Shorter Works — Three Homilies on the Power of the Devil

Against those who say that demons govern human affairs, and who are displeased with God's chastisement, and who are offended by the prosperity of the wicked and the hardships of the righteous.

Against those who say that demons govern human affairs, and who are displeased at the chastisement of God, and are offended at the prosperity of the wicked and the hardships of the just.

I was hoping that the length of my sermon would have left you satisfied with my words, but I see the opposite is happening. This extended teaching has not made you full but has increased your desire. What is being added is not satiety but pleasure. The same thing happens to heavy drinkers at pagan drinking parties—the more they pour down undiluted wine, the more they kindle their thirst. In your case, the more teaching we present, the more we kindle your desire, making your longing greater and your love for it stronger. Because of this, although I am aware of my extreme poverty, I do not stop imitating those who are ostentatious hosts. I keep setting my table before you continuously and placing on it the cup of my teaching, filled to the brim, because I see that after drinking it all, you go away still thirsty. This has been clear throughout all this time, but especially since last Sunday. That day in particular showed that you partake of the divine Scriptures insatiably, when I spoke about the unlawfulness of speaking ill of one another. I gave you a solid reason for self-accusation, suggesting that you should speak ill of your own sins but not busy yourselves with the sins of other people. I presented the Saints as accusing themselves but sparing others: Paul saying "I am the chief of sinners," and that God had compassion on him who was a blasphemer, persecutor, and injurious person, calling himself one born out of due time and not even thinking himself worthy of the title of Apostle; Peter saying "Depart from me because I am a sinful man"; Matthew calling himself a tax collector even in the days of his Apostleship; David crying out and saying "My iniquities have gone over my head, and as a heavy burden have been burdensome to me"; and Isaiah lamenting and bewailing "I am unclean, and have unclean lips"; the three children in the furnace of fire, confessing and saying that they have sinned and transgressed and have not kept the commandments of God; Daniel again making the same lamentation. After enumerating these Saints, I called their accusers flies and introduced the proper reason for the comparison, saying that just as flies fasten themselves upon the wounds of others, so also accusers bite at other people's sins, collecting disease from them for their acquaintances. Those who do the opposite I called bees, not gathering diseases but building honeycombs with the greatest devotion and flying to the meadow of the Saint's virtue. Then—then you showed your insatiable longing. For when my sermon was extended to some length, indeed to an exceptional length, such as never before, many expected that your eagerness would be satisfied by the abundance of what was said. But the opposite happened. Your heart was warmed all the more, your desire was kindled all the more. How was this evident? The applause that took place at the end was greater, and the shouts more clear. The same thing happened as at a forge. For there, at the beginning the light of the fire is not very clear, but when the flame has caught all the wood laid upon it, it rises to a great height. So this is what happened on that day. At the beginning, this assembly was not greatly stirred by me. But when the sermon was extended to some length and gradually took hold of all the subjects, and the teaching spread more widely, then—then the desire for listening was kindled in you, and the applause broke forth more vehemently. Because of this, although I had been prepared to say less than what was spoken, I then exceeded my measure—or rather I never exceeded the measure. For I am accustomed to measure the amount of teaching not by the number of words spoken but by the disposition of the audience. For someone who meets with a bored audience, even if he shortens his teaching, seems to be tiresome, but someone who meets with eager, alert, and attentive hearers, though he extends his sermon to some length, does not even then fulfill their desire.

I indeed was hoping, that from the continuance of my discourse, you would have had a surfeit of my words: but I see that the contrary is happening: that no surfeit is taking place from this continuance, but that your desire is increased, that an addition is made not to your satiety but to your pleasure, that the same thing is happening which the winebibbers at heathen drinking-bouts experience; for they, the more they pour down unmixed wine, so much the rather they kindle their thirst, and in your case the more teaching we inculcate, so much the rather do we kindle your desire, we make your longing greater, your love for it the stronger. On this account, although I am conscious of extreme poverty, I do not cease to imitate the ostentatious among entertainers, both setting before you my table continuously, and placing on it the cup of my teaching, filled full: for I see that after having drunk it all, you retire again thirsting. And this indeed has become evident during the whole time, but especially since the last Lord's Day: For that ye partake of the divine oracles insatiably, that day particularly showed: whereon I discoursed about the unlawfulness of speaking ill one of another, when I furnished you with a sure subject for self accusation, suggesting that you should speak ill of your own sins, but should not busy yourselves about those of other people: when I brought forward the Saints as accusing themselves indeed, but sparing others: Paul saying I am the chief of sinners, and that God had compassion on him who was a blasphemer, and a persecutor, and injurious, and calling himself one born out of due time, and not even thinking himself worthy of the title of Apostle: Peter saying Depart from me because I am a sinful man: Matthew styling himself a publican even in the days of his Apostleship: David crying out and saying My iniquities have gone over my head, and as a heavy burden have been burdensome to me: and Isaiah lamenting and bewailing I am unclean, and have unclean lips: The three children in the furnace of fire, confessing and saying that they have sinned and transgressed, and have not kept the commandments of God. Daniel again makes the same lamentation. When after the enumeration of these Saints, I called their accusers flies, and introduced the right reason for the comparison, saying, that just as they fasten themselves upon the wounds of others, so also the accusers bite at other people's sins, collecting disease therefrom for their acquaintance, and those who do the opposite, I designated bees, not gathering together diseases, but building honeycombs with the greatest devotion, and so flying to the meadow of the virtue of the Saint: Then accordingly–then ye showed your insatiable longing. For when my discourse was extended to some length, yea to an interminable length, such as never was, many indeed expected that your eagerness would be quenched by the abundance of what was said. But the contrary happened. For your heart was the rather warmed, your desire was the rather kindled: and whence was this evident? The acclamations at least which took place at the end were greater, and the shouts more clear, and the same thing took place as at the forge. For as there at the beginning indeed the light of the fire is not very clear, but when the flame has caught the whole of the wood that is laid upon it, it is raised to a great height; so also accordingly this happened on the occasion of that day. At the beginning indeed, this assembly was not vehemently stirred by me. But when the discourse was extended to some length, and gradually took hold of all the subjects and the teaching spread more widely, then accordingly, then the desire of listening was kindled in you, and the applause broke forth, more vehemently. On this account, although I had been prepared to say less than was spoken, I then exceeded the measure, nay rather I never exceeded the measure. For I am wont to measure the amount of the teaching not by the multitude of the words spoken, but by the disposition of the audience. For he who meets with a disgusted audience, even if he abridge his teaching, seems to be vexatious, but he who meets with eager, and wide-awake, and attentive hearers, though he extend his discourse to some length, not even thus fulfils their desire.

But since it happens that in such a large congregation there are certain weak ones unable to follow the length of the discourse, I wish to suggest this to them: that they should hear and receive as much as they can, and having received enough should leave. There is no one who forbids or compels them to remain beyond their natural strength. However, let them not force the shortening of the discourse before the time and proper hours. You are full, but your brother still hungers. You are drunk with the multitude of things spoken, but your brother is still thirsty. So let him not trouble your weakness by compelling you to receive more than your own power allows, nor should you frustrate his zeal by preventing him from receiving all that he can take in.

But since it happens that there are in so great a congregation, certain weak ones, unable to follow the length of the discourse, I wish to suggest this to them, that they should hear and receive, as much as they can, and having received enough should retire: There is no one who forbids, or compels them to remain beyond their natural strength. Let them not however necessitate the abridgement of the discourse before the time and the proper hours. You are replete, but your brother still hungers. You are drunk with the multitude of the things spoken, but your brother is still thirsty. Let him then not distress your weakness, compelling you to receive more than your own power allows: nor do thou vex his zeal by preventing him from receiving all that he can take in.

The same thing happens at non-religious banquets. Some people are satisfied more quickly, others more slowly, and neither group criticizes the other. But at those banquets, leaving early is praiseworthy, while here leaving early is not praiseworthy but merely excusable. At those banquets, staying too long is blameworthy and wrong, but here staying longer brings the greatest praise and good reputation. Why is this? Because at those banquets, staying too long comes from greed, but here endurance and patience come from spiritual desire and divine longing.

2. This also happens at secular feasts. Some indeed are more quickly satisfied, some more tardily, and neither do these blame those, nor do they condemn these. But there indeed to withdraw more quickly is praiseworthy, but here to withdraw more quickly is not praiseworthy, but excusable. There to leave off more slowly, is culpable and faulty, here to withdraw more tardily, brings the greatest commendation, and good report. Pray why is this? Because there indeed the tardiness arises from greediness, but here the endurance, and patience are made up of spiritual desire and divine longing.

But enough of this introduction. Let me now proceed to the business that remained from that earlier day. What was it that was said then? That all people had one speech, just as they also had one nature, and no one was different in speech or in tongue. Where then does such great diversity in speech come from? From the carelessness of those who received the gift—on both these matters we spoke then, showing both the loving-kindness of the Master through this unity of speech and the senselessness of the servants through their diversity of speech. For God, foreseeing that we would waste the gift, nevertheless gave it, and those to whom it was entrusted became evil in their stewardship of it. This then is one way of explaining it: not that God took the gift away from us, but that we wasted what had been given. Then next, we also received afterwards gifts greater than those we had lost. In place of temporary toil, he honored us with eternal life. In place of thorns and thistles, he prepared the fruit of the Spirit to grow in our souls. Nothing was more insignificant than humanity, and nothing became more honored than humanity. We were the last item of the rational creation. But the feet became the head, and through the first-fruits, we were raised to the royal throne. For just as some generous and wealthy man who has seen someone escape from a shipwreck, able to save only his bare body from the waves, cradles him in his hands, throws a splendid garment around him, and leads him to the highest honors—just so God has done with our nature. Humanity cast aside everything it had: the right to speak freely, communion with God, dwelling in Paradise, the unclouded life, and as if from a shipwreck, went forth naked. But God received him and immediately clothed him, and taking him by the hand gradually led him to heaven. And yet the shipwreck was completely inexcusable. For this storm was due entirely not to the force of the winds, but to the carelessness of the sailor.

But enough of preamble. And we will proceed hereupon to that business which remained over to us from that day. What then was that which was then spoken? That all men had one speech, just as also they had one nature, and no one was different in speech, or in tongue. Whence then comes so great a distinction in speech? From the carelessness of those who received the gift–of both of which matters we then spoke, showing both the lovingkindness of the Master through this unity of speech, and the senselessness of the servants through their distinction of speech. For he indeed foreseeing that we should waste the gift nevertheless gave it: and they to whom it was entrusted, waxed evil over their charge. This is then one way of explanation, not that God wrested the gift from us but that we wasted what had been given. Then next after that, that we received afterwards gifts greater than those lost. In place of temporal toil he honoured us with eternal life. In place of thorns and thistles he prepared the fruit of the Spirit to grow in our souls. Nothing was more insignificant than man, and nothing became more honoured than man. He was the last item of the reasonable creation. But the feet became the head, and by means of the first-fruits, were raised to the royal throne. For just as some generous and opulent man who has seen some one escape from shipwreck and only able to save his bare body from the waves, cradles him in his hands, and casts about him a bright garment, and conducts him to the highest honours; so also God has done in the case of our nature. Man cast aside all that he had, his right to speak freely, his communion with God, his sojourn in Paradise, his unclouded life, and as from a shipwreck, went forth bare. But God received him and straightway clothed him, and taking him by the hand gradually conducted him to heaven. And yet the shipwreck was quite unpardonable. For this tempest was due entirely not to the force of the winds, but to the carelessness of the sailor.

Yet God did not focus on this, but had compassion for the magnitude of the disaster, and he received the one who had suffered shipwreck in harbor as lovingly as if he had suffered it in the middle of the open sea. For to fall in Paradise is to undergo shipwreck in harbor. Why? Because when no sadness, care, labors, toil, or countless waves of desire assaulted our nature, it was upset and fell. And just as criminals who sail the sea often bore through the ship with a small iron tool and let the whole sea into the ship from below, so likewise when the Devil saw the ship of Adam, that is his soul, full of many good things, he came and bored through it with his mere voice, as with some small iron tool, and emptied him of all his wealth and sank the ship itself. But God made the gain greater than the loss and brought our nature to the royal throne. Therefore Paul cries out and says, He raised us up with him and made us sit with him on his right hand in the heavenly places, that in the ages to come he might show the exceeding riches of his grace in kindness toward us. What are you saying? The thing has already happened and reached its end, and yet you say "in order that he might show to the ages to come"? Has he not shown it? He has already shown it, but not to all people—to me who am faithful, yes, but the unbeliever has not yet seen the wonder. But then, on that day, the whole nature of humanity will come forward and will marvel at what has been done, but it will be especially more manifest to us. For we believe even now, but hearing and sight do not present a wonder to us in the same way. Just as in the case of kings, when we hear of the purple robe, the diadem, the golden garments, and the royal throne, we marvel indeed, but experience this to a greater degree when the curtains are drawn aside and we see him seated on the lofty judgment seat. So also in the case of the Only-Begotten, when we see the curtains of heaven drawn aside and the King of angels descending from there with his bodyguard of the heavenly hosts, then we perceive the wonder to be greater from our sight of it. For consider with me what it is to see our nature borne upon the Cherubim, with the whole angelic force surrounding it.

And yet God did not look at this, but had compassion for the magnitude of the calamity, and him who had suffered shipwreck in harbour, he received as lovingly as if he had undergone this in the midst of the open sea. For to fall in Paradise is to undergo shipwreck in harbour. Why so? Because when no sadness, or care, or labours, or toil, or countless waves of desire assaulted our nature, it was upset and it fell. And as the miscreants who sail the sea, often bore through the ship with a small iron tool, and let in the whole sea to the ship from below; so accordingly then, when the Devil saw the ship of Adam, that is his soul, full of many good things, he came and bored it through with his mere voice, as with some small iron tool, and emptied him of all his wealth and sank the ship itself. But God made the gain greater than the loss, and brought our nature to the royal throne. Wherefore Paul cries out and says, He raised us up with him, and made us to sit with him, on his right hand in the heavenly places, that in the ages to come he might show the exceeding riches of his grace in kindness towards us. What dost thou say? the thing has already happened and has an end, and dost thou say in order that he might show to the ages to come? Has he not shown? He has already shown, but not to all men, but to me who am faithful, but the unbelieving has not yet seen the wonder. But then, in that day the whole nature of man will come forward, and will wonder at that which has been done, but especially will it be more manifest to us. For we believe even now; but hearing and sight do not put a wonder before us in the same way, but just as in the case of kings when we hear of the purple robe, and the diadem, and the golden raiment, and the royal throne, we wonder indeed, but experience this in greater degree when the curtains are drawn aside and we see him seated on the lofty judgment seat. So also in the case of the Only-Begotten, when we see the curtains of heaven drawn aside, and the King of angels descending thence, and with his body-guard of the heavenly hosts, then we perceive the wonder to be greater from our sight of it. For consider with me what it is to see our nature borne upon the Cherubim, and the whole angelic force surrounding it.

Look with me at the wisdom of Paul and how many different expressions he searches for to present to us the lovingkindness of God. He didn't just use the word grace, or riches, but what did he say? "The exceeding riches of his grace in kindness." Yet even with all this, he still falls short of the mark. Just as slippery objects, when grasped by countless hands, escape our grip and slip through easily, so too we are unable to grasp the lovingkindness of God no matter what expressions we use to try to capture it. The overwhelming magnitude of it defeats the weakness of our words. Paul experienced this himself and, seeing that the power of words was overcome by its magnitude, he stopped after saying one thing—and what is that? "Thanks be to God for his unspeakable gift." Neither speech nor any mind is able to express the tender care of God. This is why he says it is past finding out, and elsewhere says, "The peace of God which passes all understanding shall keep your hearts."

3. But look, with me, too, at the wisdom of Paul, how many expressions he seeks for, so as to present to us the lovingkindness of God. For he did not speak merely the word grace, nor riches, but what did he say? The exceeding riches of his grace in kindness. But notwithstanding even so, he is below the mark; and even as the slippery bodies when grasped by countless hands, escape our hold, and slip through easily; so also are we unable to get hold of the lovingkindness of God in whatever expressions we may try to grasp it, but the exceeding magnitude of it baffles the feebleness of our utterances. And Paul therefore experiencing this, and seeing the force of words defeated by its magnitude, desists after saying one word: and what is this? Thanks be to God for his unspeakable gift. For neither speech, nor any mind is able to set forth the tender care of God. On this account he then says that it is past finding out, and elsewhere The peace of God which passes all understanding shall keep your hearts.

But, as I was saying, we find two explanations so far: first, that God has not taken back the gift we lost; and second, that the good things he has given us are even greater than those we lost. And I want to mention a third one too. What is this third explanation? That even if he had not given us these later gifts, which were greater than what we had lost, but had only taken away what had been given to us—since we provided the reason for it (let this be added)—even this by itself would be enough to show his tender care for us. For not only giving, but also taking away what was given, is a sign of the greatest lovingkindness. And if you want, let us examine this matter in the case of Paradise. He gave Paradise—this came from his own tender care. We were shown to be unworthy of the gift—this came from our own foolishness. He took away the gift from those who became unworthy of it—this came from his own goodness. And what kind of goodness is it, someone asks, to take away the gift? Wait, and you will fully understand. For consider what Cain would have become if he had stayed in Paradise after his bloodguiltiness. For if, when he was expelled from that place, when he was condemned to toil and labor, when he saw the threat of death hanging over his head, when he saw his father's calamity before his eyes, when he still held in his hands the traces of God's wrath, when he was surrounded by such great horrors—if under all these conditions he still broke out into such great wickedness as to ignore nature, to forget one born from the same birth pangs, to kill one who had done him no wrong, to seize his brother, to stain his right hand with blood, to refuse obedience when God wanted him to stop, to insult his maker, to dishonor his parents—if this man had continued to live in Paradise, look at how great an evil he would have rushed into. For if when so many restraints were placed upon him, he leapt with fatal leaps, and if these walls were disregarded, where would he not have thrown himself?

But, as I was saying, these two ways of explanation are found in the meantime: one indeed that God has not wrested the gift that we have lost; and next, that the good things which have been given to us are even greater than those which we have lost. And I wish also to mention a third too. What then is the third? That even if he had not given the things after these, which were greater than those we had lost, but had only taken away what had been given to us, as we furnished the reason why, (for let this be added); even this is enough of itself to show his tender care towards us. For not only to give, but also to take away what was given, is a mark of the greatest lovingkindness, and, if you will, let us lay bare the matter, in the case of Paradise. He gave Paradise. This of his own tender care. We were seen to be unworthy of the gift. This of our own senselessness. He took away the gift from those who became unworthy of it. This came of his own goodness. And what kind of goodness is it, says one, to take away the gift? Wait, and you shall fully hear. For think, what Cain would have been, dwelling in Paradise after his bloodguiltiness. For if, when he was expelled from that abode, if when condemned to toil and labour, and beholding the threat of death hanging over his head, if seeing the calamity of his father before his eyes, and holding the traces of the wrath of God still in his hands, and encompassed with so great horrors, he lashed out into such great wickedness, as to ignore nature, and to forget one born from the same birth pangs, and to slay him who had done him no wrong, to lay hold on his brother's person, and to dye his right hand with blood, and when God wanted him to be still, to refuse submission and to affront his maker, to dishonour his parents; if this man had continued to dwell in Paradise–look, into how great evil he would have rushed. For if when so many restraints were laid upon him, he leapt with fatal leaps; and if these walls were set at nought, whither would he not have precipitated himself?

Would you learn too from the mother of this man what a good result came from being driven out of the life of Paradise? Compare what Eve was before this and what she became afterward. Before this, she believed that deceiving Devil, that wicked Demon, more than God's commandments, and at the mere sight of the tree she trampled underfoot the law He had established. But when the expulsion from Paradise came, consider how much better and wiser she became. For when she gave birth to a son, she says "I have gotten a man through the Lord." She immediately turned to the master, she who before had despised the master, and she does not credit the matter to physis nor attribute the birth to the laws of marriage, but she recognizes the Lord of Nature and gives thanks to Him for the birth of the little child. And she who before had deceived her husband afterward even trained the little child and gave him a name that was itself able to bring the gift of God to her remembrance. And again when she bore another, she says "God has raised up seed to me in place of Abel whom Cain slew." The woman remembers her calamity and does not become impatient, but she gives thanks to God and names the little child after his gift, providing him with constant material for instruction. Thus even in his very deprivation God granted greater benefit. The woman suffered expulsion from Paradise, but through her ejection she was led to knowledge of God, so that she found something greater than what she lost. And if it were profitable, someone says, to suffer expulsion from Paradise, why did God give Paradise at the beginning? This turned out profitably for man because of our carelessness, since if they had taken heed to themselves and acknowledged their master and known how to be self-restrained and to keep within bounds, they would have remained in honor. But when they treated the gifts that had been given them with insolence, then it became profitable that they should be ejected. Why then did God give it at first? In order that He might show forth His own lovingkindness, and because He Himself was prepared to bring us to even greater honor. But we were the cause of chastisement and punishment on all sides, ejecting ourselves through our indifference to the goods that were given to us. Just as an affectionate father at first allows his own son to dwell in his home and to enjoy all his father's goods, but when he sees that he has become unworthy of the honor, he leads him away from his table and puts him far from his own sight and often casts him forth from his paternal home, so that he, suffering expulsion and becoming better through this slight and this dishonor, may again show himself worthy of restoration and may succeed to his father's inheritance—so has God done. He gave Paradise to man. He cast him out when he appeared unworthy, so that by his dwelling outside and through his dishonor he might become better and more self-restrained and might appear worthy again of restoration. Since after those things he did become better, He brings him back again and says "Today you shall be with me in Paradise." Do you see that not the gift of Paradise but even the ejection from Paradise was a token of the greatest tender care? For had he not suffered expulsion from Paradise, he would not again have appeared worthy of Paradise.

Would you learn too from the mother of this man, what a good result the expulsion from the life of Paradise had, compare what Eve was before this, and what she became afterwards. Before this indeed, she considered that deceiving Devil, that wicked Demon to be more worth believing than the commandments of God, and at the mere sight of the tree, she trampled under foot the law which had been laid down by Him. But when the expulsion from Paradise came, consider how much better and wiser she grew. For when she bare a son, she says I have gotten a man through the Lord. She straightway flew to the master, who before this had despised the master, and she neither ascribes the matter to nature, nor puts the birth down to the laws of marriage, but she recognizes the Lord of Nature, and acknowledges thanks to Him for the birth of the little child. And she who before this deceived her husband, afterwards even trained the little child, and gave him a name which of itself was able to bring the gift of God to her remembrance: and again when she bare another, she says God has raised up seed to me in place of Abel whom Cain slew. The woman remembers her calamity, and does not become impatient but she gives thanks to God, and calls the little child after his gift, furnishing it with constant material for instruction. Thus even in his very deprivation God conferred greater benefit. The woman suffered expulsion from Paradise, but by means of her ejection she was led to a knowledge of God, so that she found a greater thing than she lost. And if it were profitable, says one, to suffer expulsion from Paradise, for what cause did God give Paradise at the beginning? This turned out profitably to man, on account of our carelessness, since, if at least, they had taken heed to themselves, and had acknowledged their master, and had known how to be self-restrained, and to keep within bounds, they would have remained in honour. But when they treated the gifts which had been given them with insolence, then it became profitable, that they should be ejected. For what cause then did God give at first? In order that he might show forth his own lovingkindness, and because He himself was prepared to bring us even to greater honour. But we were the cause of chastisement and punishment on all sides, ejecting ourselves through our indifference to goods which were given to us. Just as therefore an affectionate father, at first indeed, suffers his own son to dwell in his home, and to enjoy all his father's goods, but when he sees that he has become worthless of the honour, he leads him away from his table, and puts him far from his own sight, and often casts him forth from his paternal home, in order that he, suffering expulsion, and becoming better by this slight and this dishonour, may again show himself worthy of restoration, and may succeed to his father's inheritance: So has God done. He gave Paradise to man. He cast him out when he appeared unworthy, in order that by his dwelling outside, and through his dishonour, he might become better, and more self-restrained, and might appear worthy again of restoration. Since after those things he did become better, he brings him back again and says Today shall you be with me in Paradise. Do you see that not the gift of Paradise but even the ejection from Paradise was a token of the greatest tender care? For had he not suffered expulsion from Paradise, he would not again have appeared worthy of Paradise.

This argument, therefore, let us maintain throughout, and let us apply it to the subject before us. God gave a common language to all. This was part of his loving kindness toward humanity. They did not use the gift properly, but fell into complete foolishness. He took away what he had given. For if when they had one language they fell into such great foolishness as to want to build a tower to heaven, would they not have desired to seize heaven itself if they had not been immediately punished? Why not? Even if that were impossible for them, their impious thoughts are nonetheless revealed by their plan. God foresaw all these things, and since they did not use their unity of language properly, he rightly divided them by differences of language. And see with me his loving kindness. "Behold," he says, "they all have one language, and this they have begun to do."

4. This argument therefore let us maintain throughout, and let us apply it to the case of the subject lying before us. God gave a speech common to all. This is part of his loving kindness to men. They did not use the gift rightly, but they lapsed to utter folly. He took away again that which had been given. For if when they had one speech, they fell into so great folly, as to wish to build a tower to heaven: had they not immediately been chastised would they not have desired to lay hold on the height of heaven itself? For why? If indeed that were impossible for them, yet notwithstanding their impious thoughts are made out from their plan. All which things God foresaw, and since they did not use their oneness of speech rightly, he rightly divided them by difference of speech. And see with me, his lovingkindness. Behold, says he they all have one speech, and this they have begun to do.

For what reason did he not immediately divide the tongues, but first defend himself, as if he were about to be judged in a court? Yet no one can say to him, "Why have you done this?" Indeed, he is free to do all things as he wills. But still, as one about to give an account, he sets up a defense, teaching us to be gentle and loving. For if the master defends himself to his servants, even when they have wronged him like this, how much more ought we to defend ourselves to one another, even if we are wronged to the highest degree. See at least how he defends himself. "Behold, they have all one mouth and one speech," he says, "and this they have begun to do," as if he said, "Let no one accuse me of this when he sees the division of tongues. Let no one think that this difference of speech was given to men from the beginning. Behold, they all have one mouth and one speech. But they did not use the gift rightly." And so that you may understand that he does not punish for what has already happened so much as he provides for improvement in the future, hear what follows: "and now none of all the things will fail them which they set on foot to do." Now what he says is something like this: If they do not pay the penalty now and are not restrained from the very root of their sins, they will never stop their wickedness. For this is what "none of the things will fail them which they set on foot to do" means, as if he said, "and they will add other deeds yet more monstrous." For such a thing is wickedness—if when it has taken a start it is not hindered, like fire catching wood, it rises to an unspeakable height. Do you see that the removal of unified speech was a work of much loving kindness? He imposed different languages upon them so that they might not fall into greater wickedness. Hold fast this argument then with me, and let it always be fixed and immovable in your minds, that not only when he confers benefits but even when he punishes, God is good and loving. For even his punishments and his penalties are the greatest part of his beneficence, the greatest form of his providence. Whenever therefore you see that famines have taken place, and plagues, and drought and excessive rains, and disruptions in the atmosphere, or any other of the things which discipline human nature (physis), do not be distressed, nor be discouraged, but worship him who caused them, marvel at him for his tender care. For he who does these things is such that he even disciplines the body so that the soul may become sound. "Then does God do these things?" someone says. God does these things, and even if the whole city, indeed even if the whole universe were here, I would not shrink from saying this. Would that my voice were clearer than a trumpet, and that it were possible to stand in a lofty place and to cry aloud to all men and to testify that God does these things. I do not say these things in arrogance, but I have the prophet standing at my side, crying and saying, "There is no evil in the city which the Lord has not done"—now "evil" is an ambiguous term, and I wish that you shall learn the exact meaning of each expression, so that on account of ambiguity you may not confuse the nature (physis) of the things and fall into blasphemy.

For what reason did he not at once proceed to the division of tongues, but first of all defend himself, as if about to be judged in a lawcourt? And yet at least no one can say to him, why have you done this? Yea he is at liberty to do all things as he wills. But still as one about to give account, he thus sets up a defense, teaching us to be gentle and loving. For if the master defends himself to his servants, even when they have done him this wrong; much more ought we to defend ourselves to one another, even if we are wronged to the highest degree. See at least how he defends himself. Behold they have all one mouth and one speech says he, and this they have begun to do, as if he said let no one accuse me of this when he sees the division of tongues. Let no one consider that this difference of speech was made over to men from the beginning. Behold they all have one mouth, and one speech. But they did not use the gift aright. And in order that you may understand that he does not chastise for what has taken place so much as he provides for improvement in the future, hear the sequel and now none of all the things will fail them, which they set on foot to do. Now what he says, is of such a kind as this. If they do not pay the penalty now, and be restrained from the very root of their sins, they will never cease from wickedness. For this is what none of the things will fail them which they set on foot to do means, as if he said, and they will add other deeds yet more monstrous. For such a thing is wickedness; if when it has taken a start it be not hindered, as fire catching wood, so it rises to an unspeakable height. Do you see that the deprivation of oneness of speech was a work of much lovingkindness? He inflicted difference of speech upon them, in order that they might not fall into greater wickedness. Hold fast this argument then with me, and let it ever be fixed and immoveable in your minds, that not only when he confers benefits but even when he chastises God is good and loving. For even his chastisements and his punishments are the greatest part of his beneficence, the greatest form of his providence. Whenever therefore you see that famines have taken place, and pestilences, and drought and immoderate rains, and irregularities in the atmosphere, or any other of the things which chasten human nature, be not distressed, nor be despondent, but worship Him who caused them, marvel at Him for His tender care. For He who does these things is such that He even chastens the body that the soul may become sound. Then does God these things saith one? God does these things, and even if the whole city, nay even if the whole universe were here I will not shrink from saying this. Would that my voice were clearer than a trumpet, and that it were possible to stand in a lofty place, and to cry aloud to all men, and to testify that God does these things. I do not say these things in arrogance but I have the prophet standing at my side, crying and saying, There is no evil in the city which the Lord has not done –now evil is an ambiguous term; and I wish that you shall learn the exact meaning of each expression, in order that on account of ambiguity you may not confound the nature of the things, and fall into blasphemy.

There is evil that is truly evil: sexual immorality, adultery, greed, and countless terrible things that deserve the strongest condemnation and punishment. Then there is evil that is not really evil but is only called that: famine, plague, death, disease, and similar things. These would not actually be evils. That is why I said they are only called evils. Why is that? Because if they were truly evils, they would not become sources of good for us—disciplining our pride, prodding our laziness, spurring us to enthusiasm, and making us more attentive. For as Scripture says, "When he killed them, then they sought him, and they returned and came early to God." So God calls that thing "evil" which disciplines people, purifies them, makes them more enthusiastic, and leads them to wisdom—not what comes under suspicion and deserves condemnation. For that is not God's work but an invention of our own will, while this kind of evil is meant to destroy the other kind. God therefore uses the name "evil" for the suffering that comes from our punishment, naming it this way not because of its true nature but according to how people perceive it. Since we are accustomed to call not only theft and adultery "evil" but also disasters, God has used this language according to human understanding. This is what the prophet means when he says, "There is no evil in the city which the Lord has not done." God also made this clear through Isaiah, saying, "I am God who makes peace and creates evil," again calling disasters "evils." Christ also refers to this kind of evil when he tells the disciples, "Sufficient for the day is the evil thereof"—meaning the affliction, the hardship. So it is clear from every angle that here God calls punishment evil, and he himself brings these things upon us, showing us the greatest evidence of his providence. A physician is not to be praised only when he takes his patient out to gardens and meadows, or into baths and pools of water, or when he sets a full table before him, but also when he prescribes fasting, when he makes him suffer hunger and weakens him with thirst, confines him to bed, turns his house into a prison, deprives him even of light, and darkens his room on all sides with curtains, and when he cuts, cauterizes, and applies bitter medicines—in all these things he is equally a physician. How absurd is it then to call him a physician who does so many painful things, but to blaspheme God if he ever does one of these things—if he brings famine or death—and to reject his providence over all? Yet he is the only true physician of both souls and bodies. For this reason he often seizes this nature of ours when it grows arrogant in prosperity and burns with a fever of sins, and through want, hunger, death, and other disasters—the various medicines he knows—he frees us from diseases. But only the poor experience hunger, someone says. Yet God does not discipline with hunger alone, but with countless other things. The person in poverty he often corrects with hunger, but the rich and those who enjoy prosperity he corrects with dangers, diseases, and untimely deaths. For he is full of resources, and the medicines he has for our salvation are many.

5. There is then evil, which is really evil; fornication, adultery, covetousness, and the countless dreadful things, which are worthy of the utmost reproach and punishment. Again there is evil, which rather is not evil, but is called so, famine, pestilence, death, disease, and others of a like kind. For these would not be evils. On this account I said they are called so only. Why then? Because, were they evils, they would not have become the sources of good to us, chastening our pride, goading our sloth, and leading us on to zeal, making us more attentive. For when, saith one, he slew them, then they sought him, and they returned, and came early to God. He calls this evil therefore which chastens them, which makes them purer, which renders them more zealous, which leads them on to love of wisdom; not that which comes under suspicion and is worthy of reproach; for that is not a work of God, but an invention of our own will, but this is for the destruction of the other. He calls then by the name of evil the affliction, which arises from our punishment; thus naming it not in regard to its own nature, but according to that view which men take of it. For since we are accustomed to call by the name of evil, not only thefts and adulteries, but also calamities; so he has called the matter, according to the estimate of mankind. This then is that which the prophet saith There is no evil in the city which the Lord has not done. This too by means of Isaiah God has made clear saying I am God who makes peace and creates evil, again naming calamities evils. This evil also Christ hints at, thus saying to the disciples, sufficient for the day is the evil thereof, that is to say the affliction, the misery. It is manifest then on all sides, that he here calls punishment evil; and himself brings these upon us, affording us the greatest view of his providence. For the physician is not only to be commended when he leads forth the patient into gardens and meadows, nor even into baths and pools of water, nor yet when he sets before him a well furnished table, but when he orders him to remain without food, when he oppresses him with hunger and lays him low with thirst, confines him to his bed, both making his house a prison, and depriving him of the very light, and shadowing his room on all sides with curtains, and when he cuts, and when he cauterizes, and when he brings his bitter medicines, he is equally a physician. How is it not then preposterous to call him a physician who does so many evil things, but to blaspheme God, if at any time He does one of these things, if He bring on either famine or death, and to reject his providence over all? And yet He is the only true physician both of souls and bodies. On this account He often seizes this nature of ours wantoning in prosperity, and travailing with a fever of sins, and by want, and hunger, and death and other calamities and the rest of the medicines of which He knows, frees us from diseases. But the poor alone feel hunger, says one. But He does not chasten with hunger alone, but with countless other things. Him who is in poverty He has often corrected with hunger, but the rich and him who enjoys prosperity, with dangers, diseases, untimely deaths. For He is full of resources, and the medicines which He has for our salvation are manifold.

Judges act in the same way. They don't only honor or crown those who live in cities, and they don't only provide gifts—they also often correct people. For this reason, they sharpen the sword, prepare tortures, set up the wheel and the stocks, employ executioners, and use countless other forms of punishment. What the executioner is to judges, famine is to God—acting as an executioner who corrects us and leads us away from vice. We can see this same thing with farmers: they don't merely protect the vine's root or fence it in, but they prune it and cut off many of its branches. For this reason they have not only a hoe but also a sickle suitable for cutting. Yet we don't criticize them—rather, we especially admire them when we see them cutting away much that is useless, so that by removing what is superfluous they provide greater security to what remains. How is it not absurd, then, that we approve of a father, a physician, a judge, and a farmer, and we neither blame nor criticize the one who casts his son out of his house, the physician who puts his patient through pain, the judge who corrects, or the farmer who prunes—but we blame God and heap countless accusations on him if he sometimes lifts us up when we are, so to speak, stupefied by the great drunkenness that comes from wickedness? What great madness it would be not to allow God even a share of the same justification that we allow our fellow servants!

Thus too the judges do. They do not honour, or crown those only who dwell in cities, nor do they provide gifts alone, but they also often correct. On this account both the sword is sharpened by them, and tortures are prepared; both the wheel and the stocks, and the executioners, and countless other forms of chastisement. That which the executioner is to the judges, famine is to God–as an executioner correcting us and leading us away from vice. This too, it is possible to see in the case of the husbandmen: They do not then, only protect the root of the vine, nor hedge it round but prune it, and lop off many of the branches; on this account not only have they a hoe, but a sickle too, suitable for cutting: yet notwithstanding we do not find fault with them, but then above all we admire them, when we see them cutting off much that is unserviceable, so as through the rejection of what is superfluous to afford great security to that which remains. How is it not then preposterous, that we should thus approve of a father indeed and a physician and a judge, and a husbandman, and should neither blame nor censure him who casts his son out of his house nor the physician who puts his patient to torture nor the judge who corrects, nor the husbandman who prunes: but that we should blame and smite with countless accusations God, if he would at any time raise us up, when we are as it were, besotted through the great drunkenness which comes of wickedness? How great madness would it not be, not even to allow God a share of the same self-justification, of which we allow our fellow servants a share?

Fearing these consequences for those who reproach God, I speak now so that they may not kick against the pricks and cover their own feet with blood, so that they may not throw stones toward heaven and receive wounds on their own heads. But I have something else far beyond this to say. For setting aside the question (I say this by way of concession) of whether God took from us for our benefit, I only say this: that if He took what had been given, not even then could anyone be able to reproach Him. For He was Lord of His own. Among people, when they entrust us with money and lend us silver, we thank them for the time during which they lent it; we are not angry at the time when they take back their own. And shall we reproach God who wishes to take back His own? Indeed, is this not the height of foolishness? Yes, the great and noble Job did not act this way. For not only when he received, but even when he was deprived, he gives the greatest thanks to God, saying, "The Lord gave, the Lord has taken away; may the name of the Lord be blessed forever." But if it is right to give thanks for both of these even separately, and deprivation is no less beneficial than receiving, what excuse would we have, tell me, in responding in the opposite spirit and being impatient with Him when we ought to worship Him—He who is so gentle, loving, and careful, who is wiser than every physician, more full of affection than any father, more just than any judge, and more devoted than any farmer, in healing these souls of ours? What then could be more insane and senseless than those who, in the midst of such good order, say that we are deprived of the providence of God? For just as if someone were to claim that the soul was dark and cold, he would demonstrate extreme insanity by his opinion, so if anyone doubts the providence of God, he is even more liable to charges of madness.

6. Fearing these things for them who reproach God, I speak now, in order that they may not kick against the pricks, and cover their own feet with blood, that they may not throw stones to heaven, and receive wounds on their own head. But I have somewhat else far beyond this to say. For omitting to ask (I say this by way of concession) if God took from us to our profit, I only say this; that if He took what had been given, not even thus, could anyone be able to reproach Him. For He was Lord of his own. Among men indeed, when they entrust us with money, and lend us silver, we give them our thanks for the time during which they lent it, we are not indignant at the time at which they take back their own. And shall we reproach God who wishes to take back his own? Indeed now is this not the extreme of folly? Yea the great and noble Job did not act thus. For not only when he received, but even when he was deprived, he gives the greatest thanks to God saying, The Lord gave, the Lord has taken away; may the name of the Lord be blessed forever. But if it is right to give thanks for both these even separately, and deprivation is not the less serviceable than bestowal; what excusableness should we have, tell me, in recompensing in a contrary spirit, and being impatient with Him when we ought to worship, who is so gentle, and loving and careful, who is wiser than every Physician, and more full of affection than any father, juster than any judge, and more anxious than any husbandman, in healing these souls of ours? What then could be more insane and senseless than they who in the midst of so great good order, say that we are deprived of the providence of God? For just as if some one were to contend that the soul was murky and cold, he would produce an example of extreme insanity, by his opinion; so if any one doubts about the providence of God, much rather is he liable to charges of madness.

The providence of God is clearer than the sun itself. Yet some people still dare to say that demons administer our affairs. What can I do? You have a loving Master. He would rather be blasphemed by you through these words than hand over your affairs to demons and convince you through actual experience of how demons administer things. If He did that, you would learn their wickedness well through experiencing it firsthand. But even now it is possible to set this before you through a brief example. Certain demon-possessed men came out of the tombs and met Christ, and the demons kept begging Him to allow them to enter a herd of pigs. He allowed them, and they went away and immediately drove all the pigs headlong over a cliff. This is how demons govern. Yet the pigs meant nothing to them, while with you there is constant warfare without truce, an implacable fight, and undying hatred. And if in the case of those with whom they had nothing in common, they could not even allow them a brief moment of peace—if they had gained power over us, their enemies who are perpetually stinging them, what would they not have done? What incurable harm would they not have accomplished? For this reason God allowed them to attack the herd of pigs, so that through what happened to the bodies of irrational animals you might learn their wickedness. That they would have done to the possessed people the same things they did to the pigs, had not those demoniacs in their very madness experienced the providence of God, is clear to everyone. Therefore, when you see a man controlled by a demon, worship the Master. Learn the wickedness of the demons. For it is possible to see both things in the case of these possessed people: the lovingkindness of God and the evil of the demons. The evil of the demons when they harass and disturb the soul of the demented person, and the lovingkindness of God whenever He restrains and prevents such a savage demon—who has taken up residence within and desires to hurl the person headlong—from using his full power. Instead, God allows the demon to display just enough strength both to bring the person to his senses and to make the demon's wickedness apparent. Do you want another example to see once more how a demon arranges matters when God allows him to use his own power? Consider Job's herds and flocks, how the demon destroyed them all in an instant. Consider the terrible death of his children, the blow dealt to his body. You will see the savage, inhuman, and merciless character of demonic wickedness. From these things you will know clearly that if God had entrusted this whole world to their authority, they would have confused and disturbed everything. They would have treated us the way they treated the pigs and those herds, since they could not have endured to spare us even for a brief moment. If demons were to arrange affairs, we would be in no better condition than possessed people—rather, we would be worse off than they are. For God has not given them over entirely to the tyranny of demons, otherwise they would suffer far worse things than what they now suffer. I would ask those who say these things: what kind of disorder do they see in the present world that makes them attribute all our affairs to the arrangement of demons? Yet we see the sun for so many years proceeding day by day in regular order, a vast multitude of stars keeping their own order, the courses of the moon unimpeded, an invariable succession of night and day. All things, both above and below, exist in a certain fitting harmony—indeed, even much more and more precisely, each keeping its own place and not departing from the order that God who made them ordained from the beginning.

Not so manifest is the Sun, as the providence of God is clear. But nevertheless some dare to say that Demons administer our affairs. What can I do? You have a loving Master. He chooses rather to be blasphemed by you through these words, than to commit your affairs to the Demons and persuade you by the reality how Demons administer. For then you would know their wickedness well by the experience of it. But rather indeed now it is possible to set it before you as it were by a certain small example. Certain men possessed of Demons coming forth out of the tombs met Christ, and the Demons kept beseeching him to suffer them to enter the herd of swine. And he suffered them, and they went away, and straightway precipitated them all headlong. Thus do Demons govern; and yet to them the swine were of no particular account, but with you there is ever a warfare without a truce, and an implacable fight, and undying hatred. And if in the case of those with whom they had nothing in common they did not even endure that they should be allowed a brief breathing space of time: if they had gotten unto their power us their enemies who are perpetually stinging them what would they not have done? And what incurable mischief would they not have accomplished? For for this reason God let them fall upon the herd of swine, in order that in the case of the bodies of irrational animals you may learn their wickedness, and that they would have done to the possessed the things which they did to the swine, had not the demoniacs in their very madness experienced the providence of God, is evident to all: and now therefore when you see a man excited by a Demon, worship the Master. Learn the wickedness of the Demons. For it is possible to see both things in the case of these Demons, the lovingkindness of God, and the evil of the Demons. The evil of the Demons when they harass and disturb the soul of the demented: and the lovingkindness of God whenever he restrains and hinders so savage a Demon, who has taken up his abode within, and desires to hurl the man headlong, and does not allow him to use his own power to the full, but suffers him to exhibit just so much strength, as both to bring the man to his senses, and make his own wickedness apparent. Do you wish to form another example to see once more how a Demon arranges matters when God allows him to use his own power? Consider the herds, the flocks of Job, how in one instant of time he annihilated all, consider the pitiable death of the children, the blow that was dealt to his body: and you shall see the savage and inhuman and unsparing character of the wickedness of the Demons, and from these things you shall know clearly that if God had entrusted the whole of this world to their authority, they would have confused and disturbed everything, and would have assigned to us their treatment of the swine, and of those herds, since not even for a little breathing space of time could they have endured to spare us our salvation. If Demons were to arrange affairs, we should be in no better condition than possessed men, yea rather we should be worse than they. For God did not give them over entirely to the tyranny of the Demons, otherwise they would suffer far worse things than these which they now suffer. And I would ask this of those who say these things, what kind of disorder they behold in the present, that they set down all our affairs to the arrangement of Demons? And yet we behold the sun for so many years proceeding day by day in regular order, a manifold band of stars keeping their own order, the courses of the moon unimpeded, an invariable succession of night and day, all things, both above and below, as it were in a certain fitting harmony, yea rather even far more, and more accurately each keeping his own place, and not departing from the order which God who made them ordained from the beginning.

What is the use of all this, someone says, when the heaven, the sun, the moon, the band of stars, and all the rest maintain such excellent order, but our affairs are full of confusion and disorder? What kind of confusion and disorder, O man? A certain person, he says, is rich and overbearing. He is rapacious and covetous, he drains the resources of the poor day by day, and suffers no terrible affliction. Another lives in forbearance, self-restraint, and uprightness, and is adorned with all other good qualities, yet is afflicted with poverty and disease and extremely terrible afflictions. Are these then the matters which offend you? Yes, these, he says. If then you see many of the rapacious afflicted, and some of those living virtuously even enjoying countless goods, why do you not abandon your opinion and be content with the Almighty? Because this very thing offends me more. For why, when there are two evil men, is one afflicted and another gets off and escapes? And when there are two good men, why is one honored and the other remains under punishment? And this very thing is a very great work of God's providence. For if he were to afflict all the evil men here and were to honor all the good men here, a day of judgment would be superfluous. Again, if he were to afflict no wicked man and were to honor none of the good, then the base would become baser and worse, being more careless than the excellent, and those who were minded to blaspheme would accuse God all the more and say that our affairs were altogether deprived of his providence. For if, when certain evil men are afflicted and certain good men punished, they still say that human affairs are subject to no providence, if even this did not happen, what would they not say? And what words would they not send forth? For this reason he afflicts some of the wicked and some he does not afflict, and some of the good he honors and some he does not honor. He does not afflict all, in order that he may persuade you that there is a Resurrection. But he afflicts some in order that he may make the more careless, through fear by means of the punishment of others, more in earnest. Again, he honors certain of the good in order that he may lead on others by his honors to emulate their virtue. But he does not honor all, in order that you may learn that there is another season for rendering to all their recompense. For if indeed all were to receive their deserts here, they would disbelieve the account of the Resurrection. But if no one were to receive his desert here, the majority would become more careless. For this reason he afflicts some and others he does not afflict, profiting both those who are afflicted and those who are not afflicted. For he separates their wickedness from those, and he makes the others, by their punishment, more self-restrained. And this is clear from what Christ himself said. For when they announced to him that a tower had fallen to the ground and had buried certain men, he says to them: What do you think? That these men were sinners only? I say to you no, but if you do not repent you also shall suffer the same thing.

7. And what is the use of all this, says one, when the heaven indeed, and sun, and moon, and the band of stars, and all the rest keep much good order, but our affairs are full of confusion and disorder. What kind of confusion, O man, and disorder? A certain one, says he, is rich, and overbearing, He is rapacious and covetous, he drains the substance of the poor day by day, and suffers no terrible affliction. Another lives in forbearance, self-restraint, and uprightness, and is adorned with all other good qualities, and is chastened with poverty and disease, and extremely terrible afflictions. Are these then the matters which offend you? Yes, these, says he. If then you see both of the rapacious, many chastened, and of those living virtuously, yea some even enjoying countless goods, why do you not abandon your opinion, and be content with the Almighty? Because it is this very thing which offends me more. For why when there are two evil men, is one chastened, and another gets off, and escapes; and when there are two good men, one is honoured, and the other continues under punishment? And this very thing is a very great work of God's providence. For if he were to chasten all the evil men, here; and were to honour here all the good men, a day of judgment were superfluous. Again if he were to chasten no wicked man, nor were to honour any of the good, then the base would become baser and worse, as being more careless than the excellent, and they who were minded to blaspheme would accuse God all the more, and say that our affairs were altogether deprived of his providence. For if when certain evil men are chastened, and certain good men punished, they likewise say that human affairs are subject to no providence; if even this did not happen what would they not say? And what words would they not send forth? On this account some of the wicked he chastens, and some he does not chasten and some of the good he honours and some he does not honour. He does not chasten all, in order that he may persuade you, that there is a Resurrection. But he chastens some in order that he may make the more careless, through fear by means of the punishment of the others, more in earnest. Again he honours certain of the good, in order that he may lead on others by his honours to emulate their virtue. But he does not honour all, in order that you may learn that there is another season for rendering to all their recompense. For if indeed all were to receive their deserts here, they would disbelieve the account of the Resurrection. But if no one were to receive his desert here, the majority would become more careless. On this account some he chastens, and others he does not chasten, profiting both those who are chastened, and those who are not chastened. For he separates their wickedness from those, and he makes the others by their punishment, more self-restrained. And this is manifest from what Christ himself said. For when they announced to him that a tower had been brought to the ground, and had buried certain men, he saith to them What do you think? That these men were sinners only? I say to you nay, but if ye do not repent ye also shall suffer the same thing.

Do you see how those people perished because of their sin, and the rest did not escape because of their righteousness, but so that they might become better through the punishment of others? But didn't those who were punished receive unjust treatment, someone says? For they could have become better by the punishment of others without being punished themselves. But if God had known they would become better through repentance, He would not have punished them. For if, when He foresees that many will profit nothing from His patience, He nevertheless bears with them with much tolerance, fulfilling His own part and giving them an opportunity to come out of their senselessness to their sober senses one day, how could He deprive those who were about to become better from the punishment of others of the benefit of repentance? So they are in no way unjustly treated, both because their evil is cut off by their punishment, and because their punishment will be lighter there, since they suffered here beforehand. Again, those who were not punished are in no way unjustly treated, for it was possible for them, had they wished, to have used God's patience to accomplish a most excellent change, and marveling at His tolerance, to have become ashamed at His exceeding forbearance, and one day to have gone over to virtue and gained their own salvation by the punishment of others. But if they remain in wickedness, God is not to blame, who was patient for this very reason, that He might recover them, but they are unworthy of pardon, who did not rightly use God's patience. And it is not only possible to use this argument as a reason why all the wicked are not punished here, but another also not less than this. What kind is this? That if God brought upon all the punishments which their sins deserved, our race would have been carried off and would have failed to continue to posterity. And so that you may learn that this is true, hear the prophet saying, "If You observed iniquity, O Lord, who shall stand?" And if it seems good to you to investigate this saying, leaving aside the accurate inquiry into the life of each person (for it is not possible even to know all that has been accomplished by each man), let us bring forward those sins which all, without contradiction, commit, and from these it will be plain and manifest to us that if we were punished for each of our sins, we would long ago have perished. "He who has called his brother a fool is liable to the hell of fire," He says. Is there then anyone among us who has never committed this sin? What then? Ought he to be immediately carried off? Therefore we all would have been carried off and would have disappeared long ago, indeed very long ago. Again, "he who swears," He says, "even if he fulfills his oath, does the works of the wicked one." Who is there then who has not sworn? Or rather, who is there who has never sworn falsely? "He who looks on a woman with unchaste eyes," He says, "is wholly an adulterer," and of this sin anyone would find many guilty. When then these acknowledged sins are such and so insufferable, and each of these by itself brings upon us inevitable punishment, if we were to reckon up the secret sins committed by us, then we shall see especially that the providence of God does not bring upon us punishment for each sin. So when you see anyone rapacious, covetous, and not punished, then unfold your own conscience; reckon up your own life, go over the sins which have been committed, and you shall rightly learn that in your own case first, it is not expedient to be punished for each of your sins. For this reason the majority make reckless utterances, since they do not look on their own case before that of others, but we all, leaving our own alone, examine that of the rest. But let us no longer do this, but the reverse, and if you see any righteous man punished, remember Job, for if anyone is righteous, he will not be more righteous than that man, nor come within a small distance of approaching him. And if he suffers countless evils, he has not yet suffered as much as that man.

Do you see how those perished on account of their sin, and the rest did not escape on account of their righteousness, but in order that they might become better by the punishment of the others? Were not then the chastened unjustly dealt with says one? For they could without being chastened themselves become better by the punishment of others. But if He had known that they would become better from penitence God would not have chastened them. For if when he foresaw that many would profit nothing from his longsuffering, he nevertheless bears with them, with much tolerance, fulfilling his own part, and affording them an opportunity of coming out of their own senselessness to their sober senses one day; how could he deprive those who were about to become better from the punishment of others, of the benefit of repentance? So that they are in no way unjustly treated, both their evil being cut off by their punishment, and their chastening is to be lighter there, because they suffered here beforehand. Again, they who were not chastened are in no way unjustly treated; for it was possible for them, had they wished, to have used the longsuffering of God, to accomplish a most excellent change, and wondering at his tolerance, to have become ashamed at his exceeding forbearance, and one day to have gone over to virtue, and to have gained their own salvation by the punishment of others. But if they remain in wickedness, God is not to blame, who on this account was longsuffering, that he might recover them, but they are unworthy of pardon, who did not rightly use the longsuffering of God: and it is not only possible to use this argument as a reason why all the wicked are not chastened here, but another also not less than this. Of what kind then is this? That if God brought upon all, the chastenings which their sins deserved, our race would have been carried off, and would have failed to come down to posterity. And in order that you may learn that this is true, hear the prophet saying If Thou observedst iniquity O Lord, who shall stand? And if it seems good to you to investigate this saying, leaving the accurate enquiry into the life of each, alone: (For it is not possible even to know all that has been accomplished by each man) let us bring forward those sins which all, without contradiction, commit: and from these it will be plain and manifest to us, that if we were chastened for each of our sins, we should long ago have perished. He who has called his brother fool, is liable to the hell of fire saith He. Is there then any one of us who has never sinned this sin? What then? Ought he to be straightway carried off? Therefore we should have been all carried off and would have disappeared, long ago, indeed very long ago. Again he who swears, says he, even if he fulfil his oath, does the works of the wicked one. Who is there then, who has not sworn? Yea rather who is there who has never sworn falsely? He who looks on a woman, says he, with unchaste eyes, is wholly an adulterer, and of this sin any one would find many guilty. When then these acknowledged sins are such and so insufferable, and each of these of itself brings upon us inevitable chastisement, if we were to reckon up the secret sins committed by us, then we shall see especially that the providence of God does not bring upon us punishment for each sin. So that when you see anyone rapacious, covetous, and not chastened, then do you unfold your own conscience; reckon up your own life, go over the sins which have been committed and you shall learn rightly that in your own case first, it is not expedient to be chastened for each of your sins: for on this account the majority make reckless utterances, since they do not look on their own case before that of others, but we all leaving our own alone, examine that of the rest. But let us no longer do this, but the reverse, and if you see any righteous man chastened, remember Job: for if any one be righteous, he will not be more righteous than that man, nor within a small distance of approaching him. And if he suffer countless ills, he has not yet suffered so much, as that man.

Take this into your mind, then, and stop accusing the Master. Learn that God does not allow such a person to suffer harm by abandoning him, but because He desires to crown him and make him more distinguished. And if you see a sinner being punished, remember the paralytic who spent thirty-eight years on his bed. That this man was handed over to that disease because of sin, hear Christ saying, "Behold, you are made whole; sin no more lest a worse thing happen to you." For either when we are chastened, we pay the penalty for our sins, or else we receive the occasion for crowning if, when we live righteously, we suffer harm. So whether we live in righteousness or in sins, chastening is useful for us, sometimes making us more distinguished, sometimes making us more self-controlled, and lightening our future punishment. For that it is possible for one who is chastened here and bears it thankfully to experience milder punishment there, hear St. Paul saying, "For this reason many are weak and sickly, and some sleep. For if we judged ourselves, we should not be judged. But when we are judged we are corrected by the Lord, that we should not be condemned with the world." Knowing all these things, therefore, let us both reason in this way about the providence of God and stop the mouths of those who speak against it. And if any of the events that happen are beyond our understanding, let us not from this conclude that our affairs are not governed by providence, but perceiving His providence in part, let us yield to the unsearchableness of His wisdom in things incomprehensible. For if it is not possible for one not familiar with it to understand a man's art, much more is it impossible for the human understanding to comprehend the infinity of the providence of God. For His judgments are unsearchable and His ways past finding out. But nevertheless from small portions we gain a clear and evident faith about the whole, and we give thanks to Him for all that happens. For there is another consideration that cannot be refuted for those who wish to reason about the providence of God. For we would ask those who speak against it: Is there then a God? And if they should say there is not, let us not answer them. For just as it is worthless to answer madmen, so too are those who say there is no God. For if a ship having few sailors and passengers would not be conducted safely for even one mile without the hand that guides it, much more would such a world as this, having so many persons in it and composed of different elements, not have continued so long a time were there not a certain providence presiding over it, both governing and continually maintaining this whole fabric. And if in shame, through the common opinion of all people and the experience of affairs, they confess that there is a God, let us say this to them: If there is a God, as indeed there is, it follows that He is just, for if He is not just neither is He God, and if He is just He recompenses to each according to their desert. But we do not see all here receiving according to their desert. Therefore it is necessary to hope for some other requital awaiting us, in order that by each one receiving according to his desert, the justice of God may be made manifest. For this consideration contributes not only to our understanding about providence alone, but also about the Resurrection. Let us teach others, and let us do all diligence to shut the mouths of those who rave against the Master, and let us ourselves glorify Him in all things. For thus shall we win more of His care and enjoy much of His favor, and thus shall we be able to escape from real evil and obtain future good, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom be glory to the Father, with the Holy Spirit, now and always, forever and ever. Amen.

8. Taking this then into your mind, cease charging the master; learning that it is not by way of deserting him does God let such an one suffer ill, but through desire to crown him, and make him more distinguished. And if you see a sinner punished, remember the paralytic who passed thirty eight years on his bed. For that that man was delivered over then to that disease through sin, hear Christ saying Behold you are made whole; sin no more lest a worse thing happen to you. For either when we are chastened, we pay the penalty of our sins, or else we receive the occasion of crowning if, when we live in rectitude, we suffer ill. So that whether we live in righteousness, or in sins, chastening is a useful thing for us, sometimes making us more distinguished, sometimes rendering us more self-controlled, and lightening our punishment to come for us. For that it is possible that one chastened here, and bearing it thankfully should experience milder punishment there hear St. Paul saying For this reason many are weak and sickly, and some sleep. For if we judged ourselves, we should not be judged. But when we are judged we are corrected by the Lord, that we should not be condemned with the world. Knowing all these things therefore, Let us both moralize in this way on the providence of God, and stop the mouths of the gainsayers. And if any of the events which happen pass our understanding, let us not from this consider that our affairs are not governed by providence, but perceiving His providence in part, in things incomprehensible let us yield to the unsearchableness of His wisdom. For if it is not possible for one not conversant with it to understand a man's art, much rather is it impossible for the human understanding to comprehend the infinity of the providence of God. For his judgments are unsearchable and his ways past finding out. But nevertheless from small portions we gain a clear and manifest faith about the whole, we give thanks to him for all that happens. For there is even another consideration that cannot be contradicted, for those who wish to moralize about the providence of God. For we would ask the gainsayers, is there then a God? And if they should say there is not, let us not answer them. For just as it is worthless to answer madmen, so too those who say there is no God. For if a ship having few sailors, and passengers, would not be conducted safely for one mile even, without the hand which guides it, much more, such a world as this, having so many persons in it, composed of different elements, would not have continued so long a time, were there not a certain providence presiding over it, both governing, and continually maintaining this whole fabric, and if in shame, through the common opinion of all men, and the experience of affairs, they confess that there is a God, let us say this to them. If there is a God, as indeed there is, it follows that He is just, for if He is not just neither is He God, and if He is just He recompenses to each according to their desert. But we do not see all here receiving according to their desert. Therefore it is necessary to hope for some other requital awaiting us, in order that by each one receiving according to his desert, the justice of God may be made manifest. For this consideration does not only contribute to our wisdom about providence alone, but about the Resurrection; and let us teach others, and let us do all diligence to shut the mouths of them who rave against the master, and let us ourselves glorify him in all things. For thus shall we win more of his care, and enjoy much of his influence, and thus shall we be able to escape from real evil, and obtain future good, through the grace and lovingkindness of our Lord Jesus Christ, By whom and with whom be glory to the Father, with the Holy Spirit, now and always, for ever and ever. Amen.

Against those who object that the devil has not been removed from the world: and to prove that his wickedness does us no harm if we are vigilant: and concerning repentance.

Against those who object because the devil has not been put out of the world: and to prove that his wickedness does no harm to us–if we take heed: and concerning repentance.

When Isaac long ago wanted to eat a meal prepared by his son, he sent his son out of the house to hunt. But when this Isaac wanted to receive a meal from my hands, he did not send me out of the house, but instead came running to our table himself. What could be more affectionate than this? What more humble? Who thought it right to show his warm love in this way and was willing to stoop so low? For this reason, even though we had already spent the strength of our voice and our feet on the morning's teaching, when we saw his fatherly face, we forgot our weakness, set aside our weariness, and were lifted up with joy. We saw his distinguished gray head, and our soul was filled with light. For this reason too, we eagerly set out our table so that he might eat and bless us. There is no deception and trickery here, as there was then. In that case, one person was commanded to bring the meal but another person brought it. But I was commanded to bring it, and I brought it. So bless me, O my father, with spiritual blessing, which we all also pray always to receive, and which benefits not only you, but also me and all these people. Ask the common Master of us all to extend your life to the old age of Isaac. For this is more valuable and more necessary both for me and for these people than the dew of heaven and the richness of the earth.

1. When Isaac, in old time, was desirous to eat a meal at the hands of his son, he sent his son forth from the house to the chace. But when this Isaac was desirous to accept a meal at my hands he did not send me forth from the house, but himself ran to our table. What could be more tenderly affectionate than he? What more humble? Who thought fit to show his warm love thus, and deigned to descend so far. On this account surely, we also having spent the tones of our voice, and the strength of our feet over the morning discourse, when we saw his fatherly face, forgot our weakness, lay aside our fatigue, were uplifted with pleasure; we saw his illustrious hoary head, and our soul was filled with light. On this account too, we set out our table with readiness, in order that he should eat and bless us. There is no fraud and guile, here, as there was then, there. One indeed was commanded to bring the meal–but another brought it. But I was commanded to bring it, and brought it too. Bless me then, O my father, with spiritual blessing, which we all also pray ever to receive, and which is profitable not only to you, but also to me, and to all these. Entreat the common master of us all, to prolong your life to the old age of Isaac. For this is both for me, and for these, more valuable, and more needful than the dew of heaven, and the fatness of the earth.

But it is time to proceed to set out our table. What then is this? It is the remains of what we said recently, with a view to our love for you. For still—still—we renew our discourse concerning the Devil, which we started two days ago and which we also addressed to the initiated this morning when we spoke to them about renunciation and covenant. And we do this, not because our discourse about the Devil is sweet to us, but because the doctrine about him is full of security for you. For he is an enemy and a foe, and it is a great security to know clearly the tactics of your enemies. We have said recently that he does not overcome by force, nor by tyranny, nor through compulsion, nor through violence. If this were so, he would have destroyed all men. And in testimony of this we brought forward the swine, against which the demons were unable to venture anything before the permission of the Master. We also mentioned the herds and flocks of Job. For the Devil did not even venture to destroy these until he received power from above. We learned therefore this one thing first: that he does not overcome us by force or by compulsion. Next after that, we added that even when he overcomes by deceitfulness, he does not in this way get the better of all men. Then again we brought that athlete Job himself into the midst, against whom he set countless schemes going, and not even then did he get the better of him, but withdrew defeated. One question still remains. What then is this matter? Someone says: If he does not overcome by force, yet he does by deceitfulness. And on this account it would be better that he should be destroyed. For if Job got the better of him, yet Adam was deceived and overthrown. Now if once and for all he had been removed from the world, Adam would never have been overthrown. But now he remains, and is defeated indeed by one, but gets the better of many. Ten overcome him, but he himself overcomes and wrestles down ten thousand, and if God took him away from the world, these ten thousand would not have perished. What then shall we say to this? First of all, those who overcome are far more valuable than those who are defeated, even if the latter are more numerous and the former are fewer. For better is one who does the will of God than ten thousand transgressors. And next, if the antagonist were taken away, the one who overcomes is thereby injured. For if you let the adversary remain, the more slothful are injured, not on account of the more diligent, but by their own slothfulness. Whereas if you take away the antagonist, the more diligent are betrayed on account of the slothful, and neither exhibit their own power nor win crowns.

But it is time to proceed to set out our table; what then is this? The remains of what was lately said with a view to our love of you. For still–still–we renew our discourse concerning the Devil, which we started two days ago, which we also addressed to the initiated, this morning when we discoursed to them about renunciation, and covenant. And we do this, not because our discourse about the Devil is sweet to us, but because the doctrine about him is full of security for you. For he is an enemy and a foe, and it is a great security to know clearly, the tactics of your enemies. We have said lately, that he does not overcome by force, nor by tyranny, nor through compulsion, nor through violence. Since were this so, he would have destroyed all men. And in testimony of this we brought forward the swine, against which the Demons were unable to venture anything, before the permission of the Master. The herds and flocks of Job. For not even did the Devil venture to destroy these, until he received power from above. We learned therefore this one thing first, that he does not overcome us by force, or by compulsion; next after that, we added that even when he overcomes by deceitfulness, not thus does he get the better of all men, Then again we brought that athlete Job, himself into the midst, against whom he set countless schemes going, and not even thus got the better of him, but withdrew defeated. One question still remains. What then is this matter? That if he does not overcome says one, by force, yet by deceitfulness. And on this account it were better that he should be destroyed. For if Job got the better of him, yet Adam was deceived and overthrown. Now if once for all he had been removed from the world, Adam would never have been overthrown. But now he remains, and is defeated indeed by one, but gets the better of many. Ten overcame him, but he himself overcomes and wrestles down ten thousand and if God took him away from the world, these ten thousand would not have perished. What then shall we say to this? That first of all they who overcame are more valuable far than they who are defeated, even if the latter be more, and the former less. For better is one, says he that does the will of God than ten thousand transgressors. And next, that if the antagonist were taken away he who overcomes is thereby injured. For if you let the adversary remain, the more slothful are injured, not on account of the more diligent, but by their own slothfulness; whereas if you take away the antagonist, the more diligent are betrayed on account of the slothful, and neither exhibit their own power, nor win crowns.

Perhaps you haven't yet understood what has been said. So I need to say it again more clearly. Suppose there is one opponent. And suppose there are two athletes who are about to wrestle against him. Of these two athletes, let one be consumed with gluttony, unprepared, lacking strength, and weak. But let the other be diligent, in good physical condition, spending his time in the wrestling school, engaged in many gymnastic exercises, and practicing everything that relates to the contest. Now if you take away the opponent, which of these two have you harmed? The lazy and unprepared one, or the earnest one who has worked so hard? It's completely clear that it's the earnest one. For the earnest one is indeed wronged by the lazy one after the opponent has been taken away. But the lazy one, while the opponent remains, is no longer harmed on account of the earnest one, because he has fallen due to his own laziness.

2. Perhaps ye have not yet understood what has been said. Therefore it is necessary that I should say it again more clearly. Let there be one antagonist. But let there be also two athletes about to wrestle against him, and of these two athletes let one be consumed with gluttony, unprepared, void of strength, nerveless; but the other diligent, of good habit, passing his time in the wrestling school, in many gymnastic exercises, and exhibiting all the practice which bears upon the contest. If then you take away the antagonist, which of these two have you injured? The slothful, pray, and unprepared, or the earnest one who has toiled so much? It is quite clear that it is the earnest one: For the one indeed is wronged by the slothful, after the antagonist has been taken away. But the slothful, while he remains, is no longer injured on account of the earnest. For he has fallen, owing to his own slothfulness.

I will state another solution to this question, so that you may learn that the Devil does not injure us, but rather the slothfulness of those who do not take heed is what overthrows them everywhere. Let us grant that the Devil is exceedingly wicked, not by nature, but by choice and conviction. For learn from his very names that the Devil is not wicked by nature. The Devil, that is, the slanderer, is called so from slandering. For he slandered man to God, saying "Does Job reverence you for nothing? But put out your hand and touch what he has, and see if he will not blaspheme you to your face." He slandered God again to man, saying "Fire fell from heaven and burnt up the sheep." For he was anxious to persuade him that this warfare was stirred up from above, out of the heavens, and he set the servant at odds with the master, and the master with his servant. Rather, he did not actually set them at odds, but attempted to, though he was not able to. This is so that whenever you see another servant set at odds with his master, Adam with God, and believing the Devil's slander, you may learn that he gained strength not through his own power but from that man's slothfulness and carelessness. He is called the Devil therefore on that account. But to slander and to refrain from slander is not natural, but an action which takes place and which ceases to take place, occurring and ceasing to occur. Now such things do not reach the rank of the physis or of the ousia of a thing. I know that this consideration about essence and accident is hard for many to grasp. But there are those who are able to lend a finer ear, and so we have spoken these things. Do you wish that I should come to another name? You shall see that it also is not a name which belongs to his ousia or physis. He is called wicked. But his wickedness is not from his physis, but from his choice. For even this is present at one time and absent at another time. Do not say to me that it always remains with him. For it was not indeed with him at the beginning, but afterwards came upon him, which is why he is called apostate. Although many men are wicked, he alone is called wicked by pre-eminence. Why then is he called this? Because though in no way wronged by us, having no grudge whether small or great, when he saw mankind held in honor, he immediately envied him his good. What therefore could be worse than this wickedness, when hatred and war exist without having any reasonable cause? Let the Devil then be set aside, and let us bring forward the creation, so that you may learn that the Devil is not the cause of evils to us, if we would only take heed. So that you may learn that the one weak in choice, unprepared, and slothful falls even if there were no Devil, and casts himself into many a depth of evil. The Devil is evil. I know it myself and it is acknowledged by all, yet give strict attention to the things which are now about to be said. For they are not ordinary matters, but those about which many words arise many times and in many places, about which there is much fighting and battle not only between the faithful and unbelievers but also between the faithful and the faithful. For this is what is full of pain.

I will state another solution of this question, in order that you may learn, that the Devil does not injure, but their own slothfulness everywhere overthrows those who do not take heed. Let the Devil be allowed to be exceeding wicked, not by nature, but by choice and conviction. For that the Devil is not by nature wicked, learn from his very names. For the Devil, the slanderer that is, is called so from slandering; for he slandered man to God saying Does Job reverence you for nought? But put out your hand, and touch what he has, see if he will not blaspheme you to your face. He slandered God again to man saying Fire fell from heaven and burnt up the sheep. For he was anxious to persuade him, that this warfare was stirred up from above, out of the heavens, and he set the servant at variance with the master, and the master with his servant; rather he did not set them at variance, but attempted to indeed, but was not able, in order that whenever you may set another servant at variance with his master, Adam with God, and believing the Devil's slander, you may learn that he gained strength, not owing to his own power but from that man's slothfulness and carelessness. He is called the Devil therefore on that account. But to slander, and to refrain from slander is not natural, but an action which takes place and which ceases to take place, occurring and ceasing to occur. Now such things do not reach the rank of the nature or of the essence of a thing. I know that this consideration about essence and accident is hard to be grasped by many. But there are they who are able to lend a finer ear, wherefore also we have spoken these things. Do you wish that I should come to another name? You shall see that that also is not a name which belongs to his essence or nature. He is called wicked. But his wickedness is not from his nature, but from his choice. For even this at one time is present, at another time is absent. Do not thou then say this to me that it always remains with him. For it was not indeed with him at the beginning, but afterwards came upon him; wherefore he is called apostate. Although many men are wicked, he alone is called wicked by pre-eminence. Why then is he thus called? Because though in no way wronged by us, having no grudge whether small or great, when he saw mankind had in honour, he straightway envied him his good. What therefore could be worse than this wickedness, except when hatred and war exist, without having any reasonable cause. Let the Devil then be let alone, and let us bring forward the creation, in order that you may learn that the Devil is not the cause of ills to us, if we would only take heed: in order that you may learn that the weak in choice, and the unprepared, and slothful, even were there no Devil, falls, and casts himself into many a depth of evil. The Devil is evil. I know it myself and it is acknowledged by all, yet give heed strictly to the things which are now about to be said. For they are not ordinary matters, but those about which many words, many times, and in many places arise, about which there is many a fight and battle not only on the part of the faithful against unbelievers but also on the part of the faithful against the faithful. For this is that which is full of pain.

The Devil, then, is acknowledged by everyone to be evil, as I said. What shall we say about this beautiful and wonderful creation? Is the creation also wicked? Who is so corrupt, so dull, and so out of his mind as to accuse the creation? What then shall we say about this? For it is not wicked, but is both beautiful and a sign of God's wisdom, power, and lovingkindness. Listen at least to how the prophet marvels at it, saying, "How great are your works, O Lord! In wisdom you have made them all." He did not go through them one by one, but drew back before God's incomprehensible wisdom. And that he has made it so beautiful and vast, listen to someone saying, "From the greatness and beauty of created things, their maker is correspondingly perceived." Listen also to Paul saying, "For the invisible things of him since the creation of the world are clearly seen, being understood through the things that are made." For each person who has spoken of these things has declared that the creation leads us to the knowledge of God, because it causes us to know the Master fully. What then? If we see this beautiful and wonderful creation itself becoming a cause of impiety to many, shall we blame it? Not at all, but rather those who were unable to use the medicine rightly. Where then does this come from—that what leads us to the knowledge of God becomes a cause of impiety? "They were darkened in their understanding," he says, "and worshipped and served the creature more than the creator." The Devil is nowhere here, a demon is nowhere here, but the creation alone is set before us as the teacher of the knowledge of God. How then has it become the cause of impiety? Not because of its own nature, but because of the carelessness of those who do not pay attention. What then? Shall we take away even the creation? Tell me.

3. The Devil then is acknowledged, as I said, to be evil by all. What shall we say about this beautiful and wondrous creation? Pray is the creation too, wicked? And who is so corrupt, who so dull, and demented as to accuse the creation? What then shall we say about this? For it is not wicked, but is both beautiful and a token of the wisdom and power and lovingkindness of God. Hear at least how the prophet marvels at it, saying, How are your works magnified O Lord! In wisdom You have made them all. He did go through them one by one, but withdrew before the incomprehensible wisdom of God. And that he has made it thus beautiful and vast hear a certain one saying, From the vastness and beauty of the creatures, the originator of them is proportionably seen. Hear too Paul saying, For the invisible things of Him, since the creation of the world, are clearly seen, being perceived through the things that are made. For each of these by which he spoke declared that the creation leads us to the knowledge of God, because it causes us to know the Master fully. What then? If we see this beautiful and wondrous creation itself becoming a cause of impiety to many, shall we blame it? In no wise, but them who were unable to use the medicine rightly. Whence then is this which leads us to the knowledge of God, a cause of impiety? The wise says he were darkened in their understandings, and worshipped and served the creature more than the creator. The Devil is nowhere here, a Demon is nowhere here, but the creation alone is set before us, as the teacher of the knowledge of God. How then has it become the cause of impiety? Not owing to its own nature, but owing to the carelessness of those who do not take heed. What then? Shall we take away even the creation? Tell me.

Why do I even mention the creation? Let's consider our own body parts. We will find that even these can cause our destruction if we are not careful—not because of their nature, but because of our laziness. Look: an eye was given so that you might see the creation and glorify the Master. But if you don't use the eye well, it becomes for you an instrument of adultery. A tongue has been given so that you may speak well, so that you may praise the Creator. But if you don't pay close attention, it becomes a cause of blasphemy for you. Hands were given to you so that you may stretch them out in prayer. But if you are not careful, you stretch them out toward greed. Feet were given so that you may run toward good works, but if you are careless you will use them to commit wicked deeds. Do you see that all things harm the weak person? Do you see that even the medicines of salvation bring death to the weak, not because of their own nature but because of his weakness? God made the heaven so that you might wonder at the work and worship the Master. But others, leaving the Creator alone, have worshipped the heaven—and this comes from their own carelessness and foolishness. But why do I speak of the creation? Surely what could be more conducive to salvation than the Cross? But this Cross has become an offense to the weak. For the word of the Cross is foolishness to those who are perishing, but to those who are being saved it is the power of God. And again, we preach Christ crucified, to Jews a stumbling-block and to Gentiles foolishness. What could be more fit for teaching than Paul and the apostles? But the Apostles became a savour of death to many. He says at least to one a savour from death to death, to the other a savour from life to life. Do you see that the weak person is hurt even by Paul, but the strong person is not injured even by the Devil?

And why do I speak about the creation? Let us come to our own members. For even these we shall find to be a cause of destruction if we do not take heed, not because of their own nature, but because of our sloth. And look; an eye was given, in order that you may behold the creation and glorify the Master. But if you dost not use the eye well, it becomes to you the minister of adultery. A tongue has been given, in order that you may speak well, in order that you may praise the Creator. But if you give not excellent heed, it becomes a cause of blasphemy to you. And hands were given you that you may stretch them forth unto prayer. But if you are not wary, you stretch them out unto covetousness. Feet were given in order that you may run unto good works, but if you art careless you will cause wicked works by means of them: Do you see that all things hurt the weak man? Do you see that even the medicines of salvation inflict death upon the weak, not because of their own nature but because of his weakness? God made the heaven in order that you may wonder at the work, and worship the master. But others leaving the creator alone, have worshipped the heaven; and this from their own carelessness and senselessness. But why do I speak of the creation? Assuredly what could be more conducive to salvation than the Cross? But this Cross has become an offense to the weak. For the word of the Cross is to them that are perishing, foolishness: but to those which are being saved, it is the power of God. And again, we preach Christ crucified, unto Jews a stumbling-block and unto Gentiles foolishness. What could be more fit for teaching than Paul, and the apostles? But the Apostles became a savour of death to many. He says at least to one a savour from death unto death: to the other a savour from life unto life. Do you see that the weak is hurt even by Paul, but the strong is injured not even by the Devil?

Do you wish that we should work through this argument in the case of Jesus Christ? What is equal to that salvation? What is more profitable than that presence? But this very saving presence, so profitable, became an additional means of punishment to many. For he says, I came into this world for judgment, so that those who do not see may see, and those who see may become blind. What are you saying? The light became a cause of blindness? The light did not become a cause of blindness, but the weakness of the eyes of the soul was not able to receive the light. You have seen that a weak person is hurt on all sides, but the strong person is benefited on all sides. For in every case, the intention is the cause; in every case the disposition is master. Since the Devil, if you would understand it, is even profitable to us if we use him rightly, and benefits us greatly, and we gain no ordinary advantages—and this we showed to a small degree from the case of Job. And it is possible also to learn this from Paul, for writing about the fornicator he speaks thus: Deliver such a one to Satan for the destruction of the flesh, so that the spirit may be saved. See, even the Devil has become a cause of salvation, but not because of his own disposition, but because of the skill of the Apostle. For just as physicians take serpents and cut off their destructive parts and prepare medicines for antidotes, so also did Paul. He took whatever was profitable from the punishment that comes from the Devil and left the rest alone, so that you may learn that the Devil is not the cause of salvation, but that he hastened to destroy and devour mankind. But the Apostle through his own wisdom cut his throat. Hear in the second letter to the Corinthians what he says about this very fornicator: confirm your love toward him, lest by any means such a one should be swallowed up by too much sorrow, and we be taken advantage of by Satan. We have snatched the man beforehand from the gullet of the wild beast, he says. For the Apostle often used the Devil as an executioner. For executioners punish those who have done wrong, not as they choose, but as the judges allow. For this is the rule for the executioner: to take vengeance, paying attention to the command of the judge. Do you see to what a dignity the Apostle rose? He who was clothed with a body used the bodiless one as an executioner; and what their common master says to the Devil concerning Job, charging him thus: Touch his flesh, but you shall not touch his life—giving him a limit and measure of vengeance, so that the wild beast might not be impulsive and leap upon him too shamelessly—this too the Apostle does. For delivering the fornicator over to him he says, For the destruction of the flesh—that is, you shall not touch his life. Do you see the authority of the servant? Do not fear the Devil, therefore, even if he is bodiless, for he has come into contact with him. And nothing is weaker than he who has come into such contact, even though he is not clothed with a body, just as nothing is stronger than he who has boldness, even though he bears about a mortal body.

4. Do you wish that we should exercise the argument in the case of Jesus Christ? What is equal to that salvation? What more profitable than that presence? But this very saving presence, so profitable, became an additional means of chastening to many. For for judgment says he came I into this world, that they which see not may see, and that they which see may become blind. What do you say? The light became a cause of blindness? The light did not become a cause of blindness, but the weakness of the eyes of the soul was not able to entertain the light. You have seen that a weak man is hurt on all sides, but the strong is benefited on all sides. For in every case, the purpose is the cause, in every case the disposition is master. Since the Devil, if you would understand it, is even profitable to us, if we use him aright, and benefits us greatly, and we gain no ordinary advantages; and this, we showed in a small degree from the case of Job. And it is possible also to learn this from Paul: for writing about the fornicator he thus speaks Deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved. Behold even the Devil has become a cause of salvation, but not because of his own disposition, but because of the skill of the Apostle. For as the physicians taking serpents and cutting off their destructive members, prepare medicines for antidotes; so also did Paul. He took whatever was profitable of the chastening that proceeds from the Devil, and left the rest alone; in order that you may learn that the Devil is not the cause of salvation, but that he hasted to destroy and devour mankind. But that the Apostle through his own wisdom cut his throat: hear in the second epistle to the Corinthians, what he saith about this very fornicator, confirm your love towards him, lest by any means such an one should be swallowed up by over much sorrow. And, we be taken advantage of by Satan. We have snatched beforehand the man from the gullet of the wild beast, he saith. For the Apostle often used the Devil as an executioner. For the executioners punish those who have done wrong, not as they choose, but as the judges allow. For this is the rule for the executioner, to take vengeance, giving heed to the command of the judge. Do you see to what a dignity the Apostle mounted? He who was invested with a body, used the bodiless as an executioner; and that which their common master saith to the Devil, concerning Job: charging him thus, Touch his flesh, but you shall not touch his life; giving him a limit, and measure of vengeance, in order that the wild beast might not be impetuous and leap upon him too shamelessly; this too the Apostle does. For delivering the fornicator over to him he says For the destruction of the flesh, that is you shall not touch his life. Do you see the authority of the servant? Fear not therefore the Devil, even if he be bodiless: for he has come in contact with him. And nothing is weaker than he who has come into such contact even though he be not invested with a body, as then nothing is stronger than he who has boldness even though he bear about a mortal body.

I've said all these things not to excuse the Devil from blame, but to free you from laziness. For he really wants to take responsibility for our sins so that we, encouraged by these hopes and plunging into all kinds of evil, will increase our own punishment and receive no pardon because we've shifted the blame to him. That's exactly what happened to Eve. But let us not do this. Instead, let us know ourselves. Let us know our wounds. Only then will we be able to apply the right medicines. Anyone who doesn't know his disease won't take care of his weakness. We have sinned greatly—I know this well. We all deserve punishment. But we are not cut off from pardon, nor will we fall away from repentance, because we still stand in the arena and are engaged in the struggles of repentance. Are you old and have you come to the last stage of life? Don't think even now that you've fallen away from repentance or despair of your own salvation. Instead, remember the robber who was freed on the cross. What was shorter than that hour in which he was crowned? Yet even that was enough for him to receive salvation. Are you young? Don't be overconfident in your youth or think that you have a guaranteed length of life. The day of the Lord comes like a thief in the night. He has made our end unknown so that we would make our diligence and forethought evident. Don't you see people taken away prematurely every day? For this reason, someone warns us: don't delay in turning to the Lord and don't put it off from day to day, or else while you delay, you may be destroyed. Let the old man keep this warning; let the young man take this advice. Even if you are secure, rich, and wealthy with no affliction troubling you, still hear what Paul says: when they say "peace and safety," then sudden destruction comes upon them. Life is full of great change. We are not masters of our end. Let us be masters of virtue. Our Master Christ is loving.

5. All these things have been now said by me, not in order that I may discharge the Devil from blame, but that I may free you from slothfulness. For he wishes extremely to attribute the cause of our sins to himself, in order that we being nourished by these hopes, and entering on all kinds of evil, may increase the chastening in our own case, and may meet with no pardon from having transferred the cause to him. Just as Eve met with none. But let us not do this. But let us know ourselves. Let us know our wounds. For thus shall we be able to apply the medicines. For he who does not know his disease, will give no care to his weakness. We have sinned much: I know this well. For we are all liable for penalties. But we are not deprived of pardon; nor shall we fall away from repentance for we still stand in the arena, and are in the struggles of repentance. Are You old, and have you come to the last outlet of life? Do not consider even thus that you have fallen from repentance, nor despair of your own salvation, but consider the robber who was freed on the cross. For what was briefer than that hour in which he was crowned? Yet notwithstanding even this was enough for him, for salvation. Art thou young? Do not be confident in your youth, nor think that you have a very fixed term of life, For the day of the Lord so comes as a thief in the night. On this account he has made our end invisible, in order that we might make our diligence and our forethought plain. Do you not see men taken away prematurely day after day? On this account a certain one admonishes make no tarrying to turn to the Lord and put not off from day to day, lest at any time, as you delay, you are destroyed. Let the old man keep this admonition, let the young man take this advice. Yea, are you in security, and are you rich, and do you abound in wealth, and does no affliction happen to you? Still hear what Paul says when they say peace and safety, then sudden destruction comes upon them. Affairs are full of much change. We are not masters of our end. Let us be masters of virtue. Our Master Christ is loving.

Do you want me to tell you about the ways of repentance? They are many, various, and different, and all lead to heaven. The first way of repentance is the condemnation of sins. Declare your sins first so that you may be justified. This is why the prophet said, "I said, I will speak out my transgression to the Lord, and you removed the iniquity of my heart." Therefore, condemn yourself for your sins. This is enough for the Master as a defense on your part. For the person who condemns his own sins is slower to fall into them again. Wake up your conscience, that inward accuser, so that you may have no accuser at the judgment seat of the Lord. This is one way of repentance, the best. And there is another not less than this: not to bear a grudge against your enemies, to overcome anger, to forgive the sins of our fellow-servants. For in this way those sins which have been committed against the Master will be forgiven us. See the second cleansing from sins: "For if you forgive," he says, "your debtors, your Heavenly Father will also forgive you." Do you want to learn a third way of repentance? Fervent and diligent prayer, done from the bottom of the heart. Have you not seen that widow, how she persuaded the shameless judge? But you have a gentle Master, both tender and kind. She asked against her adversaries, but you do not ask against your adversaries but for your own salvation. And if you would learn a fourth way, I will mention almsgiving. For this has great and unspeakable power. For Daniel said to Nebuchadnezzar when he had committed all kinds of evil and had entered into all impiety, "O King, let my counsel be acceptable to you, redeem your sins by almsgiving and your iniquities by compassion on the poor." What could be compared with this lovingkindness? After countless sins, after so many transgressions, he is promised that he will be reconciled with the one he has come into conflict with if he will show kindness to his own fellow-servants. And modesty and humility, not less than all these things mentioned, exhaust the nature of sins. And the publican is proof, being unable to declare his good deeds but bringing forward his humility in sight of all and laying aside the heavy burden of his sins. Look, we have shown five ways of repentance: first the condemnation of sins, next the forgiveness of our neighbors' sins, third that which comes from prayer, fourth that which comes from almsgiving, fifth that which comes from humility. So do not be lazy, but walk in all these every day. For the ways are easy, nor can you claim poverty as an excuse. And even if you live poorer than everyone else, you are able to let go of your anger, to be humble, to pray fervently, and to condemn your sins, and your poverty is in no way a hindrance. And why do I speak in this way, when not even in that way of repentance in which it is possible to spend money—I speak of almsgiving—not even there is poverty any hindrance to us from obeying the command? The widow who gave the two mites is proof. Having learned then the healing of our wounds, let us constantly apply these medicines, so that we may return to health and enjoy the sacred table with confidence, and with much glory reach Christ the king of glory, and attain to everlasting good through the grace, compassion, and lovingkindness of our Lord Jesus Christ, through whom and with whom be glory, power, honor to the Father, together with the all holy, good, and life-giving Spirit, now and always and forever and ever. Amen.

6. Do you wish that I shall speak of the ways of repentance? They are many, and various, and different, and all lead to heaven. The first way of repentance is condemnation of sins. Declare first your sins that you may be justified. Wherefore also the prophet said I said, I will speak out, my transgression to the Lord, and you remitted the iniquity of my heart. Condemn yourself therefore for your sins. This is enough for the Master by way of self-defense. For he who condemns his sins, is slower to fall into them again. Awake your conscience, that inward accuser, in order that you may have no accuser at the judgment seat of the Lord. This is one way of repentance, the best; and there is another not less than this, not to bear a grudge against your enemies to overcome anger, to forgive the sins of our fellow-servants. For so will those which have been done against the master be forgiven us. See the second expiation of sins: For if ye forgive says he, your debtors, your Heavenly Father will also forgive you. Do you wish to learn a third way of repentance? Fervent and diligent prayer, and to do this from the bottom of the heart. Have you not seen that widow, how she persuaded the shameless judge? But you have a gentle Master, both tender, and kind. She asked, against her adversaries, but you do not ask against your adversaries, but on behalf of your own salvation. And if you would learn a fourth way, I will say almsgiving. For this has a great power and unspeakable. For Daniel saith to Nebuchadnezzar when he had come to all kinds of evil, and had entered upon all impiety, O King let my counsel be acceptable unto you, redeem your sins by almsgiving and your iniquities by compassion on the poor. What could be compared with this lovingkindness? After countless sins, after so many transgressions, he is promised that he will be reconciled with him he has come into conflict with if he will show kindness to his own fellow-servants. And modesty, and humility, not less than all words spoken, exhaust the nature of sins. And the publican is proof, being unable to declare his good deeds, in sight of all, bringing forward his humility, and laying aside the heavy burden of his sins. See we have shown five ways of repentance: first the condemnation of sins, next the forgiveness of our neighbours' sins, thirdly that which comes of prayer, fourth that which comes of almsgiving, fifth that which comes of humility. Do not thou then be lazy; but walk in all these day by day. For the ways are easy, nor can you plead poverty. And even if you live poorer than all, you are able to leave your anger, and be humble, and to pray fervently, and to condemn sins, and your poverty is in no way a hindrance. And why do I speak thus, when not even in that way of repentance in which it is possible to spend money (I speak of almsgiving), not even there is poverty any hindrance to us from obeying the command? The widow who spent the two mites is a proof. Having learned then the healing of our wounds, let us constantly apply these medicines, in order that we may return to health and enjoy the sacred table with assurance; and with much glory, reach Christ the king of glory, and attain to everlasting good by the grace, and compassion, and lovingkindness of our Lord Jesus Christ, by whom and with whom be glory, power, honour, to the Father, together with the all holy, and good and quickening Spirit, now and always and for ever and ever. Amen.

Evil comes from laziness, and virtue comes from hard work. Neither wicked people nor the devil himself can harm a watchful person. This is proven by many passages of Scripture, including those about Adam and Job.

That evil comes of sloth, and virtue from diligence, and that neither wicked men, nor the devil himself, are able to do the wary man any harm. The proof of this from many passages, and amongst others from those which relate to Adam and to Job.

The day before yesterday, we began our sermon about the Devil out of love for you. But on that same day, while these matters were being discussed here, others took their seats in the theater and watched the Devil's show. They participated in lewd songs while you shared in spiritual music. They ate the Devil's garbage while you fed on spiritual ointments. Who lured them away? Who separated them from the sacred flock? Did the Devil deceive them? How did he not deceive you? You and they are alike as human beings—I mean in terms of your physis. You and they have the same soul and the same desires as far as physis is concerned. How is it then that you and they were not in the same place? Because you and they do not have the same purpose. For this reason they are deceived, but you are not. I do not say these things to excuse the Devil from accusation, but because I earnestly desire to free you from sins. The Devil is wicked—I grant this—but he is wicked for himself, not toward us if we are watchful. For the nature of wickedness is like this: it is destructive only to those who hold to it. Virtue is the opposite. It can benefit not only those who hold to it, but also those nearby. And so that you may learn that evil is evil only for itself, but good is also good for others, I offer you proverbial evidence: My son, he says, if you become evil, you shall bear your evils alone, but if wise, for yourself and your neighbor.

1. The day before yesterday we set on foot our sermon concerning the Devil, out of our love for you. But others, the day before yesterday while these matters were being set on foot here, took their places in the theatre, and were looking on at the Devil's show. They were taking part in lascivious songs; you were having a share in spiritual music. They were eating of the Devil's garbage: you were feeding on spiritual unguents. Who pray decoyed them? Who pray separated them from the sacred flock? Did the Devil pray deceive them? How did he not deceive you? You and they are men alike; I mean as regards your nature. You and they have the same soul, you have the same desires, so far as nature is concerned. How is it then that you and they were not in the same place? Because you and they have not the same purpose. On this account they indeed are under deception, but you beyond deception. I do not say these things again as discharging the Devil from accusation, but as desiring earnestly to free you from sins. The Devil is wicked; I grant this indeed, but he is wicked for himself not towards us if we are wary. For the nature of wickedness is of this kind. It is destructive to those alone who hold to it. Virtue is the contrary. It is not only able to profit those who hold to it, but those nearest at hand too. And in order that you may learn that evil is evil in itself, but good is also good to others, I provide you with proverbial evidence: My son, says he, if you have become evil, you shall bear your evils alone, but if wise, for yourself and your neighbour.

They were deceived in the theatre, but you were not deceived. This is the greatest proof, a clear testimony and unquestionable reasoning, that in every case, the will is master. Use this method of proof yourself: if you see a man living in wickedness and showing all kinds of evil, then blaming God's providence and saying that by the necessity of fortune and fate and through the tyranny of demons God gave us our nature—shifting the blame away from himself and placing it on the Creator who cares for all—silence his argument not with words but with actions. Show him another fellow servant living in virtue and self-control. There's no need for long speeches, no need for complex arguments or even syllogisms. The proof comes through actions. Say to him: you are a servant and he is a servant; you are a man and he is a man. You live in the same world, you are fed with the same food under the same heaven. How is it that you are living in wickedness and he in virtue? For this reason God allowed the wicked to be mixed with the good. He did not give one law to the wicked and establish another world as a colony for the good, but mixed them together, conferring great benefit. For the good appear more thoroughly tested when they are among those who try to hinder them from living rightly and who entice them to evil, yet still hold fast to virtue. For there must also be heresies among you, he says, so that those who are approved may be made manifest among you.

They were deceived in the theatre, but you were not deceived. This is the greatest proof of things, a clear testimony, and unquestionable reasoning, that in every case, the purpose is master. Do thou accordingly use this method of proof, and if you see a man living in wickedness, and exhibiting all kinds of evil; then blaming the providence of God, and saying that by the necessity of fortune and fate and through tyranny of Demons He gave us our nature, and on all sides shifting the cause from himself indeed, and transferring it to the creator who provides for all; silence his speech not by word, but by deed, showing him another fellow servant living in virtue and forbearance. There is no need of long speeches, no need of a complex plan, nor even of syllogisms. By means of deeds the proof is brought about. He said to him: you are a servant, and he is a servant; you are a man and he is a man. You live in the same world: you are nourished with the same nourishment under the same heaven: How is it that you are living in wickedness, he in virtue? On this account God allowed the wicked to be mingled with the good; and did not give one law to the wicked indeed, and appointed another world as a colony for the good, but mixed these and those; conferring great benefit. For the good appear more thoroughly approved when they are in the midst of those who try to hinder them from living rightly, and who entice them to evil, and yet keep hold of virtue. For there must he saith be also heresies among you that they which are approved may be made manifest among you.

This is also why he has allowed wicked people to remain in the world—so that good people may shine more brightly. Do you see how great the benefit is? But this benefit does not come from the wicked; it comes from the courage of the good. This is also why we admire Noah, not simply because he was righteous or because he alone was perfect, but because he preserved his virtue in that corrupt and wicked generation when he had no example of virtue to follow, when everyone invited him to wickedness. He went his entire way in opposition to them, like a traveler going against the flow while a great crowd is rushing violently in the other direction. For this reason Scripture did not simply say "Noah was just and perfect," but added "in his generation"—in that corrupt, desperate generation, when there was no way to acquire virtue. This, then, was the benefit that the good gained from the wicked. In the same way, trees that are tossed about by opposing winds become stronger. And there is also a benefit to the wicked from being mixed with the good. They feel confusion, they are ashamed, they blush in their presence. Even if they do not stop doing evil, they still dare to do what they do only in secret. And this is no small thing—that transgression is not committed publicly. For the life of the righteous becomes an accuser of the wickedness of these people. Listen at least to what they say about the righteous man: "He is grievous to us even when beheld." And it is no small beginning of repentance to be tormented by his presence. For if the sight of the righteous man did not torment them, these words would not have been spoken. But to be stung and pricked in conscience at his presence would be no small hindrance to indulging in wickedness with pleasure. Do you see how great the benefit is both to the good from the wicked, and to the wicked from the good? For this reason God has not separated them, but has allowed them to be mingled together.

Therefore also on this account he has left the wicked to be in the world, in order that the good may shine the brighter. Do you see how great is the gain? But the gain is not owing to the wicked, but owing to the courage of the good. On this account also we admire Noe, not because he was righteous nor yet because he was perfect alone, but because in that perverse and wicked generation he preserved his virtue, when he had no pattern of virtue, when all men invited him to wickedness; and he went his whole way contrary to them, like some traveller, pursuing his way while the great multitude is being borne along vehemently. On this account he did not simply say Noe was just, perfect, but added in his generation in that perverse, that desperate generation, when there was no acquisition of virtue. To the good indeed then this was the gain from the wicked. Thus at all events, also trees tossed about by contrary winds, become stronger. And there is a gain to the wicked from their mixing with the good. They feel confusion, they are ashamed, they blush in their presence; and even if they do not abstain from evil, yet nevertheless they dare what they dare with secrecy. And this is no small thing not to have transgression publicly committed. For the life of the others becomes the accuser of the wickedness of these. Hear at least what they say about the righteous man. He is grievous to us, even when beheld, and it is no small beginning of amendment to be tormented at his presence. For if the sight of the righteous man did not torment them, this word would not have been uttered. But to be stung, and pinched in conscience at his presence, would be no little hindrance to indulging in wickedness with pleasure, Do you see how great is the gain both to the good from the wicked, and to the wicked from the good? On this account God has not set them apart, but allowed them to be mingled together.

Let our argument about the Devil be the same. God has left him here to make you stronger, to make the athlete more distinguished, and to make the contests greater. So when someone asks why God has left the Devil here, tell them this: he not only does no harm to those who are watchful and careful, but even benefits them—not because of his own intention (which is wicked), but because of the courage of those who have used his wickedness properly. For he attacked Job not to make him more distinguished, but to destroy him. That's why he is wicked—both because of his wrong belief and his evil intention. Yet he did no harm to the righteous man; rather, the righteous man rejoiced in the struggle, as we have already shown. Both the Demon displayed his wickedness and the righteous man his courage. But someone will say, "He does destroy many people." That happens because of their weakness, not because of his strength—this too has already been proven by many examples. Direct your own intention rightly, then, and you will never receive harm from anyone. Instead, you will gain the greatest benefit, not only from the good but even from the wicked. For this reason, as I said before, God has allowed people to live with one another, and especially the wicked with the good, so that the good may win them over to their own virtue. Listen to what Christ says to his disciples: "The Kingdom of heaven is like a woman who took leaven and hid it in three measures of meal." So the righteous have the power of leaven to transform the wicked to their own way of life. But the righteous are few, for the leaven is small. Yet this smallness does not harm the lump at all; rather, that small amount converts the whole batch of meal to itself through the power within it. In the same way, the power of the righteous comes not from their large numbers, but from the grace of the Spirit. There were twelve Apostles. Do you see how little the leaven is? The whole world was in unbelief. Do you see how great the lump is? But those twelve turned the whole world to themselves. The leaven and the lump had the same physis but not the same way of life. For this reason he left the wicked among the good, so that since they are of the same physis as the righteous, they may also become of the same purpose.

2. Let our argument also about the Devil be the same. For on this account He has left him also to be here, in order that he might render you the stronger, in order that he may make the athlete more illustrious, in order that the contests may be greater. When therefore any one says, why has God left the Devil here? Say these words to him, because he not only does no harm to the wary and the heedful, but even profits them, not owing to his own purpose (for that is wicked), but owing to their courage who have used that wickedness aright. Since he even fixed upon Job not on this account that he might make him more illustrious, but in order that he might upset him. On this account he is wicked both because of such an opinion and such a purpose. But notwithstanding he did no harm to the righteous man, but he rather rejoiced in the conflict as we accordingly showed. Both the Demon showed his wickedness and the righteous man his courage. But he does upset many says one: owing to their weakness, not owing to his own strength: for this too has been already proved by many examples. Direct your own intention aright then, and you shall never receive harm from any, but shall get the greatest gain, not only from the good but even from the wicked. For on this account, as I have before said, God has suffered men to be with one another, and especially the wicked with the good, in order that they may bring them over to their own virtue. Hear at least what Christ saith to his disciples, The Kingdom of heaven is like unto a woman who took leaven and hid it in three measures of meal. So that the righteous have the power of leaven, in order that they may transfer the wicked to their own manner of conduct. But the righteous are few, for the leaven is small. But the smallness in no way injures the lump, but that little quantity converts the whole of the meal to itself by means of the power inherent in it. So accordingly the power also of the righteous has its force not in the magnitude of their number, but in the grace of the Spirit. There were twelve Apostles. Do you see how little is the leaven? The whole world was in unbelief. Do you see how great is the lump? But those twelve turned the whole world to themselves. The leaven and the lump had the same nature but not the same manner of conduct. On this account he left the wicked in the midst of the good, that since they are of the same nature as the righteous they may also become of the same purpose.

Remember these things. Use them to silence those who are lazy, dissolute, slothful, unwilling to work at virtue, and who accuse their common Master. Scripture says, "You have sinned—be still." Do not add a second, more serious sin. It is not as serious to sin as it is, after sinning, to accuse the Master. Recognize the cause of your sin, and you will find that it is none other than yourself who has sinned. Everywhere there is a need for good intention. I have shown you this not only through simple reasoning, but also through the examples of fellow servants living in the world itself. You should use this proof as well. This is also how our common Master will judge us. Learn this method of proof, and no one will be able to argue with you. Is someone a fornicator? Show him another person who is self-controlled. Is someone greedy and rapacious? Show him someone who gives alms. Does someone live in jealousy and envy? Show him someone free from passion. Is someone overcome by anger? Bring forward someone who is living wisely, for we must not only appeal to ancient examples, but take our models from the present day. For even today, by the grace of God, good deeds are done no less than in the past. Is someone skeptical? Does he think the Scriptures are false? Does he not believe that Job was as he is described? Show him another person who is imitating the life of that righteous man. This is how the Master will also judge us: He places fellow servants alongside fellow servants, and does not pass judgment according to His own assessment alone, so that no one may begin to say again what that servant said—the one who was entrusted with the talent and who brought an accusation instead of a talent: "You are a harsh man." For he ought to have mourned because he did not double the talent, but instead made his sin more serious by adding to his own laziness an accusation against the Master. For what does he say? "I knew you, that you are a harsh man." O miserable and wretched, ungrateful and lazy man! You ought to have accused your own laziness and taken away something from your former sin. But by bringing a charge against the Master, you have doubled your sin instead of doubling your talent.

Remember these things. With these stop the mouths of the indolent, the dissolute, the slothful, the indisposed towards the labours of virtue, those who accuse their common Master. You have sinned he saith be still. Do not add a second more grievous sin. It is not so grievous to sin, as after the sin to accuse the Master. Take knowledge of the cause of the sin, and you will find that it is none other than yourself who hast sinned. Everywhere there is a need of a good intention. I have shown you this not from simple reasoning only, but from the case of fellow-servants living in the world itself. Do thou also use this proof. Thus too our common master will judge us. Learn this method of proof, and no one will be able to reason with you. Is any a fornicator? Show him another who is self-restrained. Is any covetous and rapacious? Show him one who gives alms. Does he live in jealousy and envy? Show him one clean from passion. Is he overcome by anger? Bring into the midst one who is living in wisdom, for we must not only have recourse to ancient example, but take our models from present times. For even today by the grace of God, good deeds are done not less than of old. Is a man incredulous? And does he think that the scriptures are false? Does he not believe that Job was such as he was? Show him another man, emulating the life of that righteous person. Thus will the Master also judge us: He places fellow servants with fellow-servants, nor does he give sentence according to his own judgment, in order that no one may begin to say again, as that servant said, who was entrusted with the talent, and who instead of a talent brought the accusation. You are an austere man. For he ought to mourn, because he did not double the talent, but rendered his sin the more grievous, by adding to his own idleness, his accusation against the Master. For what says he? I knew you that you are an austere man. O miserable, and wretched, ungrateful and lazy man! You ought to have accused your own idleness, and to have taken away somewhat from your former sin. But thou in bringing an account against the master hast doubled your sin instead of doubling your talent.

For this reason God places servants together with servants so that one group may judge the other, and so that some who are judged by the others will not be able in the future to accuse the master. For this reason, he says, "The Son of Man comes in the glory of his Father." See the equality of the glory: he does not say "in glory like the glory of the Father," but "in the glory of the Father," and he will gather together all the nations. The tribunal is terrible—terrible to the sinful and those who must give account. But to those who are conscious of having done good works, it is desirable and gentle. And he will place the sheep on his right hand and the goats on his left. Both groups are human beings. Why then are some sheep and others goats? Not so that you may learn a difference in their nature (physis), but the difference in their intention. But why are those who did not show compassion called goats? Because that animal is unfruitful and unable to provide useful services—whether by its milk, its offspring, or its hair—to those who own it, being entirely lacking in such contributions because of its immaturity in age. For this reason he has called those who bear no fruit, by comparison, goats, but those on the right hand sheep. For from these the benefit is great, both from their wool, their offspring, and their milk. What then does he say to them? "You saw me hungry and you fed me, naked and you clothed me, a stranger and you took me in." Again to the others he says the opposite. And yet both groups were equally human, both groups received the same promises, the same rewards were assigned to both for doing right. The same person came to both groups with the same nakedness, and to both groups with the same hunger, and in the same way as a stranger. All things were the same for both groups.

3. On this account God places together servants and servants in order that the one set may judge the other, and that some being judged by the others may not be able for the future to accuse the master. On this account, he saith The Son of Man comes in the glory of his Father. See the equality of the glory: he does not say in glory like to the glory of the Father, but in the glory of the Father, and will gather together all the nations. Terrible is the tribunal: terrible to the sinful, and the accountable. Since to those who are conscious to themselves of good works, it is desirable and mild. And he will place the sheep on his right hand, and the kids on his left. Both these and those are men. For what reason then are those indeed sheep but these kids? Not that you may learn a difference in their nature, but the difference in their purpose. But for what reason are they who did not show compassion kids? Because that animal is unfruitful and is not able to contribute services, either by its milk, or by progeny, or by its hair, to those who possess it, being on all sides destitute of such a contribution as this, on account of the immaturity of its age. On this account he has called those who bear no fruit, by comparison, kids, but those on the right hand sheep. For from these the offering is great, both of their natural wool, their progeny, and their milk. What then does he say to them? You saw me hungering and ye fed me, naked and ye clothed me, a stranger and ye took me in. Again to those he says the contrary. And yet both these and those were alike men, both these and those received the same promises, the same rewards were assigned to both on doing right. The same person came both to these and to those, with the same nakedness: and to these and to those with the same hunger, and in the same way and a stranger. All things were alike to those and to these.

How then was the end not the same? Because the purpose did not permit it. This alone made the difference. For this reason, one group went to Gehenna, but the other to the Kingdom. But if the Devil were the cause of their sins, they would not be destined for punishment when someone else had sinned and driven them on. Do you see here both those who sin and those who do good works? Do you see how, upon seeing their fellow-servants, they were silenced? Come, let us bring our discussion to another example for your benefit. There were ten virgins, he says. Here again there are purposes that are upright and purposes that are sinful, so that you may see side by side both the sins of one group and the good works of the others. The comparison makes these things clearer. Both groups were virgins, five in each group. All awaited the bridegroom. How then did some enter in while others did not? Because some were selfish, and others were generous and loving. Do you see again that the purpose determined the nature of the end, not the Devil? Do you see that the judgments were parallel, and that the verdict proceeds from those who are like each other? Fellow-servants will judge fellow-servants. Do you want me to show you a comparison arising from contrasts? For there is also one from contrasts, so that the condemnation may become greater. The men of Nineveh, he says, shall rise up and shall condemn this generation. Those being judged are no longer alike, for one group are barbarians, the others are Jews. One group enjoyed prophetic teaching, the others never partook of divine instruction. And this is not the only difference, but also the fact that in that case a servant went to them, in this the master; and that man came and proclaimed destruction, but this man declared the glad tidings of the kingdom of heaven. Which of these groups was more likely to believe? The barbarians, ignorant and those who had never partaken of divine teaching, or those who had from their earliest age been trained in prophetic books? To everyone, it is plain that the Jews would be more likely to believe. But the contrary took place. And these disbelieved the Master when he preached the kingdom of heaven, but those believed their fellow-servant when he threatened destruction, so that their goodness and these men's folly might be manifested to a greater degree. Is there a demon? A Devil? Chance? Or Fate? Has not each become the cause to himself both of evil and of virtue? For if they themselves were not to be held accountable, he would not have said that they shall judge this generation, nor would he have said that the Queen of the South would condemn the Jews. For then not only will one people condemn another people, but one man will often judge a whole people, when those who, it is acknowledged, might readily have been deceived are found to remain undeceived, and those who ought in every way to have the advantage turn out to be defeated. For this reason, we made mention of Adam and of Job, for it is necessary to return to that subject so as to complete our discussion. He attacked Adam by means of mere words, but Job by means of deeds. For the one he stripped of all his wealth and deprived of his children, but from this man he did not take away anything, great or small, of his possessions. But let us rather examine the very words and the method of the plot. The serpent came, he says, and said to the woman, What is it that God has said, you shall not eat of every tree which is in the garden? Here it is a serpent; there a woman, in the case of Job. Meanwhile, great is the difference between the counselors. The one is a servant, the other a partner of the man's life. She is a helpmate, but the other is under subjection. Do you see how inexcusable this is? Eve, the servant in subjection, deceived him, but him not even his partner and helpmate could overthrow. But let us see what he says. What is this that God has said, you shall not eat of every tree? Certainly God did not say this, but the opposite. See the villainy of the Devil. He said what was not spoken in order that he might learn what was spoken. What then did the woman do? She ought to have silenced him, she ought not to have exchanged a word with him. In foolishness she declared the judgment of the Master. Thereby she gave the Devil a powerful handle.

How then was the end not the same? Because the purpose did not permit it. For this alone made the difference. On this account the one set went to Gehenna, but the other to the Kingdom. But if the Devil were the cause to them of their sins, these would not be destined to be chastened, when another sinned and drove them on. Do you see here both those who sin, and those who do good works? Do you see how on seeing their fellow-servants they were silenced? Come and let us bring our discourse to another example for your benefit. There were ten virgins he says. Here again there are purposes which are upright, and purposes which are sinful, in order you may see side by side, both the sins of the one and the good works of the others. For the comparison makes these things the plainer. And these and those were virgins; and these were five, and also those. All awaited the bridegroom. How then did some enter in, and others did not enter in? Because some indeed were churlish, and others were gentle and loving. Do you see again that the purpose determined the nature of the end, not the Devil? Do you see that the judgments were parallel, and that the verdict given proceeds from those who are like each other? Fellow-servants will judge fellow-servants. Do you wish that I should show you a comparison arising from contrasts? For there is one also from contrasts so that the condemnation may become the greater. The men of Nineveh he saith shall rise up, and shall condemn this generation. The judged are no longer alike, for the one are barbarians, the others are Jews. The one enjoyed prophetic teaching, the others were never partakers of a divine instruction. And this is not the only difference, but the fact that in that case a servant went to them, in this the master; and that man came and proclaimed an overthrow; but this man declared the glad tidings of a kingdom of heaven. Which of these was it the more likely, would believe? The barbarians, and ignorant, and they who had never partaken of divine teaching, or they who had from their earliest age been trained in prophetic books? To every one, it is plain, that the Jews would be more likely to believe. But the contrary took place. And these disbelieved the Master when he preached a kingdom of heaven, but those believed their fellow-servant when he threatened an overthrow: in order that their goodness, and these men's folly might be manifested to a greater degree. Is there a Demon? A Devil? Chance? Or Fate? Has not each become the cause to himself both of evil, and of virtue? For if they themselves were not to be liable to account, he would not have said that they shall judge this generation. Nor would he have said that the Queen of the South would condemn the Jews. For then indeed not only will one people condemn another people, but one man will often judge a whole people, when they who, it is allowed, might readily have been deceived, are found to remain undeceived, and they who ought in every way to have the advantage, turn out to be worsted. On this account, we made mention of Adam and of Job, for there is necessity to revert to that subject, so as to put the finish to our discourse. He attacked Adam indeed by means of mere words, but Job by means of deeds. For the one he denuded of all his wealth, and deprived of his children. But from this man he took not away anything, great or little of his possessions. But let us rather examine the very words and the method of the plot. The serpent came says he and said to the woman, What is it that God has said, ye shall not eat of every tree which is in the garden? Here it is a serpent; there a woman, in the case of Job: mean while great is the difference between the counsellors. The one is a servant, the other a partner of the man's life. She is a helpmate, but the other is under subjection. Do you see how unpardonable this is? Eve indeed, the servant in subjection deceived: but him not even his partner, and helpmate could overthrow. But let us see what he saith. What is this that God has said, you shall not eat of every tree? Assuredly indeed God did not say this but the opposite. See the villany of the Devil. He said that which was not spoken, in order that he might learn what was spoken. What then did the woman? She ought to have silenced him, she ought not to have exchanged a word with him. In foolishness she declared the judgment of the Master. Thereby she afforded the Devil a powerful handle.

See what an evil it is to rashly hand ourselves over to our enemies and to those who conspire against us. This is why Christ said, "Give not holy things to the dogs, neither cast ye your pearls before the swine, lest they turn and rend you." And this is what happened with Eve. She gave the holy things to the dog, to the swine. He trampled the words underfoot and turned and tore the woman apart. And see how he works evil. He says, "You shall not die the death."

4. See what an evil it is to commit ourselves rashly to our enemies, and to conspirators against us. On this account Christ used to say, Give not holy things to the dogs, neither cast ye your pearls before the swine, lest they turn and rend you. And this happened in the case of Eve. She gave the holy things to the dog, to the swine. He trod under foot the words: and turned and rent the woman. And see how he works evil. You shall not die the death says he.

Give me your attention on this point: the woman was able to understand the deception. The devil immediately announced his hostility and his warfare against God; he immediately contradicted Him. Let it be so. Before this, you declared the judgment to one who wished to learn it. After this, why did you follow one who said the opposite? God said "you shall die the death." The devil responded to this and said "you shall not die the death." What could be clearer than this warfare? From what other source should one learn who the enemy and the foe is, than from his answer returned to God? She should then have immediately fled from the bait, she should have started back from the snare. "You shall not die the death," he says, "for God knows that on the day on which you eat, your eyes shall be opened, and you shall be as Gods." In hope of a greater promise she threw away the goods in her hand. He promised that he would make them Gods, and cast them down into the tyranny of death. Where then, O woman, did you get your belief in the devil? What good did you discern? Was not the trustworthiness of the lawgiver sufficient to prove that the one was God, both creator and framer of the world, and the other the devil and an enemy? And I do not say the devil. You thought that he was a mere serpent. Should a serpent claim such equality that you would tell him the Master's judgment? You see that it was possible to perceive the deception, but she would not, and yet God gave many proofs of his own beneficence and showed forth his care of his works. For he formed man, who had not existed before, and breathed a soul into him, and made him according to his image, making him ruler of all things upon the earth, and granted him a helpmate, planted Paradise, and having given him the use of the rest of the trees, refused him the taste of one only—and this very prohibition he made for man's advantage. But the devil manifested no good things by his deed, whether little or great, but exciting the woman with mere words and puffing her up with vain hopes, thus he deceived her. But nevertheless she considered the devil to be more worthy of credit than God, although God showed forth his good will by his works. The woman believed in one who professed mere words, and nothing else. Do you see how, from folly alone and sloth, and not from force, the deception happened? And in order that you may learn it more clearly, hear how the scripture accuses the woman: For it does not say "being deceived," but "seeing the tree that it was fair, she ate." So that the blame belongs to her uncontrolled vision, not to the deception alone which comes from the devil. For she was defeated by yielding to her own desire, not by the wickedness of the demon. On this account she did not have the benefit of pardon, but though she said "the serpent deceived me," she paid the uttermost penalty. For it was in her power not to have fallen. And in order that you may understand this more clearly, come, let us conduct our discussion to the case of Job—from the defeated to the vanquisher, from the conquered to the conqueror. For this man will give us greater zeal, so that we may raise our hands against the devil. There, he who deceived and conquered was a serpent; here the tempter was a woman, and she did not prevail—and yet at least she was far more persuasive than he. For to Job, after the destruction of his wealth, after the loss of his children, after being stripped bare of all his goods, her wiles were added. But in the other case there was nothing of this kind. Adam did not suffer the destruction of his children, nor did he lose his wealth. He did not sit upon a dunghill, but inhabited a Paradise of luxury and enjoyed all manner of fruits, and fountains and rivers, and every other kind of security. Nowhere was there labor or pain, or despair and cares, or reproaches and insults, or the countless ills which assailed Job. But nevertheless, when nothing of this kind existed, he fell and was overthrown. Is it not evident that it was on account of sloth? Even so, just as the other, when all these things beset him and weighed upon him, stood nobly and did not fall, is it not evident that his steadfastness was owing to his vigilance of soul?

Give me your attention on this point, that the woman was able to understand the deceit. For he immediately announced his enmity, and his warfare against God, he immediately contradicted Him. Let it be so. Before this you declared the judgment to one who wished to learn it. After this why did you follow one who said the opposite? God said you shall die the death. The Devil made answer to this and said you shall not die the death. What could be clearer than this warfare? From what other quarter ought one to learn the enemy and the foe, than from his answer returned to God? She ought then immediately to have fled from the bait, she ought to have started back from the snare. You shall not die the death, says he for God knows, that on the day on which you eat, your eyes shall be opened, and ye shall be as Gods. In hope of a greater promise she cast away the goods in her hand. He promised that he would make them Gods, and cast them down into the tyranny of death. Whence then O woman did you believe the Devil? What good did you discern? Was not the trustworthiness of the lawgiver sufficient to prove that the one was God, both creator and framer of the world, and the other the Devil and an enemy? And I do not say the Devil. You thought that he was a mere serpent. Ought a serpent to claim such equality that you should tell him the Master's judgment? You see that it was possible to perceive the deceit, but she would not, and yet God gave many proofs of his own beneficence and showed forth his care of his works. For he formed man, who had not existed before; and breathed a soul into him, and made him according to his image, making him ruler of all things upon the earth, and granted him a helpmate, planted Paradise, and having committed to him the use of the rest of the trees, refused him the taste of one only: and this very prohibition he made for man's advantage. But the Devil manifested no good things by his deed, whether little, or great: but exciting the woman with mere words and puffing her up with vain hopes, thus he deceived her. But nevertheless she considered the Devil to be more worthy of credit than God, although God showed forth his good will by his works. The woman believed in one who professed mere words, and nothing else. Do you see how, from folly alone and sloth, and not from force, the deceit happened? And in order that you may learn it more clearly hear how the scripture accuses the woman: For it does not say, being deceived, but seeing the tree that it was fair, she ate. So that the blame belongs to her uncontrolled vision, not to the deceit alone which comes from the Devil. For she was defeated by yielding to her own desire, not by the wickedness. of the Demon. On this account she did not have the benefit of pardon, but though she said, the serpent deceived me, she paid the uttermost penalty. For it was in her power not to have fallen. And in order that you may understand this more clearly, come, let us conduct our discourse to the case of Job; from the defeated to the vanquisher, from the conquered to the conqueror. For this man will give us greater zeal, so that we may raise our hands against the Devil. There he who deceived and conquered was a serpent; here the tempter was a woman, and she did not prevail: and yet at least she was far more persuasive than he. For to Job after the destruction of his wealth, after the loss of his children, after being stripped bare of all his goods, her wiles were added. But in the other case there was nothing of this kind. Adam did not suffer the destruction of his children, nor did he lose his wealth: he did not sit upon a dunghill, but inhabited a Paradise of luxury and enjoyed all manner of fruits, and fountains and rivers, and every other kind of security. Nowhere was there labour or pain, or despair and cares, or reproaches, and insults, or the countless ills which assailed Job: but nevertheless, when nothing of this kind existed, he fell and was overthrown. Is it not evident that it was on account of sloth? Even so therefore as the other, when all these things beset him, and weighed upon him, stood nobly and did not fall, is it not evident that his steadfastness was owing to his vigilance of soul?

Give me your attention on this point, beloved: harvest the greatest possible benefit from both examples, and avoid imitating Adam, knowing how many evils are born from laziness. Instead, imitate Job's godliness, learning how many glorious things spring from earnestness. Consider him, the complete victor, and you will have much consolation in every pain and danger. For that blessed and noble man stands forth as if in the common theater of the world, and through the sufferings that happened to him, he teaches everyone to bear nobly all things that happen to them and never to give in to the troubles that come upon them. Truly, there is no human suffering that cannot receive consolation from his example, because the sufferings that are scattered throughout the whole world came together and bore down upon one body—his. What pardon, then, will there be for someone who cannot bear his share of troubles with thankfulness? Since Job appears to bear not merely a part but the entire suffering of all people. And so that you may not dismiss my words as exaggerated, come, let us examine individually the evils that came upon him and show how completely he fulfilled this role. And if you wish, let us first consider what seems to be the most unbearable of all: poverty and the pain that comes from it, because everyone everywhere laments this. Who was poorer than Job? Poorer than the outcasts at the baths and those who sleep in the ashes of the furnace—poorer, in fact, than all people? For those people at least have one ragged garment, but he sat naked, having only the garment that nature provides, the clothing of the flesh, and even this the Devil destroyed on all sides with a distressing kind of decay. Again, these poor people are at least under the roof of the bath porches and are covered with a shelter, but he continued always to pass his nights in the open air, not having even the consolation of a bare roof. And what is even greater: these people are conscious of many terrible evils within themselves, but he was conscious of nothing against himself. This point must be noticed in each of the things that happened to him—something that caused him greater pain and produced more confusion: his ignorance of the reason for what was taking place. These people, as I said, would have many things to reproach themselves for, and this contributes no little consolation in calamity: to be conscious within oneself of being punished justly. But he was deprived of this consolation, and while displaying a life full of virtue, he endured the fate of those who had dared to commit extreme wickedness. And these people who are among us have been poor from the start and have been experienced in calamity from the beginning. But he endured a calamity with which he had no experience, undergoing an immense change from wealth. Just as knowing the cause of what happens is the greatest consolation, so it is equally important to have been experienced in poverty from the beginning and to continue in it. Job was deprived of both these consolations, and not even then did he fall away. Do you see that he came to extreme poverty, so extreme that it is impossible to find anyone comparable? For what could be poorer than someone who is naked and does not even have a roof over him? Indeed, he could not even enjoy the bare ground but sat upon the dunghill. Therefore, whenever you see yourself come to poverty, consider the suffering of the righteous one, and immediately you will rise up and shake off every thought of despair. This one calamity, then, seems to people to be the foundation of all sufferings together. And the second after it—or rather before it—is bodily affliction. Who, then, was ever so disabled? Who endured such disease? Who received or saw anyone else receive so great an affliction? No one. Little by little his body wasted away, and a stream of worms issued from his limbs on every side. The discharge was constant, and the foul smell that surrounded him was strong, and as his body was being destroyed little by little and decaying with such putrefaction, food became distasteful to him, and hunger was strange and unusual to him. For he was not even able to enjoy the nourishment given to him. As he says, "I see my food to be loathsome." Whenever, then, you fall into weakness, O man, remember that body and that holy flesh. For it was holy and pure even when it had so many wounds. And if anyone belongs to the army and is then unjustly hanged on the pillory without any reasonable pretext and has his sides scraped to pieces, let him not consider the matter a reproach, nor let him give way to pain when he thinks of this saint. But this man, someone says, had much comfort and consolation in knowing that God was bringing these sufferings upon him. This actually especially troubled and disturbed him—to think that the just God whom he had served in every way was at war with him. And he was unable to find any reasonable explanation for what was happening. Yet when he finally learned the cause, see what piety he showed, for when God said to him, "Do you think that I have dealt with you in order that you might appear righteous?" conscience-stricken he says, "I will lay my hand upon my mouth; once I have spoken, but to a second word I will not proceed," and again, "As far as the hearing of the ear I heard you before, but now my eye has seen you, wherefore I have held myself to be vile and am wasted away, and I consider myself to be earth and ashes."

5. On both sides, beloved, reap the utmost gain, and avoid the imitation of Adam knowing how many ills are begotten of indolence: and imitate the piety of Job, learning how many glorious things spring from earnestness. Consider him, the conqueror throughout, and you shall have much consolation in all pain and peril. For as it were in the common theatre of the world that blessed and noble man stands forth, and by means of the sufferings which happened to him discourses to all to bear all things which befal them nobly, and never give in to the troubles which come upon them. For verily, there is no human suffering which cannot receive consolation from thence. For the sufferings which are scattered over the whole world, these came together, and bore down upon one body, even his. What pardon then shall there be for him who is unable to bear with thankfulness his share of the troubles which are brought upon him? Since he appears not bearing a part only, but the entire ills of all men, and in order that you may not condemn the extravagance of my words, come, and let us take in hand severally the ills that came upon him, and bring forward this fulfilment of them. And if you wish, let us first bring forward that which seems to be the most unendurable of all, I mean poverty, and the pain which arises from it. For everywhere all men bewail this. What was poorer then than Job, who was poorer than the outcasts at the baths, and those who sleep in the ashes of the furnace, poorer in fact than all men? For these indeed have one ragged garment, but he sat naked, and had only the garment which nature supplies, the clothing of the flesh, and this the Devil destroyed on all sides, with a distressing kind of decay. Again these poor folk are at least under the roof of the porches at the baths, and are covered with a shelter. But he continued always to pass his nights in the open air, not having even the consolation of a bare roof. And, what is still greater, the fact that these are conscious of many terrible evils within themselves, but he was conscious of nothing against himself. For this is to be noticed in each of the things which happened to him, a thing which caused him greater pain, and produced more perplexity; the ignorance of the reason of what took place. These persons then, as I said, would have many things with which to reproach themselves. And this contributes no little to consolation in calamity; to be conscious in oneself of being punished justly. But he was deprived of this consolation, and while exhibiting a conversation full of virtue, endured the fate of those who had dared to do extreme wickedness. And these folk who are with us, are poor from the outset, and from the beginning are versed in calamity. But he endured calamity in which he was unversed, experiencing the immense change from wealth. As then the knowledge of the cause of what takes place, is the greatest consolation; so it is not less than this, to have been versed in poverty from the beginning, and so to continue in it. Of both these consolations that man was deprived, and not even then, did he fall away. Do you see him indeed come to extreme poverty, even in comparison with which it is impossible to find a fellow? For what could be poorer than the naked who has not even a roof over him? Yea rather not even was it in his power to enjoy the bare ground, but he sat upon the dunghill. Therefore whenever you see yourself come to poverty, consider the suffering of the just one, and straightway you shall rise up, and shake off every thought of despondency. This one calamity therefore seems to men to be the groundwork of all sufferings together. And the second after it, yea rather before it, is the affliction of the body. Who then was even so disabled? Who endured such disease? Who received or saw any one else receive so great an affliction? No one. Little by little his body was wasted, and a stream of worms on every side issued from his limbs, the running was constant, and the evil smell which surrounded him was strong, and the body being destroyed little by little, and decaying with such putrefaction, used to make food distasteful and hunger was to him strange and unusual. For not even was he able to enjoy the nourishment which was given to him. For says he I see my food to be loathsome. Whenever then you fall into weakness, O man, remember that body and that saintly flesh. For it was saintly and pure, even when it had so many wounds. And if any one belong to the army, and then unjustly and without any reasonable pretext, be hanged upon the pillory, and has his sides rasped to pieces, let him not think the matter to be a reproach, nor let him give way to the pain when he thinks upon this saint. But this man, says one, has much comfort and consolation in knowing that God was bringing these sufferings upon him. This indeed especially troubled and disturbed him, to think that the just God who had in every way been served by him, was at war with him. And he was not able to find any reasonable pretext for what took place, since, when at least he afterwards learned the cause, see what piety he showed, for when God said to him Do you think that I have had dealings with you in order that you might appear righteous? conscious-stricken he says I will lay my hand upon my mouth, once have I spoken but to a second word I will not proceed, and again as far as the hearing of the ear I have heard you before, but now mine eye has seen you, wherefore I have held myself to be vile, and am wasted away, and I consider myself to be earth and ashes.

If you think this is enough for consolation, you will be able to experience this comfort yourself. Even if you do not suffer any of these misfortunes at the hands of God but because of the aggression of other people, still give thanks and do not blaspheme him who is able to prevent them but permits them for the sake of testing you. Just as those who suffer at the hands of God are crowned, so you too will obtain the same reward, because you have nobly endured the calamities that were brought upon you by other people, and gave thanks to him who was able to hinder them but chose not to.

6. But if you think that this is sufficient for consolation, you will yourself also be able to experience this comfort. And even if you dost not suffer any of these misfortunes at the hands of God but owing to the insolence of men; and yet give thanks and do not blaspheme him who is able to prevent them indeed, but who permits them for the sake of testing you: just as they who suffer at the hands of God are crowned, so also you shall obtain the same reward, because you have borne nobly the calamities which were brought upon you from men, and gave thanks to him who was able indeed to hinder them, but not willing.

Look at this! You have seen poverty and disease, both brought upon this righteous man in the most extreme degree. Do you want me to show you the warfare waged against this noble man by nature itself, in such excessive degree? He lost ten children—all ten at once, all ten in the very bloom of youth, ten who displayed much virtue—and not by the common law of nature, but by a violent and pitiable death. Who could possibly recount so great a disaster? No one. Therefore, whenever you lose a son and daughter together, turn to this righteous man, and you will find much comfort for yourself. Were these the only misfortunes that happened to him? The desertion and treachery of his friends, and the insults and mockery and derision, and the attacks from all sides—this was unbearable. For the nature of calamities is such that those who reproach us about our misfortunes usually distress our soul. Not only was there no one to comfort him, but many people surrounded him on every side with taunts. And you see him lamenting this bitterly, saying "but even you too fell upon me." And he calls them pitiless, and says "My neighbors have rejected me, and my servants spoke against me, and I called the sons of my concubines, and they turned away from me." And others, he says, "mock me, and I became the common talk of all." And "my very clothing," he says, "abhorred me." These things are unbearable even to hear, much more to endure in reality: extreme poverty, intolerable disease both new and strange, the loss of so many good children in such a manner, reproaches and insults and taunts from people. Some mocked, some reproached, and others despised him—not only enemies, but even friends; not only friends, but even servants. And they not only mocked and reproached him, but even abhorred him, and this not for two or three or ten days, but for many months. And (a circumstance that happened in that man's case alone) he had no comfort even at night, but the terrifying delusions at night made his daytime misfortunes even worse. For he endured more grievous things in his sleep—hear what he says: "Why do you frighten me in sleep and terrify me in visions?" What man of iron, what heart of steel could have endured so many misfortunes? For if each of these was unbearable by itself, consider what a tumult their simultaneous arrival created. But nevertheless he bore all these, and in all that happened to him he did not sin, nor was there guile in his lips.

Behold then! You have seen poverty and disease, and both in the extremest degree brought upon this just man. Do you wish that I should show you the warfare at nature's hands, in such excessive degree waged then against this noble man? He lost ten children, the ten at one fell swoop, the ten in the very bloom of youth, ten who displayed much virtue, and that not by the common law of nature, but by a violent and pitiable death. Who could be able to recount so great a calamity? No one. Whenever therefore you lose son and daughter together, have recourse to this just man, and you shall find altogether much comfort for yourself. Were these then the only misfortunes which happened to him? The desertion and treachery of his friends, and the gibes, and raillery, and the mockery and derision, and the tearing in pieces by all, was something intolerable. For the character of calamities is not of such a kind, that they who reproach us about our calamities are wont to vex our soul. Not only was there no one to soothe him but many even on many sides beset him with taunts. And you see him lamenting this bitterly, and saying but even you too fell upon me. And he calls them pitiless, and says My neighbours have rejected me, and my servants spoke against me, and I called the sons of my concubines, and they turned away from me. And others says he sport upon me, and I became the common talk of all. And my very raiment says he abhorred me. These things at least are unbearable to hear, still more to endure in their reality, extreme poverty, and intolerable disease new and strange, the loss of children so many and so good, and in such a manner, reproaches and gibes, and insults from men. Some indeed mocked and some reproached and others despised; not only enemies, but even friends; not only friends, but even servants, and they not only mock and reproach, but even abhorred him, and this not for two or three, or ten days, but for many months; and (a circumstance which happened in that man's case alone) not even had he comfort by night, but the delusions of terrors by night were a greater aggravation of his misfortunes by day. For that he endured more grievous things in his sleep, hear what he says why dost thou frighten me in sleep, and terrify me in visions? What man of iron, what heart of steel could have endured so many misfortunes? For if each of these was unbearable in itself, consider what a tumult their simultaneous approach excited. But nevertheless he bore all these, and in all that happened to him he sinned not, nor was there guile in his lips.

Let Job's sufferings be the cure for our troubles, his terrible storm the safe harbor for our own suffering. In every trial that happens to us, let us think of this saint. When we see one person enduring all the misfortunes of the world, we will conduct ourselves courageously in our own share of them. Just as a loving mother stretches out her hands in every direction, receiving and reviving her frightened children, so let us always turn to this book. Even if all the pitiable troubles that afflict humanity attack us, let us take sufficient comfort from it and go on our way. If you say, "He was Job, and that's why he endured all this, but I'm not like him," you're actually giving me a greater charge against yourself and fresh praise for him. The truth is, you are more likely to be able to bear all this than he was. Why? Because he lived before the day of grace and before the law, when there was not much strictness of life, when the grace of the Spirit was not so great, when sin was hard to fight against, when the curse still prevailed, and when death was terrifying. But now our struggles have become easier, since all these things have been removed after the coming of Christ. So we have no excuse when we cannot reach the same standard as he did, after so much time has passed and with such great advantages and so many gifts given to us by God. Considering all these things—that his misfortunes were greater and that he entered the contest when the conflict was more difficult—let us bear everything that happens to us nobly and with much thankfulness, so that we may obtain the same crown as he did, by the grace and loving-kindness of Jesus Christ our Lord, with whom be glory to the Father together with the Holy Spirit, now and always and forever and ever. Amen.

7. Let the sufferings of that man then be the medicines for our ills, and his grievous surging sea the harbour of our sufferings, and in each of the accidents which befal us, let us consider this saint, and seeing one person exhausting the misfortunes of the universe, we shall conduct ourselves bravely in those which fall to our share, and as to some affectionate mother, stretching forth her hands on all sides, and receiving and reviving her terrified children, so let us always flee to this book, and even if the pitiable troubles of all men assail us, let us take sufficient comfort for all and so depart. And if you say, he was Job, and for this reason bore all this, but I am not like him; you supply me with a greater accusation against yourself and fresh praise of him. For it is more likely that you should be able to bear all this than he. Why pray? Because he indeed was before the day of grace and of the law, when there was not much strictness of life, when the grace of the Spirit was not so great, when sin was hard to fight against, when the curse prevailed and when death was terrible. But now our wrestlings have become easier, all these things being removed after the coming of Christ; so that we have no excuse, when we are unable to reach the same standard as he, after so long a time, and such advantage, and so many gifts given to us by God. Considering therefore all these things, that misfortunes were greater for him, and that when the conflict was more grievous, then he stripped for the contest; let us bear all that comes upon us nobly, and with much thankfulness, in order that we may be able to obtain the same crown as he, by the grace and lovingkindness of Jesus Christ our Lord, with whom be glory to the Father together with the Holy Spirit, now and always and for ever and ever. Amen.