Passion also they ask Him, Will you restore? And yet He had before said to them, You shall hear of wars and rumors of wars, but the end is not yet, nor shall Jerusalem be taken. But now they ask Him about the kingdom, not about the end. And besides, He does not speak at great length with them after the Resurrection. They address then this question, as thinking that they themselves would be in high honor, if this should come to pass. But He (for as touching this restoration, that it was not to be, He did not openly declare; for what needed they to learn this? Hence they do not again ask, What is the sign of Your coming, and of the end of the world? for they are afraid to say that: but, Will You restore the kingdom to Israel? for they thought there was such a kingdom), but He, I say, both in parables had shown that the time was not near, and here where they asked, and He answered thereto, You shall receive power, says He, when the Holy Ghost has come upon you. Is come upon you, not, is sent, [to show the Spirit's coequal Majesty. How then do you dare, O opponent of the Spirit, to call Him a creature ?]. And you shall be witnesses to Me. He hinted at the Ascension. [And when he had spoken these things. ] Which they had heard before, and He now reminds them of. [He was taken up.] Already it has been shown, that He went up into heaven. [And a cloud, etc.] Clouds and darkness are under His feet, [Psalm 18:9]¹ who, when his master was taken up, rent his mantle. And what say they? This Jesus, which is taken up from you into heaven, shall thus come. And, Behold, two men stood by them. [Matthew 18:16] With good reason: for in the mouth of two witnesses shall every word be established [Deuteronomy 17:6]: and these utter the same things. And it is said, that they were in white apparel. In the same manner as they had already seen an Angel at the sepulchre, who had even told them their own thoughts; so here also an Angel is the preacher of His Ascension; although indeed the Prophets had frequently foretold it, as well as the Resurrection.

Everywhere it is Angels as at the Nativity, for that which is conceived in her, says one, is by the Holy Ghost [Matthew 1:20]: and again to Mary, Fear not, Mary. [Luke 1:30] And at the Resurrection: He is not here; He is risen, and goes before you. [Luke 24:6] Come, and see! [Matthew 28:6] And at the Second Coming. For that they may not be utterly in amaze, therefore it is added, Shall thus come. [Matthew 25:31] They recover their breath a little; if indeed He shall come again, if also thus come, and not be unapproachable! And that expression also, that it is from them He is taken up, is not idly added. And of the Resurrection indeed Christ Himself bears witness (because of all things this is, next to the Nativity, nay even above the Nativity, the most wonderful: His raising Himself to life again): for, Destroy, He says, this Temple, and in three days I will raise it up. [John 2:19] Shall thus come, say they. If any therefore desires to see Christ; if any grieves that he has not seen Him: having this heard, let him show forth an admirable life, and certainly he shall see Him, and shall not be disappointed. For Christ will come with greater glory, though thus, in this manner, with a body; and much more wondrous will it be to see Him descending from heaven. But for what He will come, they do not add.

[Shall thus come, etc.] This is a confirmation of the Resurrection; for if he was taken up with a body, much rather must He have risen again with a body. Where are those who disbelieve the Resurrection? Who are they, I pray? Are they Gentiles, or Christians? For I am ignorant. But no, I know well: they are Gentiles, who also disbelieve the work of Creation. For the two denials go together: the denial that God creates anything from nothing, and the denial that He raises up what has been buried. But then, being ashamed to be thought such as know not the power of God [Matthew 22:29], that we may not impute this to them, they allege: We do not say it with this meaning, but because there is no need of the body. Truly it may be seasonably said, The fool will speak foolishness. [Isaiah 32:6] Are you not ashamed not to grant, that God can create from nothing? If he creates from matter already existing, wherein does He differ from men? But whence, you demand, are evils? Though you should not know whence, ought you for that to introduce another evil in the knowledge of evils? Hereupon two absurdities follow. For if you do not grant, that from things which are not, God made the things which are, much more shall you be ignorant whence are evils: and then, again, you introduce another evil, the affirming that Evil (τὴν κακίαν) is uncreated. Consider now what a thing it is, when you wish to find the source of evils, to be both ignorant of it, and to add another to it. Search after the origin of evils, and do not blaspheme God. And how do I blaspheme? Says he. When you make out that evils have a power equal to God's; a power uncreated. For, observe what Paul says; For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made. [Romans 1:20] But the devil would have both to be of matter, that there may be nothing left from which we may come to the knowledge of God. For tell me, whether is harder: to take that which is by nature evil (if indeed there be ought such; for I speak upon your principles, since there is no such thing as evil by nature), and make it either good, or even coefficent of good? Or, to make of nothing? Whether is easier (I speak of quality); to induce the non-existent quality; or to take the existing quality, and change it into its contrary? Where there is no house, to make the house; or where it is utterly destroyed, to make it identically exist again? Why, as this is impossible, so is that: to make a thing into its opposite. Tell me, whether is harder; to make a perfume, or to make filth have the effect of perfume? Say, whether of these is easier (since we subject God to our reasonings: nay, not we, but you); to form eyes, or to make a blind man to see continuing blind, and yet more sharp-sighted, than one who does see? To make blindness into sight, and deafness into hearing? To me the other seems easier. Say then do you grant God that which is harder, and not grant the easier? But souls also they affirm to be of His substance. Do you see what a number of impieties and absurdities are here! In the first place, wishing to show that evils are from God, they bring in another thing more impious than this, that they are equal with Him in majesty, and God prior in existence to none of them, assigning this great prerogative even to them! In the next place, they affirm evil to be indestructible: for if that which is uncreated can be destroyed, you see the blasphemy! So that it comes to this, either that nothing is of God if not these; or that these are God! Thirdly, what I have before spoken of, in this point they defeat themselves, and prepare against themselves fresh indignation. Fourthly, they affirm unordered matter to possess such inherent (ἐ πιτηδειότητα) power. Fifthly, that evil is the cause of the goodness of God, and that without this the Good had not been good. Sixthly, they bar against us the ways of attaining unto the knowledge of God. Seventhly, they bring God down into men, yea plants and logs. For if our soul be of the substance of God, but the process of its transmigration into new bodies brings it at last into cucumbers, and melons, and onions, why then the substance of God will pass into cucumbers! And if we say, that the Holy Ghost fashioned the Temple [of our Lord's body] in the Virgin, they laugh us to scorn: and if, that He dwelt in that spiritual Temple, again they laugh; while they themselves are not ashamed to bring down God's substance into cucumbers, and melons, and flies, and caterpillars, and asses, thus excogitating a new fashion of idolatry: for let it not be as the Egyptians have it, The onion is God; but let it be, God in the onion! Why do you shrink from the notion of God's entering into a body? 'It is shocking,' says he. Why then this is much more shocking. But, forsooth, it is not shocking — how should it be?— this same thing which is so, if it be into us! 'But your notion is indeed shocking.' Do ye see the filthiness of their impiety?— But why do they not wish the body to be raised? And why do they say the body is evil? By what then, tell me, do you know God? By what have you the knowledge of existing things? The philosopher too: by means of what is he a philosopher, if the body does nothing towards it? Deaden the senses, and then learn something of the things one needs to know! What would be more foolish than a soul, if from the first it had the senses deadened? If the deadening of but a single part, I mean of the brain, becomes a marring of it altogether; if all the rest should be deadened, what would it be good for? Show me a soul without a body. Do you not hear physicians say, The presence of disease sadly enfeebles the soul? How long will you put off hanging yourselves? Is the body material? Tell me. To be sure, it is. Then you ought to hate it. Why do you feed, why cherish it? You ought to get quit of this prison. But besides: God cannot overcome matter, unless he (συμπλακἥ) implicate himself with it: for he cannot issue orders to it (O feebleness!) until he close with it, and (σταθἥ) take his stand (say you) through the whole of it! And a king indeed does all by commanding; but God, not by commanding the evil! In short, if it were unparticipant of all good, it could not subsist at all. For Evil cannot subsist, unless it lay hold upon somewhat of the accidents of Virtue: so that if it had been heretofore all unmixed with virtue, it would have perished long ago: for such is the condition of evils. Let there be a profligate man, let him put upon himself no restraint whatever, will he live ten days? Let there be a robber, and devoid of all conscience in his dealings with every one, let him be such even to his fellow robbers, will he be able to live? Let there be a thief, void of all shame, who knows not what blushing is, but steals openly in public. It is not in the nature of evils to subsist, unless they get some small share at least in good. So that hereupon, according to these men, God gave them their subsistence. Let there be a city of wicked men; will it stand? But let them be wicked, not only with regard to the good, but towards each other. Why, it is impossible such a city should stand. Truly, professing themselves to be wise, they became fools. [Romans 1:22] If bodily substance be evil, then all things visible exist idly, and in vain, both water and earth, and sun, and air; for air is also body, though not solid. It is in point then to say, The wicked have told me foolish things. [Psalm 119:85] But let not us endure them, let us block up our ears against them. For there is, yea, there is, a resurrection of bodies. This the sepulchre which is at Jerusalem declares, this the pillar to which He was bound, when He was scourged. For, We ate and drank with Him, it is said. Let us then believe in the Resurrection, and do things worthy of it, that we may attain to the good things which are to come, through Christ Jesus our Lord, with Whom to the Father, and the Holy Ghost together, be power, honor, now and for ever, world without end. Amen.

Acts I. 12

Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey.

Then returned they, it is said: namely, when they had heard. For they could not have borne it, if the angel had not (ὑ περέθετο) referred them to another Coming. It seems to me, that it was also on a sabbath-day that these things took place; for he would not thus have specified the distance, saying, from the mount called Olivet, which is from Jerusalem a sabbath day's journey, unless they were then going on the sabbath-day a certain definite distance. And when they had come in, it says, they went up into an upper room, where they were making their abode: so they then remained in Jerusalem after the Resurrection: both Peter, and James, and John: no longer is only the latter together with his brother mentioned, but together with Peter the two: and Andrew, and Philip, and Thomas, Bartholomew, and Matthew, and James (the son) of Alphæus, and Simon Zelotes, and Judas, (the brother) of James. [Acts 1:13] He has done well to mention the disciples: for since one had betrayed Christ, and another had been unbelieving, he thereby shows that, except the first, all of them were preserved.

These were all continuing with one accord in prayer together with the women. [Acts 1:14] For this is a powerful weapon in temptations; and to this they had been trained. [Continuing with one accord.] Good. (καλὥς). Besides, the present temptation directed them to this: for they exceedingly feared the Jews. With the women, it is said: for he had said that they had followed Him: and with Mary the mother of Jesus. [Luke 23:55] How then [is it said, that that disciple] took her to his own home [John 19:26], at that time? But then the Lord had brought them together again, and so returned. And with His brethren. [John 17:5] These also were before unbelieving. And in those days, it says, Peter stood up in the midst of the disciples, and said. [Acts 1:15] Both as being ardent, and as having been put in trust by Christ with the flock, and as having precedence in honor, he always begins the discourse. (The number of the names together were about an hundred and twenty.) Men and brethren, he says, this Scripture must needs have been fulfilled, which the Holy Ghost spoke before, [etc.] [Acts 1:16] Why did he not ask Christ to give him some one in the room of Judas? It is better as it is. For in the first place, they were engaged in other things; secondly, of Christ's presence with them, the greatest proof that could be given was this: as He had chosen when He was among them, so did He now being absent. Now this was no small matter for their consolation. But observe how Peter does everything with the common consent; nothing imperiously. And he does not speak thus without a meaning. But observe how he consoles them concerning what had passed. In fact, what had happened had caused them no small consternation. For if there are many now who canvass this circumstance, what may we suppose they had to say then?

Men and brethren, says Peter. For if the Lord called them brethren, much more may he. [Men, he says]: they all being present. See the dignity of the Church, the angelic condition! No distinction there, neither male nor female. I would that the Churches were such now! None there had his mind full of some worldly matter, none was anxiously thinking about household concerns. Such a benefit are temptations, such the advantage of afflictions!

This Scripture, says he, must needs have been fulfilled, which the Holy Ghost spoke before. Always he comforts them by the prophecies. So does Christ on all occasions. In the very same way, he shows here that no strange thing had happened, but what had already been foretold. This Scripture must needs have been fulfilled, he says, which the Holy Ghost by the mouth of David spoke before. He does not say, David, but the Spirit through him. See what kind of doctrine the writer has at the very outset of the book. Do you see, that it was not for nothing that I said in the beginning of this work, that this book is the Polity of the Holy Spirit? Which the Holy Ghost spoke before by the mouth of David. Observe how he appropriates (οἰκειοὕται) him; and that it is an advantage to them, that this was spoken by David, and not by some other Prophet. Concerning Judas, he says, which was guide. Here again mark the philosophical temper of the man: how he does not mention him with scorn, nor say, that wretch, that miscreant: but simply states the fact; and does not even say, who betrayed Him, but does what he can to transfer the guilt to others: nor does he animadvert severely even on these: Which was guide, he says, to them that took Jesus. Furthermore, before he declares where David had spoken, he relates what had been the case with Judas, that from the things present he may fetch assurance of the things future, and show that this man had already received his due. For he was numbered, says he, with us, and had obtained part of this ministry. Now this man acquired a field out of the reward of iniquity. (v. 17-18.) He gives his discourse a moral turn, and covertly mentions the cause of the wickedness, because it carried reproof with it. And he does not say, The Jews, but, this man, acquired it. For since the minds of weak persons do not attend to things future, as they do to things present, he discourses of the immediate punishment inflicted. And falling headlong, he burst asunder in the midst. He does well to dilate not upon the sin, but upon the punishment. And, he says, all his bowels gushed out. This brought them consolation. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue Aceldama, that is to say, the field of blood. [Acts 1:19]. Now the Jews gave it this name, not on this account, but because of Judas; here, however, Peter makes it to have this reference, and when he brings forward the adversaries as witnesses, both by the fact that they named it, and by saying, in their proper tongue, this is what he means.

Then after the event, he appositely brings in the Prophet, saying, For it is written in the Book of Psalms, Let his habitation be desolate, and let no man dwell therein [Acts 1:20] [Psalm 69:25]: this is said of the field and the dwelling: And his bishopric let another take; that is, his office, his priesthood. So that this, he says, is not my counsel, but His who has foretold these things. For, that he may not seem to be undertaking a great thing, and just such as Christ had done, he adduces the Prophet as a witness. Wherefore it behooves of these men which have companied with us all the time. [Acts 1:21] Why does he make it their business too? That the matter might not become an object of strife, and they might not fall into contention about it. For if the Apostles themselves once did this, much more might those. This he ever avoids. Wherefore at the beginning he said, Men and brethren. It behooves to choose from among you. He defers the decision to the whole body, thereby both making the elected objects of reverence and himself keeping clear of all invidiousness with regard to the rest. For such occasions always give rise to great evils. Now that some one must needs be appointed, he adduces the prophet as witness: but from among what persons: Of these, he says, which have companied with us all the time. To have said, the worthy must present themselves, would have been to insult the others; but now he refers the matter to length of time; for he says not simply, These who have companied with us, but, all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection [Acts 1:22]: that their college (ὁ χορὸς) might not be left mutilated. Then why did it not rest with Peter to make the election himself: what was the motive? This; that he might not seem to bestow it of favor. And besides, he was not yet endowed with the spirit. And they appointed two, Joseph called Barsabus, who was surnamed Justus, and Matthias. [Acts 1:23] Not he appointed them: but it was he that introduced the proposition to that effect, at the same time pointing out that even this was not his own, but from old time by prophecy; so that he acted as expositor, not as preceptor. Joseph called Barsabus, who was surnamed Justus. Perhaps both names are given, because there were others of the same name, for among the Apostles also there were several names alike; as James, and James (the son) of Alphæus; Simon Peter, and Simon Zelotes; Judas (the brother) of James, and Judas Iscariot. The appellation, however, may have arisen from a change of life, and very likely also of the moral character. They appointed two, it is said, Joseph called Barsabus, who was surnamed Justus, and Matthias. And they prayed, and said; Thou, Lord, which know the hearts of all men, show whether of these two you have chosen, that he may take part of this ministry and Apostleship, from which Judas by transgression fell, that he might go to his own place. (v. 24-25.) They do well to mention the sin of Judas, thereby showing that it is a witness they ask to have; not increasing the number, but not suffering it to be diminished. And they gave forth their lots (for the spirit was not yet sent), and the lot fell upon Matthias: and he was numbered with the eleven Apostles. [Acts 1:26]

Then, it says, returned they unto Jerusalem from the mount called Olivet (Recapitulation), [which is near to Jerusalem, at the distance of a sabbath-day's journey:] so that there was no long way to go, to be a cause of alarm to them while yet trembling and fearful. And when they had come in, they went up into an upper room. They dared not appear in the town. They also did well to go up into an upper room, as it became less easy to arrest them at once. And they continued, it is said, with one accord in prayer. Do you see how watchful they were? Continuing in prayer, and with one accord, as it were with one soul, continuing therein: two things reported in their praise. [Where they were abiding, etc., to, And Mary the Mother of Jesus and His brethren.] Now Joseph perhaps was dead: for it is not to be supposed that when the brethren had become believers, Joseph believed not; he who in fact had believed before any. Certain it is that we nowhere find him looking upon Christ as man merely. As where His mother said, [Your father and I did seek you sorrowing. [Luke 2:48] And upon another occasion, it was said,] Your mother and your brethren seek you. [Matthew 13:47] So that Joseph knew this before all others. And to them [the brethren] Christ said, The world cannot hate you, but Me it hates. [John 7:7]

Again, consider the moderation of James. He it was who received the Bishopric of Jerusalem, and here he says nothing. Mark also the great moderation of the other Apostles, how they concede the throne to him, and no longer dispute with each other. For that Church was as it were in heaven: having nothing to do with this world's affairs: and resplendent not with wails, no, nor with numbers, but with the zeal of them that formed the assembly. They were about an hundred and twenty, it says. The seventy perhaps whom Christ Himself had chosen, and other of the more earnest-minded disciples, as Joseph and Matthias. [Acts 1:14] There were women, he says, many, who followed Him. [Mark 15:41] [The number of the names together.] Together they were on all occasions.

[Men and brethren, etc.] Here is forethought for providing a teacher; here was the first who ordained a teacher. He did not say, 'We are sufficient.' So far was he beyond all vain-glory, and he looked to one thing alone. And yet he had the same power to ordain as they all collectively. But well might these things be done in this fashion, through the noble spirit of the man, and because prelacy then was not an affair of dignity, but of provident care for the governed. This neither made the elected to become elated, for it was to dangers that they were called, nor those not elected to make a grievance of it, as if they were disgraced. But things are not done in this fashion now; nay, quite the contrary.— For observe, they were an hundred and twenty, and he asks for one out of the whole body: with good right, as having been put in charge of them: for to him had Christ said, And when you are converted, strengthen your brethren. [Luke 22:32]

For he was numbered with us, (πρὥτος τοῦ πράγματος αὐθεντει absent from A.B.C) says Peter. On this account it behooves to propose another; to be a witness in his place. And see how he imitates his Master, ever discoursing from the Scriptures, and saying nothing as yet concerning Christ; namely, that He had frequently predicted this Himself. Nor does he mention where the Scripture speaks of the treachery of Judas; for instance, The mouth of the wicked and the mouth of the deceitful are opened against me [Psalm 109:1]; but where it speaks only of his punishment; for this was most to their advantage. It shows again the benevolence of the Lord: For he was numbered with us (τοὕτο γὰρ αὐτοὺς μάλιστα ὡφέλει· Δείκνυσι πάλιν A.B.C), he says, and obtained his lot of this ministry. He calls it everywhere lot, showing that the whole is from God's grace and election, and reminding them of the old times, inasmuch as God chose him into His own lot or portion, as of old He took the Levites. He also dwells upon the circumstances respecting Judas, showing that the reward of the treachery was made itself the herald of the punishment. For he acquired, he says, a field out of the reward of the iniquity. Observe the divine economy in the event. Of the iniquity, he says. For there are many iniquities, but never was anything more iniquitous than this: so that the affair was one of iniquity. Now not only to those who were present did the event become known, but to all thereafter, so that without meaning or knowing what they were about, they gave it a name; just as Caiaphas had prophesied unconsciously. God compelled them to call the field in Hebrew Aceldama. [Matthew 26:24] By this also the evils which were to come upon the Jews were declared: and Peter shows the prophecy to have been so far in part fulfilled, which says, It had been good for that man if he had not been born. We may with propriety apply this same to the Jews likewise; for if he who was guide suffered thus, much more they. Thus far however Peter says nothing of this. Then, showing that the term, Aceldama, might well be applied to his fate, he introduces the prophet, saying, Let his habitation be desolate. For what can be worse desolation than to become a place of burial? And the field may well be called his. For he who cast down the price, although others were the buyers, has a right to be himself reckoned owner of a great desolation. This desolation was the prelude to that of the Jews, as will appear on looking closely into the facts. For indeed they destroyed themselves by famine, and killed many, and the city became a burial-place of strangers, of soldiers, for as to those, they would not even have let them be buried, for in fact they were not deemed worthy of sepulture.

Wherefore of these men which have companied with us, continues Peter. Observe how desirous he is they should be eye-witnesses. It is true indeed that the Spirit would shortly come; and yet great care is shown with regard to this circumstance. Of these men, he says, which have companied with us, all the time that the Lord Jesus went in and out among us. He shows that they had dwelt with Christ, not simply been present as disciples. In fact, from the very beginning there were many that then followed Him. Observe, for instance, how this appears in these words: One of the two which heard John speak, and followed Jesus. — All the time, he says, that the Lord Jesus went in and out among us, beginning from the baptism of John. [John 1:40] True! For no one knew what preceded that event, though they did learn it by the Spirit. Unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection. He said not, a witness of the rest of his actions, but a witness of the resurrection alone. For indeed that witness had a better right to be believed, who was able to declare, that He Who ate and drank, and was crucified, the same rose again. Wherefore it was needed that he should be a witness, not only of the time preceding this event, nor only of what followed it, and of the miracles; the thing required was, the resurrection. For the other matters were manifest and acknowledged, but the resurrection took place in secret, and was manifest to these only. And they do not say, Angels have told us; but, We have seen. For this it was that was most needful at that time: that they should be men having a right to be believed, because they had seen.

And they appointed two, it is said. Why not many? That the feeling of disappointment might not reach further, extending to many. Again, it is not without reason that he puts Matthias last; he would show, that frequently he that is honourable among men, is inferior before God. And they all pray in common saying, You, Lord, which know the hearts of all men, show. You, not We. And very seasonably they use the epithet, heart-knowing: for by Him Who is this must the choice be made. So confident were they, that assuredly one of them must be appointed. They said not, Choose, but, Show the chosen one; knowing that all things were foreordained of God; Whom You chose: one of these two, say they, to have his lot in this ministry and apostleship. For there was besides another ministry (διακονία). And they gave them their lots. For they did not yet consider themselves to be worthy to be informed by some sign. And besides, if in a case where neither prayer was made, nor men of worth were the agents, the casting of lots so much availed, because it was done of a right intention, I mean in the case of Jonah [Jonah 1:7]; much more did it here. Thus, did he, the designated, fill up the company, complete the order: but the other candidate was not annoyed; for the apostolic writers would not have concealed [that or any other] failings of their own, seeing they have told of the very chief Apostles, that on other occasions they had indignation [Matthew 20:24; Matthew 26:8], and this not once only, but again and again.

Let us then also imitate them. And now I address no longer every one, but those who aim at preferment. If you believe that the election is with God, be not displeased. [Mark 10:14-21 and 14:4] For it is with Him you are displeased, and with Him you are exasperated: it is He who has made the choice; you do the very thing that Cain did; because, forsooth, his brother's sacrifice was preferred, he was indignant, when he ought to have felt compunction. However, that is not what I mean here; but this, that God knows how to dispense things for the best. In many cases, you are in point of disposition more estimable than the other but not the fit person. Besides, on the other hand, your life is irreproachable, and your habits those of a well-nurtured man, but in the Church this is not all that is wanted. Moreover, one man is adapted for one thing, another for another. Do you not observe, how much discourse the holy Scripture has made on this matter? But let me say why it is that the thing has become a subject of competition: it is because we come to the Episcopate not as unto a work of governing and superintending the brethren, but as to a post of dignity and repose. Did you but know that a Bishop is bound to belong to all, to bear the burden of all; that others, if they are angry, are pardoned, but he never; that others, if they sin, have excuses made for them, he has none; you would not be eager for the dignity, would not run after it. So it is, the Bishop is exposed to the tongues of all, to the criticism of all, whether they be wise or fools. He is harassed with cares every day, nay, every night. He has many to hate him, many to envy him. Talk not to me of those who curry favor with all, of those who desire to sleep, of those who advance to this office as for repose. We have nothing to do with these; we speak of those who watch for your souls, who consider the safety and welfare of those under them before their own. Tell me now: suppose a man has ten children, always living with him, and constantly under his control; yet is he solicitous about them; and a bishop, who has such numbers, not living under the same roof with him, but owing obedience to his authority — what does he not need to be! But he is honored, you will say. With what sort of honor, indeed! Why, the paupers and beggars abuse him openly in the market-place. And why does he not stop their mouths then? Yes, very proper work, this, for a bishop, is it not? Then again, if he do not give to all, the idle and the industrious alike, lo! A thousand complaints on all sides. None is afraid to accuse him, and speak evil of him. In the case of civil governors, fear steps in; with bishops, nothing of the kind. As for the fear of God, it does not influence people, as regards them, in the least degree. Why speak of the anxiety connected with the word and doctrine? The painful work in Ordinations? Either, perhaps, I am a poor wretched incompetent creature, or else, the case is as I say. The soul of a Bishop is for all the world like a vessel in a storm: lashed from every side, by friends, by foes, by one's own people, by strangers. Does not the Emperor rule the whole world, the Bishop a single city? Yet a Bishop's anxieties are as much beyond those of the emperor, as the waters of a river simply moved, by the wind are surpassed in agitation by the swelling and raging sea. And why? Because in the one case there are many to lend a hand, for all goes on by law and by rule; but in the other there is none of this, nor is there authority to command; but if one be greatly moved, then he is harsh; if the contrary, then he is cold! And in him these opposites must meet, that he may neither be despised, nor be hated. Besides, the very demands of business preoccupy him: how many is he obliged to offend, whether he will or not! How many to be severe with! I speak not otherwise than it is, but as I find it in my own actual experience. I do not think there are many among Bishops that will be saved, but many more that perish: and the reason is, that it is an affair that requires a great mind. Many are the exigencies which throw a man out of his natural temper; and he had need have a thousand eyes on all sides. Do you not see what a number of qualifications the Bishop must have? To be apt to teach, patient, holding fast the faithful word in doctrine see 1 Timothy 3:2-9; Titus 1:7-9. What trouble and pains does this require! And then, others do wrong, and he bears all the blame. To pass over every thing else: if one soul depart unbaptized, does not this subvert all his own prospect of salvation? The loss of one soul carries with it a penalty which no language can represent. For if the salvation of that soul was of such value, that the Son of God became man, and suffered so much, think how sore a punishment must the losing of it bring! And if in this present life he who is cause of another's destruction is worthy of death, much more in the next world. Do not tell me, that the presbyter is in fault, or the deacon. The guilt of all these comes perforce upon the head of those who ordained them. Let me mention another instance. It chances, that a bishop has inherited from his predecessor a set of persons of indifferent character. What measures is it proper to take in respect of bygone transgressions (for here are two precipices) so as not to let the offender go unpunished, and not to cause scandal to the rest? Must one's first step be to cut him off? There is no actual present ground for that. But is it right to let him go unmarked? Yes, say you; for the fault rests with the bishop who ordained him. Well then? Must one refuse to ordain him again, and to raise him to a higher degree of the ministry? That would be to publish it to all men, that he is a person of indifferent character, and so again one would cause scandal in a different way. But is one to promote him to a higher degree? That is much worse.

If then there were only the responsibility of the office itself for people to run after in the episcopate, none would be so quick to accept it. But as things go, we run after this, just as we do after the dignities of the world. That we may have glory with men, we lose ourselves with God. What profit in such honor? How self-evident its nothingness is! When you covet the episcopal rank, put in the other scale, the account to be rendered after this life. Weigh against it, the happiness of a life free from toil, take into account the different measure of the punishment. I mean, that even if you have sinned, but in your own person merely, you will have no such great punishment, nothing like it: but if you have sinned as bishop, you are lost. Remember what Moses endured, what wisdom he displayed, what good deeds he exhibited: but, for committing one sin only, he was bitterly punished; and with good reason; for this fault was attended with injury to the rest. Not in regard that the sin was public, but because it was the sin of a spiritual Ruler (ί ερέως) cf. S.); for in truth we do not pay the same penalty for public and for hidden faults. Augustine in Psalm 99:6 The sin may be the same, but not the (ζημία) harm of it; nay, not the sin itself; for it is not the same thing to sin in secret and unseen, and to sin openly. But the bishop cannot sin unobserved. Well for him if he escape reproach, though he sin not; much less can he think to escape notice, if he do sin. Let him be angry, let him laugh, or let him but dream of a moment's relaxation, many are they that scoff, many that are offended, many that lay down the law, many that bring to mind the former bishops, and abuse the present one; not that they wish to sound the praise of those; no, it is only to carp at him that they bring up the mention of fellow bishops, of presbyters. Sweet, says the proverb, is war to the inexperienced; but it may rather be said now, that even after one has come out of it, people in general have seen nothing of it: for in their eyes it is not war, but like those shepherds in Ezekiel, we slay and devour. [Ezekiel 34:2] Which of us has it in his power to show that he has taken as much care for the flocks of Christ, as Jacob did for Laban's? [Genesis 31:40] Which of us can tell of the frost of the night? For talk not to me of vigils, and all that parade. The contrary plainly is the fact. Prefects, and governors (ὕ παρχοι καὶ τοπάρχαι) of provinces, do not enjoy such honour as he that governs the Church. If he enter the palace, who but he is first? If he go to see ladies, or visit the houses of the great, none is preferred to him. The whole state of things is ruined and corrupt. I do not speak thus as wishing to put us bishops to shame, but to repress your hankering after the office. For with what conscience, (even should you succeed in becoming a bishop, having made interest for it either in person or by another), with what eyes will you look the man in the face who worked with you to that end? What will you have to plead for your excuse? For he that unwillingly, by compulsion and not with his own consent, was raised to the office, may have something to say for himself, though for the most part even such an one has no pardon to expect, and yet truly he so far has something to plead in excuse. Think how it fared with Simon Magus. What signifies it that you give not money, if, in place of money, you pay court, you lay many plans, you set engines to work? Your money perish with you! [Acts 8:20] Thus was it said to him, and thus will it be said to these: your canvassing perish with you, because you have thought to purchase the gift of God by human intrigue! But there is none such here? And God forbid there should be! For it is not that I wish anything of what I have been saying to be applicable to you: but just now the connection has led us on to these topics. In like manner when we talk against covetousness, we are not preaching at you, no, nor against any one man personally. God grant it may be the case, that these remedies were prepared by us without necessity. The wish of the physician is, that after all his pains, his drugs may be thrown away because not wanted: and this is just what we desire, that our words may not have been needed, and so have been spoken to the wind, so as to be but words. I am ready to submit to anything, rather than be reduced to the necessity of using this language. But if you like, we are ready to leave off; only let our silence be without bad effects. No one, I imagine, though he were ever so vainglorious, would wish to make a display of severity, when there is nothing to call for it. I will leave the teaching to you: for that is the best teaching, which teaches by actions. For indeed the best physicians, although the sickness of their patients brings them in fees, would rather their friends were well. And so we too wish all to be well. [2 Corinthians 13:7] It is not that we desire to be approved, and you reproved. I would gladly manifest, if it were possible, with my very eyes, the love which I bear to you: for then no one would be able to reproach me, though my language were ever so rough. For speech of friends, yea, were it insult, can be borne; more faithful are the wounds of a friend, rather than the ready kisses of an enemy. [Proverbs 27:6] There nothing I love more than you, no, not even light itself. I would gladly have my eyes put out ten thousand times over, if it were possible by this means to convert your souls; so much is your salvation dearer to me than light itself. For what profit to me in the rays of the sun, when despondency on your account makes it all thick darkness before my eyes? Light is good when it shines in cheerfulness, to a sorrowful heart it seems even to be a trouble. How true this is, may you never learn by experience! However, if it happen to any of you to fall into sin, just stand by my bedside, when I am laid down to rest and should be asleep; see whether I am not like a palsied man, like one beside himself, and, in the language of the prophet, the light of my eyes, it also is gone from me. [Psalm 38:10] For where is our hope, if you do not make progress? Where our despondency, if you do excellently? I seem to have wings, when I hear anything good of you. Fulfil ye my joy. [Philippians 2:2] This one thing is the burden of my prayers, that I long for your advancement. But that in which I strive with all is this, that I love you, that I am wrapped up in you, that you are my all, father, mother, brethren, children. Think not then that anything that has been said was said in a hostile spirit, nay, it is for your amendment. It is written A brother assisted by his brother is as a strong city. [Proverbs 18:19] Then do not take it in disdain: for neither do I undervalue what you have to say. I should wish even to be set right by you. For all (Edd. 'all we') you are brethren, and One is our Master: yet even among brothers it is for one to direct, while the others obey. Then disdain it not, but let us do all to the glory of God, for to Him belongs glory for ever and ever. Amen.

Acts 2:1-2

And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven.

Do you perceive the type? What is this Pentecost? The time when the sickle was to be put to the harvest, and the ingathering was made. See now the reality, when the time had come to put in the sickle of the word: for here, as the sickle, keen-edged, came the Spirit down. For hear the words of Christ: Lift up your eyes, He said, and look on the fields, for they are white already to harvest. [John 4:35] And again, The harvest truly is great, but the laborers are few. [Matthew 9:38] But as the first-fruits of this harvest, He himself took [our nature], and bore it up on high. Himself first put in the sickle. Therefore also He calls the Word the Seed. When, it says, the day of Pentecost was fully come [Luke 8:5, 11]: that is, when at the Pentecost, while about it, in short. For it was essential that the present events likewise should take place during the feast, that those who had witnessed the crucifixion of Christ, might also behold these. And suddenly there came a sound from heaven. [Acts 2:2] Why did this not come to pass without sensible tokens? For this reason. If even when the fact was such, men said, They are full of new wine, what would they not have said, had it been otherwise? And it is not merely, there came a sound, but, from heaven. And the suddenness also startled them, and brought all together to the spot. As of a rushing mighty wind: this betokens the exceeding vehemence of the Spirit. And it filled all the house: insomuch that those present both believed, and (Edd. τούτους) in this manner were shown to be worthy. Nor is this all; but what is more awful still, And there appeared unto them, it says, cloven tongues like as of fire. [Acts 2:3] Observe how it is always, like as; and rightly: that you may have no gross sensible notions of the Spirit. Also, as it were of a blast: therefore it was not a wind. Like as of fire. For when the Spirit was to be made known to John, then it came upon the head of Christ as in the form of a dove: but now, when a whole multitude was to be converted, it is like as of fire. And it sat upon each of them. This means, that it remained and rested upon them. For the sitting is significant of settledness and continuance.

Was it upon the twelve that it came? Not so; but upon the hundred and twenty. For Peter would not have quoted to no purpose the testimony of the prophet, saying, And it shall come to pass in the last days, says the Lord God, I will pour out of My spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. [Joel 2:28] And they were all filled with the Holy Ghost. [Acts 2:4] For, that the effect may not be to frighten only, therefore is it both with the Holy Ghost, and with fire. And began to speak with other tongues, as the Spirit gave them utterance. [Matthew 3:11] They receive no other sign, but this first; for it was new to them, and there was no need of any other sign. And it sat upon each of them, says the writer. Observe now, how there is no longer any occasion for that person to grieve, who was not elected as was Matthias, And they were all filled, he says; not merely received the grace of the Spirit, but were filled. And began to speak with other tongues, as the Spirit gave them utterance. It would not have been said, All, the Apostles also being there present, unless the rest also were partakers. For were it not so, having above made mention of the Apostles distinctively and by name, he would not now have put them all in one with the rest. For if, where it was only to be mentioned that they were present, he makes mention of the Apostles apart, much more would he have done so in the case here supposed. Observe, how when one is continuing in prayer, when one is in charity, then it is that the Spirit draws near. It put them in mind also of another vision: for as fire did He appear also in the bush. As the Spirit gave them utterance, ἀ ποφθέγγεσθαι [Exodus 3:2] For the things spoken by them were ἀ ποφθέγματα, profound utterances. And, it says, there were dwelling at Jerusalem Jews, devout men. [Acts 2:5] The fact of their dwelling there was a sign of piety: that being of so many nations they should have left country, and home, and relations, and be abiding there. For, it says, There were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was reported abroad, the multitude came together, and were confounded. [Acts 2:6] Since the event had taken place in a house, of course they came together from without. The multitude was confounded: was all in commotion. They marvelled; Because that every man heard them speak in his own language. And they were amazed, it says, and marvelled, saying one to another, Behold, are not all these which speak Galileans? [Acts 2:7-13] They immediately turned their eyes towards the Apostles. And how (it follows) hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene: mark how they run from east to west: and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And, they were all amazed, and were in doubt, saying one to another, What means this? Others mocking said, These men are full of new wine. O the excessive folly! O the excessive malignity! Why it was not even the season for that; for it was Pentecost. For this was what made it worse: that when those were confessing — men that were Jews, that were Romans, that were proselytes, yea perhaps that had crucified Him — yet these, after so great signs, say, They are full of new wine!

But let us look over what has been said from the beginning. (Recapitulation.) And when the day of Pentecost, etc. It filled, he says, the house. That wind πνοὴ was a very pool of water. This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but when they have well drunken, then indeed it is as here, but with the Prophets it is otherwise. [Ezekiel 3:3] The roll of a book is given him, and Ezekiel ate what he was about to utter. And it became in his mouth, it is said, as honey for sweetness. (And again the hand of God touches the tongue of another Prophet; but here it is the Holy Ghost Himself: [Jeremiah 1:9] so equal is He in honor with the Father and the Son.) And again, on the other hand, Ezekiel calls it Lamentations, and mourning, and woe. [Ezekiel 2:10] To them it might well be in the form of a book; for they still needed similitudes. Those had to deal with only one nation, and with their own people; but these with the whole world, and with men whom they never knew. Also Elisha receives the grace through the medium of a mantle [2 Kings 13]; another by oil, as David [1 Samuel 16:13]; and Moses by fire, as we read of him at the bush. [Exodus 3:2] But in the present case it is not so; for the fire itself sat upon them. (But wherefore did the fire not appear so as to fill the house? Because they would have been terrified.) But the story shows, that it is the same here as there. For you are not to stop at this, that there appeared unto them cloven tongues, but note that they were of fire. Such a fire as this is able to kindle infinite fuel. Also, it is well said, Cloven, for they were from one root; that you may learn, that it was an operation sent from the Comforter.

But observe how those men also were first shown to be worthy, and then received the Spirit as worthy. Thus, for instance, David: what he did among the sheepfolds, the same he did after his victory and trophy; that it might be shown how simple and absolute was his faith. Again, see Moses despising royalty, and forsaking all, and after forty years taking the lead of the people [Exodus 2:11]; and Samuel occupied there in the temple [1 Samuel 3:3]; Elisha leaving all [1 Kings 19:21]; Ezekiel again, made manifest by what happened thereafter. In this manner, you see, did these also leave all that they had. They learned also what human infirmity is, by what they suffered; they learned that it was not in vain they had done these good works. [1 Samuel 9 and 11:6] Even Saul, having first obtained witness that he was good, thereafter received the Spirit. But in the same manner as here did none of them receive. Thus Moses was the greatest of the Prophets, yet he, when others were to receive the Spirit, himself suffered diminution. But here it is not so; but just as fire kindles as many flames as it will, so here the largeness of the Spirit was shown, in that each one received a fountain of the Spirit; as indeed He Himself had foretold, that those who believe in Him, should have a well of water springing up into everlasting life. [John 4:14] And good reason that it should be so. For they did not go forth to argue with Pharaoh, but to wrestle with the devil. But the wonder is this, that when sent they made no objections; they said not, they were weak in voice, and of a slow tongue. [Exodus 4:10] For Moses had taught them better. They said not, they were too young. [Jeremiah 1:6] Jeremiah had made them wise. And yet they had heard of many fearful things, and much greater than were theirs of old time; but they feared to object.— And because they were angels of light, and ministers of things above [Suddenly there came from heaven, etc.] To them of old, no one from heaven appears, while they as yet follow after a vocation on earth; but now that Man has gone up on high, the Spirit also descends mightily from on high. As it were a rushing mighty wind; making it manifest by this, that nothing shall be able to withstand them, but they shall blow away all adversaries like a heap of dust. And it filled all the house. The house also was a symbol of the world. And it sat upon each of them, [etc.] and the multitude came together, and were confounded. Observe their piety; they pronounce no hasty judgment, but are perplexed: whereas those reckless ones pronounce at once, saying, These men are full of new wine. Now it was in order that they might have it in their power, in compliance with the Law, to appear thrice in the year in the Temple, that they dwelt there, these devout men from all nations. Observe here, the writer has no intention of flattering them. For he does not say that they pronounced any opinion: but what? Now when this was reported abroad, the multitude came together, and were confounded. And well they might be; for they supposed the matter was now coming to an issue against them, on account of the outrage committed against Christ. Conscience also agitated their souls, the very blood being yet upon their hands, and every thing alarmed them. Behold, are not all these which speak Galileans? For indeed this was confessed. [And how hear we] so much did the sound alarm them. [Every man in our own tongue, etc.] for it found the greater part of the world assembled there. [Parthians and Medes, etc.] This nerved the Apostles: for, what it was to speak in the Parthian tongue, they knew not but now learned from what those said. Here is mention made of nations that were hostile to them, Cretans, Arabians, Egyptians, Persians: and that they would conquer them all was here made manifest. But as to their being in those countries, they were there in captivity, many of them: or else, the doctrines of the Law had become disseminated [among] the Gentiles in those countries. So then the testimony comes from all quarters: from citizens, from foreigners, from proselytes. We do hear them speak in our tongues the wonderful works of God. For it was not only that they spoke (in their tongues), but the things they spoke were wonderful. Well then might they be in doubt: for never had the like occurred. Observe the ingenuousness of these men. They were amazed and were in doubt, saying, What means this? But others mocking said, 'These men are full of new wine' [John 8:48], and therefore mocked. O the effrontery! And what wonder is it? Since even of the Lord Himself, when casting out devils, they said that He had a devil! For so it is; wherever impudent assurance exists, it has but one object in view, to speak at all hazards, it cares not what; not that the man should say something real and relevant to the matter of discourse, but that he should speak no matter what. [They are full of new wine.] Quite a thing of course (is not it?), that men in the midst of such dangers, and dreading the worst, and in such despondency, have the courage to utter such things! And observe: since this was unlikely; because they would not have been drinking much [at that early hour], they ascribe the whole matter to the quality (of the wine), and say, They are full of it. But Peter, standing up with the eleven, lifted up his voice, and said to them. In a former place you saw his provident forethought, here you see his manly courage. For if they were astonished and amazed, was it not as wonderful that he should be able in the midst of such a multitude to find language, he, an unlettered and ignorant man? If a man is troubled when he speaks among friends, much more might he be troubled among enemies and bloodthirsty men. That they are not drunken, he shows immediately by his very voice, that they are not beside themselves, as the soothsayers: and this too, that they were not constrained by some compulsory force. What is meant by, with the eleven? They expressed themselves through one common voice, and he was the mouth of all. The eleven stood by as witnesses to what he said. He lifted up his voice, it is said. That is, he spoke with great confidence, that they might perceive the grace of the Spirit. He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that this very thing becomes an unquestionable proof of the Resurrection: in the midst of men who could deride and make a joke of such things as these! What effrontery, think you, must go to that! What impiety, what shamelessness! For wherever the Holy Spirit is present, He makes men of gold out of men of clay. Look, I pray you, at Peter now: examine well that timid one, and devoid of understanding; as Christ said, Are ye also yet without understanding? [Matthew 15:16] the man, who after that marvellous confession was called Satan. [Matthew 16:23] Consider also the unanimity of the Apostles. They themselves ceded to him the office of speaking; for it was not necessary that all should speak. And he lifted up his voice, and spoke out to them with great boldness. Such a thing it is to be a spiritual man! Only let us also bring ourselves into a state meet for the grace from above, and all becomes easy. For as a man of fire falling into the midst of straw would take no harm, but do it to others: not he could take any harm, but they, in assailing him, destroy themselves. For the case here was just as if one carrying hay should attack one bearing fire: even so did the Apostles encounter these their adversaries with great boldness.

For what did it harm them, though they were so great a multitude? Did they not spend all their rage? Did they not turn the distress upon themselves? Of all mankind were ever any so possessed with both rage and terror, as those became possessed? Were they not in an agony, and were dismayed, and trembled? For hear what they say, Do ye wish to bring this man's blood upon us? [Acts 5:28] Did they (the Apostles) not fight against poverty and hunger: against ignominy and infamy (for they were accounted deceivers): did they not fight against ridicule and wrath and mockery?— for in their case the contraries met: some laughed at them, others punished them — were they not made a mark for the wrathful passions, and for the merriment, of whole cities? Exposed to factions and conspiracies: to fire, and sword, and wild beasts? Did not war beset them from every quarter, in ten thousand forms? And were they any more affected in their minds by all these things, than they would have been at seeing them in a dream or in a picture? With bare body they took the field against all the armed, though against them all men had arbitrary power [against them, were]: terrors of rulers, force of arms, in cities and strong walls: without experience, without skill of the tongue, and in the condition of quite ordinary men, matched against juggling conjurors, against impostors, against the whole throng of sophists, of rhetoricians, of philosophers grown mouldy in the Academy and the walks of the Peripatetics, against all these they fought the battle out. And the man whose occupation had been about lakes, so mastered them, as if it cost him not so much ado as even a contest with dumb fishes: for just as if the opponents he had to outwit were indeed more mute than fishes, so easily did he get the better of them! And Plato, that talked a deal of nonsense in his day, is silent now, while this man utters his voice everywhere; not among his own countrymen alone, but also among Parthians, and Medes, and Elamites, and in India, and in every part of the earth, and to the extremities of the world. Where now is Greece, with her big pretentions? Where the name of Athens? Where the ravings of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth rustic, has overcome them all. Are you not ashamed — confess it — at the very name of the country of him who has defeated you? But if you hear his own name too, and learn that he was called Cephas, much more will you hide your faces. This, this has undone you quite; because you esteem this a reproach, and account glibness of tongue a praise, and want of glibness a disgrace. You have not followed the road you ought to have chosen, but leaving the royal road, so easy, so smooth, you have trodden one rough, and steep, and laborious. And therefore you have not attained unto the kingdom of heaven.

Why then, it is asked, did not Christ exercise His influence upon Plato, and upon Pythagoras? Because the mind of Peter was much more philosophical than their minds. They were in truth children shifted about on all sides by vain glory; but this man was a philosopher, one apt to receive grace. If you laugh at these words, it is no wonder; for those aforetime laughed, and said, the men were full of new wine. But afterwards, when they suffered those bitter calamities, exceeding all others in misery; when they saw their city falling in ruins, and the fire blazing, and the walls hurled to the ground, and those manifold frantic horrors, which no one can find words to express, they did not laugh then. And you will laugh then, if you have the mind to laugh, when the time of hell is close at hand, when the fire is kindled for your souls. But why do I speak of the future? Shall I show you what Peter is, and what Plato, the philosopher? Let us for the present examine their respective habits, let us see what were the pursuits of each. The one wasted his time about a set of idle and useless dogmas, and philosophical, as he says, that we may learn that the soul of our philosopher becomes a fly. Most truly said, a fly! not indeed changed into one, but a fly must have entered upon possession of the soul which dwelt in Plato; for what but a fly is worthy of such ideas! The man was full of irony, and of jealous feelings against every one else, as if he made it his ambition to introduce nothing useful, either out of his own head or other people's. Thus he adopted the metempsychosis from another, and from himself produced the Republic, in which he enacted those laws full of gross turpitude. Let the women, he says, be in common, and let the virgins go naked, and let them wrestle before the eyes of their lovers, and let there also be common fathers, and let the children begotten be common. But with us, not nature makes common fathers, but the philosophy of Peter does this; as for that other, it made away with all paternity. For Plato's system only tended to make the real father next to unknown, while the false one was introduced. It plunged the soul into a kind of intoxication and filthy wallowing. Let all, he says, have intercourse with the women without fear. The reason why I do not examine the maxims of poets, is, that I may not be charged with ripping up fables. And yet I am speaking of fables much more ridiculous than even those. Where have the poets devised anything so portentous as this? But (not to enter into the discussion of his other maxims), what say you to these — when he equips the females with arms, and helmets, and greaves, and says that the human race has no occasion to differ from the canine! Since dogs, he says, the female and the male, do just the same things in common, so let the women do the same works as the men, and let all be turned upside down. For the devil has always endeavored by their means to show that our race is not more honorable than that of brutes; and, in fact, some have gone to such a pitch of (κενοδοξίας) absurdity, as to affirm that the irrational creatures are endued with reason. And see in how many various ways he has run riot in the minds of those men! For whereas their leading men affirmed that our soul passes into flies, and dogs, and brute creatures; those who came after them, being ashamed of this, fell into another kind of turpitude, and invested the brute creatures with all rational science, and made out that the creatures — which were called into existence on our account — are in all respects more honorable than we! They even attribute to them foreknowledge and piety. The crow, they say, knows God, and the raven likewise, and they possess gifts of prophecy, and foretell the future; there is justice among them, and polity, and laws. Perhaps you do not credit the things I am telling you. And well may you not, nurtured as you have been with sound doctrine; since also, if a man were fed with this fare, he would never believe that there exists a human being who finds pleasure in eating dung. The dog also among them is jealous, according to Plato. But when we tell them that these things are fables, and are full of absurdity, 'You do not enter (ἐ νοήσατε) into the higher meaning,' say they. No, we do not enter into this your surpassing nonsense, and may we never do so: for it requires (of course! ) an excessively profound mind, to inform me, what all this impiety and confusion would be at. Are you talking, senseless men, in the language of crows, as the children are wont (in play)? For you are in very deed children, even as they. But Peter never thought of saying any of these things: he uttered a voice, like a great light shining out in the dark, a voice which scattered the mist and darkness of the whole world. Again, his deportment, how gentle it was, how considerate (ἐ πιεικὲς); how far above all vainglory; how he looked towards heaven without all self-elation, and this, even when raising up the dead! But if it had come to be in the power of any one of those senseless people (in mere fantasy of course) to do anything like it, would he not straightway have looked for an altar and a temple to be reared to him, and have wanted to be equal with the gods? Since in fact when no such sign is forthcoming, they are forever indulging such fantastic conceits. And what, pray you, is that Minerva of theirs, and Apollo, and Juno? They are different kinds of demons among them. And there is a king of theirs, who thinks fit to die for the mere purpose of being accounted equal with the gods. But not so the men here: no, just the contrary. Hear how they speak on the occasion of the lame man's cure. You men of Israel, why look ye so earnestly on us, as though by our own power or holiness we had made him to walk? [Acts 3:12] We also are men of like passions with you. [Acts 14:14] But with those, great is the self-elation, great the bragging; all for the sake of men's honors, nothing for the pure love of truth and virtue. (φιλοσοφίας ἔνεκεν.) For where an action is done for glory, all is worthless. For though a man possess all, yet if he have not the mastery over this (lust), he forfeits all claim to true philosophy, he is in bondage to the more tyrannical and shameful passion. Contempt of glory; this it is that is sufficient to teach all that is good, and to banish from the soul every pernicious passion. I exhort you therefore to use the most strenuous endeavors to pluck out this passion by the very roots; by no other means can you have good esteem with God, and draw down upon you the benevolent regard of that Eye which never sleeps. Wherefore, let us use all earnestness to obtain the enjoyment of that heavenly influence, and thus both escape the trial of present evils, and attain unto the future blessings, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost be glory, power, honor, now and ever, and to all ages. Amen.

Acts II. 14

You men of Judea, and all you that dwell at Jerusalem, be this known unto you, and hearken to my words.

[He men of Judea, and all you that dwell at Jerusalem,] whom the writer above described as strangers. Here he directs his discourse to those others, the mockers, and while he seems to reason with those, he sets these right. For indeed it was divinely ordered that some mocked, that he might have a starting-point for his defense, and by means of that defense, might teach. [And all you that dwell in Jerusalem.] It seems they accounted it a high encomium to dwell in Jerusalem too. Be this, says he, known unto you, and hearken unto my words. In the first instance he made them more disposed to attend to him. For not as you suppose, says he, are these drunken. Do you observe the mildness of his defense? [Acts 2:15] Although having the greater part of the people on his side, he reasons with those others gently; first he removes the evil surmise, and then he establishes his apology. On this account, therefore, he does not say, as you mock, or, as you deride, but, as you suppose; wishing to make it appear that they had not said this in earnest, and for the present taxing them with ignorance rather than with malice. For these are not drunken, as you suppose, seeing it is but the third hour of the day. And why this? Is it not possible at the third hour to be drunken? But he did not insist upon this to the letter; for there was nothing of the kind about them; the others said it only in mockery. Hence we learn that on unessential points one must not spend many words. And besides, the sequel is enough to bear him out on this point: so now the discourse is for all in common. But this is that which was spoken by the prophet Joel, And it shall come to pass in the last days, says the Lord God. (v. 16, 17. Joel 2:28.) Nowhere as yet the name of Christ, nor His promises but the promise is that of the Father. Observe the wisdom: observe the considerate forbearance: (συγκατάβασιν.) He did not pass on to speak at once of the things relating to Christ; that He had promised this after His Crucifixion; truly that would have been to upset all. And yet, you will say, here was sufficient to prove His divinity. True, it was, if believed (and the very point was that it should be believed); but if not believed, it would have caused them to be stoned. And I will pour out of My Spirit upon all flesh. He offers even to them excellent hopes, if they would have them. And so far, he does not leave it to be regarded as the exclusive advantage of himself and his company; which would have made them be looked upon with an evil eye; thus cutting off all envious feeling. And your sons shall prophesy. And yet, he says, not yours this achievement, this distinction; the gift has passed over to your children. Himself and his company he calls their sons, and those [whom he is addressing] he calls his and their fathers. And your young men shall see visions, and your old men shall dream dreams; and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy. So far he shows that he and his have found favor, in that they had received (καταξιωθέντας) [the Spirit]; not so they whom he is addressing; for that they had crucified [the Lord]. So Christ also, willing to mitigate their wrath, said, By whom do your sons cast out devils? [Matthew 12:27] He did not say, My disciples; for indeed it seemed a flattering mode of expression. And so Peter also did not say, 'They are not drunk, but speak by the Spirit.' but he takes refuge with the prophet, and under shelter of him, so speaks. As for the accusation [of drunkenness], he cleared himself of that by his own assertion; but for the grace, he fetches the prophet as witness. I will pour out of My Spirit upon all flesh. [And your sons, etc.] To some the grace was imparted through dreams, to others it was openly poured forth. For indeed by dreams the prophets saw, and received revelations.

Then he goes on with the prophecy, which has in it also something terrible. And I will show wonders in heaven above, and signs [in the earth beneath]. [Acts 2:19] In these words he speaks both of the judgment to come, and of the taking of Jerusalem. Blood and fire, and vapor of smoke. Observe how he describes the capture. The sun shall be turned into darkness, and the moon into blood. [Acts 2:20] This results from the (διαθέσεως) internal affection of the sufferers. It is said, indeed, that many such phenomena actually did occur in the sky, as Josephus attests. At the same time the Apostle strikes fear into them, by reminding them of the darkness which had lately occurred, and leading them to expect things to come. Before that great and notable day of the Lord come. For be not confident, he means to say, because at present you sin with impunity. For these things are the prelude of a certain great and dreadful day. Do you see how he made their souls to quake and melt within them, and turned their laughter into pleading for acquittal? For if these things are the prelude of that day, it follows that the extreme of danger is impending. But what next? He again lets them take breath, adding, And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved. [Romans 10:13] This is said concerning Christ, as Paul affirms, but Peter does not venture as yet to reveal this.

Well, let us look over again what has been said. It is well managed, that as against men laughing and mocking, he starts up and begins with, Be this known unto you all and hearken unto my words. But he begins by saying, You men of Judea. By the expression ᾿ Ιουδαἵοι, I take him to mean those that lived in Judea.— And, if you please, let us compare those expressions in the Gospel, that you may learn what a sudden change has taken place in Peter. A damsel, it is written, came out unto him, saying, Thou also wast with Jesus of Nazareth. And, says he, I know not the Man. And being again questioned, he began to curse and to swear. [Matthew 26:69-72] But see here his boldness, and his great freedom of speech.— He did not praise those who had said, We do hear them speak in our tongues the wonderful works of God; but by his severity towards those others, he made these more earnest, and at the same time his address is clear from all appearance of adulation. And it is well to remark, on all occasions, however the Apostles may condescend to the level of their hearers (συγκατάβασις), their language is clear from all appearance both of adulation and of insolence: which is a difficult point to manage.

Now that these things should have occurred at the third hour, was not without cause. For the brightness of this fire is shown at the very time when people are not engaged in their works, nor at dinner; when it is bright day, when all are in the market-place. Do you observe also the freedom which fills his speech? And hearken to my words. And he added nothing, but, This, says he, is that which was spoken by the prophet Joel; And it shall come to pass in the last days. He shows, in fact, that the consummation is near at hand, and the words, In the last days, have a kind of emphasis. [I will pour out, etc.] And then, that he may not seem to limit the privilege to the sons only, he subjoins, And your old men shall dream dreams. Mark the sequence. First sons; just as David said, Instead of your fathers, were begotten your sons. [Psalm 45:17] And again Malachi; They shall turn the hearts of the fathers to the children. And on my handmaidens, and on my servants. [Malachi 4:6] This also is a token of excellence, for we have become His servants, by being freed from sin. And great is the gift, since the grace passes over to the other sex also, not as of old, it was limited to just one or two individuals, as Deborah and Huldah. He did not say that it was the Holy Ghost, neither did he expound the words of the prophet; but he merely brings in the prophecy to fight its own battle. As yet also he has said nothing about Judas; and yet it was known to all what a doom and punishment he had undergone; for nothing was more forcible than to argue with them from prophecy: this was more forcible even than facts. For when Christ performed miracles, they often contradicted Him. But when Christ brought forward the prophet, saying, The Lord said to my Lord, Sit on my right hand, they were silent, and no man, we read, was able to answer Him a word. [Psalm 90:1] And on all occasions He Himself also appealed to the Scriptures; for instance, If he called them gods to whom the word of God came. [John 10:35] And in many places one may find this. On this account here also Peter says, I will pour out of my spirit upon all flesh; that is, upon the Gentiles also. But he does not yet reveal this, nor give interpretations; indeed, it was better not to do so (as also this obscure saying, I will show wonders in heaven above, put them the more in fear because it was obscure.) And it would have been more an offense, had it been interpreted from the very first. Then besides, even as plain, he passes over it, wishing to make them regard it as such. But after all, he does interpret to them anon, when he discourses to them upon the resurrection, and after he has paved the way by his discourse. (infra v. 39.) For since the good things were not sufficient to allure them, [it is added, And I will show wonders, etc.]. Yet this has never been fulfilled. For none escaped then [in that former judgment], but now the faithful did escape, in Vespasian's time. And this it is that the Lord speaks of, Except those days had been shortened, not all flesh should be saved. — [Blood, and fire, and vapor of smoke.] [Matthew 24:22] The worst to come first; namely, the inhabitants to be taken, and then the city to be razed and burnt. Then he dwelt upon the metaphor, bringing before the eyes of the hearers the overthrow and the taking. The sun shall be turned into darkness, and the moon into blood. What means, the moon turned into blood? It denotes the excess of the slaughter. The language is fraught with helpless dismay. (supra p. 32.) And it shall come to pass, every one who shall call upon the name of the Lord shall be saved. Every one, he says: though he be priest (but he does not vet reveal the meaning), though bond, though free. For there is no male nor female in Christ Jesus, no bond, no free. [Galatians 3:28] Well may it be so, for all these are but shadow. For if in king's palaces there is no high-born nor low-born, but each appears according to his deeds; and in art, each is shown by his works; much more in that school of wisdom (φιλοσοφια). Every one who shall invoke. Invoke: not any how, for it is written, Not every one that says unto Me, Lord, Lord: but with (διαθέσεως) inward earnest affection, with a life more than commonly good, with the confidence which is meet. Thus far, however, he makes the discourse light, by introducing that which relates to faith, and that terrible which relates to the punishment. For in the invocation is the salvation.

What, I pray you, is this you say? Do you talk of salvation for them after the Cross? Bear with me a little. Great is the mercy of God. And this very fact does, no less than the resurrection, prove him to be God, yea, no less than His miracles— the fact that He calls these to Him. For surpassing goodness is, above all things, peculiarly God's own. Therefore also He says, None is good save one, that is, God. [Luke 18:19] Only let us not take this goodness for an occasion of negligence. For He also punishes as God. In fact, the very punishments here spoken of, He brought them to pass, even He who said, Every one who shall call on the name of the Lord, shall be saved. I speak of the fate of Jerusalem; that intolerable punishment: of which I will tell you some few of the particulars, useful to us in our contest, both with the Marcionites and many other heretics. For, since they distinguish between Christ a good God, and that evil God [of the Old Testament], let us see who it was that effected these things. The evil God, taking vengeance for Christ? Or not so? How then alien to Him? But was it the good God? Nay, but it is demonstrated that both the Father and the Son did these things. The Father in many places; for instance, when He says in the parable of the vineyard, [He will miserably destroy those wicked husbandmen [Matthew 21:41]; again in the parable of the marriage feast, the King is said] to send His armies [Matthew 22:7]: and the Son, when He says, But those Mine enemies, which would not that I should reign over them, bring hither, and slay them before Me. [Luke 19:27] * * *. And they sent, saying, We will not have You to reign over us. Would you like then to hear the things which actually came to pass? Moreover, Christ Himself also speaks of the future tribulations, than which never anything more dreadful came to pass; never anything more ruthless, my beloved, than the deeds then done! And He Himself declared it. For what could you wish to see more grievous than these? * * *— probed them with their daggers! — * * * But shall I relate to you the shocking case of the woman, that tragic tale? * * * (Joseph. B. J. vi. 3. 4.) Did not the actual events cast all misery into the shade? But shall I tell you of famines and pestilences? One might speak of horrors without number: nature was unknown; law unknown; they outdid wild beasts in ferocity. True, these miseries came by the fate of wars; but because God, because Christ so willed it to be. These facts will apply both against the Marcionites and against those who do not believe that there is a hell: for they are sufficient to silence their impudence. Are not these calamities more severe than the Babylonian? Are not these sufferings more grievous than the famines of that time? Yes, for [never was the like from the beginning of the world] no, nor ever shall be such. [Matthew 24:21] And this was Christ's own declaration. In what sense then, think ye, is it said that Christ remitted them their sin? Perhaps it seems a commonplace question: but do ye solve it.— It is not possible to show anywhere, even in fiction, anything like what the reality was here. And had it been a Christian that wrote this history, the matter might be regarded with suspicion: but if he was a Jew, and a Jewish zealot, and after the Gospel, how can the meaning of the facts be otherwise than palpable to all men? For you will see the man, how, everywhere, he always extols the concerns of the Jews.— There is therefore a hell, O man! And God is good.— Aye, did you shudder at hearing these horrors? But these, which take place here, are nothing in comparison with what shall be in that world. Once more I am compelled to seem harsh, disagreeable, stern. But what can I do? I am set to this: just as a severe schoolmaster is set to be hated by his scholars: so are we. For would it not be strange indeed, that, while those who have a certain post assigned them by kings do that which is appointed them, however disagreeable the task may be, we, for fear of your censure, should leave our appointed task undone? Another has a different work. Of you, many have it for their work, to show mercy, to act humanely, to be pleasant and agreeable to the persons to whom you are benefactors. But to those to whom we do good, we seem stern and severe, troublesome and disagreeable. For we do good, not by the pleasure we give, but by the pain we inflict. So it is also with the physician: though he indeed is not excessively disagreeable, for the benefit afforded by his art is had immediately; ours hereafter. So again the magistrate is odious to the disorderly and seditious; so the legislator is vexatious to them for whom he makes laws. But not so he that invites to enjoyment, not so he that prepares public festivities and entertainments, and puts all the people in garlands: no, these are men that win acceptance, feasting, as they do, whole cities with all sorts of spectacles; contributing largely, bearing all the cost. And therefore those whom they have treated, requite them for these enjoyments with words of welcome and benediction, with hanging (παραπετάσματα) of tapestries, and a blaze of lamps, and with wreaths, and boughs, and brilliant garments. Whereas, at the sight of the physician, the sick become sad and downcast: at sight of the magistrate, the rioters become subdued: no running riot then, no gambolling, except when he also goes over into their ranks. Let us see, then, which render the best service to their cities; those who provide these festivities, and banquetings, and expensive entertainments, and manifold rejoicings; or those who restrain all those doings, bearing before them stocks, scourges, executioners, dreaded soldiers, and a voice fraught with much terror: and issuing orders, and making men hang down their heads, and with the rod dispersing the idlers in the market-place. Let us see, I say; these are the disagreeable, those the beloved: let us see where the gain rests. (λήλει.) What comes then of your pleasure-givers? A kind of frigid enjoyment, lasting till the evening, and tomorrow vanished; mirth ungoverned, words unseemly and dissolute. And what of these? Awe, sobriety, subdued thoughts; reasonableness of mind, an end of idleness; a curb on the passions within; a wall of defense, next to God, against assailants from without. It is by means of these we have each our property but by those ruinous festivities we dissipate it. Robbers indeed have not invaded it, but vainglory together with pleasure acts the part of robber. Each sees the robber carrying off everything before his eyes, and is delighted at it! A new fashion of robbery, this, to induce people to be glad when one is plundering them! On the other part, there is nothing of the kind: but God, as the common Father, has secured us as by a wall against all [depredators], both seen and unseen. For, Take heed, says He, that you do not your alms before men. [Matthew 6:1] The soul learns from the one, [excess; from the other] to flee injustice. For injustice consists not merely in grasping at more wealth than belongs to us, but in giving to the belly more than its needful sustenance, in carrying mirth beyond its proper bounds, and causing it to run into frantic excesses. From the one, it learns sobriety; from the other, unchastity. For it is unchastity, not merely to have carnal intercourse with women, but even to look upon a woman with unchaste eyes. From the one, it learns modesty; from the other, conceited self-importance. For, All things, says the Apostle, are lawful for me, but not all things expedient. [1 Corinthians 6:12] From the one, decent behavior; from the other unseemliness. For, as to the doings in the theatres, I pass these. But to let you see that it is not even a pleasure either, but a grief, show me, but a single day after the festival, both those who spent their money in giving it, and those who were feasted with spectacles: and you shall see them all looking dejected enough, but most of all him, your (ἔ κεἵνον) famous man that has spent his money for it. And this is but fair: for, the day before, he delighted the common man, and the common man indeed was in high good humor and enjoyment, and rejoiced indeed in the splendid garment, but then not having the use of it, and seeing himself stripped of it, he was grieved and annoyed; and wanted to be the great man, seeing even his own enjoyment to be small compared with his. Therefore, the day after, they change places, and now he, the great man, gets the larger share in the dejection.

Now if in worldly matters, amusements are attended with such dissatisfaction, while disagreeable things are so beneficial, much more does this hold in things spiritual. Why is it that no one quarrels with the laws, but on the contrary all account that matter a common benefit? For indeed not strangers from some other quarter, nor enemies of those for whom the laws are made, came and made these orders, but the citizens themselves, their patrons, their benefactors: and this very thing, the making of laws, is a token of beneficence and good-will. And yet the laws are full of punishment and restraint, and there is no such thing as law without penalty and coercion. Then is it not unreasonable, that while the expositors of those laws are called deliverers, benefactors, and patrons, we are considered troublesome and vexatious if we speak of the laws of God? When we discourse about hell, then we bring forward those laws: just as in the affairs of the world, people urge the laws of murder, highway robbery, and the like, so do we the penal laws: laws, which not man enacted, but the Only-Begotten Son of God Himself. Let him that has no mercy, He says, be punished [Matthew 18:23]; for such is the import of the parable. Let him that remembers injuries, pay the last penalty. Let him that is angry without cause, be cast into the fire. Let him that reviles, receive his due in hell. If you think these laws which you hear strange, be not amazed. For if Christ was not intended to make new laws, why did He come? Those other laws are manifest to us; we know that the murderer and adulterer ought to be punished. If then we were meant only to be told the same things over again, where was the need of a heavenly Teacher? Therefore He does not say, Let the adulterer be punished, but, whoever looks on with unchaste eyes. And where, and when, the man will receive punishment, He there tells us. And not in fine public monuments, nor yet somewhere out of sight, did He deposit His laws; not pillars of brass did He raise up, and engrave letters thereon, but twelve souls raised He up for us, the souls of the Apostles, and in their minds has He by the Spirit inscribed this writing. This cite we to you. If this was authorized to Jews, that none might take refuge in the plea of ignorance, much more is it to us. But should any say, I do not hear, therefore have no guilt, on this very score he is most liable to punishment. For, were there no teacher, it would be possible to take refuge in this plea; but if there be, it is no longer possible. Thus see how, speaking of Jews, the Lord deprives them of all excuse; If I had not come and spoken unto them, they had not had sin: [John 15:22]: and Paul again, But I say, have they not heard? Nay, but into all the earth went forth their sound. [Romans 10:18] For then there is excuse, when there is none to tell the man; but when the watchman sits there, having this as the business of his life, there is excuse no longer. Nay, rather, it was the will of Christ, not that we should look only upon these written pillars, but that we should ourselves be such. But since we have made ourselves unworthy of the writing, at least let us look to those. For just as the pillars threaten others, but are not themselves obnoxious to punishment, nor yet the laws, even so the blessed Apostles. And observe; not in one place only stands this pillar, but its writing is carried round about in all the world. Whether you go among the Indians, you shall hear this: whether into Spain, or to the very ends of the earth, there is none without the hearing, except it be of his own neglect. Then be not offended, but give heed to the things spoken, that you may be able to lay hold upon the works of virtue, and attain unto the eternal blessings in Christ Jesus our Lord, with Whom to the Father and Holy Ghost together be glory, power, honor, now and ever, world without end. Amen.

Acts II. 22

You men of Israel, hear these my words.

[He men of Israel]: it is not for flattery that he uses this term; but, as he has borne hard upon them, he relaxes a little, and puts them in mind of their great ancestor [Israel]. Here again he begins with an introduction, that they may not become excited, now that he is going to make express mention to them of Jesus: for in what preceded, there was no reason why they should be excited, while the Prophet was the subject of discourse: but the name of Jesus would have given offense at the very outset.— And he does not say, Do as I bid you, but, Hear; as being not at all exacting. And observe how he forbears to speak of the high matters, and begins with the very low: Jesus, he says: and then straightway mentions the place He belonged to, being one which was held in mean estimation: Jesus of Nazareth: and does not say anything great about Him, nor even such as one would say about a Prophet, so far: Jesus, he says, of Nazareth, a man proved (to be) from God among you. Observe; what great matter was this, to say that He was sent from God? For this was the point which on all occasions both He and John and the Apostles were studious to show. Thus hear John saying: The same said to me On whom you shall see the Spirit descending, and abiding on him, this is He. [John 1:33] But Christ Himself does this to an extreme; Of Myself I am not come, He sent Me. [John 7:28] And everywhere in the Scriptures this seems the point most studiously insisted upon. Therefore also this holy leader of the blessed company, the lover of Christ, the good shepherd, the man put in trust with the keys of heaven, the man who received the Spiritual Wisdom, when he has first subdued the Jews by fear; and has shown what great things have been vouchsafed to the disciples, and what a right they have to be believed, then first proceeds to speak concerning Him. Only think what boldness it was to say it, in the midst of the murderers — that He is risen! And yet he does not all at once say, He is risen; but what?— He came, says he, from God: this is manifest by the signs which— he does not yet say, Jesus Himself wrought: but what?— which God wrought by Him in the midst of you. He calls themselves as witnesses. A man proved (to be sent) from God among you, by miracles and wonders and signs, which God wrought by him in the midst of you, as also ye yourselves know. Then, having fallen upon the mention of that their sacrilegious outrage, observe how he endeavors to quit them of the crime: Him, he says, being by the determinate counsel and foreknowledge of God delivered up: [Acts 2:23] [adding however,] you have taken, and by wicked hands have crucified and slain: for though it was predetermined, still they were murderers. [By the determinate counsel and foreknowledge of God:] all but using the same words as Joseph did; just as he said to his brethren; Be not angry one with another by the way: God sent me hither. [Genesis 45:5, 24] It is God's doing. What of us, then? (it might be said,) it was even well done on our part. That they may not say this, therefore it is that he adds, By wicked hands you have crucified and slain. Here then he hints at Judas; while at the same time he shows them that it was not from any strength of theirs, and would not have been, if He had not Himself permitted it: it was God that delivered Him up. He has transferred the evil entire upon the head of Judas, now already parted from them; for he it was that delivered Him over to them by the kiss. Or, By wicked hands, refers to the soldiers: for neither is it simply, You have slain, but, By wicked men you have done this. And observe how everywhere they make it of great importance that the Passion should first be confessed. Whom God Raised Up [Acts 2:24], says he. This was the great thing; and observe how he sets it in the middle of his discourse: for the former matters had been confessed; both the miracles and the signs and the slaying — Whom God, says he, raised up, having loosed the pains of death, because it was not possible that He should be kept in its power. It is something great and sublime that he has hinted at here. For the expression, It was not possible, even itself is that of one assigning something. It shows that death itself in holding Him had pangs as in travail, and was sore bestead: whereas, by pains, or, travail-pangs, of death, the Old Testament means danger and disaster: and that He so rose as never more to die. For the assertion, Seeing that it was not possible that He should be holden of it, means this, that His rising was not common to the rest. Then, however, before their thoughts can enter at all into his meaning, he brings David upon them, an authority which sets aside all human reasoning. For David says (with reference) to Him. [Acts 2:25] And observe how, once more, the testimony is lowly. For therefore he begins the citation further up, with the matters of lowlier import: therefore was death not in the number of grievous things [because], says he, I foresaw the Lord always before my face, that He is on my right hand that I should not be moved: [Acts 2:25-27] and, that You will not leave my soul in hell. Then, having finished the citation from the Prophet, he adds; Men and brethren. [Acts 2:29] When he is about to say anything great, he uses this opening address, to rouse and to conciliate them. Let me be allowed, he says, to speak freely to you of the patriarch David. Remarkable lowliness, in a case where he was giving no hurt, nor was there any reason why the hearers should be angry. For he did not say, This is not said concerning David, but concerning the Christ. But in another point of view: by his reverential expression towards the blessed David, he awed them; speaking of an acknowledged fact as if it were a bold thing to say, and therefore begging them to pardon him for saying it. And thereupon his expression is not simply concerning David, but concerning the patriarch David, that he is both dead and buried: he does not also say, and is not risen again, but in another way (though this too would have been no great thing to say), And his sepulchre is with us unto this day, he has said what comes to the same thing. Then — and even so he does not come to the mention of Christ, but what next?— he goes on with his encomium upon David, Being therefore a prophet, and knowing that with an oath God had sworn unto him. [Acts 2:30] But this he says, that were it but on account of the honor shown to David, and the descent from him, they may accept what is said concerning Christ's resurrection, as seeing that it would be an injury to the prophecy, and a derogating from (τἥς εἰς αὐτοὺς τιμἥς) their honor, if this were not the fact. And knowing, he says, that with an oath God had sworn unto him— he does not say simply promised— of the fruit of his loins after the flesh to raise up Christ, to seat Him upon his throne. Observe how he has again only hinted at what is sublime. For now that he has soothed them with his expression, he confidently adds this: The prophet [says it] of His resurrection, that neither was His soul left in hell, nor did His flesh see corruption. [Acts 2:31] This again is wonderful: it shows that His resurrection was not like that of other men. For though death laid hold on Him, yet it did not its own work then.— And, as regards the sin, he has spoken of that, covertly and darkly; of the punishment, he forbore to add anything; but that they had slain Him, this he has spoken out; for the rest he now comes to the sign given by God. And when it is once proved, that He, the slain, was just, was dear to God, then, though thou be silent of the punishment, be sure that he which did the sin will condemn himself more than ever you can condemn him. So then, that he refers all to the Father, is in order that they may receive what is said: and that assertion, Not possible, he fetches in from the prophecy. Well then, let us again look over what has been said.

Jesus of Nazareth, a man proved (to be sent) from God unto you. Recapitulation of Acts 2:22-31: one, of whom, by reason of His works, there can be no doubt; but who, on the contrary, is demonstrated. Thus also Nicodemus said, No man can do these miracles which Thou doest — By miracles, and wonders, and signs which God wrought by Him in the midst of you [John 3:2]: not secretly. Setting out from facts notorious to those whom he was addressing, he then comes to things hidden. Thereupon [in saying, By the determinate counsel and foreknowledge of God,] [Acts 2:23] he shows that it was not because they had the power to do it, and that there was a wisdom and a Divine arrangement in the event, seeing it was from God. He rapidly passes over the unpleasant part, [adding, Whom God raised up, etc.] [Acts 2:24]. For it is always a point of great importance with them to show that He was once dead. Though you should deny it, says he, (ἐ κεῖνοι) those (present) will bear witness to the fact. [Having loosed the pangs of death.] He that gives Death trouble, may much more give trouble to them that crucified Him: however, nothing of the kind is here said, as that He had power to slay you. Meanwhile, let us also learn thus to hold. For one that is in pain like a woman in travail, does not hold the thing held, and is not active but passive; and makes haste to cast it off. And it is well said: For David says in reference to him (v. 25); that you may not refer that saying to the Prophet.— [Therefore being a Prophet, and knowing, etc.] (v. 30, 31.) Do you observe how he now interprets the prophecy, and does not give it bare of comment? How did He seat Him upon David's throne? For the kingdom after the Spirit is in heaven. Observe how, along with the resurrection, he has also declared the kingdom in the fact of His rising again. He shows that the Prophet was under constraint: for the prophecy was concerning Him. Why does he say, not, Concerning His kingdom (it was a great matter), but Concerning His resurrection? And how did He seat Him upon his (David's) throne? Why, He reigns as King over Jews also, yea, what is much more, over them that crucified Him. For His flesh saw no corruption. This seems to be less than resurrection, but it is the same thing.

This Jesus — observe how he does not call Him otherwise — has God raised up; whereof all we are witnesses. Being therefore by the right hand of God exalted (v. 33, 34): again he takes refuge with the Father, and yet it had been enough to say what precedes: but he knows what a great point this is. Here he has hinted at the Ascension also, and that Christ is in heaven: but neither does he say this openly. And having received, says he, the promise of the Holy Ghost. Observe how, in the beginning of his discourse, he does not say that Jesus Himself had sent It, but the Father: now, however, that he has mentioned His signs and the things done to Him by the Jews, and has spoken of His resurrection, he boldly introduces what he has to say about these matters, again adducing themselves as witnesses by both senses: [He has shed forth this, which you do see and hear.] And of the resurrection he has made continual mention, but of their outrageous deed he has spoken once for all. And having received the promise of the Holy Ghost. This again is great. The promise, he says; because [promised] before His Passion. Observe how he now makes it all His [He has poured forth this], covertly making a great point. For if it was He that poured it forth, it is of Him that the Prophet has spoken above, In the last days I will pour forth of My Spirit on My Servants, and on Mine handmaids, and I will do wonders in the heaven above. [Acts 2:17] Observe what he secretly puts into it! But then, because it was a great thing, he again veils it with the expression of His having received of the Father. He has spoken of the good things fulfilled, of the signs; has said, that He is king, the point that touched them; has said, that it is He that gives the Spirit. (Arist. Rhet. 1. 3.) (For, however much a person may say, if it does not issue in something advantageous, he speaks to no purpose.) Just as John: The same, says he, shall baptize you with the Holy Ghost. [Matthew 3:11] And it shows that the Cross not only did not make Him less, but rendered Him even more illustrious, seeing that of old God promised it to Him, but now has given it. Or [it may be], the promise which He promised to us. He so foreknew it about to be, and has given it to us greater after the resurrection. And, has poured it out, he says; not requiring worthiness: and not simply gave, but with abundance. Whence does this appear? Henceforth after the mention of His giving the Spirit, he confidently speaks also of His ascension into heaven; and not only so, but again adducing the witness, and reminding them of that Person concerning Whom Christ once spoke. [Matthew 22:43] For not David, says he ascended into the heavens. [Acts 2:34] Here he no longer speaks in lowly phrase, having the confidence which results from the things said; nor does he say, Be it permitted me to speak, or the like: But he says himself; The Lord said to my Lord, Sit on My right hand, until I make Your enemies Your footstool. Now if He be David's Lord, much more shall they not disdain Him. Sit on My right hand; he has set the whole matter here; until I make Your enemies Your footstool: here also he has brought upon them a great terror, just as in the beginning he showed what He does to His friends, what to his enemies. And again, as to the act of subjugation, not to provoke unbelief, he ascribes it to the Father. Since then these are great things that he has uttered, he again brings his discourse down to lowly matters. Let therefore, he says, the whole house of Israel know assuredly: i.e. question ye not, nor doubt ye: then also in the tone of command it follows; that God has made Him both Lord — this he says from David — and Christ, [Acts 2:36], this from the Psalm: For when it would have been rightly concluded, Let therefore the whole house of Israel know assuredly that He sits on the right hand of God, this, which would have been great, he forbears, and brings in a different matter which is much more humble, and the expression Hath made; i.e. has ordained: so that there is nothing about (οὐσίωσις) communication of substance here, but the expression relates to this which has been mentioned. Even this Jesus, Whom you crucified. He does well to end with this, thereby agitating their minds. For when he has shown how great it is, he has then exposed their daring deed, so as to show it to be greater, and to possess them with terror. For men are not so much attracted by benefits as they are chastened by fear.

But the admirable and great ones, and beloved of God, need none of these motives: men, such as was Paul: not of the kingdom, not of hell, made he account. For this is indeed to love Christ, this to be no hireling, nor to reckon it a matter of trafficking and trading, but to be indeed virtuous, and to do all for the love of God. [Romans 9:3] Then what tears does it not deserve, when, owing so large a measure, we do not even like traders seek the kingdom of heaven! He promises us so great things, and not even so is He worthy to be heard? What can come up to this enmity! And yet, they are mad after money-making, though it be with enemies, though it be with slaves, though it be with persons most hostile to them, that they come in contact, though it be with persons utterly evil, if only they expect that they shall be enabled by their means to make money, they will do everything, will flatter, and be obsequious, and make themselves slaves, and will esteem them more to be revered than all men, to get some advantage out of them: for the hope of money does not allow them to give a thought to any such considerations as these. But the Kingdom is not so powerful as money is; nay, rather, not in the smallest proportion as powerful. For it is no ordinary Being that promises: but this is greater than even the Kingdom itself that we receive it from such a Giver! But now the case is the same as if a king, wishing, after ten thousand other benefits, to make us his heirs and coheirs with his son [should be despised]: while some captain of a band of robbers, who has done ten thousand wrongs to us and to our parents, and is himself fraught with ten thousand wickednesses, and has utterly marred our honor and our welfare, should, on presenting a single penny, receive our worship. God promises a Kingdom, and is despised: the Devil helps us to hell, and he is honored! Here God, there Devil. But let us see the difference of the tasks enjoined. For if there were none of these considerations in the case: if it were not, here God, there Devil; not, here one helping to a kingdom, there to a hell: the nature itself of the tasks enjoined were sufficient to induce us to comply with the former. For what does each enjoin? The one, the things which make glorious; the other the things which put to shame: one, the things which involve in ten thousand calamities and disgraces; the other, the things which have with them abundant refreshment. For look: the one says, Learn ye of Me, for I am meek and lowly of heart, and you shall find rest unto your souls. [Matthew 11:29]: the other says, Be thou savage, and ungentle, and passionate, and wrathful, and more a wild beast than a man. Let us see which is more useful, which, I pray you, more profitable. Speak not of this, say you. * * * But consider that he is the devil: above all indeed, if that be shown: there is need also to undergo toils, and, on the other hand, the prize of victory will be greater. For not he that enjoins easy tasks is the kind (κηδεμὼν) benefactor, but he that enjoins what is for our good. Since fathers also enjoin disagreeable tasks; but for this they are fathers: and so again do masters to slaves: but kidnappers and destroyers (λυμεὥνες) on the other hand, do just the reverse. And yet that the commands of Christ are attended with a pleasure, is manifest from that saying. For to what sort do you take the passionate man to belong, and to what the forbearing and meek? Does not the soul of the (ἐ κείνου) one seem to be in a kind of solitary retreat, enjoying exceeding quiet; while that of (τούτου) the other is like a market-place and tumult and the midst of cities, where great is the clamor of those going out, the noise of camels, mules, asses: of men shouting loud to those that meet them, that they may not be trodden under foot: and again, of silver-beaters, of braziers, of men thrusting and pushing this way and that and some overborne, some overbearing? But the soul of (τούτου) the former is like some mountain-top, with its delicate air, its pure sunshine, its limpid gushing fountains, its multitude of charming flowers, while the vernal meads and gardens put on their plumage of shrubs and flowers, and glance with rifling waters: and if any sound is heard there, it is sweet, and calculated to affect the ear with a sense of much delight. For either the warbling birds perch on the outermost spray of the branching trees, and cicadas, nightingales and swallows, blended in one harmony, perform a kind of concerted music; or the zephyr gently stirring the leaves, draws whistling tones from pines and firs, resembling oft the notes of the swan: and roses, violets, and other flowers, gently swayed, and (κυανίζοντα) dark-dimpling, show like a sea just rippled over with gentle undulations. Nay, many are the images one might find. Thus, when one looks at the roses, one shall fancy that he beholds in them the rainbow; in the violets a waving sea; in the lilies, the sky. But not by the spectacle alone, and the beholding, does such an one then cause delight: but also in the very body of him that looks to the meadow, rather it refreshes him, and causes him to breathe freely, so that he thinks himself more in heaven than on earth. There is withal a sound of a different kind, when water from the mountain-steep, borne by its own force through ravines gently plashes over its pebbly bed with lulling noise, and so relaxes our frame with the pleasurable sensations, as quickly to draw over our eyes the soft languor of slumber. You have heard the description with pleasure: perhaps also it has made you enamored of solitude. But sweeter far than this solitude is the soul * * of the long-suffering. For it was not for the sake of describing a meadow, nor for the sake of making a display of language, that we have broached this similitude: but the object was, that, seeing how great is the delight of the long suffering, and how, by converse with a long suffering man, one would be far more both delighted and benefited, than by frequenting such spots, you may follow after such men. For when not even a breath of violence proceeds from such a soul, but mild and engaging words, then indeed does that gentle softness of the zephyr find its counterpart: entreaties also, devoid of all arrogance, but forming the resemblance to those winged warblers — how is not this far better? For not the body is fanned by the soft breeze of speech; no, it refreshes our souls heated and glowing. A physician, by ever so great attention, could not so speedily rid a man of the fever, as a patient man would cool, by the breath of his own words, a person who was passionate and burning with wrath. And why do I speak of a physician? Not even iron, made red-hot and dipped into water, so quickly parts with its heat, as does the passionate man when he comes in contact with the soul of the long-suffering. But as, if it chance that singing birds find their way into the market, they go for nothing there, just so is it with our precepts when they light upon souls addicted to wrathful passions. Assuredly, sweeter is gentleness than bitterness and frowardness.— Well, but the one was God's bidding, the other the devil's. Do you see that it was not for nothing that I said, even if there were no devil or God in the case, the things enjoined would be enough in themselves to (ἀ ποστἥσαι) revolt us? For the one is both agreeable to himself, and serviceable to others, the other displeasing to himself, and hurtful to others. Nothing is more unpleasant than a man in a passion, nothing more noisome, more odious, more shocking, as also nothing more pleasing than one who knows not what it is to be in a passion. Better dwell with a wild beast than with a passionate man. For the beast, when once tamed, abides by its law; but the man, no matter how often you have tamed him, again turns wild, unless however he should of himself settle down into some such habit (of gentleness).

For as a bright sunny day and winter with all its gloom, so are the soul of the angry and that of the gentle. However, let us at present look not to the mischievous consequences resulting to others, but to those which affect the persons themselves: though indeed it is also no slight mischief (to one's self) to cause ill to another, for the present, however, let that be the consideration. What executioner with his lash can so lacerate the ribs, what red-hot lancets (ὀ βελίσκοι) ever so pierced the body, what madness can so dispossess a man of his natural reason, as anger and rage do? I know many instances of persons engendering diseases by giving loose to anger: and the worst of fevers are precisely these. But if they so injure the body, think of the soul. For do not argue that you do not see the mischief, but rather consider, if that which is the recipient of the malignant passion is so hurt, what must be the hurt sustained by that which engenders it! Many have lost their eyes, many have fallen into most grievous disease. Yet he that bears bravely, shall endure all things easily. But, however, both such are the troublesome tasks the devil enjoins, and the wages he assigns us for these is hell. He is both devil and foe to our salvation, and we rather do his bidding than Christ's, Saviour as He is, and Benefactor and Defender, and speaking as He does such words, which are both sweeter, and more reverend, and more profitable and beneficial, and are both to ourselves and to those who live in our company the greatest of blessings. Nothing worse than anger, my beloved, nothing worse than unseasonable wrath. It will not have any long delay; it is a quick, sharp passion. Many a time has a mere word been blurted out in anger, which needs for its curing a whole lifetime, and a deed been done which was the ruin of the man for life. For the worst of it is this, that in a little moment, and by one act, and by a single word, full oft has it cast us out from the possession of eternal good, and brought to nought a world of pains. Wherefore I beseech you to do all you can to curb this savage beast. Thus far, however, I have spoken concerning meekness and wrath; if one should take in hand to treat of other opposites, as covetousness and the mad passion for glory, contrasted with contempt of wealth and of glory; intemperance with sobriety; envy with benevolence; and to marshal them each against its opposite, then one would know how great the difference. Behold how from the very things enjoined it is plainly shown, that the one master is God, the other the devil! Why then, let us do God's bidding, and not cast ourselves into bottomless pits; but while there is time, let us wash off all that defiles the soul, that we may attain unto the eternal blessings, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and Holy Ghost together be glory, power, honor, now and ever, and world without end. Amen.

Acts II. 37

Now when they heard these words (E.V. 'this,') they were pricked in their heart, and said to Peter and to the rest of the Apostles, Men and brethren, what shall we do?

Do you see what a great thing gentleness is? More than any vehemence, it pricks our hearts, inflicts a keener wound. For as in the case of bodies which have become callous, the man that strikes upon them does not affect the sense so powerfully, but if he first mollify them and make them tender, then he pierces them effectually; so in this instance also, it is necessary first to mollify. But that which softens, is not wrath, not vehement accusation, not personal abuse; it is gentleness. The former indeed rather aggravate the callousness, this last alone removes it. If then you are desirous to reprove any delinquent, approach him with all possible mildness. For see here; he gently reminds them of the outrages they have committed, adding no comment; he declares the gift of God, he goes on to speak of the grace which bore testimony to the event, and so draws out his discourse to a still greater length. So they stood in awe of the gentleness of Peter, in that he, speaking to men who had crucified his Master, and breathed murder against himself and his companions, discoursed to them in the character of an affectionate father and teacher. Not merely were they persuaded; they even condemned themselves, they came to a sense of their past behavior. For he gave no room for their anger to be roused, and darken their judgment, but by means of humility he dispersed, as it were, the mist and darkness of their indignation, and then pointed out to them the daring outrage they had committed. For so it is; when we say of ourselves that we are injured, the opposite party endeavor to prove that they have not done the injury; but when we say, we have not been injured, but have rather done the wrong, the others take the contrary line. If, therefore, you wish to place your enemy (εἰς ἀγώνα) in the wrong, beware of accusing him; nay (ἀ γώνισαι), plead for him, he will be sure to find himself guilty. There is a natural spirit of opposition in man. Such was the conduct of Peter. He did not accuse them harshly; on the contrary, he almost endeavored to plead for them, as far as was possible. And this was the very reason that he penetrated into their souls. You will ask, where is the proof that they were pricked? In their own words; for what say they? Men and brethren, what shall we do? Whom they had called deceivers, they call brethren: not that hereby they put themselves on an equality with them, but rather by way of attracting their brotherly affection and kindness: and besides, because the Apostles had deigned to call them by this title. And, say they, What shall we do? They did not straightway say, Well then, we repent; but they surrendered themselves to the disciples. Just as a person on the point of shipwreck, upon seeing the pilot, or in sickness the physician, would put all into his hands, and do his bidding in everything; so have these also confessed that they are in extreme peril, and destitute of all hope of salvation. They did not say, How shall we be saved? But, What shall we do? Here again Peter, though the question is put to all, is the man to answer. Repent, says he, and be baptized every one of you, in the name of Jesus Christ. [Acts 2:38] He does not yet say, Believe, but, Be baptized every one of you. For this they received in baptism. Then he speaks of the gain; For the remission of sins, and you shall receive the gift of the Holy Ghost. If you are to receive a gift, if baptism conveys remission, why delay? He next gives a persuasive turn to his address, adding, For the promise is unto you [Acts 2:39]: for he had spoken of a promise above. And to your children, he says: the gift is greater, when these are to be heirs of the blessings. And to all, he continues, that are afar off: if to those that are afar off, much more to you that are near: even as many as the Lord our God shall call. Observe the time he takes for saying, To those that are afar off. It is when he finds them conciliated and self-accusing. For when the soul pronounces sentence against itself, no longer can it feel envy. And with many other words did he testify, and exhort, saying. [Acts 2:40] Observe how, throughout, the writer studies brevity, and how free he is from ambition and display. He testified and exhorted, saying. This is the perfection of teaching, comprising something of fear and something of love. Save yourselves from this untoward generation. He says nothing of the future, all is about the present, by which indeed men are chiefly swayed; he shows that the Gospel releases from present evils as well. Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls. [Acts 2:41] Think you not this cheered the Apostles more than the miracle? And they continued steadfastly and with one accord in the Apostles' doctrine and fellowship. [Acts 2:42] Here are two virtues, perseverance and concord. In the Apostles' doctrine, he says: for they again taught them; and fellowship, and in breaking of bread, and in prayer. All in common, all with perseverance. And fear came upon every soul [Acts 2:43]: of those that believed. For they did not despise the Apostles, like common men, nor did they fix their regard on that which was visible merely. Verily, their thoughts were kindled into a glow. And as Peter had before spoken much, and declared the promises, and the things to come, well might they be beside themselves with fear. The wonders also bore witness to the words: Many wonders and signs were done by the Apostles. As was the case with Christ; first there were signs, then teaching, then wonders; so was it now. And all that believed were together, and had all things common. [Acts 2:44] Consider what an advance was here immediately! For the fellowship was not only in prayers, nor in doctrine alone, but also in (πολιτεία) social relations. And sold their possessions and goods, and parted them to all men, as every man had need. See what fear was wrought in them! And they parted them, he says, showing the (τὸ οἰκονομικὸν) wise management: As every man had need. Not recklessly, like some philosophers among the Greeks, of whom some gave up their land, others cast into the sea great quantities of money; but this was no contempt of riches, but only folly and madness. For universally the devil has made it his endeavor to disparage the creatures of God, as if it were impossible to make good use of riches. And continuing daily with one accord in the temple [Acts 2:46], they enjoyed the benefit of teaching. Consider how these Jews did nothing else great or small, than assiduously attend at the temple. For, as having become more earnest, they had increased devotion also to the place. For the Apostles did not for the present pluck them away from this object, for fear of injuring them. And breaking bread from house to house, did take their portion of food with gladness and singleness of heart, praising God, and having favor with all the people. [Acts 2:47] It seems to me that in mentioning bread, he here signifies fasting and hard life; for they took their portion of food, not of dainty fare. With gladness, he says. Do you see that not the dainty fare, but the (τροφἥς οὐ τρυφἥς) food made the enjoyment. For they that fare daintily are under punishment and pain; but not so these. Do you see that the words of Peter contain this also, namely, the regulation of life? [And singleness of heart.] For no gladness can exist where there is no simplicity. How had they favor with all the people? On account of their alms deeds. For do not look to the fact, that the chief priests for envy and spite rose up against them, but rather consider that they had favor with the people.— And the Lord added to the Church daily (ἐ πὶ τὸ αὐτό) [together] such as should be saved. — And all that believed were together. Once more, the unanimity, the charity, which is the cause of all good things!

[Now when they heard this, etc. Then Peter said to them, etc.] Recapitulation, Acts 2:37 What had been said was not enough. For those sayings indeed were sufficient to bring them to faith; but these are to show what things the believer behooves to do. And he said not, In the Cross, but, In the name of Jesus Christ let every one of you be baptized. [Acts 2:38] And he does not put them continually in mind of the Cross, that he may not seem to reproach them, but he says simply, Repent: and why? That we may be punished? No: And let each of you be baptized in the name of Jesus Christ, for the remission of sins. And yet quite other is the law; of this world's tribunals: but in the case of the Gospel proclamation (κηρύγματος); when the delinquent has confessed, then is he saved! Observe how Peter does not instantly hurry over this, but he specifies also the conditions, and adds, You shall receive the gift of the Holy Ghost; an assertion accredited by the fact, that the Apostles themselves had received that gift. [For the promise, etc.] [Acts 2:39] The promise, i.e. the gift of the Holy Ghost. So far, he speaks of the easy part, and that which has with it a great gift; and then he leads them to practice: for it will be to them a ground of earnestness, to have tasted already of those so great blessings [and with many other words did he testify, etc.] [Acts 2:40]. Since, however, the hearer would desire to learn what was the sum and, substance of these further words, he tells us this: [Saying, save yourselves from this untoward generation.] [They then, that gladly received his words, etc.] [Acts 2:41] they approved of what had been said, although fraught with terror, and after their assent given, proceed at once to baptism. And they continued it is written, steadfastly in the doctrine (or, teaching) of the Apostles [Acts 2:42]: for it was not for one day, no nor for two or three days that they were under teaching as being persons who had gone over to a different course of life. [And they continued with one accord in the Apostles' doctrine, etc.] The expression is not, ὁ μοὕ together, but ὁ μοθυμαδὸν, with one accord; (and daily, he says [afterwards], they were continuing with one accord in the temple,) i.e. with one soul. And here again in his conciseness, he does not relate the teaching given; for as young children, the Apostles nourished them with spiritual food. And fear came upon every soul [Acts 2:43]: clearly, of those, as well, who did not believe; namely, upon seeing so great a change all at once effected, and besides in consequence of the miracles. [And all that believed were together, and had all things in common, etc.] [Acts 2:44] They are all become angels on a sudden; all of them continuing in prayer and hearing, they saw that spiritual things are common, and no one there has more than other, and they speedily came together (ἐ πὶ τὸ αὐτὸ), to the same thing in common, even to the imparting to all. And all the believing [Acts 2:44], it says, were ἐ πὶ τὸ αὐτὸ: and to see that this does not mean that they were together in place, observe what follows [And had all things common]. All, it says: not one with the exception of another. This was an angelic commonwealth, not to call anything of theirs their own. Forthwith the root of evils was cut out. By what they did, they showed what they had heard: this was that which he said, Save yourselves from this untoward generation.— And daily continuing with one accord in the temple. [Acts 2:46] Since they have become three thousand, they take them abroad now: and withal, the boldness imparted by the Spirit being great: and daily they went up as to a sacred place, as frequently we find Peter and John doing this: for at present they disturbed none of the Jewish observances. And this honor too passed over to the place; the eating in the house. In what house? In the Temple. Observe the increase of piety. They cast away their riches, and rejoiced, and had great gladness, for greater were the riches they received without labor (ἄ πονα Cat. al. ἀ γαθά). None reproached, none envied, none grudged; no pride, no contempt was there. As children they did indeed account themselves to be under teaching: as new born babes, such was their disposition. Yet why use this faint image? If you remember how it was when God shook our city with an earthquake, how subdued all men were. (Infra, Hom. xli. §2.) Such was the case then with those converts. No knavery, no villany then: such is the effect of fear, of affliction! No talk of mine and yours then. Hence gladness waited at their table; no one seemed to eat of his own, or of another's — I grant this may seem a riddle. Neither did they consider their brethren's property foreign to themselves; it was the property of a Master; nor again deemed they anything their own, all was the brethren's. The poor man knew no shame, the rich no haughtiness. This is gladness. The latter deemed himself the obliged and fortunate party; the others felt themselves as honored herein, and closely were they bound together. For indeed, because when people make doles of money, there are apt to be insults, pride, grudging; therefore says the Apostle, Not grudgingly, or of necessity. — [2 Corinthians 9:7] [With gladness and simplicity of heart, etc.] See of how many things he bears witness to them! Genuine faith, upright conduct, perseverance in hearing, in prayers, in singleness, in cheerfulness. [Praising God.] [Acts 2:47] Two things there were which might deject them; their abstemious living, and the loss of their property. Yet on both these accounts did they rejoice. [And having favor with all the people.] For who but must love men of this character, as common fathers? They conceived no malice toward each other; they committed all to the grace of God. [With all the people.] Fear there was none; yea, though they had taken their position in the midst of dangers. By singleness, however, he denotes their entire virtue, far surpassing their contempt of riches, their abstinence, and their preseverance in prayer. For thus also they offered pure praise to God: this is to praise God. But observe also here how they immediately obtain their reward. Having favor with all the people. They were engaging, and highly beloved. For who would not prize and admire their simplicity of character; who would not be linked to one in whom was nothing underhand? To whom too does salvation belong, but to these? To whom those great marvels? Was it not to shepherds that the Gospel was first preached? And to Joseph, being a man of simple mind, insomuch that he did not let a suspicion of adultery frighten him into doing wrong? Did not God elect rustics, those artless men? For it is written, Blessed is every simple soul. [Proverbs 11:25] And again, He that walks simply, walks surely. [Proverbs 10:9] True, you will say, but prudence also is needed. Why, what is simplicity, I pray you, but prudence? For when you suspect no evil, neither can you fabricate any: when you have no annoyances, neither can you remember injuries. Has any one insulted you? You were not pained. Has any one reviled you? You were nothing hurt. Has he envied you? Still you had no hurt. Simplicity is a high road to true philosophy. None so beautiful in soul as the simple. For as in regard of personal appearance, he that is sullen, and downcast, and reserved (σύννους), even if he be good-looking, loses much of his beauty; while he that relaxes his countenance, and gently smiles, enhances his good looks; so in respect of the soul, he that is reserved, if he have ten thousand good points, disfigures them; but the frank and simple, just the reverse. A man of this last description may be safely made a friend, and when at variance easily reconciled. No need of guards and outposts, no need of chains and fetters with such an one; but great is his own freedom, and that of those who associate with him. But what, you will say, will such a man do if he fall among wicked people? God, Who has commanded us to be simple-minded, will stretch out His hand. What was more guileless than David? What more wicked than Saul? Yet who triumphed? Again, in Joseph's case; did not he in simplicity approach his master's wife, she him with wicked art? Yet what, I pray, was he the worse? Furthermore, what more simple than was Abel? What more malicious than Cain? And Joseph again, had he not dealt artlessly with his brethren? Was not this the cause of his eminence, that he spoke out unsuspiciously, while they received his words in malice? He declared once and again his dreams unreservedly; and then again he set off to them carrying provisions; he used no caution; he committed all to God: nay, the more they held him in the light of an enemy, the more did he treat them as brothers. God had power not to have suffered him to fall into their hands; but that the wonder might be made manifest, how, though they do their worst, he shall be higher than they: though the blow do come upon him, it comes from another, not from himself. On the contrary, the wicked man strikes himself first, and none other than himself. For alone, it is said, shall he bear his troubles. [Proverbs 9:12] Ever in him the soul is full of dejection, his thoughts being ever entangled: whether he must hear anything or say anything, he does all with complaints, with accusation. Far, very far from such do friendship and harmony make their abode: but fightings are there, and enmities, and all unpleasantness. They that are such suspect even themselves. To these not even sleep is sweet, nor anything else. And have they a wife also, lo, they are enemies and at war with all: what endless jealousies, what unceasing fear! Aye, the wicked, πονηρὸς has his name from πονεἵν, to have trouble. And, indeed, thus the Scripture is ever calling wickedness by the name of labor; as, for instance, Under his tongue is toil and labor; and again, In the midst of them is toil and labor. [Psalm 10:7; 90:10; and 55:11]

Now if any one should wonder, whence those who had at first been of this last class, now are so different, let him learn that affliction was the cause, affliction, that school-mistress of heavenly wisdom, that mother of piety. When riches were done away with, wickedness also disappeared. True, say you, for this is the very thing I am asking about; but whence comes all the wickedness there is now? How is it that it came into the minds of those three thousand and five thousand straightway, to choose virtue, and that they simultaneously became Christian philosophers, whereas now hardly one is to be found? How was it that they then were in such harmony? What was it, that made them resolute and active? What was it that so suddenly inflamed them? The reason is, that they drew near with much piety; that honors were not so sought after as they are now; that they transferred their thoughts to things future, and looked for nothing of things present. This is the sign of an ardent mind, to encounter perils; this was their idea of Christianity. We take a different view, we seek our comfort here. The result is, that we shall not even obtain this, when the time has come. What are we to do? asked those men. We, just the contrary — What shall we do? What behooved to be done, they did. We, quite the reverse. Those men condemned themselves, despaired of saving themselves. This is what made them such as they were. They knew what a gift they had received. But how can you become like them, when you do everything in an opposite spirit? They heard, and were immediately baptized. They did not speak those cold words which we do now, nor did they contrive delays (p. 47, note 3); and yet they had heard all the requirements: but that word, Save yourselves from this generation, made them to be not sluggish; rather they welcomed the exhortation; and that they did welcome it, they proved by their deeds, they showed what manner of men they were. They entered at once the lists, and took off the coat; whereas we do enter, but we intend to fight with our coat on. This is the cause that our antagonist has so little trouble, for we get entangled in our own movements, and are continually thrown down. We do precisely the same thing as he who, having to cope with a man frantic, breathing fire; and seeing him, a professed wrestler, covered with dust, tawny, stripped, clotted with dirt from the sand and sun, and running down with sweat and oil and dirt; himself, smelling of perfumes, should put on his silken garments, and his gold shoes, and his robe hanging down to his heels, and his golden trinkets on the head, and so descend into the arena, and grapple with him. Such a one will not only be impeded, but being taken up with the sole idea of not staining or rending his fine clothes, will tumble at the very first onset, and withal will suffer that which he chiefly dreaded, the damage of those his fond delights. The time for the contest has come, and say, are you putting on your silks? It is the time of exercise, the hour of the race, and are you adorning yourself as for a procession? Look not to outward things, but to the inward. For by the thoughts about these things the soul is hampered on all sides, as if by strong cords, so that she cannot let you raise a hand, or contend against the adversary; and makes you soft and effeminate. One may think himself, even when released from all these ties, well off, to be enabled to conquer that impure power. And on this account Christ too did not allow the parting with riches alone to suffice, but what says He? Sell whatsoever you have, and give to the poor, and come and follow Me. [Mark 10:21] Now if, even when we cast away our riches, we are not yet in a safe position, but stand still in need of some further art and close practice; much more, if we retain them, shall we fail to achieve great things, and, instead thereof, become a laughing-stock to the spectators, and to the evil one himself. For even though there were no devil, though there were none to wrestle with us, yet ten thousand roads on all sides lead the lover of money to hell. Where now are they who ask why the devil was made (διατί ὁ δ. γέγονεν;)? Behold here the devil has no hand in the work, we do it all ourselves. Of a truth they of the hills might have a right to speak thus, who after they had given proof of their temperance, their contempt of wealth and disregard of all such things, have infinitely preferred to abandon father, and houses, and lands, and wife, and children. Yet, they are the last to speak so: but the men who at no time ought to say it, these do say it. Those are indeed wrestlings with the devil; these he does not think worth entering into. You will say, But it is the devil who instils this same covetousness. Well, flee from it, do not harbor it, O man. Suppose now, you see one flinging out filth from some upper story, and at the same time a person seeing it thrown out, yet standing there and receiving it all on his head: you not only do not pity him, but you are angry, and tell him it serves him right; and, Do not be a fool, everyone cries out to him, and lays the blame not so much on the other for shooting out the filth, as on him for letting it come on him. But now, you know that covetousness is of the devil; you know that it is the cause of ten thousand evils; you see him flinging out, like filth, his noisome imaginations; and do you not see that you are receiving on your bare head his nastiness, when it needed but to turn aside a little to escape it altogether? Just as our man by shifting his position would have escaped; so, do you refuse to admit such imaginations, ward off the lust. And how am I to do this? You will ask. Were you a Gentile, and had eyes for things present alone, the matter perhaps might be one of considerable difficulty, and yet even the Gentiles have achieved as much; but you — a man in expectation of heaven and heavenly bliss — and you to ask, How am I to repel bad thoughts? Were I saying the contrary, then you might doubt: did I say, covet riches, How shall I covet riches, you might answer, seeing such things as I do? Tell me, if gold and precious stones were set before you, and I were to say, Desire lead, would there not be reason for hesitation? For you would say, How can I? But if I said, Do not desire it; this had been plainer to understand. I do not marvel at those who despise, but at those who despise not riches. This is the character of a soul exceeding full of stupidity, no better than flies and gnats, a soul crawling upon the earth, wallowing in filth, destitute of all high ideas. What is it you say? Are you destined to inherit eternal life; and do you say, how shall I despise the present life for the future? What, can the things be put in competition? You are to receive a royal vest; and say you, How shall I despise these rags? You are going to be led into the king's palace; and do you say, How shall I despise this present hovel? Of a truth, we ourselves are to blame in every point, we who do not choose to let ourselves be stirred up ever so little. For the willing have succeeded, and that with great zeal and facility. Would that you might be persuaded by our exhortation, and succeed too, and become imitators of those who have been successful, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, and power, and honor, now and ever, and world without end. Amen.

Acts III. 1

Now Peter and John went up together into the temple, at the hour of prayer, being the ninth hour.

Everywhere we find these two Apostles in great harmony together. To him Simon Peter beckoned. [John 13:24] These two also came together to the sepulchre. [John 20:3]¹ Now as for the other miracles, the writer of this book omits them; but he mentions the miracle by which they were all put in commotion. Observe again that they do not come to them purposely; so clear were they of ambition, so closely did they imitate their Master. Why now did they go up to the temple? Did they still live as Jews? No, but for expediency (χρησίμως). A miraculous sign again takes place, which both confirms the converts, and draws over the rest; and such, as they were a sign for having wrought. The disease was in the nature of the man, and baffled the art of medicine. He had been forty years lame [Acts 4:20], as the writer says afterwards, and no one during all that time had cured him. And the most obstinate diseases are those which are born with men. It was a great calamity, insomuch that even to provide for himself his necessary sustenance was impossible for him. The man was conspicuous both from the place, and from his malady. Hear how the matter is related. And a certain man, lame from his mother's womb, was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple. [Acts 3:2] He sought to receive alms, and he did not know who the men were. Who seeing Peter and John about to go into the temple, asked an alms. And Peter, fastening his eyes upon him, with John, said, Look on us. (v. 3, 4.) Yet, not even so were the man's thoughts elevated, but he persisted in his importunity. For such is poverty; upon a refusal, it compels people still to persist. Let this put us to shame who fall back in our prayers. But observe, I pray you, Peter's gentleness: for he said, Look on us. So truly did their very bearing, of itself, betoken their character. And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have I give you. (v. 5-6.) He did not say, I give you something much better than silver or gold: but what? In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up. [Acts 3:7] Such was also the way of Christ. Often He healed by word, often by an act, often also He stretched forth the hand, where men were somewhat weak in faith, that the cure might not appear to be spontaneous. And he took him by the right hand, and lifted him up. This act made manifest the Resurrection, for it was an image of the Resurrection. And immediately his feet and ankle bones received strength. And he leaping up stood, and walked. [Acts 3:8] Perhaps it was by way of trying himself that he put it thus to further proof, whether perchance the thing done might not be to no purpose. His feet were weak; it was not that he had lost them. Some say that he did not even know how to walk. And entered with them into the temple. Of a truth it was marvellous. The Apostles do not urge him; but of his own accord he follows, by the act of following pointing out his benefactors. And leaping and praising God; not admiring them, but God that wrought by them. The man was grateful.

[Now Peter and John went up together into the temple, etc.] You observe how they continued in prayer. The ninth hour: there they prayed together. [And a certain man, etc.] The man was in the act of being carried at that instant. [Whom they laid daily:] (his bearers carried him away:) [at the gate, etc.] just when people went into the temple. And that you may not suppose that they carried him for some other purpose, but that it was in order that he might receive alms, hear what the writer says: so that he might receive alms of those entering into the temple. Recapitulation of Acts 3:1-8 And this is the reason why he also makes mention of the places, to give evidence of what he relates. And how was it, you may ask, that they did not present him to Christ? Perhaps they were certain unbelieving men, that haunted the temple, as in fact neither did they present him to the Apostles, when they saw them entering, after having done such great miracles. He asked, it is written, to receive an alms. [Acts 3:3] Their bearing marked them as certain devout and righteous men. [And Peter fastening his eyes upon him, with John, said, etc.] (v. 4-5.) And observe how John is everywhere silent, while Peter makes excuse for him also; Silver and gold, he says, have I none. [Acts 3:6] He does not say, I have none here, as we are wont to speak, but absolutely, I have none. What then? he might say, do you take no notice of me, your suppliant? Not so, but of what I have, receive thou. Do you remark how unassuming Peter is, how he makes no display even to the object of his beneficence? [In the name, etc. And he took him by the hand, etc.] [Acts 3:7] And the mouth and the hand did all. Such sort of persons were the Jews; lame, and the right thing being to ask for health, these same ask for money, grovelling on the ground: for this it was that they beset the temple — to get money. What then does Peter? He did not despise him; he did not look about for some rich subject; he did not say, If the miracle is not done to some great one (εἰς ἐκεἵνον), nothing great is done: he did not look for some honor from him, no, nor heal him in the presence of people; for the man was at the entrance, not where the multitude were, that is, within. But Peter sought no such object; nor upon entering did he proclaim the matter: no, it was by his bearing that he attracted the lame man to ask. And the wonder is, that he believed so readily. For those who are set free from diseases of long standing, hardly believe their very eyesight. Once healed, he remains with the Apostles, giving thanks to God. And he entered, it is said, with them into the temple, walking, and leaping, and praising God. [Acts 3:8] Observe how restless he is, in the eagerness of his delight, at the same time shutting the mouths of the Jews. Also, that he leaped, was to prevent the suspicion of hypocrisy; for after all, this was beyond the possibility of deception. For if previously he was totally unable to walk, even when hunger pressed hard (and indeed he would not have chosen to share with his bearers the proceeds of his begging, if he had been able to manage for himself), this holds still more in the present case. And how should he have feigned in behalf of those who had given him no alms? But the man was grateful, even after his recovery. And thus on either side his faith is shown, both by his thankfulness, and by the recent event.

He was so well known to all, that they recognized him. And all the people, it says, saw him walking and praising God; and they recognized (ἐ πεγίνωσκον) that it was he which sat for alms at the Beautiful gate of the temple. [Acts 3:9] It is well said, they recognized, inasmuch as he was one unknown now by reason of what had happened: for we use this term with regard to objects, which we find a difficulty in recognizing. [And they were filled with wonder and amazement at that which had happened unto him.] Needs must it be believed that the name of Christ remits sins, seeing it produces even such effects as this. (And as he held Peter and John, all the people came together at the porch that is called Solomon's, greatly wondering. [Acts 3:11] From his good feelings and love towards the Apostles, the lame man would not leave them; perhaps he was thanking them openly, and praising them. And all the people, it is said, ran together unto them. And when Peter saw them, he answered. [Acts 3:12] Again it is he who acts, and addresses the people.

And in the former instance, it was the circumstance of the tongues that aroused them to hearing, now it was this miracle; then, he took occasion to speak from their accusations now, from their supposition. Let us then consider, in what this address differs from the former, and in what it agrees with that. The former was held in a house, before any one has come over, and before they themselves have wrought anything; this, when all are wondering, and the healed man is standing by; when none doubt, as in the other case where some said These men are full of new wine. [Acts 12:13] At the one, he was surrounded by all the Apostles as he spoke; but at this, he has John alone; for by this time he is bold, and become more energetic. Such is the nature of virtue; once started, it advances, and never stops. Observe also how it was divinely ordered, that the miracle should take place in the temple, that others also might wax bold, while the Apostles work not in holes (εἰς καταδύσεις) and corners, and in secret: though not in the interior of the temple either, where the greater number were. How then, I pray you, was it believed? The man himself who was healed proclaimed the benefit. For there was no reason why he should lie, nor why he should have joined a different set of people. Either then it was because of the spaciousness of the place, that he there wrought the miracle, or because the spot was retired. And observe the event. They went up for one object, and they accomplished another. Thus also did Cornelius: he prayed and fasted * * *. But hitherto they always call Him, of Nazareth. In the name of Jesus Christ of Nazareth, said Peter, walk. For in the first instance, the thing required was, that He should be believed in.

Let us not, I pray you, give over at the beginning of the story: and if one has named some particular achievement of virtue, and then has dropped it for awhile, let us begin over again. If we get into the right mood (ἐ ν ἕξει), we shall soon arrive at the end, soon reach the summit. For earnestness, it is said, begets earnestness, and dulness begets dulness. He who has effected some little reformation, thereby receives encouragement to approach greater things, and thence again to go on something more than that; and just as it is with fire, the more wood it lays hold on, the more vehement it becomes, so likewise zeal, the more pious reflections it kindles, the more effectually is it armed against their opposites. As, for example: There are set in us, like so many thorns, perjury, falsehood hypocrisy, deceit, dishonesty, abusiveness, scoffing, buffoonery, indecency, scurrility; again under another head, covetousness, rapacity, injustice, calumny, insidiousness; again, wicked lust, uncleanness, lewdness, fornication, adultery; again, envy, emulation, anger, wrath, rancor, revenge, blasphemy, and numberless others. If we effect a reformation in the first instances, not only in them will the success have been achieved, but through them in the following cases also. For reason has then gained more strength to overthrow those other vices. For instance, if he, who has frequently sworn, once extirpates that satanic habit, he has not only gained this point, but a habit of piety in other respects will have been brought in. For no one, I suppose, averse to swearing would easily consent to do any other wicked act; he will feel a reverence for the virtue already acquired. Just as the man who wears a beautiful robe, will blush to roll himself in the mire; so is it also here. From this beginning he will come to learn not to be angry, not to strike, not to insult. For if once he has come right in little matters, the whole affair is done. Often, however, something of this sort takes place, that a person has once reformed, and then again through carelessness falls back into the old sins but too readily, so that the case becomes irremediable. For instance, we have made it a law to ourselves not to swear; we have got on well, for some three, or even four days; after that being hard put to it, we scattered away the whole of our collected gain; we then fall into indolence and recklessness. Still it is not right to give over; one must set to work zealously again. For it is said, he that has built up a house, and then sees his building pulled down, will have less spirit for building again. Yes, but for all this, one must not be dispirited, but must once more set to work zealously.

Let us then lay down daily laws for ourselves. For a time let us begin with the easier. Let us retrench all that superfluity of paths, and put a bridle on our tongues; let no one swear by God. Here is no outlay, here is no fatigue, here is no cost of time. It is sufficient to will, and all is done. It is a matter of habit. I beseech and entreat you, let us contribute thus much of zeal. Tell me, if I had bid you contribute your money, would not each one of you readily cast in according to his ability? If you saw me in extreme danger, would you not, if it had been possible, have cut off your own flesh to give me? Well, I am in danger now, and in great danger, such indeed that, were I withal confined to a dungeon, or had I received ten thousand stripes, or were a convict in the mines, I could not suffer more. Reach me then the hand. Consider how great is the danger, that I should not have been able to reform this which is least: I say least in regard to the labor required. What shall I have to say hereafter, when thus called to account? Why did you not remonstrate? Why did you not enjoin? Why did you not lay the law before them? Why did you not check the disobedient? It will not be enough for me to say, that I did admonish. It will be answered, You ought to have used more vehement rebuke; since Eli also admonished. [1 Samuel 2:24] But God forbid I should compare you with Eli's sons. Indeed, he did admonish them and say, Nay, my sons, do not so; evil is the report that I hear of you. [1 Samuel 3:13] But subsequently the Scripture says, that he did not admonish his sons: since he did not admonish them severely, or with threats. For is it not strange indeed, that in the synagogues of the Jews the laws are in such force, and whatever the teacher enjoins is performed; while here we are thus despised and rejected? It is not my own glory that I care for (my glory is your good report), but it is for your salvation. Every day we lift up our voice, and shout in your ears. But there is none to hear. Still we take no strong measures. I fear we shall have to give an account at the coming Day of this excessive and unseasonable leniency.

Wherefore, with a loud and clear voice, I proclaim to all and testify, that those who are notorious for this transgression, who utter words which come of the evil one, [Matthew 5:37] (for such is swearing,) shall not step over the threshold of the Church. Let this present month be the time allowed you for reforming in this matter. Talk not to me, Necessity of business compels me to use oaths, else people do not believe me. To begin with this, retrench those oaths which come merely of habit. I know many will laugh, but it is better to be laughed at now, than wept for hereafter. They will laugh, who are mad. For who, I ask, in his right mind would laugh at the keeping of the commandment? But suppose they do; why, it will not be at us, but at Christ, that such men will laugh. You shudder at the word! I knew you would. Now if this law were of my making, at me would be the laughing; but if Another be the Lawgiver, the jeering passes over to Him. Yes, and Christ was once spit upon, and smitten with the palm, smitten upon the face. Now also He bears with this, and it is no wonder (οὐδὲν ἀπεικὸς)! For this, hell is prepared; for this, the worm that dies not. Behold, again I say and testify; let him laugh that will, let him scoff that lists. Hereunto are we set, to be laughed at and mocked, to suffer all things. We are the offscouring [1 Corinthians 4:13] or the world, as blessed Paul says. If any man refuse to conform to this order, that man I, by my word, as with a trumpet's blast, do prohibit to set foot over the Church's threshold, be he prince, be he even the crowned head. Either depose me from this station, or if I am to remain, expose me not to danger. I cannot bear to ascend this throne, without effecting some great reformation. For if this be impossible, it is better to stand below. Nothing more wretched than a ruler who does his people no good. Do exert yourselves, and attend to this, I entreat you; and let us strive, and of a surety more will come of it. Fast, entreat God (and we will do the same with you) that this pernicious habit may be eradicated. It is no great matter, to become teachers to the world; no small honor to have it said everywhere, that really in this city there is not a man that swears. If this come to pass, you will receive the reward not only of your own good works; indeed what I am to you, this you will become to the world. Assuredly others also will emulate you; assuredly you will be a candle set upon a candlestick.

And is this, you will say, the whole matter? No, this is not all, but this is a beginning of other virtues. He who swears not, will certainly attain unto piety in other respects, whether he will or not, by dint of self-respect and awe. But you will urge that most men do not keep to it, but fall away. Well, better one man that does the will of the Lord, than ten thousand transgressors. In fact, hereby is everything subverted, everything turned upside down, I mean, because after the fashion of the Theatre we desire numbers not a select number. For what indeed will a multitude be able to profit? Would you learn that it is the saints, not the numbers, which make the multitude? Lead out to war ten hundred thousand men, and one saint, and let us see who achieves the most? Joshua the Son of Nun went out to war, and alone achieved all; the rest were of no use. Would you see, beloved, that the great multitude, when it does not the will of God, is no better than a thing of naught? I wish indeed, and desire, and with pleasure would be torn in pieces, to adorn the Church with a multitude, yea, but a select multitude; yet if this be impossible, that the few should be select, is my desire. Do you not see, that it is better to possess one precious stone, than ten thousand farthing pieces? Do you not see that it is better to have the eye sound, than to be loaded with flesh, and yet deprived of sight? Do you not see that it is better to have one healthy sheep, than ten thousand with the murrain; that fine children, though few, are better than many children diseased withal; that in the Kingdom there will be few, but in hell many? What have I to do with a multitude? What profit therein? None. Rather they are a plague to the rest. It is as if one who had the option of ten healthy persons or ten thousand sick folks, should take to himself the latter in addition to the ten. The many who do nothing well, will avail us only for punishment hereafter, and disgrace for the time being. For no one will urge it as a point in our favor that we are many; we shall be blamed for being unprofitable. In fact, this is what men always tell us, when we say, We are many; aye, but bad, they answer.

Behold again: I give warning, and proclaim with a loud voice, let no one think it a laughing matter: I will exclude and prohibit the disobedient; and as long as I sit on this throne, I will give up not one of its rights. If any one depose me from it, then I am no longer responsible; as long as I am responsible, I cannot disregard them; on account not of my own punishment, but of your salvation. For I do exceedingly long for your salvation. To advance it, I endure pain and vexation. But yield your obedience, that both here and hereafter you may receive a plentiful reward, and that we may in common reap eternal blessings; through the grace and mercy of the only-begotten Son of God; to Whom with the Father and the Holy Ghost be glory, power, and honor, now and ever, world without end. Amen.