Author: Mourad Takla

Against Marcionists and Manichæans

Against Marcionists and Manichæans

On the passage "Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as you will": this is a response to the Marcionists and Manicheans. It also shows that we should not rush into danger, but should put God's will above every other will.

On the passage Father if it be possible let this cup pass from me, nevertheless not as I will but as you will: and against Marcionists and Manichæans: also, that we ought not to rush into danger, but to prefer the will of God before every other will.

I recently delivered a sharp rebuke to those who are greedy and want to take advantage of others. I did this not to harm them but to correct them—not because I hate the people themselves, but because I detest their wickedness. A physician does the same thing when he cuts open an abscess: he is not attacking the suffering body but fighting against the disease and the wound. So today let us give them a brief rest so they can recover from their distress and not reject the cure by being constantly attacked. Physicians do this too: after using the knife they apply bandages and medicines, and they let a few days go by while they prepare things to ease the pain. Following their example, let me today devise a way for them to benefit from my teaching by raising a question about doctrine, directing my words to the passage that has been read. I suspect that many people are confused about why Christ spoke these words, and it is also likely that any heretics who are present may seize upon these words and use them to unsettle many of the simpler brothers.

1. I lately inflicted a severe stroke upon those who are grasping and wish to overreach others; I did this not in order to wound them but in order to correct them; not because I hate the men, but because I detest their wickedness. For so the physician also lances the abscess, not as making an attack upon the suffering body, but as a means of contending with the disorder and the wound. Well today let us grant them a little respite, that they may recover from their distress, and not recoil from the remedy by being perpetually afflicted. Physicians also act thus; after the use of the knife they apply plasters and drugs, and let a few days pass while they devise things to allay the pain. Following their example let me today, devising means for them to derive benefit from my discourse, start a question concerning doctrine, directing my speech to the words which have been read. For I imagine that many feel perplexed as to the reason why these words were uttered by Christ: and it is probable also that any heretics who are present may pounce upon the words, and thereby upset many of the more simple-minded brethren.

In order to build a wall against their attack and to relieve those who are in perplexity from bewilderment and confusion, let us take up the words that have been quoted, focus on the passage, and dive into the depths of its meanings. For reading is not enough unless knowledge is also added to it. Just as the eunuch of Candace read, but until someone came who taught him the meaning of what he was reading, he got no great benefit from it. So that you may not be in the same condition, pay attention to what is said, use your understanding, give me your undivided attention, let your eye be alert, your focus serious. Let your soul be freed from worldly cares, so that we may not sow our words on thorns, or on rock, or by the roadside, but so that we may cultivate a deep and rich field and reap an abundant harvest. For if you pay attention to what is said in this way, you will make my labor lighter and make it easier to discover what you are seeking.

In order then to build a wall against their attack and to relieve those who are in perplexity from bewilderment and confusion, let us take in hand the words which have been cited, and dwell upon the passage, and dive into the depths of its meanings. For reading does not suffice unless knowledge also be added to it. Even as the eunuch of Candace read, but until one came who instructed him in the meaning of what he was reading he derived no great benefit from it. In order therefore that you may not be in the same condition attend to what is said, exert your understanding, let me have your mind disengaged from other thoughts, let your eye be quick-sighted, your intention earnest: let your soul be set free from worldly cares, that we may not sow our words upon the thorns, or upon the rock, or by the way side, but that we may till a deep and rich field, and so reap an abundant harvest. For if you thus attend to what is said you will render my labour lighter and facilitate the discovery of that which you are seeking.

What then is the meaning of the passage which has been read: "Father, if it be possible, let this cup pass from me"? What does the saying mean? For we ought to unlock the passage by first giving a clear interpretation of the words. What then does the saying mean? "Father, if it be possible, take away the cross." How can you say this? Is he ignorant whether this is possible or impossible? Who would dare to say this? Yet the words are those of someone who is ignorant, for the addition of the word "if" indicates doubt. But as I said, we must not focus merely on the words, but turn our attention to the meaning, and learn the intention of the speaker, and the cause and the occasion. By putting all these things together, we can draw out the hidden meaning. How could the unspeakable Wisdom, who knows the Father just as the Father knows the Son, have been ignorant of this? For this knowledge concerning his passion was not greater than the knowledge concerning his essential nature, which he alone accurately knew. For he says, "As the Father knows me, even so I know the Father" (John 10:15). And why do I speak of the only-begotten Son of God? For even the prophets appear not to have been ignorant of this fact, but to have known it clearly and to have declared beforehand with much confidence that it must come to pass this way and certainly would be.

What then is the meaning of the passage which has been read Father if it be possible let this cup pass from me? What does the saying mean? For we ought to unlock the passage by first giving a clear interpretation of the words. What then does the saying mean? Father if it be possible take away the cross. How do you say? Is he ignorant whether this be possible or impossible? Who would venture to say this? Yet the words are those of one who is ignorant: for the addition of the word if, is indicative of doubt: but as I said we must not attend to the words merely, but turn our attention to the sense, and learn the aim of the speaker, and the cause and the occasion, and by putting all these things together turn out the hidden meaning. The unspeakable Wisdom then, who knows the Father even as the Father knows the Son, how should he have been ignorant of this? For this knowledge concerning His passion was not greater than the knowledge concerning His essential nature, which He alone accurately knew. For as the Father knows me He says even so know I the Father. John 10:15 And why do I speak of the only begotten Son of God? For even the prophets appear not to have been ignorant of this fact, but to have known it clearly, and to have declared beforehand with much assurance that so it must come to pass, and would certainly be.

Listen at least to how differently everyone foretells the cross. First, the patriarch Jacob, for he directs his words to Him and says, "Out of a tender shoot did you spring up"—by the word "shoot" he means the Virgin and the undefiled nature of Mary. Then, pointing to the cross, he said, "You lay down and slept as a lion, and as a lion's cub; who shall raise him up?" Here he called death a slumber and a sleep, and with death he joined the resurrection when he said "who shall raise him up?" No one indeed except himself—which is why Christ also said, "I have power to lay down my life, and I have power to take it again," and again, "Destroy this temple and in three days I will raise it up." And what do the words "you lay down and slept as a lion" mean? Just as the lion is terrifying not only when he is awake but even when sleeping, so Christ also was terrifying not only before the cross but even on the cross itself and in the very moment of death, and he performed great miracles at that time: turning back the sun's light, splitting the rocks, shaking the earth, tearing the veil, alarming Pilate's wife, convicting Judas of sin—for then he said, "I have sinned in that I have betrayed the innocent blood"—and Pilate's wife declared, "Have nothing to do with that just man, for I have suffered many things in a dream because of him." Darkness took hold of the earth, and night appeared at midday; then death was destroyed and his tyranny was ended—at least many bodies of the saints who had died arose. The patriarch, declaring these things in advance and demonstrating that even when crucified Christ would be terrifying, said "you lay down and slept as a lion." He did not say "you shall sleep" but "you slept," because it would certainly happen. For it is the custom of the prophets in many places to predict future things as if they had already happened. For just as it is impossible that things which have happened should not have happened, so it is impossible that this should not happen, even though it is future. For this reason they predict future things in the form of past time, indicating by this means the impossibility of their failure and the certainty of their happening. David also spoke this way, signifying the cross: "They pierced my hands and my feet." He did not say "they shall pierce" but "they pierced"; "they counted all my bones." And not only does he say this, but he also describes what was done by the soldiers: "They parted my garments among themselves, and upon my clothing did they cast lots." And not only this, but he also tells how they gave him gall to eat and vinegar to drink. For he says, "They gave me gall for my food, and for my thirst they gave me vinegar to drink." And again another says that they struck him with a spear: "they shall look on him whom they pierced." Isaiah in yet another way, predicting the cross, said, "He was led as a sheep to the slaughter, and as a lamb before his shearer is silent, so he opens not his mouth. In his humiliation his judgment was taken away."

Hear at least how variously all announce the cross. First of all the patriarch Jacob: for directing his discourse to Him he says Out of a tender shoot did you spring up: by the word shoot signifying the Virgin and the undefiled nature of Mary. Then indicating the cross he said You lied down and slumber as a lion, and as a lion's cub; who shall raise him up? Ibid Here he called death a slumbering and a sleep, and with death he combined the resurrection when he said who shall raise him up? No one indeed save he himself — wherefore also Christ said I have power to lay down my life, and I have power to take it again, John 10:18 and again Destroy this temple and in three days I will raise it up. John 2:19 And what is meant by the words you lied down and slumber as a lion? For as the lion is terrible not only when he is awake but even when he is sleeping, so Christ also not only before the cross but also on the cross itself and in the very moment of death was terrible, and wrought at that time great miracles, turning back the light of the sun, cleaving the rocks, shaking the earth, rending the veil, alarming the wife of Pilate, convicting Judas of sin, for then he said I have sinned in that I have betrayed the innocent blood; Matthew 27:4 and the wife of Pilate declared Have nothing to do with that just man, for I have suffered many things in a dream because of Him. Matthew 27:19 The darkness took possession of the earth, and night appeared at midday, then death was brought to nought, and his tyranny was destroyed: many bodies at least of the saints which slept arose. These things the patriarch declaring beforehand, and demonstrating that, even when crucified, Christ would be terrible, said you lied down and slumber as a lion. He did not say you shall slumber but you slumbered, because it would certainly come to pass. For it is the custom of the prophets in many places to predict things to come as if they were already past. For just as it is impossible that things which have happened should not have happened, so is it impossible that this should not happen, although it be future. On this account they predict things to come under the semblance of past time, indicating by this means the impossibility of their failure, the certainty of their coming to pass. So also spoke David, signifying the cross; They pierced my hands and my feet. He did not say they shall pierce but they pierced they counted all my bones. And not only does he say this, but he also describes the things which were done by the soldiers. They parted my garments among themselves, and upon my vesture did they cast lots. And not only this but he also relates they gave Him gall to eat, and vinegar to drink. For he says they gave me gall for my food, and for my thirst they gave me vinegar to drink. And again another one says that they smote him with a spear, for they shall look on Him whom they pierced. Zechariah 12:10 Esaias again in another fashion predicting the cross said He was led as a sheep to the slaughter, and as a lamb before his shearer is dumb, so opens he not his mouth. In his humiliation his judgment was taken away. Isaiah 53:7-8

Notice, I ask you, how each of these writers speaks as if describing things that have already happened, showing by this verb tense the absolute and inevitable certainty of the event. David does the same thing when describing this tribunal. He said, "Why did the heathen rage and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord and against his Christ." He mentions not only the trial, the cross, and what happened on the cross, but also the one who betrayed him, declaring that he was his close companion. For he says, "He that eats bread with me did magnify his heel against me." He also foretells the words Christ would speak on the cross, saying "My God, My God why have you forsaken me?" He describes the burial: "They laid me in the lowest pit, in dark places, and in the shadow of death." He describes the resurrection: "You shall not leave my soul in hell, neither shall you suffer your Holy One to see corruption." He describes the ascension: "God has gone up with a merry noise, the Lord with the sound of the trump." And the session on the right hand: "The Lord said to my Lord sit thou on my right hand until I make your foes your footstool." Isaiah also declares the cause, saying "for the transgressions of my people is He brought to death," and "because all have strayed like sheep, therefore is he sacrificed." He also adds the result, saying "by his stripes we have all been healed" and "he has borne the sins of many." So the prophets knew about the cross, its cause, what it accomplished, the burial, the resurrection, the ascension, the betrayal, the trial, and they described all these things accurately. Is he who sent them and commanded them to speak these things ignorant of them himself? What reasonable person would say that? Do you see that we must not pay attention merely to the words? For this is not the only troubling passage—what follows is even more troubling. For what does he say? "Father if it be possible let this cup pass from me." Here he will be found speaking not only as if ignorant, but as if rejecting the cross. For this is what he says: if it is possible, let me not be subjected to crucifixion and death. And yet when Peter, the leader of the apostles, said this to him—"Be it far from you Lord, this shall not happen unto You"—he rebuked him so severely as to say "get you behind me Satan, you are an offense unto me, for you savour not the things which be of God, but those which be of men," even though shortly before he had pronounced him blessed. But to escape crucifixion seemed to him such a monstrous thing that the one who had received the revelation from the Father, whom he had pronounced blessed, who had received the keys of Heaven—he called him Satan and an offense, and accused him of not savoring the things which be of God because he said to him "Be it far from you Lord, this shall never be unto You"—namely crucifixion. He who so condemned the disciple and poured such an attack upon him as actually to call him Satan, after having bestowed such great praise on him, because he said avoid crucifixion—how could he desire not to be crucified? And how, after these things, when drawing the picture of the good shepherd, could he declare this to be the special proof of his virtue—that he should be sacrificed for the sake of the sheep—saying "I am the good shepherd; the good shepherd lays down his life for the sheep"? Nor did he even stop there, but also added "but he that is an hireling and not the shepherd sees the wolf coming and leaves the sheep, and flees." If then it is the sign of the good shepherd to sacrifice himself, and of the hireling to be unwilling to undergo this, how can he who calls himself the good shepherd beg that he may not be sacrificed? And how could he say "I lay down my life of myself"? For if you lay down your life of yourself, how can you ask another that you may not lay it down? And how is it that Paul marvels at him on account of this declaration, saying "Who being in the form of God counted it not a prize to be on an equality with God, but emptied Himself taking the form of a servant, being made in the likeness of men, and being found in fashion as a man he humbled himself, becoming obedient even unto death, yea, the death of the cross"? And he himself again speaks in this way: "For this cause does my Father love me, because I lay down my life that I may take it again." For if he does not desire to lay it down, but rejects the act and asks the Father not to let it happen, how is it that he is loved on this account? For love belongs to those who are like-minded. And how does Paul say again "Love one another even as Christ also loved us and gave Himself for us"? And Christ himself, when he was about to be crucified, said "Father, the hour has come: glorify your Son," speaking of the cross as glory. And how then does he reject it here when he urges it there? For that the cross is glory, listen to what the evangelist says: "the Holy Ghost was not yet given, because Jesus was not yet glorified." Now the meaning of this expression is that grace was not yet given because the enmity towards men was not yet destroyed, since the cross had not yet done its work. For the cross destroyed the enmity of God towards man, brought about the reconciliation, made the earth Heaven, united men with angels, pulled down the citadel of death, destroyed the power of the devil, extinguished the power of sin, delivered the world from error, brought back the truth, expelled the demons, destroyed temples, overturned altars, suppressed the sacrificial offering, implanted virtue, founded the Churches. The cross is the will of the Father, the glory of the Son, the rejoicing of the Spirit, the boast of Paul, for he says "God forbid that I should boast save in the cross of our Lord Jesus Christ." The cross is that which is brighter than the sun, more brilliant than the sunbeam. For when the sun is darkened, then the cross shines brightly, and the sun is darkened not because it is extinguished, but because it is overpowered by the brilliance of the cross. The cross has broken our bond, it has made the prison of death ineffective, it is the demonstration of the love of God. For "God so loved the world that He gave His only-begotten Son, that every one who believes in Him should not perish." And again Paul says "If being enemies we were reconciled to God by the death of His Son." The cross is the impregnable wall, the invulnerable shield, the safeguard of the rich, the resource of the poor, the defense of those who are exposed to snares, the armor of those who are attacked, the means of suppressing passion and of acquiring virtue, the wonderful and marvelous sign. For "this generation seeks after a sign: and no sign shall be given it save the sign of Jonas," and again Paul says "for the Jews ask for a sign and the Greeks seek wisdom, but we preach Christ crucified." The cross opened Paradise, it brought in the robber, it conducted into the kingdom of Heaven the race of man which was about to perish and was not worthy even of earth. So great are the benefits which have sprung and do spring from the cross—and yet does he not desire to be crucified, I ask? Who would dare to say this? And if he did not desire it, who compelled him, who forced him to it? And why did he send prophets beforehand announcing that he would be crucified, if he was not to be and did not wish to undergo it? And for what reason does he call the cross a cup, if he did not desire to be crucified? For that is the word of one who shows the desire he has concerning the act. For as the cup is sweet to those who are thirsty, so also was crucifixion to him. Therefore he also said "With desire have I desired to eat this Passover with you," and this he meant not absolutely, but relatively, because after that evening the cross was awaiting him.

2. Now observe I pray how each one of these writers speaks as if concerning things already past, signifying by the use of this tense the absolute inevitable certainty of the event. So also David, describing this tribunal, said, Why did the heathen rage and the people imagine vain things? The Kings of the earth stood up, and the rulers were gathered together against the Lord and against his Christ. And not only does he mention the trial, and the cross, and the incidents on the cross, but also him who betrayed him, declaring that he was his familiar companion and. For, he says, he that eats bread with me did magnify his heel against me. Thus also does he foretell the voice which Christ was to utter on the cross saying My God, My God why have you forsaken me? and the burial also does he describe: They laid me in the lowest pit, in dark places, and in the shadow of death. And the resurrection: you shall not leave my soul in hell, neither shall you suffer your Holy One to see corruption; and the ascension: God has gone up with a merry noise, the Lord with the sound of the trump. And the session on the right hand: The Lord said to my Lord sit thou on my right hand until I make your foes your footstool. But Esaias also declares the cause; saying, for the transgressions of my people is He brought to death, Isaiah 53:8 and because all have strayed like sheep, therefore is he sacrificed. Isaiah 53:6-7 Then also he adds mention of the result, saying by his stripes we have all been healed: Isaiah 53:5 and he has borne the sins of many. Isaiah 53:12 The prophets then knew the cross, and the cause of the cross and that which was effected by it, and the burial and the resurrection, and the ascension, and the betrayal, and the trial, and described them all with accuracy: and is He who sent them and commanded them to speak these things ignorant of them Himself? What reasonable man would say that? Do you see that we must not attend merely to the words? For this is not the only perplexing passage, but what follows is more perplexing. For what does He say? Father if it be possible let this cup pass from me. Here he will be found to speak not only as if ignorant, but as if deprecating the cross: For this is what He says. If it be permissible let me not be subjected to crucifixion and death. And yet when Peter, the leader of the apostles, said this to Him, Be it far from you Lord, this shall not happen unto You, He rebuked him so severely as to say; get you behind me Satan, you are an offense unto me, for you savour not the things which be of God, but those which be of men: Matthew 16:22-23 although a short time before he had pronounced him blessed. But to escape crucifixion seemed to Him so monstrous a thing, that him who had received the revelation from the Father, him whom He had pronounced blessed, him who had received the keys of Heaven, He called Satan, and an offense, and accused him of not savouring the things which be of God because he said to Him, Be it far from you Lord, this shall never be unto You — namely crucifixion. He then who thus vituperated the disciple, and poured such an invective upon him as actually to call him Satan (after having bestowed such great praise on him), because he said avoid crucifixion, how could He desire not to be crucified? And how after these things when drawing the picture of the good shepherd could He declare this to be the special proof of his virtue, that he should be sacrificed for the sake of the sheep, thus saying, I am the good shepherd; the good shepherd lays down his life for the sheep? John 10:11 Nor did He even stop there, but also added, but he that is an hireling and not the shepherd sees the wolf coming and leaves the sheep, and flees. John 10:12 If then it is the sign of the good shepherd to sacrifice himself, and of the hireling to be unwilling to undergo this, how can He who calls Himself the good shepherd beseech that he may not be sacrificed? And how could He say I lay down my life of myself? For if you lay down your life of yourself, how can you beseech another that you may not lay it down? And how is it that Paul marvels at Him on account of this declaration, saying Who being in the form of God counted it not a prize to be on an equality with God, but emptied Himself taking the form of a servant, being made in the likeness of men, and being found in fashion as a man he humbled himself, becoming obedient even unto death, yea, the death of the cross. Philippians 2:6-8 And He Himself again speaks in this wise, For this cause does my Father love me, because I lay down my life that I may take it again. John 10:17 For if He does not desire to lay it down, but deprecates the act, and beseeches the Father, how is it that He is loved on this account? For love is of those who are like minded. And how does Paul say again Love one another even as Christ also loved us and gave Himself for us? Ephesians 5:2 And Christ Himself when He was about to be crucified said Father, the hour has come: glorify your Son, John 17:1 speaking of the cross as glory: and how then does He deprecate it here when He urges it there? For that the cross is glory listen to what the evangelist says the Holy Ghost was not yet given, because Jesus was not yet glorified. John 7:39 Now the hearing of this expression is grace was not yet given because the enmity towards men was not yet destroyed by reason that the cross had not yet done its work. For the cross destroyed the enmity of God towards man, brought about the reconciliation, made the earth Heaven, associated men with angels, pulled down the citadel of death, unstrung the force of the devil, extinguished the power of sin, delivered the world from error, brought back the truth, expelled the Demons, destroyed temples, overturned altars, suppressed the sacrificial offering, implanted virtue, founded the Churches. The cross is the will of the Father, the glory of the Son, the rejoicing of the Spirit, the boast of Paul, for, he says, God forbid that I should boast save in the cross of our Lord Jesus Christ. Galatians 6:14 The cross is that which is brighter than the sun, more brilliant than the sunbeam: for when the sun is darkened then the cross shines brightly: and the sun is darkened not because it is extinguished, but because it is overpowered by the brilliancy of the cross. The cross has broken our bond, it has made the prison of death ineffectual, it is the demonstration of the love of God. For God so loved the world that He gave His only-begotten Son, that every one who believes in Him should not perish. John 3:16 And again Paul says If being enemies we were reconciled to God by the death of His Son. Romans 5:10 The cross is the impregnable wall, the invulnerable shield, the safeguard of the rich, the resource of the poor, the defense of those who are exposed to snares, the armour of those who are attacked, the means of suppressing passion, and of acquiring virtue, the wonderful and marvellous sign. For this generation seeks after a sign: and no sign shall be given it save the sign of Jonas; Matthew 12:39 and again Paul says, for the Jews ask for a sign and the Greeks seek wisdom, but we preach Christ crucified. 1 Corinthians 1:22 The cross opened Paradise, it brought in the robber, it conducted into the kingdom of Heaven the race of man which was about to perish, and was not worthy even of earth. So great are the benefits which have sprung and do spring from the cross, and yet does He not desire to be crucified I ask? Who would venture to say this? And if He did not desire it who compelled Him, who forced Him to it? And why did He send prophets beforehand announcing that He would be crucified, if He was not to be, and did not wish to undergo it? And for what reason does He call the cross a cup, if He did not desire to be crucified? For that is the word of one who signifies the desire which he has concerning the act. For as the cup is sweet to those who are thirsty so also was crucifixion to Him: wherefore also He said With desire have I desired to eat this Passover with you, Luke 22:15 and this He meant not absolutely, but relatively, because after that evening the cross was awaiting Him.

He who calls this thing glory, and rebukes the disciple for trying to hinder Him, and proves that what makes the good shepherd is his sacrificing himself for the sheep, and declares that he earnestly longs for this, and willingly goes to meet it—how is it that He begs for it not to happen? And if He did not want it, what difficulty was there in stopping those who came for that purpose? But in fact you see Him hurrying toward the deed. When they came upon Him, He said, "Whom do you seek?" and they replied, "Jesus." Then He says to them, "Look! I am He," and they went backward and fell to the ground. Thus having first crippled them and proved that He was able to escape their hands, He then surrendered Himself, so that you might learn that not by compulsion or force, or the tyrannical power of those who attacked Him, did He unwillingly submit to this, but willingly with purpose and desire, preparing for it long beforehand. Therefore prophets were sent ahead, and patriarchs foretold the events, and through words and deeds the cross was foreshadowed. For the sacrifice of Isaac also signified the cross to us, which is why Christ said, "Abraham your father rejoiced to see my glory and he saw it and was glad." The patriarch then was glad beholding the image of the cross, and does He Himself reject it? Moses also prevailed over Amalek when he displayed the figure of the cross, and one may observe countless things happening in the Old Testament that describe the cross in advance. For what reason then was this the case if He who was to be crucified did not wish it to happen? And the sentence that follows this is even more perplexing. For having said, "Let this cup pass from me," He added, "nevertheless not as I will but as You will." For here, as far as the actual expression is concerned, we find two wills opposed to one another—if the Father desires Him to be crucified, but He Himself does not desire it. And yet we everywhere see Him desiring and purposing the same things as the Father. For when He says, "grant to them, as I and Thou are one, that they also may be one in us," it is the same as saying that the purpose of the Father and of the Son is one. And when He says, "The words which I speak I speak not myself, but the Father which dwells in me, He does these works," He indicates the same thing. And when He says, "I have not come of myself" and "I can of my own self do nothing," he does not say this to signify that He has been deprived of authority, either to speak or to act—God forbid!—but to prove that the agreement of his purpose, both in words and deeds and in every kind of action, is one and the same with the Father, as I have already frequently demonstrated. For the expression "I speak not of myself" is not a denial of authority but a demonstration of agreement. How then does He say here, "Nevertheless not as I will but as You will?" Perhaps I have stirred up a great conflict in your mind, but stay alert, for although many words have been spoken, I know well that your zeal is still fresh, because the discourse is now hastening on to the solution. Why then has this form of speech been used? Pay close attention. The doctrine of the incarnation was very hard to accept. For the exceeding measure of His lovingkindness and the magnitude of His condescension were full of awe and needed much preparation to be accepted. For consider what a great thing it was to hear and to learn that God the ineffable, the incorruptible, the unintelligible, the invisible, the incomprehensible, in whose hand are the ends of the earth, who looks upon the earth and causes it to tremble, who touches the mountains and makes them smoke, whose condescension not even the Cherubim were able to bear but veiled their faces by the shelter of their wings—that this God who surpasses all understanding and baffles all calculation, having passed by angels, archangels, and all the spiritual powers above, deigned to become man and to take flesh formed of earth and clay, and enter the womb of a virgin, and be carried there for nine months, and be nourished with milk, and suffer all things to which man is liable. Since then what was to happen was so strange as to be disbelieved by many even when it had taken place, He first of all sends prophets ahead, announcing this very fact. For instance the patriarch predicted it saying, "You sprang from a tender shoot my son: you lay down and slumber as a lion," and Isaiah saying, "Behold the Virgin shall conceive and bear a son and they shall call His name Emmanuel," and elsewhere again, "We beheld Him as a young child, as a root in a dry ground"—and by the dry ground he means the virgin's womb. And again, "unto us a child is born, unto us a son is given," and again, "there shall come forth a rod out of the root of Jesse, and a flower shall spring out of his root." And Baruch in the book of Jeremiah says, "this is our God: no other shall be reckoned by the side of Him. He found out every path of knowledge and gave it to Jacob His servant, and Israel his beloved. After these things also He appeared upon the earth and held conversation with men." And David signifying His incarnate presence said, "He shall come down like the rain into a fleece of wool, and like the drop which distills upon the earth," because He noiselessly and gently entered into the Virgin's womb.

3. He then who calls the thing glory, and rebukes the disciple because he was trying to hinder Him, and proves that what constitutes the good shepherd is his sacrificing himself on behalf of the sheep, and declares that he earnestly longs for this thing, and willingly goes to meet it, how is it that He beseeches it may not come to pass? And if He did not wish it what difficulty was there in hindering those who came for that purpose? But in fact you behold Him hastening towards the deed. At least when they came upon Him He said Whom do you seek? and they replied Jesus. Then He says to them Lo! I am He: and they went backward and fell to the ground. John 18:6 Thus having first crippled them and proved that He was able to escape their hands, He then surrendered Himself, that you might learn that not by compulsion or force, or the tyrannical power of those who attacked Him, did He unwillingly submit to this, but willingly with purpose and desire, preparing for it a long time before. Therefore also were prophets sent beforehand, and patriarchs foretold the events, and by means of words and deeds the cross was prefigured. For the sacrifice of Isaac also signified the cross to us: wherefore also Christ said Abraham your father rejoiced to see my glory and he saw it and was glad. John 8:56 The patriarch then was glad beholding the image of the cross, and does He Himself deprecate it? Thus Moses also prevailed over Amalek when he displayed the figure of the cross: and one may observe countless things happening in the Old Testament descriptive by anticipation of the cross. For what reason then was this the case if He who was to be crucified did not wish it to come to pass? And the sentence which follows this is yet more perplexing. For having said Let this cup pass from me He added nevertheless not as I will but as You will. Matthew 26:39 For herein as far as the actual expression is concerned we find two wills opposed to one another: if at least the Father desires Him to be crucified, but He Himself does not desire it. And yet we everywhere behold Him desiring and purposing the same things as the Father. For when He says grant to them, as I and Thou are one that they also may be one in us, John 17:11 it is equivalent to saying that the purpose of the Father and of the Son is one. And when He says The words which I speak I speak not myself, but the Father which dwells in me, He does these works, John 14:10 He indicates the same thing. And when He says I have not come of myself John 7:28 and I can of my own self do nothing John 5:30 he does not say this as signifying that He has been deprived of authority, either to speak or to act (away with the thought!), but as desiring to prove the concord of his purpose, both in words and deeds, and in every kind of transaction, to be one and the same with the Father, as I have already frequently demonstrated. For the expression I speak not of myself is not an abrogation of authority but a demonstration of agreement. How then does He say here Nevertheless not as I will but as You will? Perhaps I have excited a great conflict in your mind, but be on the alert: for although many words have been uttered I know well that your zeal is still fresh: for the discourse is now hastening on to the solution. Why then has this form of speech been employed? Attend carefully, The doctrine of the incarnation was very hard to receive. For the exceeding measure of His lovingkindness and the magnitude of His condescension were full of awe, and needed much preparation to be accepted. For consider what a great thing it was to hear and to learn that God the ineffable, the incorruptible, the unintelligible, the invisible, the incomprehensible, in whose hand are the ends of the earth, who looks upon the earth, and causes it to tremble, who touches the mountains, and makes them smoke, the weight of whose condescension not even the Cherubim were able to bear but veiled their faces by the shelter of their wings, that this God who surpasses all understanding, and baffles all calculation, having passed by angels, archangels, and all the spiritual powers above, deigned to become man, and to take flesh formed of earth and clay, and enter the womb of a virgin, and be borne there the space of nine months, and be nourished with milk, and suffer all things to which man is liable. Inasmuch then as that which was to happen was so strange as to be disbelieved by many even when it had taken place, He first of all sends prophets beforehand, announcing this very fact. For instance the patriarch predicted it saying You sprang from a tender shoot my son: you lied down and slumber as a lion; Genesis 49:9 and Esaias saying Behold the Virgin shall conceive and bear a son and they shall call His name Emmanuel; Isaiah 7:14 and elsewhere again We beheld Him as a young child, as a root in a dry ground; Isaiah 53:2 and by the dry ground he means the virgin's womb. And again unto us a child is born, unto us a son is given, Isaiah 9:6 and again there shall come forth a rod out of the root of Jesse, and a flower shall spring out of his root. Isaiah 11:1 And Baruch in the book of Jeremiah says this is our God: no other shall be reckoned by the side of Him: He found out every path of knowledge and gave it to Jacob His servant, and Israel his beloved. After these things also He appeared upon the earth, and held converse with men. And David signifying His incarnate presence said He shall come down like the rain into a fleece of wool, and like the drop which distills upon the earth because He noiselessly and gently entered into the Virgin's womb.

But these proofs alone were not enough. Even when He had come, to prevent what had taken place from being thought an illusion, He confirmed the fact not only by sight but by length of time and by passing through all the stages that belong to human life. He did not suddenly enter into a mature, fully developed man, but into a virgin's womb, so that He would go through conception, birth, nursing, and growth. By the length of time and the variety of growth stages, He gave assurance of what had happened. And even here the proofs did not end. Even while carrying around a body of flesh, He allowed it to experience the weaknesses of human nature—to be hungry, thirsty, to sleep and feel tired. Finally, when He came to the cross, He allowed it to undergo the pains of the flesh. For this reason streams of sweat flowed from it, an angel was found strengthening it, and He was sad and downcast. Before He spoke these words, He said "my soul is troubled" and "exceeding sorrowful even unto death." If then, after all these things happened, the wicked mouth of the devil speaking through Marcion of Pontus, Valentinus, Manichaeus of Persia, and many other heretics attempted to overthrow the doctrine of the Incarnation and uttered a diabolical statement claiming that He did not become flesh nor was clothed with it, but that this was mere fantasy, illusion, acting, and pretense—even though the sufferings, the death, the burial, the thirst all cry out against this teaching—suppose none of these things had happened. Would the devil not have sown these wicked doctrines of impiety much more widely? For this reason, just as He hungered, slept, felt fatigue, ate and drank, so also did He express fear of death, thereby showing His humanity and that weakness of human nature which does not submit without pain to being torn from this present life. If He had not said any of these things, it might have been said that if He were a man, He ought to have experienced human feelings. And what are these? In the case of someone about to be crucified—fear, agony, and pain at being torn from present life. For a sense of the appeal that surrounds present things is planted in human nature. Because He wanted to prove the reality of His fleshly clothing and to give assurance of the Incarnation, He displays the actual feelings of a human being with full demonstration.

4. But these proofs alone did not suffice, but even when He had come, lest what had taken place should be deemed an illusion, He warranted the fact not only by the sight but by duration of time and by passing through all the phases incident to man. For He did not enter once for all into a man matured and completely developed, but into a virgin's womb, so as to undergo the process of gestation and birth and suckling and growth, and by the length of the time and the variety of the stages of growth to give assurance of what had come to pass. And not even here were the proofs concluded, but even when bearing about the body of flesh He suffered it to experience the infirmities of human nature and to be hungry, and thirsty, and to sleep and feel fatigue; finally also when He came to the cross He suffered it to undergo the pains of the flesh. For this reason also streams of sweat flowed down from it and an angel was discovered strengthening it, and He was sad and down-cast: for before He uttered these words He said my soul is troubled, and exceeding sorrowful ever unto death. Matthew 26:38 If then after all these things have taken place the wicked mouth of the devil speaking through Marcion of Pontus, and Valentinus, and Manichæus of Persia and many more heretics, has attempted to overthrow the doctrine of the Incarnation and has vented a diabolical utterance declaring that He did not become flesh, nor was clothed with it, but that this was mere fancy, and illusion, a piece of acting and pretence, although the sufferings, the death, the burial, the thirst, cry aloud against this teaching; supposing that none of these things had happened would not the devil have sown these wicked doctrines of impiousness much more widely? For this reason, just as He hungered, as He slept, as He felt fatigue, as He ate and drank, so also did He deprecate death, thereby manifesting his humanity, and that infirmity of human nature which does not submit without pain to be torn from this present life. For had He not uttered any of these things, it might have been said that if He were a man He ought to have experienced human feelings. And what are these? In the case of one about to be crucified, fear and agony, and pain in being torn from present life: for a sense of the charm which surrounds present things is implanted in human nature: on this account wishing to prove the reality of the fleshly clothing, and to give assurance of the incarnation He manifests the actual feelings of man with full demonstration.

This is one point, but there is another equally important. What is it? When Christ came to earth, He wanted to teach people every virtue. Now, a teacher instructs not only through words but also through actions—this is the best teaching method. For example, when a pilot has an apprentice sit beside him, he shows how he handles the rudder, but he also combines speech with action, not relying on words alone or example alone. Similarly, when an architect places someone next to him who is supposed to learn how a wall is built, he demonstrates through both action and verbal instruction. The same applies to weavers, embroiderers, gold refiners, coppersmiths—every craft has teachers who instruct both orally and practically. Since Christ Himself came to teach us all virtue, He both tells us what should be done and does it Himself. As He says, whoever does and teaches the same will be called great in the kingdom of heaven. Now notice: He commanded people to be humble and gentle, and taught this through His words. But see how He also teaches it through His actions. After saying "Blessed are the poor in spirit, blessed are the meek," He shows how these virtues should be practiced. How did He teach them? He took a towel, wrapped it around Himself, and washed the disciples' feet. What can match this humility? He teaches this virtue no longer by words alone but also by deeds. Again, He teaches gentleness and patience through His actions. How? When the high priest's servant struck Him on the face, He said, "If I have spoken evil, bear witness of the evil, but if well, why do you strike me?" He commanded people to pray for their enemies, and this too He teaches through His actions. When He was on the cross, He said, "Father, forgive them, for they know not what they do." Just as He commanded people to pray, so He Himself prays, teaching you to do so through His own constant prayers. Again, He commanded us to do good to those who hate us and to treat fairly those who mistreat us, and He did this through His own actions. He cast out demons from the Jews who said He Himself was possessed by a demon. He gave blessings to His persecutors. He fed those who were plotting against Him. He brought into His kingdom those who wanted to crucify Him. Again, He said to His disciples, "Get no gold or silver or brass in your purses," training them in poverty, and this too He taught by example, saying, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head." He had neither table nor house nor anything else of that kind—not because He couldn't obtain them, but because He was teaching people to follow that path. In the same way, then, He also taught them to pray. They said to Him, "Teach us to pray." So He prays in order that they may learn to pray. But they needed to learn not merely to pray but how they ought to pray. For this reason He gave them a prayer in this form: "Our Father who art in heaven, hallowed be your name. Your kingdom come, your will be done, as in heaven, so on earth. Give us this day our daily bread, and forgive us our debts as we also forgive our debtors, and lead us not into temptation"—that is, into danger, into snares. Since He commanded them to pray "lead us not into temptation," He teaches them this very precept by practicing it Himself, saying "Father, if it be possible, let this cup pass away from me," thus teaching all the saints not to plunge into dangers, not to throw themselves into them, but to wait for their approach and to show all possible courage—only not to rush forward themselves or be the first to advance against terrors. Why? Both to teach us humility and to free us from the accusation of vainglory. For this reason it also says in this passage that when He had spoken these words, He went away and prayed. And after He had prayed, He speaks to His disciples: "Could you not watch with me one hour? Watch and pray that you enter not into temptation." Do you see? He not only prays but also warns them. "For the Spirit indeed is willing," He said, "but the flesh is weak." He said this to empty their souls of vanity and deliver them from pride, teaching them self-control and training them to practice moderation. Therefore the prayer He wished to teach them, He Himself also offered, speaking in human terms—not according to His Godhead (for the divine nature is impassible) but according to His manhood. He prayed to teach us to pray and even to seek deliverance from distress, but if this is not granted, then to accept what seems good to God. Therefore He said, "Nevertheless not as I will but as you will"—not because He had one will and the Father another, but to teach people that even if they are in distress and trembling, even if danger comes upon them and they don't want to be taken from this present life, they should still submit their own will to God's will. Paul, after being taught this, demonstrated both these principles practically. He asked that temptations be removed from him, saying, "For this thing I besought the Lord thrice." Yet since it did not please God to remove it, he says, "Wherefore I take pleasure in infirmities, in insults, in persecutions." But perhaps what I've said isn't entirely clear, so I'll make it clearer. Paul faced many dangers and prayed not to be exposed to them. Then he heard Christ saying, "My grace is sufficient for you, for my strength is made perfect in weakness." As soon as he understood God's will, he submitted his will to God's will. Through this prayer, then, Christ taught both these truths: that we should not plunge into dangers but rather pray that we won't fall into them, but if they do come upon us, we should bear them bravely and submit our own will to God's will. Knowing these things, let us pray that we never enter into temptation, but if we do enter it, let us ask God to give us patience and courage, and let us honor His will above every will of our own. For then we will pass through this present life safely and will obtain the blessings to come, which may we all receive through the grace and lovingkindness of our Lord Jesus Christ, with whom be to the Father, together with the Holy Ghost, glory, might, honor, now and forever, world without end. Amen.

This is one consideration, but there is another no less important. And what is this? Christ having come to earth wished to instruct men in all virtue: now the instructor teaches not only by word, but also by deed: for this is the teacher's best method of teaching. A pilot for instance when he makes the apprentice sit by his side shows him how he handles the rudder, but he also joins speech to action, and does not depend upon words alone or example alone: in like manner also an architect when he has placed by his side the man who is intended to learn from him how a wall is constructed, shows him the way by means of action as well as by means of oral teaching; so also with the weaver, and embroiderer, and gold refiner, and coppersmith — and every kind of art has teachers who instruct both orally and practically. Inasmuch then as Christ Himself came to instruct us in all virtue, He both tells us what ought to be done, and does it. For, he says, he who does and teaches the same shall be called great in the kingdom of heaven. Matthew 5:19 Now observe; He commanded men to be lowly-minded, and meek, and He taught this by His words: but see how He also teaches it by His deeds. For having said Blessed are the poor in spirit, blessed are the meek, Matthew 5:3-4 He shows how these virtues ought to be practised. How then did He teach them? He took a towel and girded Himself and washed the disciples' feet. John 13:4-5 What can match this lowliness of mind? For He teaches this virtue no longer by His words only but also by His deeds. Again He teaches meekness and forbearance by His acts. How so? He was struck on the face by the servant of the high priest, and said If I have spoken evil bear witness of the evil: but if well why do you smite me? John 18:23 He commanded men to pray for their enemies: this also again He teaches by means of His acts: for when He had ascended the cross He said Father forgive them for they know not what they do. Luke 23:34 As therefore He commanded men to pray so does He Himself pray, instructing you to do so by his own unflagging utterances of prayer. Again He commanded us to do good to those who hate us, and to deal fairly with those who treat us despitefully: Matthew 5:44 and this He did by his own acts: for he cast devils out of the Jews, who said that He Himself was possessed by a devil, He bestowed benefits on His persecutors, He fed those who were forming designs against Him, He conducted into His kingdom those who were desiring to crucify Him. Again He said to His disciples Get you no gold nor silver neither brass in your purses, Matthew 10:9 thus training them for poverty: and this also He taught by His example, thus saying, Foxes have holes, and the birds of the air have nests, but the Son of man has not where to lay His head. Matthew 8:20 And He had neither table nor dwelling nor anything else of that kind: not because He was at a loss to obtain them, but because He was instructing men to go in that path. After the same manner then he taught them also to pray. They said to Him Teach us to pray. Luke 11:1 Therefore also He prays, in order that they may learn to pray. But it was necessary for them not merely to learn to pray but also how they ought to pray: for this reason He delivered to them a prayer in this form: Our Father which art in Heaven hallowed be your name, Your kingdom come: Your will be done, as in Heaven, so on earth. Give us this day our daily bread: and forgive us our debts as we also forgive our debtors: and lead us not into temptation: Luke 11:2-4 that is into danger, into snares. Since then He commanded them to pray lead us not into temptation, He instructs them in this very precept by putting it in practice Himself, saying Father if it be possible, let this cup pass away from me, thus teaching all the saints not to plunge into dangers, not to fling themselves into them but to wait for their approach, and to exhibit all possible courage, only not to rush forwards themselves, or to be the first to advance against terrors. Why so, pray? Both to teach us lowliness of mind, and also to deliver us from the charge of vainglory. On this account it is said also in this passage that when He had spoken these words He went away and prayed: and after He had prayed He speaks thus to His disciples Could ye not watch with me one hour? Watch and pray that you enter not into temptation. Matthew 26:39-41 Do you see He not only prays but also admonishes? For the Spirit indeed is willing, He said, but the flesh is weak. Matthew 26:41 Now this He said by way of emptying their soul of vanity, and delivering them from pride, teaching them self-restraint, training them to practice moderation. Therefore the prayer which He wished to teach them, He Himself also offered, speaking after the manner of men, not according to His Godhead (for the divine nature is impassable) but according to His manhood. And He prayed as instructing us to pray, and even to seek deliverance from distress; but, if this be not permitted, then to acquiesce in what seems good to God. Therefore He said Nevertheless not as I will but as You will: not because He had one will and the Father another; but in order that He might instruct men even if they were in distress and trembling, even if danger came upon them, and they were unwilling to be torn from present life, nevertheless to postpone their own will to the will of God: even as Paul also when he had been instructed practically exhibited both these principles; for he besought that temptations might be removed from him, thus saying For this thing I besought the Lord thrice: 2 Corinthians 12:8 and yet since it did not please God to remove it, he says Wherefore I take pleasure in infirmities, in insults, in persecutions. 2 Corinthians 12:10 But perhaps what I have said is not quite clear: therefore I will make it clearer. Paul incurred many dangers and prayed that he might not be exposed to them. Then he heard Christ saying my grace is sufficient for you, for my strength is made perfect in weakness. 2 Corinthians 12:9 As soon then as he saw what the will of God was, he in future submitted his will to God's will. By means of this prayer then Christ taught both these truths, that we should not plunge into dangers, but rather pray that we may not fall into them; but if they come upon us we should bear them bravely, and postpone our own will to the will of God. Knowing these things then let us pray that we may never enter into temptation: but if we do enter it let us beseech God to give us patience and courage, and let us honour His will in preference to every will of our own. For then we shall pass through this present life with safety, and shall obtain the blessings to come: which may we all receive by the favour and lovingkindness of our Lord Jesus Christ, with Whom be to the Father, together with the Holy Ghost, glory, might, honour, now and for ever world without end. Amen.

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.

To those who are about to be illuminated; and for what reason the laver is called the laver of regeneration and not of remission of sins; and that it is a dangerous thing not only to swear falsely, but also to take an oath, even when we swear truthfully.

To those about to be illuminated; and for what reason the laver is said to be of regeneration and not of remission of sins; and that it is a dangerous thing not only to forswear oneself, but also to take an oath, even though we swear truly.

How delightful and lovable our group of young brothers and sisters is! I call you brothers and sisters even now, before you have been brought forth, and before your birth I welcome this relationship with you. For I know—I know clearly—to how great an honor you are about to be led, and to how great a dignity. Everyone is accustomed to honor those who are about to receive dignity, even before the dignity is conferred, storing up for themselves beforehand through their attention goodwill for the future. And this is what I myself am doing now. For you are not about to be led to an empty dignity, but to an actual kingdom—and not simply to a kingdom, but to the kingdom of the heavens itself. Therefore I beg and plead with you to remember me when you come into that kingdom. Just as Joseph said to the chief cupbearer, "Remember me when it is well with you" (Genesis 40:14), so I also now say to you: remember me when it is well with you. I do not ask this in return for interpreting your dreams, as he did, for I have not come to interpret dreams for you, but to speak of heavenly matters and to bring you good news of such good things as eye has not seen, and ear has not heard, and which have not entered into the heart of man—such are the things that God has prepared for those who love him (1 Corinthians 2:9-10). Now Joseph said to that chief cupbearer, "In three days Pharaoh will restore you to your position as chief cupbearer." But I do not say, "In three days you will be appointed to pour out the wine of a tyrant," but rather, "In thirty days," and not Pharaoh but the King of Heaven will restore you to the country that is above, to Jerusalem, which is free—to the city that is in the heavens. And he said, "You will give the cup into Pharaoh's hands." But I do not say that you will give the cup into the king's hands, but that the King will give the cup into your hand—that awesome cup, full of much power and more precious than anything created. The initiated know the power of this cup, and you yourselves will know it a little while from now. Remember me, therefore, when you come into that kingdom, when you receive the royal robe, when you are clothed with the purple dipped in the Master's blood, when you are crowned with the diadem that has brilliance leaping forth from it on all sides, more brilliant than the rays of the sun. Such are the gifts of the Bridegroom—greater indeed than your worth, but worthy of his loving-kindness.

1. How delightful and lovable is our band of young brethren! For brethren I call you, even now before you have been brought forth, and before your birth I welcome this relationship with you: For I know, I know clearly, to how great an honour you are about to be led, and to how great a dignity; and those who are about to receive dignity, all are wont to honor, even before the dignity is conferred, laying up for themselves beforehand by their attention good will for the future. And this also I myself now do. For you are not about to be led to an empty dignity, but to an actual kingdom: and not simply to a kingdom, but to the kingdom of the Heavens itself. Wherefore I beseech and entreat you that you remember me when you come into that kingdom, and as Joseph said to the chief butler Remember me when it shall be well with you, Genesis 40:14 this also I say now to you, do ye remember me when it is well with you. I do not ask this in return for interpreting your dreams, as he; for I have not come to interpret dreams for you, but to discourse of matters celestial, and to convey to you glad tidings of such good things as eye has not seen, and ear has not heard and which have entered not into the heart of man, such are the things which God has prepared for them that love him. 1 Corinthians 2:9-10 Now Joseph indeed said to that chief butler, yet three days and Pharaoh will restore you to your chief butlership. But I do not say, yet three days and you shall be set to pour out the wine of a tyrant, but yet thirty days, and not Pharaoh but the king of Heaven shall restore you to the country which is on high, Jerusalem, which is free — to the city which is in the heavens; and he said indeed, You shall give the cup into the hands of Pharaoh. But I say not that you shall give the cup into the hands of the king, but that the king shall give the cup into your hand — that dread cup, full of much power, and more precious than any created thing. The initiated know the virtue of this cup, and you yourselves shall know it a little while hence. Remember me, therefore, when you come into that kingdom, when you receive the royal robe, when you are girt with the purple dipped in the master's blood, when you will be crowned with the diadem, which has lustre leaping forth from it on all sides, more brilliant than the rays of the sun. Such are the gifts of the Bridegroom, greater indeed than your worth, but worthy of his lovingkindness.

Therefore, I already count you blessed even before those sacred nuptials, and I not only count you blessed, but I praise your wisdom in that you have not come to your illumination as the most lazy people do, at your last breath, but already, like wise servants prepared with much goodwill to obey your master, you have brought the neck of your soul with great humility and readiness under the bonds of Christ, and you have received His easy yoke and taken up His light burden. For even if the grace given is the same both for you and for those who are initiated at their last hour, still the matter of intention is not the same, nor is the matter of preparation for the rite. For they receive it on their bed, but you in the embrace of the Church, which is the common mother of us all. They receive it with mourning and weeping, but you rejoicing and exceedingly glad. They receive it sighing, you giving thanks. They are drowsy with high fever, you are filled with great spiritual pleasure. Therefore in your case everything is in harmony with the gift, but in theirs everything works against it. For there is wailing and much mourning from the one being initiated, and children stand around crying, a wife tearing her cheeks, friends dejected and servants in tears. The whole appearance of the house resembles some wintry and gloomy day. And if you could open the heart of the one lying there, you would find it more downcast than all these. For just as winds meeting each other with many contrary blasts break up the sea into many parts, so too the thought of the terrors preying upon him assail the soul of the sick man and distract his mind with many anxieties. Whenever he sees his children, he thinks of their orphaned state. Whenever he looks from them to his wife, he considers her widowhood. When he sees the servants, he sees the desolation of the whole household. When he returns to himself, he recalls his present life, and being about to be torn from it, experiences a great cloud of despair. Such is the soul of the one about to be initiated. Then in the midst of its tumult and confusion, the priest enters, more frightening than the fever itself and more distressing than death to the relatives of the sick man. For the entrance of the presbyter is thought to be a greater reason for despair than the voice of the physician giving up hope for his life, and that which suggests eternal life seems to be a symbol of death. But I have not yet put the finishing touch on these troubles. For in the midst of relatives making a tumult and making preparations, the soul has often taken its flight, leaving the body desolate. And in many cases, while it was present it was useless, for when it neither recognizes those who are present, nor hears their voice, nor is able to answer those words by which it will make that blessed covenant with the common master of us all, but lies there like a useless log or a stone, and the one about to be illuminated lies there no different from a corpse, what is the benefit of initiation in such a state of insensibility?

Wherefore, I count you blessed already before those sacred nuptials, and I do not only count you blessed, but I praise your prudence in that you have not come to your illumination as the most slothful among men, at your last breath, but already, like prudent servants, prepared with much goodwill to obey your master, have brought the neck of your soul with much meekness and readiness beneath the bands of Christ, and have received His easy yoke, and have taken His light burden. For if the grace bestowed be the same both for you and for those who are initiated at their last hour, yet the matter of the intention is not the same, nor yet the matter of the preparation for the rite. For they indeed receive it on their bed, but you in the bosom of the Church, which is the common mother of us all; they indeed with lamentation and weeping, but you rejoicing, and exceeding glad: they sighing, you giving thanks; they indeed lethargic with much fever, you filled with much spiritual pleasure; wherefore in your case all things are in harmony with the gift, but in theirs all are adverse to it. For there is wailing and much lamentation on the part of the initiated, and children stand around crying, wife tearing her cheeks, and dejected friends and tearful servants; the whole aspect of the house resembles some wintry and gloomy day. And if you shall open the heart of him who is lying there, you will find it more downcast than are these. For as winds meeting one another with many a contrary blast, break up the sea into many parts, so too the thought of the terrors preying upon him assail the soul of the sick man, and distract his mind with many anxieties. Whenever he sees his children, he thinks of their fatherless condition; whenever he looks from them to his wife, he considers her widowhood; when he sees the servants, he beholds the desolation of the whole house; when he comes back to himself, he calls to mind his own present life, and being about to be torn from it, experiences a great cloud of despondency. Of such a kind is the soul of him who is about to be initiated. Then in the midst of its tumult and confusion, the Priest enters, more formidable than the fever itself, and more distressing than death to the relatives of the sick man. For the entrance of the Presbyter is thought to be a greater reason for despair than the voice of the physician despairing of his life, and that which suggests eternal life seems to be a symbol of death. But I have not yet put the finishing stroke to these ills. For in the midst of relatives raising a tumult and making preparations, the soul has often taken its flight, leaving the body desolate; and in many cases, while it was present it was useless, for when it neither recognizes those who are present, nor hears their voice, nor is able to answer those words by which it will make that blessed covenant with the common master of us all, but is as a useless log, or a stone, and he who is about to be illuminated lies there differing nothing from a corpse, what is the profit of initiation in a case of such insensibility?

Anyone who is about to receive these holy and awesome mysteries must be awake and alert, must be clean from all the cares of this life, full of much self-control and much readiness. He must banish from his mind every thought that has nothing to do with the mysteries, and thoroughly cleanse and prepare his home on all sides, as if he were about to receive the king himself. Such is the preparation of your mind, such are your thoughts, such is the purpose of your soul. Therefore expect a reward worthy of this most excellent decision from God, who overwhelms with His recompense those who show obedience to Him. But since it is necessary for his fellow servants to contribute from their own resources, then we will contribute from our own—or rather, not even these things are our own, but these too belong to our Master. For what do you have, He says, that you did not receive? But if you received it, why do you boast as if you had not received it? (1 Corinthians 4:7) I wanted to say this first of all: why in the world did our fathers, passing by the whole year, decide that the children of the Church should be initiated at this season? And for what reason, after the instruction from us, do they remove your shoes and clothing, and unclad and unshod, with only one garment on, lead you to hear the words of the exorcists? For they have not planned this dress and this season for us thoughtlessly and carelessly. Both these things have a certain mystical and hidden reason. And I want to explain this to you. But I see that our discussion now requires us to say something more necessary: what baptism is, for what reason it enters into our life, and what good things it brings to us.

2. For he who is about to approach these holy and dread mysteries must be awake and alert, must be clean from all cares of this life, full of much self-restraint, much readiness; he must banish from his mind every thought foreign to the mysteries, and on all sides cleanse and prepare his home, as if about to receive the king himself. Such is the preparation of your mind: such are your thoughts; such the purpose of your soul. Await therefore a return worthy of this most excellent decision from God, who overpowers with His recompense those who show forth obedience to Him. But since it is necessary for his fellow servants to contribute of their own, then we will contribute of our own; yea rather not even are these things our own, but these too are our Master's. For what have you, says He, that thou did not receive? But if you received it, why do you glory, as if you had not received it? 1 Corinthians 4:7 I wished to say this first of all, why in the world our fathers, passing by the whole year, settled that the children of the Church should be initiated at this season; and for what reason, after the instruction from us, removing your shoes and raiment, unclad and unshod, with but one garment on, they conduct you to hear the words of the exorcisers. For it is not thoughtlessly and rashly that they have planned this dress and this season for us. But both these things have a certain mystic and secret reason. And I wish to say this to you. But I see that our discourse now constrains us to something more necessary to say what baptism is, and for what reason it enters into our life, and what good things it conveys to us.

If you wish, let us discuss the name that this mystical cleansing carries, for it has not just one name, but very many and various ones. This purification is called the laver of regeneration. As Scripture says, "He saved us through the laver of regeneration and renewing of the Holy Spirit." It is also called illumination, and Paul again uses this term: "Call to remembrance the former days in which, after you were illuminated, you endured a great conflict of sufferings," and again, "For it is impossible for those who were once illuminated and have tasted of the heavenly gift, and then fell away, to renew them again unto repentance." It is also called baptism: "For as many of you as were baptized into Christ did put on Christ." It is also called burial: "For we were buried with him through baptism into death." It is called circumcision: "In whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh." It is called a cross: "Our old man was crucified with him that the body of sin might be done away." It is possible to speak of other names besides these, but so that we do not spend all our time on the names of this free gift, come, let us return to the first name and finish our discussion by explaining its meaning. But for now, let us extend our teaching a little further. There is the washing by means of baths, common to all people, which usually wipes off bodily uncleanness. And there is the Jewish washing, more honorable than the other but far inferior to that of grace. It too wipes off bodily uncleanness, but not simply uncleanness of body, since it even reaches to the weak conscience. For there are many things which by nature are not unclean, but which become unclean because of the weakness of the conscience. Just as with little children, masks and other frightening things are not alarming in themselves but seem alarming to little children because of the weakness of their nature, so it is with the things I am speaking about. For instance, to touch dead bodies is not naturally unclean, but when this comes into contact with a weak conscience, it makes the person who touches them unclean. That this thing is not naturally unclean, Moses himself, who established this law, showed when he carried off the entire corpse of Joseph and yet remained clean. For this reason Paul also, speaking to us about this uncleanness that does not come naturally but because of the weakness of the conscience, says something like this: "Nothing is common of itself except to him who considers anything to be common." Do you not see that uncleanness does not arise from the nature of the thing but from the weakness of one's thinking about it? And again: "All things indeed are clean, but it is evil to that person who eats with offense." Do you see that it is not eating, but eating with offense, that is the cause of uncleanness?

But, if you will, let us discourse about the name which this mystic cleansing bears: for its name is not one, but very many and various. For this purification is called the laver of regeneration. He saved us, he says, through the laver of regeneration, and renewing of the Holy Ghost. Titus 3:5 It is called also illumination, and this St. Paul again has called it, For call to remembrance the former days in which after you were illuminated ye endured a great conflict of sufferings; Hebrews 10:32 and again, For it is impossible for those who were once illuminated, and have tasted of the heavenly gift, and then fell away, to renew them again unto repentance. Hebrews 6:4-6 It is called also, baptism: For as many of you as were baptized into Christ did put on Christ. Galatians 3:27 It is called also burial: For we were buried says he, with him, through baptism, into death. Romans 6:4 It is called circumcision: In whom you were also circumcised, with a circumcision not made with hands, in the putting off of the body of the sins of the flesh. Galatians 2:11 It is called a cross: Our old man was crucified with him that the body of sin might be done away. Romans 6:6 It is also possible to speak of other names besides these, but in order that we should not spend our whole time over the names of this free gift, come, return to the first name, and let us finish our discourse by declaring its meaning; but in the meantime, let us extend our teaching a little further. There is that laver by means of the baths, common to all men, which is wont to wipe off bodily uncleanness; and there is the Jewish laver, more honorable than the other, but far inferior to that of grace; and it too wipes off bodily uncleanness but not simply uncleanness of body, since it even reaches to the weak conscience. For there are many matters, which by nature indeed are not unclean, but which become unclean from the weakness of the conscience. And as in the case of little children, masks, and other bugbears are not in themselves alarming, but seem to little children to be alarming, by reason of the weakness of their nature, so it is in the case of those things of which I was speaking; just as to touch dead bodies is not naturally unclean, but when this comes into contact with a weak conscience, it makes him who touches them unclean. For that the thing in question is not unclean naturally, Moses himself who ordained this law showed, when he bore off the entire corpse of Joseph, and yet remained clean. On this account Paul also, discoursing to us about this uncleanness which does not come naturally but by reason of the weakness of the conscience, speaks somewhat in this way, Nothing is common of itself save to him who accounts anything to be common. Romans 14:14 Do you not see that uncleanness does not arise from the nature of the thing, but from the weakness of the reasoning about it? And again: All things indeed are clean, howbeit it is evil to that man who eats with offense. Romans 14:20 Do you see that it is not to eat, but to eat with offense, that is the cause of uncleanness?

The Jewish ceremonial washing cleansed people from that kind of defilement. But the washing of grace does not deal with such things, but with real uncleanness that has brought defilement into the soul as well as the body. It does not make clean those who have touched dead bodies, but those who have put their hand to dead works. If any man is effeminate, or a fornicator, or an idolater, or does any other evil you can name, or if he is full of all the wickedness there is among men—should he fall into this pool of waters, he comes up again from the divine fountain purer than the sun's rays. And so you do not think that what is said is mere empty boasting, hear Paul speaking of the power of the washing: "Be not deceived: neither idolaters, nor fornicators, nor adulterers, nor effeminate, nor abusers of themselves with men, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God." And what does this have to do with what has been said? someone asks, for prove the question whether the power of the washing thoroughly cleanses all these things. Hear therefore what follows: "And such were some of you, but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the spirit of our God." We promise to show you that those who approach the washing become clean from all fornication, but the passage has shown more—that they have become not only clean, but both holy and just, for it does not say only "you were washed," but also "you were sanctified and were justified." What could be more remarkable than this, when without toil, and effort, and good works, righteousness is produced? For such is the lovingkindness of the divine gift that it makes men just without this effort. For if a letter of the Emperor, by adding a few words, sets free those who are liable to countless accusations and brings others to the highest honors, how much more will the Holy Spirit of God, who is able to do all things, free us from all evil and grant us much righteousness, and fill us with much confidence. And as a spark falling into the wide sea would immediately be quenched, or would become invisible, being overwhelmed by the mass of waters, so also all human wickedness, when it falls into the pool of the divine fountain, is more swiftly and easily overwhelmed and made invisible than that spark. And for what reason, someone asks, if the washing takes away all our sins, is it called not a washing of remission of sins, nor a washing of cleansing, but a washing of regeneration? Because it does not simply take away our sins, nor simply cleanse us from our faults, but does so as if we were born again. For it creates and fashions us anew—not forming us again out of earth, but creating us out of another element, namely, the nature of water. For it does not simply wipe the vessel clean, but entirely remolds it again. For that which is wiped clean, even if it is cleaned with care, has traces of its former condition and bears the remains of its defilement, but that which falls into the new mold and is renewed by means of the flames, laying aside all uncleanness, comes forth from the furnace and sends forth the same brilliance as things newly formed. As therefore anyone who takes and recasts a golden statue which has been tarnished by time, smoke, dust, and rust, restores it to us thoroughly cleansed and glistening, so too this nature of ours, rusted with the rust of sin and having gathered much smoke from our faults and having lost the beauty which He had from the beginning bestowed upon it from himself, God has taken and cast anew, and throwing it into the waters as into a mold, and instead of fire sending forth the grace of the Spirit, then brings us forth with much brightness, renewed and made afresh to rival the beams of the sun, having crushed the old man and having fashioned a new man, more brilliant than the former.

3. Such is the defilement from which the laver of the Jews cleansed. But the laver of grace, not such, but the real uncleanness which has introduced defilement into the soul as well as into the body. For it does not make those who have touched dead bodies clean, but those who have set their hand to dead works: and if any man be effeminate, or a fornicator, or an idolator, or a doer of whatever ill you please, or if he be full of all the wickedness there is among men: should he fall into this pool of waters, he comes up again from the divine fountain purer than the sun's rays. And in order that you may not think that what is said is mere vain boasting, hear Paul speaking of the power of the laver, Be not deceived: neither idolators, nor fornicators, nor adulterers, nor effeminate, nor abusers of themselves with men, nor covetous, not drunkards, not revilers, not extortioners shall inherit the kingdom of God. 1 Corinthians 6:9-10 And what has this to do with what has been spoken? Says one, for prove the question whether the power of the laver thoroughly cleanses all these things. Hear therefore what follows: And such were some of you, but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the spirit of our God. We promise to show you that they who approach the laver become clean from all fornication: but the word has shown more, that they have become not only clean, but both holy and just, for it does not say only you were washed, but also you were sanctified and were justified. What could be more strange than this, when without toil, and exertion, and good works, righteousness is produced? For such is the lovingkindness of the Divine gift that it makes men just without this exertion. For if a letter of the Emperor, a few words being added, sets free those who are liable to countless accusations, and brings others to the highest honors; much rather will the Holy Spirit of God, who is able to do all things, free us from all evil and grant us much righteousness, and fill us with much assurance, and as a spark falling into the wide sea would straightway be quenched, or would become invisible, being overwhelmed by the multitude of the waters, so also all human wickedness, when it falls into the pool of the divine fountain, is more swiftly and easily overwhelmed, and made invisible, than that spark. And for what reason, says one, if the laver take away all our sins, is it called, not a laver of remission of sins, nor a laver of cleansing, but a laver of regeneration? Because it does not simply take away our sins, nor simply cleanse us from our faults, but so as if we were born again. For it creates and fashions us anew not forming us again out of earth, but creating us out of another element, namely, of the nature of water. For it does not simply wipe the vessel clean, but entirely remoulds it again. For that which is wiped clean, even if it be cleaned with care, has traces of its former condition, and bears the remains of its defilement, but that which falls into the new mould, and is renewed by means of the flames, laying aside all uncleanness, comes forth from the furnace, and sends forth the same brilliancy with things newly formed. As therefore any one who takes and recasts a golden statue which has been tarnished by time, smoke, dust, rust, restores it to us thoroughly cleansed and glistening: so too this nature of ours, rusted with the rust of sin, and having gathered much smoke from our faults, and having lost its beauty, which He had from the beginning bestowed upon it from himself, God has taken and cast anew, and throwing it into the waters as into a mould, and instead of fire sending forth the grace of the Spirit, then brings us forth with much brightness, renewed, and made afresh, to rival the beams of the sun, having crushed the old man, and having fashioned a new man, more brilliant than the former.

Speaking mysteriously about this crushing and this mystical cleansing, the prophet of old said, "You shall dash them in pieces like a potter's vessel." What comes before this passage shows us clearly enough that these words refer to the faithful: "For you are my Son, today have I begotten you. Ask of me and I will give the heathen for your inheritance, the utmost parts of the earth for your possession." Do you see how he has mentioned the church of the Gentiles and has spoken of Christ's kingdom extending in all directions? Then he says again, "You shall rule them with a rod of iron"—not painful, but strong—"you shall break them in pieces like a potter's vessel." Notice then how the laver is presented here in a more mystical way. He does not say earthen vessels, but vessels of the potter. Pay attention to this: earthen vessels, when crushed, cannot be reshaped because of the hardness they gained from the fire. But the vessels of the potter are not earthen—they are made of clay. Therefore, when they are distorted, they can easily be brought back to their original shape by the craftsman's skill. When God speaks of an incurable calamity, he does not say vessels of the potter, but an earthen vessel. For instance, when he wanted to teach the prophet and the Jews that he was delivering up the city to an incurable calamity, he told him to take an earthen wine-vessel, crush it before all the people, and say, "Thus shall this city be destroyed, be broken in pieces." But when he wants to give them good hope, he brings the prophet to a pottery and does not show him an earthen vessel but shows him a vessel of clay that was in the potter's hands, falling to the ground. He brings him to it saying, "If this potter has taken up and remodeled his vessel which has fallen, shall I not much more be able to restore you when you have fallen?" Therefore it is possible for God not only to restore those who are made of clay through the laver of regeneration, but to bring back again to their original state those who have received the power of the Spirit and have lapsed, if they repent carefully. But this is not the time for you to hear words about repentance. May the time never come when you fall into need of these remedies. May you always keep the beauty and the brightness you are now about to receive, unspoiled. So that you may always remain this way, come and let us speak to you a little about your manner of life. In the wrestling schools, falls of the athletes involve no danger. The wrestling is with friends, and they practice all their exercises on their teachers. But when the time of the contest comes, when the lists are open, when the spectators are seated above, when the president has arrived, then the combatants, if they become careless, necessarily fall and retire in great disgrace. But if they are serious, they win the crowns and prizes. So in your case these thirty days are like a wrestling school, both for exercise and practice. Let us learn from there to get the better of that evil demon. For it is to contend with him that we have to strip ourselves. It is with him that we have to box and fight after baptism. Let us learn from there already his grip, on what side he is aggressive, on what side he can easily threaten us, so that when the contest comes we may not feel strange or become confused at seeing new forms of wrestling. Rather, having already practiced them among ourselves and learned all his methods, we may engage in these forms of wrestling against him with courage. He is accustomed to threaten us in all ways, but especially by means of the tongue and the mouth. There is no organ so convenient for him for our deception and our destruction as an undisciplined tongue and an unchecked way of speaking. Many of our mistakes come from this. Many serious accusations against us come from this. Someone showed the ease of these falls through the tongue when he said, "Many fell by the sword, but not so many as by the tongue." The same person shows us again the gravity of the fall when he says, "To slip upon a pavement is better than to slip with the tongue." What he is saying is this: it is better that the body should fall and be crushed than that such a word should go forth as destroys the soul. He does not speak only of falls. He also advises us that much forethought should be exercised so that we should not be tripped up, saying, "Make a door and bars for your mouth"—not that we should actually prepare doors and bars, but that we should shut the tongue off from outrageous words with much security. Again in another place, showing that we need influence from above both accompanying and preceding our own effort to keep this wild beast within, the prophet stretched forth his hands to God and said, "Let the lifting up of my hands be an evening sacrifice, set a watch, O Lord, before my mouth, keep the door of my lips." The one who before gave advice himself says again, "Who shall set a watch before my mouth, and a seal of wisdom upon my lips?" Do you not see how each one, fearing these falls and bewailing them, both gives advice and prays that the tongue may have the benefit of much watchfulness? Why, someone says, if this organ brings us such ruin, did God originally place it within us? Because it is indeed of great use, and if we are careful, it is only useful and brings no ruin. Hear, for example, what he who spoke the former words says: "Death and life are in the power of the tongue." Christ points to the same thing when he says, "By your words you shall be condemned, and by your words you shall be justified." The tongue stands in the middle ready for use on either hand. You are its master. A sword lies in the middle, and if you use it against your enemies, this organ becomes a means of safety for you. But if you thrust its stroke against yourself, not the nature of the iron but your own transgression becomes the cause of your slaughter. Let us then take this view of the tongue. It is a sword lying in the middle. Sharpen it for the purpose of accusing your own sins. Do not thrust the stroke against your brother. For this reason God surrounded it with a double fortification—with the fence of the teeth and the barrier of the lips—so that it may not rashly and without circumspection utter words which are not convenient. Well, do you say it will not endure this? Bridle it therefore within. Restrain it by means of the teeth, as though handing over its body to these executioners and making them bite it. For it is better that when it sins now it should be bitten by the teeth than that one day when it seeks a drop of water and is parched with heat, it should be unable to obtain this consolation. It is accustomed to sin in many other ways as well—by mockery and blasphemy, by uttering foul words, by slander, swearing, and perjury.

4. And speaking darkly of this crushing, and this mystic cleansing, the prophet of old said, You shall dash them in pieces like a potter's vessel. For that the word is in reference to the faithful, what goes before sufficiently shows us, For you are my Son, he says, today have I begotten you, ask of me and I will give the heathen for three inheritance, the utmost parts of the earth for your possession. Do you see how he has made mention of the church of the Gentiles, and has spoken of the kingdom of Christ extended on all sides? Then he says again, You shall rule them with a rod of iron; not grievous, but strong: you shall break them in pieces like a potter's vessel. Behold then, the laver is more mystically brought forward. For he does not say earthen vessels: but vessels of the potter. But, give heed: For earthen vessels when crushed would not admit of refashioning, on account of the hardness which was gained by them from the fire. But the fact is that the vessels of the potter are not earthen, but of clay; wherefore, also, when they have been distorted, they can easily, by the skill of the artificer, be brought again to a second shape. When, therefore, God speaks of an irremediable calamity, he does not say vessels of the potter, but an earthen vessel; when, for instance, he wished to teach the prophet and the Jews that he delivered up the city to an irremediable calamity, he bade him take an earthen wine-vessel, and crush it before all the people, and say, Thus shall this city be destroyed, be broken in pieces. Jeremiah 19:11 But when he wishes to hold out good hopes to them, he brings the prophet to a pottery, and does not show him an earthen vessel, but shows him a vessel of clay, which was in the hands of the potter, falling to the ground: and brings him to it saying, If this potter has taken up and remodelled his vessel which has fallen, shall I not much rather be able to restore you when you have fallen? Jeremiah 18:6 It is possible therefore for God not only to restore those who are made of clay, through the laver of regeneration, but to bring back again to their original state, on their careful repentance, those who have received the power of the Spirit, and have lapsed. But this is not the time for you to hear words about repentance, rather may the time never come for you to fall into the need of these remedies, but may you always remain in preservation of the beauty and the brightness which you are now about to receive, unsullied. In order, then, that you may ever remain thus, come and let us discourse to you a little about your manner of life. For in the wrestling schools falls of the athletes are devoid of danger. For the wrestling is with friends, and they practice all their exercises on the persons of their teachers. But when the time of the contest has come, when the lists are open, when the spectators are seated above, when the president has arrived, it necessarily follows that the combatants, if they become careless, fall and retire in great disgrace, or if they are in earnest, win the crowns and the prizes. So then, in your case these thirty days are like some wrestling school, both for exercise and practice: let us learn from thence already to get the better of that evil demon. For it is to contend with him that we have to strip ourselves, with him after baptism are we to box and fight. Let us learn from thence already his grip, on what side he is aggressive, on what side he can easily threaten us, in order that, when the contest comes on, we may not feel strange, nor become confused, as seeing new forms of wrestling; but having already practiced them among ourselves, and having learned all his methods, may engage in these forms of wrestling against him with courage. In all ways, therefore, is he accustomed to threaten us, but especially by means of the tongue, and the mouth. For there is no organ so convenient for him for our deception and our destruction as an unchastened tongue and an unchecked utterance. Hence come many slips on our part: hence many serious accusations against us. And the ease of these falls through the tongue a certain one showed, when he said, Many fell by the sword, but not so many as by the tongue. Sirach 28:22 Now the gravity of the fall the same person shows us again when he says: To slip upon a pavement is better than to slip with the tongue. Sirach 20:18 And what he speaks of is of this kind. Better it is, says he, that the body should fall and be crushed, than that such a word should go forth as destroys the soul; and he does not speak of falls merely; he also admonishes us that much forethought should be exercised, so that we should not be tripped up, thus saying Make a door and bars for your mouth, Sirach 20:25 not that we should prepare doors and bars, but that with much security, we should shut the tongue off from outrageous words; and again in another place, after showing that we need influence from above, both as accompanying and preceding our own effort so as to keep this wild beast within: stretching forth his hands to God, the prophet said, Let the lifting up of my hands be an evening sacrifice, set a watch, O Lord, before my mouth, keep the door of my lips; and he who before admonished, himself too says again Who shall set a watch before my mouth, and a seal of wisdom upon my lips? Sirach 22:27 Do you not see, each one fearing these falls and bewailing them, both giving advice, and praying that the tongue may have the benefit of much watchfulness? And for what reason, says one, if this organ brings us such ruin, did God originally place it within us? Because indeed, it is of great use, and if we are careful, it is of use only, and brings no ruin. Hear, for example, what he says who spoke the former words, Death and life are in the power of the tongue. Proverbs 18:21 And Christ points to the same thing when he says, By your words you shall be condemned, and by your words you shall be justified. Mark 12:27 For the tongue stands in the midst ready for use on either hand. You are its master. Thus indeed a sword lies in the midst, and if you use it against your enemies, this organ becomes a means of safety for you. But if you thrust its stroke against yourself, not the nature of the iron, but your own transgression becomes the cause of your slaughter. Let us then take this view of the tongue. It is a sword lying in the midst; sharpen it for the purpose of accusing your own sins. Thrust not the stroke against your brother. For this reason God surrounded it with a double fortification; with the fence of the teeth and the barrier of the lips, that it may not rashly and without circumspection utter words which are not convenient. Well, do you say it will not endure this? Bridle it therefore within. Restrain it by means of the teeth, as though giving over its body to these executioners and making them bite it. For it is better that when it sins now it should be bitten by the teeth, than one day when it seeks a drop of water and is parched with heat, to be unable to obtain this consolation. In many other ways indeed it is wont to sin, by raillery and blasphemy, by uttering foul words, by slander, swearing, and perjury.

To avoid confusing your minds today by saying everything at once, we present to you one practice: the avoidance of oaths. Let me say this much as a preface, speaking plainly—if you do not avoid oaths, and I mean not only perjury but even oaths sworn in the cause of justice, I will not continue teaching on any other subject. It would be absurd for teachers of letters to refuse to give their students a second lesson until they see the first one firmly fixed in their memory, yet for us to teach new lessons before the first ones are completed, unable even to express our first lessons clearly. This would be nothing other than pouring into a perforated jar. Therefore, take great care not to silence our teaching. For this error is serious, and it is especially serious because it does not seem to be serious, and for this reason I fear it, because no one fears it. Because of this, the disease is incurable—because it does not seem to be a disease. Just as ordinary speech is not a crime, so this also does not seem to be a crime, and people commit this transgression with great boldness. If anyone questions it, what follows immediately is laughter and much ridicule—not of those who are questioned about their oaths, but of those who wish to correct the disease. For this reason I extend my teaching on these matters at length. I want to uproot a deep root and wipe out a long-standing evil. I am speaking not only of perjury but even of honest oaths. But someone says, "So-and-so, a patient man, consecrated to the priesthood, living in much self-control and piety, takes oaths." Do not speak to me of this patient, self-controlled, pious man who is consecrated to the priesthood. If you wish, you may even add that this man is Peter, or Paul, or even an angel descended from heaven. Not even in such a case do I regard the dignity of their persons. For the law I read concerning oaths is not from a servant but from the King, and when the edicts of a king are read, every claim of the servants must be silent. But if you are able to say that Christ commanded us to use oaths, or that Christ did not punish the doing of this, show me and I am persuaded. But if he forbids it with such care and takes so much thought about the matter as to place the one who takes an oath with the evil one—for "whatsoever is more than these," namely, more than yes and no, he says, "is of the devil" (Matthew 5:35)—why do you bring forward this person and that person? For God will judge you not because of your fellow servants' carelessness, but according to the requirements of his own laws. "I have commanded," he says. You ought to obey, not to shelter yourself behind such and such a person and concern yourself with other people's evil. Even though the great David sinned a grievous sin, does that make it safe for us to sin? Tell me. For this reason we ought to make sure of this point and only imitate the good works of the saints. If there is carelessness and transgression of the law anywhere, we ought to flee from it with great care. For our reckoning is not with our fellow servants but with our Master, and to him we shall give account for all done in our life. Let us therefore prepare ourselves for this tribunal. For even if the one who transgresses this law is exceedingly revered and great, he shall certainly pay the penalty attached to the transgression, for God is no respecter of persons. How then and in what way is it possible to flee from this sin? For one ought not only to show that the crime is serious but also to give counsel on how we may escape from it. Do you have a wife, a servant, children, friends, acquaintances, neighbors? To all these give instruction on these matters. Custom is a serious thing, terrible to uproot and hard to guard against, and it often attacks us unwillingly and unknowingly. Therefore, to the extent that you know the power of custom, study that much more to be freed from any evil custom and transfer yourself to another most useful one. For just as that custom is often able to trip you up, even though you are careful and guarding yourself and taking thought and consideration, so also if you transfer yourself to the good custom of abstaining from oaths, you will not be able, either involuntarily or carelessly, to fall into the fault of oaths. For custom is truly powerful and has the power of nature. Therefore, so that we do not continually distress ourselves, let us transfer ourselves to another custom, and ask each one of your relatives and acquaintances this favor: that he advise you and exhort you to flee from oaths and reprove you when detected in them. For the watch over you that takes place on their part is to them also counsel and a suggestion toward what is right. For the one who reproves another for oaths will not himself easily fall into this pit. Much swearing is no ordinary pit, not only when it is about little matters but even about the greatest. And we, whether buying vegetables, or quarreling over two coins, or in a rage with our servants and threatening them, always call upon God as our witness. But a free man possessing some empty dignity you would not dare to call as witness in the marketplace to such things. Even if you attempted it, you would pay the penalty for your insolence. Yet the King of Heaven, the Lord of Angels—when disputing about purchases and money and whatnot—you drag in as a witness. How can these things be tolerated? How then should we escape from this evil custom? After setting around us those guards I spoke of, let us fix for ourselves a specified time for amendment, and add to it condemnation if, when the time has passed, we have not amended this. How much time will suffice for this purpose? I do not think those who are very careful, alert, and watchful about their own salvation should need more than ten days to be completely free from the evil custom of oaths. But if after ten days we are detected swearing, let us add a penalty due to ourselves, and let us fix upon the greatest punishment and condemnation for the transgression. What then is this condemnation? This I do not fix upon but will allow you yourselves to determine the sentence. In this way we arrange matters in our own case, not only regarding oaths but regarding other faults. By fixing a time for ourselves with the most serious punishments if at any time we have fallen into them, we shall come clean to our Master and shall escape the fire of hell and shall stand before the judgment seat of Christ with boldness, which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father together with the Holy Spirit forever and ever. Amen.

5. But in order that we may not by saying everything at once today, confuse your minds, we put before you one custom, namely, about the avoidance of oaths, saying this much by way of preface, and speaking plainly — that if you do not avoid oaths, I say not perjury merely, but those too which happen in the cause of justice, we shall not further discourse upon any other subject. For it is monstrous that teachers of letters should not give a second lesson to their children until they see the former one fixed well in their memory, but that we, without being able to express our first lessons clearly, should inculcate others before the first are completed. For this is nothing else than to pour into a perforated jar. Give great care, then, that you silence not our mouth. For this error is grave, and it is exceedingly grave because it does not seem to be grave, and on this account I fear it, because no one fears it. On this account the disease is incurable, because it does not seem to be a disease; but just as simple speech is not a crime, so neither does this seem to be a crime, but with much boldness this transgression is committed: and if any one call it in question, straightway laughter follows, and much ridicule, not of those who are called in question for their oaths, but of those who wish to rectify the disease. On this account I largely extend my discourse about these matters. For I wish to pull up a deep root, and to wipe out a long-standing evil: I speak not of perjury alone, but even of oaths in good faith. But so and so, says one, a forbearing man, consecrated to the priesthood, living in much self-control and piety, takes an oath. Do not speak to me of this forbearing person, this self-controlled, pious man who is consecrated to the priesthood; but if you will, add that this man is Peter, or Paul, or even an angel descended out of heaven. For not even in such a case do I regard the dignity of their persons. For the law which I read upon oaths, is not that of the servant, but of the King: and when the edicts of a king are read, let every claim of the servants be silent. But if you are able to say that Christ bade us use oaths, or that Christ did not punish the doing of this, show me, and I am persuaded. But if he forbids it with so much care, and takes so much thought about the matter as to class him who takes an oath with the evil one (for whatsoever is more than these, namely, than yea and nay, says he, is of the devil), Matthew 5:35 why do you bring this person and that person forward? For not because of the carelessness of your fellow servants, but from the injunctions of his own laws, will God record his vote against you. I have commanded, he says, you ought to obey, not to shelter yourself behind such and such a person and concern yourself with other persons' evil. Since the great David sinned a grievous sin, is it then safe for us to sin? Tell me: on this account then we ought to make sure of this point, and only to emulate the good works of the saints; and if there is carelessness, and transgression of the law anywhere, we ought to flee from it with great care. For our reckoning is not with our fellow-servants, but with our Master, and to him we shall give account for all done in our life. Let us prepare ourselves therefore for this tribunal. For even if he who transgresses this law be beyond everything revered and great, he shall certainly pay the penalty attaching to the transgression. For God is no respecter of persons. How then and in what way is it possible to flee from this sin? For one ought to show not only that the crime is grievous, but to give counsel how we may escape from it. Have you a wife, have you a servant, children, friends, acquaintance, neighbors? To all these enjoin caution on these matters. Custom is a grievous thing, terrible to supplant, and hard to guard against, and it often attacks us unwilling and unknowing; therefore in so far as you know the power of custom, to such an extent study to be freed from any evil custom, and transfer yourself to any other most useful one. For as that custom is often able to trip you up, though you are careful, and guardest yourself, and takest thought, and consideration, so if you transfer yourself to the good custom of abstaining from oaths, you will not be able, either involuntarily or carelessly, to fall into the fault of oaths. For custom is really great and has the power of nature. In order then that we do not continually distress ourselves let us transfer ourselves to another custom, and ask thou each one of your kindred and acquaintance this favor, that he advise you and exhort you to flee from oaths, and reprove you, when detected in them. For the watch over you which takes place on their part, is to them too counsel and a suggestion to what is right. For he who reproves another for oaths, will not himself easily fall into this pit. For much swearing is no ordinary pit, not only when it is about little matters but about the greatest. And we, whether buying vegetables, or quarrelling over two farthings, or in a rage with our servants and threatening them, always call upon God as our witness. But a freeman, possessed of some barren dignity, you would not dare to call upon as witness in the market to such things; but even if you attempted it, you will pay the penalty of your insolence. But the King of Heaven, the Lord of Angels, when disputing both about purchases and money, and what not, you drag in for a testimony. And how can these things be borne? Whence then should we escape from this evil custom? After setting those guards of which I spoke round us, let us fix on a specified time to ourselves for amendment, and adding thereto condemnation if, when the time has passed, we have not amended this. How long time will suffice for the purpose? I do not think that they who are very wary, and on the alert, and watchful about their own salvation, should need more than ten days, so as to be altogether free from the evil custom of oaths. But if after ten days we be detected swearing, let us add a penalty due to ourselves, and let us fix upon the greatest punishment and condemnation of the transgression; what then is this condemnation? This I do not fix upon, but will suffer you yourselves to determine the sentence. So we arrange matters in our own case, not only in respect of oaths but in respect of other defects, and fixing a time for ourselves, with most grievous punishments, if at any time we have fallen into them, shall come clean to our Master, and shall escape the fire of hell, and shall stand before the judgment seat of Christ with boldness, to which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father together with the Holy Spirit for ever and ever: Amen.

To those who are about to be illuminated; and concerning women who adorn themselves with braided hair and gold, and concerning those who have used omens, amulets, and incantations, all of which are foreign to Christianity.

To those about to be illuminated; and concerning women who adorn themselves with plaiting of hair, and gold, and concerning those who have used omens, and amulets, and incantations, all which are foreign to Christianity.

I want to begin by asking for some fruit in return for the words I spoke to you recently out of brotherly love. We don't speak simply so you can hear, but so you will remember what has been said and give us proof of this through your actions. Actually, not to us, but to God, who knows the secrets of the heart. This is why instruction is called instruction—so that even when we are not present, our teaching may instruct your hearts. Don't be surprised that after only ten days we have come asking for fruit from the seed that was sown. In a single day it's possible both to plant the seed and to gather the harvest. Strengthened not by our own power alone, but by the help that comes from God, we are called to this struggle. So let those who have received what was spoken and have carried it out through their actions remain, pressing forward to what lies ahead. But let those who have not yet reached this good accomplishment reach it immediately, so they may remove the condemnation that comes from their laziness by being diligent from now on. For it is possible, truly possible, for someone who has been very lazy to recover all the lost time of the past by being diligent in the future. This is why He says, "Today if you will hear his voice, harden not your hearts, as in the day of provocation." He says this to encourage and advise us never to despair, but as long as we are here, to have good hope, to grasp what lies before us, and to hurry toward the prize of our high calling of God. Let us do this, then, and let us examine the names of this great gift. Just as ignorance of the greatness of this dignity makes those who are honored with it more lazy, so knowledge of it makes them thankful and more earnest. It would be shameful and ridiculous if those who enjoy such glory and honors from God didn't even know what the names of this gift are meant to show. Why do I speak only about this gift? If you consider even the common name of our race, you will receive the greatest instruction and motivation toward virtue. We do not define this name "Man" the way outsiders define it, but as the Divine Scripture has instructed us. A man is not simply whoever has human hands and feet, nor whoever is merely rational, but whoever practices piety and virtue with boldness. Listen, at least, to what Scripture says about Job. When it says there was a man in the land of Uz, it doesn't describe him using the terms outsiders use, nor does it say this because he had two feet and broad nails, but it added the evidence of his piety and said, "just, true, fearing God, avoiding every evil deed," showing that this is a man. Just as another passage says, "Fear God, and keep his commandments, because this is the whole man." But if the name "man" provides such great motivation toward virtue, how much more does the term "faithful." You are called faithful because you have faith in God, and you yourself have been entrusted by Him with righteousness, sanctification, cleansing of soul, adoption, and the kingdom of heaven. He entrusted these things to you and handed them over to you. You in turn have entrusted and handed over other things to Him: almsgiving, prayers, self-control, and every other virtue. Why do I mention almsgiving? If you give Him even a cup of cold water, you will not lose even this, but He keeps even this carefully for that day, and will return it with overflowing abundance. This is truly wonderful: that He doesn't just keep what has been entrusted to Him, but when He repays it, He increases it.

1. I have come to ask first of all for some fruit in return for the words lately said out of brotherly love to you. For we do not speak in order that you should hear simply, but in order that you should remember what has been said, and may afford us evidence of this, by your works. Yea, rather, not us, but, God, who knows the secrets of the heart. On this account indeed instruction is so called, in order that even when we are absent, our discourse may instruct your hearts. And be not surprised if, after an interval of ten days only, we have come asking for fruit from the seed sown. For in one day it is possible at once to let the seed fall, and to accomplish the harvest. For strengthened not by our own power alone, but by the influence which comes from God, we are summoned to the conflict. Let as many therefore as have received what has been spoken, and have fulfilled it by their works, remain reaching forth to the things which are before. But let as many as have not yet arrived at this good achievement, arrive at it straightway, that they may dispel the condemnation which arises out of their sloth by their diligence for the future. For it is possible, it is indeed possible for him who has been very slothful, by using diligence for the future to recover the whole loss of the time that is past. Wherefore, He says, Today if you will hear his voice, harden not your hearts, as in the day of provocation. And this, He says, exhorting and counselling us; that we should never despair, but so long as we are here, should have good hopes, and should lay hold on what is before us, and hasten towards the prize of our high calling of God. This then let us do, and let us inquire into the names of this great gift. For as ignorance of the greatness of this dignity makes those who are honored with it more slothful, so when it is known it renders them thankful, and makes them more earnest; and anyhow it would be disgraceful and ridiculous that they who enjoy such glory and honors from God, should not even know what the names of it are intended to show forth. And why do I speak about this gift, for if you will consider the common name of our race, you will receive the greatest instruction and incentive to virtue. For this name Man, we do not define according as they who are without define it, but as the Divine Scripture has bidden us. For a man is not merely whosoever has hands and feet of a man, nor whosoever is rational only, but whosoever practices piety and virtue with boldness. Hear, at least, what he says concerning Job. For in saying that there was a man in the land of Ausis, he does not describe him in those terms in which they who are without describe him, nor does he say this because he had two feet and broad nails, but he added the evidences of his piety and said, just, true, fearing God, eschewing every evil deed, Job 1:1 showing that this is a man; even as therefore another says, Fear God, and keep his commandments, because this is the whole man. Ecclesiastes 12:13 But if the name man affords such a great incentive to virtue, much rather the term faithful. For you are called faithful on this account, because you have faith in God, and yourself art entrusted from Him with righteousness, sanctification, cleansing of soul, adoption, the kingdom of heaven. He entrusted you with these, and handed them over to you. Thou in turn hast entrusted, and handed over other things to him, almsgiving, prayers, self-control and every other virtue. And why do I say almsgiving? If you give him even a cup of cold water, you shall not indeed lose this, but even this he keeps with care against that day, and will restore it with overflowing abundance. For this truly is wonderful, that he does not keep only that which has been entrusted to him, but in recompensing it increases it.

God has commanded you to do this according to your ability: with what has been entrusted to you, extend the holiness you have received, make the righteousness that comes from the baptismal washing brighter, and make the gift of grace more radiant—just as Paul did, increasing all the good things he received through his later labors, zeal, and diligence. Notice how carefully God acts. He neither gave you everything at once nor withheld everything, but gave you part and promised part. Why didn't he give everything at once? So that you might demonstrate your faith in him by believing in what was not yet given based on his promise alone. And why didn't he give everything there, but did give the grace of the Spirit, righteousness, and sanctification? So that he might lighten your labors and, through what has already been given, also put you in good hope for what is still to come. This is also why you are about to be called newly-enlightened: because your light is always new, if you choose, and never goes out. For this light of day, whether we want it or not, is followed by night, but that light's ray knows no darkness. For the light shines in the darkness, and the darkness did not grasp it. The world is not nearly as bright when the sun's rays come forth as the soul shines and becomes brighter when it receives grace from the Spirit and learns more precisely the true nature of things. For when night prevails and there is darkness, a person often sees a coil of rope and thinks it is a serpent, flees from an approaching friend as from an enemy, and becomes very frightened by some noise. But when day comes, nothing like this can happen—everything appears just as it really is. The same thing happens with our soul. When grace comes and drives away the darkness of the understanding, we learn the exact nature of things, and what was previously frightening to us becomes trivial. We no longer fear death, having learned precisely from this sacred initiation that death is not death but a sleep and a timely rest. Nor do we fear poverty, disease, or any other such thing, knowing that we are traveling toward a better life—undefiled, incorruptible, and free from all such changes.

This too he has bidden you do according to your power, with what has been entrusted to you, to extend the holiness which you have received, and to make the righteousness which comes from the laver brighter, and the gift of grace more radiant; even as therefore Paul did, increasing all the good things which he received by his subsequent labors, and his zeal, and his diligence. And look at the carefulness of God; neither did he give the whole to you then, nor withhold the whole, but gave part, and promised part. And for what reason did he not give the whole then? In order that you might show your faith about Him, believing, on his promise alone, in what was not yet given. And for what reason again did he not there dispense the whole, but did give the grace of the Spirit, and righteousness and sanctification? In order that he might lighten your labors for you, and by what has been already given may also put you in good hope for that which is to come. On this account, too, you are about to be called newly-enlightened, because your light is ever new, if you will, and is never quenched. For this light of day, whether we will or no, the night succeeds, but darkness knows not that light's ray. For the light shines in the darkness, and the darkness apprehended it not. Not so bright at least is the world, when the sunbeams come forth, as the soul shines and becomes brighter when it has received grace from the Spirit and learns more exactly the nature of the case. For when night prevails, and there is darkness, often a man has seen a coil of rope and has thought it was a serpent, and has fled from an approaching friend as from an enemy, and being aware of some noise, has become very much alarmed; but when the day has come, nothing of this sort could happen, but all appears just as it really is; which thing also occurs in the case of our soul. For when grace has come, and driven away the darkness of the understanding, we learn the exact nature of things, and what was before dreadful to us becomes contemptible. For we no longer fear death, after learning exactly, from this sacred initiation, that death is not death, but a sleep and a seasonable slumber; nor poverty nor disease, nor any other such thing, knowing that we are on our way to a better life, undefiled and incorruptible, and free from all such vicissitudes.

We should not keep craving the things of this life, whether luxurious food or expensive clothing. You have the best clothing, you have a spiritual table, you have glory from above, and Christ has become everything to you—your table, your clothing, your home, your head, your stem. As many of you as were baptized into Christ put on Christ. See how he has become clothing for you. Do you want to learn how he becomes a table for you? He who eats me, he says, as I live because of the Father, will also live because of me. And that he becomes a home for you: whoever eats my flesh abides in me, and I in him. And that he is stem, he says again: I am the vine, you are the branches. And that he is brother and friend and bridegroom: I no longer call you servants, for you are my friends. And Paul says again: I have betrothed you to one husband, to present you as a pure virgin to Christ. And again: that he might be the firstborn among many brothers. And we become not only his brothers but also his children. For look, he says, I and the children God has given me. And not only this, but his members and his body. As if what has already been said were not enough to show the love and goodwill he has shown toward us, he has added something still greater and closer, calling himself our head. Knowing all these things, beloved, repay your benefactor with the best way of life. Considering the greatness of the sacrifice, honor the members of your body. Consider what you receive in your hand and never let it strike anyone, and do not shame what has been honored with such a great gift by the sin of hitting someone. Consider what you receive in your hand and keep it clean from all greed and theft. Remember that you not only receive this in your hand but also put it to your mouth, and guard your tongue in purity from vulgar and insulting words, blasphemy, perjury, and all other such things. For it is terrible that what is ministered to by such awesome mysteries, and has been dyed red with such blood and has become a golden sword, should be perverted to mockery, insult, and clowning. Respect the honor with which God has honored it, and do not bring it down to the vileness of sin. Remember again that after the hand and tongue, the heart receives this awesome mystery, so do not ever plot against your neighbor but keep your thoughts pure from all evil. This way you will be able to keep your eyes and your hearing safe too. Is it not outrageous that after this mystical voice is carried from heaven—I mean the voice of the Cherubim—you defile your hearing with lewd songs and dissolute music? And does it not deserve the greatest punishment if with the same eyes with which you look upon the unspeakable and awesome mysteries, you look upon prostitutes and commit adultery in your heart? You are called to a marriage, beloved. Do not enter wearing filthy clothes, but take a robe suitable to the marriage. For if when people are called to an earthly marriage, even though they are poorer than everyone else, they often obtain or buy clean clothing and go to meet those who called them, you too who have been called to a spiritual marriage and to a royal banquet should consider what kind of clothing it would be right for you to obtain. But actually there is no need to purchase it—the one who calls you gives it to you free, so that you cannot plead poverty as an excuse. Therefore keep the clothing you received. For if you lose it, you will not be able to use it again or buy it. For this kind of clothing is not sold anywhere. Have you heard how those who were initiated in ancient times groaned and beat their chests, their conscience troubling them? Beware then, beloved, that you never suffer like this. But how will you avoid suffering, if you do not cast off the wicked habit of evil people? For this reason I said before, and say now, and will not stop saying: if anyone has not corrected the defects in his character and not equipped himself with easily acquired virtue, let him not be baptized. For the laver can forgive former sins, but there is considerable fear and serious danger that we might return to them, and our remedy would become a wound. For the greater the grace is, the greater is the punishment for those who sin after these things.

2. Let us not therefore remain craving after the things of this life, neither after the luxury of the table, or costliness of raiment. For you have the most excellent of raiment, you have a spiritual table you have the glory from on high, and Christ has become to you all things, your table, your raiment, your home, your head, your stem. For as many of you as were baptized into Christ, did put on Christ. Galatians 3:27 See how he has become raiment for you. Do you wish to learn how he becomes a table for you? He who eats me, says He, as I live because of the Father, he also shall live because of me; and that he becomes a home for you, he that eats my flesh abides in me, and I in him; John 6:56 and that He is stem He says again, I am the vine, you the branches, John 15:5 and that he is brother, and friend, and bride-groom, I no longer call you servants: for you are my friends; John 15:15 and Paul again, I espoused you to one husband, that I might present you as a pure virgin to Christ; 2 Corinthians 11:2 and again, That he might be the first-born among many brethren; Romans 8:29 and we become not his brethren only, but also his children, For behold, he says, I and the children which God has given me Isaiah 8:18 and not this only, but His members, and His body. For as if what has been said were not enough to show forth the love and the good will which He has shown forth towards us, He has added another thing greater and nearer still, calling himself besides, our head. Knowing all these matters, beloved, requite your benefactor by the best conversation, and considering the greatness of the sacrifice, adorn the members of your body; consider what you receive in your hand, and never suffer it to strike any one, nor shame what has been honored with so great a gift by the sin of a blow. Consider what you receive in your hand, and keep it clean from all covetousness and extortion; think that thou dost not receive this in your hand, but also puttest it to your mouth, and guard your tongue in purity from base and insolent words, blasphemy, perjury, and all other such things. For it is disastrous that what is ministered to by such most dread mysteries, and has been dyed red with such blood, and has become a golden sword, should be perverted to purposes of raillery, and insult, and buffoonery. Reverence the honor with which God has honoured it, and bring it not down to the vileness of sin, but having reflected again that after the hand and the tongue, the heart receives this dread mystery, do not ever weave a plot against your neighbor, but keep your thoughts pure from all evil. Thus you shall be able to keep your eyes too, and your hearing safe. For is it not monstrous, after this mystic voice is borne from heaven — I mean the voice of the Cherubim — to defile your hearing with lewd songs, and dissolute melodies? And does it not deserve the utmost punishment if, with the same eyes with which you look upon the unspeakable and dread mysteries, you look upon harlots, and dost commit adultery in your heart. You are called to a marriage, beloved: enter not in clad in sordid raiment, but take a robe suitable to the marriage. For if when men are called to a material marriage, though they be poorer than all others, they often possess themselves of or buy clean raiment, and so go to meet those who called them. Do thou too who hast been called to a spiritual marriage, and to a royal banquet, consider what kind of raiment it would be right for you to buy, but rather there is not even need to purchase, yea he himself who calls you gives it you gratis, in order that you may not be able to plead poverty in excuse. Keep, therefore, the raiment which you received. For if you lose it, you will not be able to use it henceforth, or to buy it. For this kind of raiment is nowhere sold. Have you heard how those who were initiated, in old time, groaned, and beat their breasts, their conscience thereupon exciting them? Beware then, beloved, that you do not at any time suffer like this. But how will you not suffer, if you dost not cast off the wicked habit of evil men? For this reason I said before, and speak now and will not cease speaking, if any has not rectified the defects in his morals, nor furnished himself with easily acquired virtue, let him not be baptized. For the laver is able to remit former sins, but there is no little fear, and no ordinary danger lest we return to them, and our remedy become a wound. For by how much greater the grace is, by so much is the punishment more for those who sin after these things.

So that we don't return to our former vomit, let us from now on discipline ourselves. That we must repent beforehand and stop our former evil ways, and then come forward for grace—hear what John says, and what the leader of the apostles says to those who are about to be baptized. For the one says, "Bring forth fruit worthy of repentance, and do not begin to say within yourselves, 'We have Abraham as our Father'" (Luke 3:8); and the other says again to those who question him, "Repent and be baptized every one of you in the name of the Lord Jesus Christ" (Acts 2:38). Now the person who repents no longer touches the same things of which he repented. For this reason we are also commanded to say, "I renounce you, Satan," so that we may never again return to him. Just as happens in the case of painters who paint from life, so let it happen in your case. For they arrange their boards and trace white lines upon them, sketching the royal likeness in outline. Before they apply the actual colors, they rub out some lines and change some for others, correcting mistakes and altering what is wrong with complete freedom. But when they put on the coloring permanently, it is no longer in their power to rub out again and change one thing for another, since they damage the beauty of the portrait, and the result becomes an eyesore. Consider that your soul is the portrait. Therefore, before the true coloring of the Spirit comes, wipe out habits that have been wrongly implanted in you—whether swearing, or lying, or insolence, or foul speech, or jesting, or whatever else you habitually do that is unlawful. Away with the habit, so that you may not return to it after baptism. The washing makes the sins disappear. Correct your habits, so that when the colors are applied and the royal likeness is brought out, you may no more wipe them out in the future and add damage and scars to the beauty that has been given you by God. Therefore restrain anger, extinguish passion. Do not be vexed, be sympathetic, do not be exasperated, and do not say, "I have been injured in regard to my soul." No one is injured in regard to the soul if we do not injure ourselves in regard to the soul. And how this is, I now explain. Has anyone taken away your property? He has not injured you in regard to your soul, but only your money. But if you harbor ill-will against him, you have injured yourself in regard to your soul. For the money taken away has caused you no damage—indeed it has even been profitable—but you, by not letting go of your anger, will give an account in the other world for this cherishing of ill-will. Has anyone insulted and abused you? He has in no way injured your soul, and not even your body. Have you insulted and abused in return? You have injured yourself in regard to your soul, for you are about to give an account there for the words you have spoken. And this I want you to know above all: that no one is able to injure the Christian and faithful person in regard to the soul, not even the devil himself. And not only is it wonderful that God has made us inaccessible to all his schemes, but He has also made us capable of practicing virtue, and there is no obstacle, if we are willing—even if we are poor, weak in body, outcast, nameless, or slaves. For neither poverty, nor physical weakness, nor deformity of body, nor slavery, nor any other such thing could ever become an obstacle to virtue. And why do I speak of being poor, a slave, and nameless? Even if you are a prisoner, not even this would ever be any obstacle to you regarding virtue. And how this is, I will now explain. Has one of your household grieved and provoked you? Let go of your anger against him. Have chains, poverty, and obscurity been any obstacle to you in this respect? And why do I say obstacle? They have both helped and contributed to restraining pride. Have you seen another prospering? Do not envy him. For not even in this case is poverty a barrier. Again, whenever you need to pray, do so with a sober and watchful mind, and nothing shall be a barrier even in that case. Show all meekness, forbearance, self-restraint, and seriousness. For these things need no external helps. And this especially is the chief point about virtue: that it has no need for wealth, power, glory, or anything of that kind, but only a sanctified soul, and it seeks nothing more. And see, the same thing also happens with respect to grace. For if anyone is lame, if he has had his eyes put out, if he is maimed in body, if he has fallen into the last extremity of weakness, grace is not hindered from coming by any of these things. For it only seeks a soul that receives it with readiness, and all these external things it passes over. For in the case of worldly soldiers, those who are about to enlist them for the army look for height of body and healthy condition, and it is not only necessary that the person who is about to become a soldier should have these alone, but he must also be free. For if anyone is a slave, he is rejected. But the King of Heaven seeks for nothing of this kind. He receives slaves into his army, and aged people, and those weak in limb, and is not ashamed. What is more merciful than this? What could be more kind? For He seeks what is in our own power, but they seek what is not in our power. For to be a slave or free is not our doing. To be tall or short is not in our own power, or to be old or young, and such like. But to be forbearing and kind, and so forth, are matters of our own choice. And God demands of us only those things that we control. And quite reasonably. For He does not call us to grace because of His own need, but to do us kindness. But kings call men because of services they require. And they carry men off to an outward and material warfare, but He to a spiritual combat. And it is not only in the case of pagan wars, but in the case of the games also that one may see the same pattern. For those who are about to be brought into the theatre do not descend to the contest until the herald himself takes them beneath the gaze of all and leads them around, shouting and saying, "Has anyone a charge against this person?"—although in that case the struggle concerns not the soul but the body. Why then do you demand proofs of nobility? But in this case there is nothing of the kind; all is different. Our contest does not consist of hand locked in hand, but in philosophy of soul and excellence of mind. The president of our conflicts does the opposite. For he does not take us and lead us around and say, "Has anyone a charge against this man?" but cries out: Though all men, though demons, stand up with the devil and accuse him of extreme and unspeakable crimes, I do not reject him or abhor him. Rather, I remove him from his accusers and free him from his wickedness, and thus I bring him to the contest. And this is very reasonable. For there indeed the president contributes nothing toward the victory of the combatants, but stands still in the midst. But here, the President of the contests for holiness becomes a fellow-combatant and helper, sharing with them the conflict against the devil.

3. In order, therefore, that we return not to our former vomit, let us henceforward discipline ourselves. For that we must repent beforehand, and desist from our former evil, and so come forward for grace, hear what John says, and what the leader of the apostles says to those who are about to be baptized. For the one says, Bring forth fruit worthy of repentance, and begin not to say within yourselves, we have Abraham to our Father; Luke 3:8 and the other says again to those who question him, Repent ye and be baptized every one of you in the name of the Lord Jesus Christ. Acts 2:38 Now he who repents, no longer touches the same matters of which he repented. On this account, also, we are bidden to say, I renounce you, Satan, in order that we may never more return to him. As therefore happens in the case of painters from life, so let it happen in your case. For they, arranging their boards, and tracing white lines upon them, and sketching the royal likeness in outline, before they apply the actual colors, rub out some lines, and change some for others, rectifying mistakes, and altering what is amiss with all freedom. But when they put on the coloring for good, it is no longer in their power to rub out again, and to change one thing for another, since they injure the beauty of the portrait, and the result becomes an eyesore. Consider that your soul is the portrait; before therefore the true coloring of the spirit comes, wipe out habits which have wrongly been implanted in you, whether swearing, or falsehood, or insolence, or base talking, or jesting, or whatever else you have a habit of doing of things unlawful. Away with the habit, in order that you may not return to it, after baptism. The laver causes the sins to disappear. Correct your habits, so that when the colors are applied, and the royal likeness is brought out, you may no more wipe them out in the future; and add damage and scars to the beauty which has been given you by God. Restrain therefore anger, extinguish passion. Be not thou vexed, be sympathizing, be not exasperated, nor say, I have been injured in regard to my soul. No one is injured in regard to the soul if we do not injure ourselves in regard to the soul; and how this is, I now say. Has any one taken away your substance? He has not injured you in regard to your soul, but your money. But if you cherish ill-will against him, you have injured yourself in regard to your soul. For the money taken away has wrought you no damage, nay has even been profitable, but thou by not dismissing your anger will give account in the other world for this cherishing of ill-will. Has any one reviled you and insulted you. He has in no way injured your soul, and not even your body. Have you reviled in return and insulted? You have injured yourself in regard to your soul, for for the words which you have said you are about to render account there; and this I wish you to know chiefly of all, that the Christian, and faithful man, no one is able to injure in regard to the soul, not even the devil himself; and not only is this wonderful, that God has made us inaccessible to all his designs, but that he has constituted us fit for the practice of virtue, and there is no hinderance, if we will, even though we be poor, weak in body, outcast, nameless, bondservants. For neither poverty, nor infirmity, nor deformity of body, nor servitude, nor any other of such things could ever become a hinderance to virtue; and why do I say, poor, and a bondservant, and nameless? Even if you are a prisoner, not even this would be ever any hinderance to you as regards virtue. And how this is I proceed to say. Has any of your household grieved you and provoked you? dismiss your wrath against him. Have bonds, and poverty, and obscurity been any hinderance to you in this respect? And why do I say hinderance? They have both helped and contributed to restrain pride. Have you seen another prospering? Do not envy him. For not even in this case is poverty a bar. Again, whenever you need to pray, do so with a sober and watchful mind, and nothing shall be a bar even in that case. Show all meekness, forbearance, self-restraint, gravity. For these things need no external helps. And this especially is the chief point about virtue, that it has no necessity for wealth, power, glory, nor anything of that kind, but of a sanctified soul alone, and it seeks for nothing more. And behold, also, the same thing happening in respect of grace. For if any one be lame, if he has had his eyes put out, if he be maimed in body, if he has fallen into the last extremity of weakness, grace is not hindered from coming by any of these things. For it only seeks a soul receiving it with readiness, and all these external things it passes over. For in the case of worldly soldiers, those who are about to enlist them for the army seek for stature of body and healthy condition, and it is not only necessary that he who is about to become a soldier should have these alone, but he must also be free. For if anybody be a slave, he is rejected. But the King of Heaven seeks for nothing of this kind, but receives slaves into his army, and aged people, and the languid in limb, and is not ashamed. What is more merciful than this? What could be more kind? For he seeks for what is in our own power, but they seek for what is not in our power. For to be a slave or free is not our doing. To be tall, again, or short is not in our own power, or to be aged, or well grown, and such like. But to be forbearing and kind, and so forth, are matters of our own choice; and God demands of us only those things of which we have control. And quite reasonably. For He does not call us to grace because of his own need, but because of doing us kindness; but kings, because of services required by them; and they carry men off to an outward and material warfare, but He to a spiritual combat; and it is not only in the case of heathen wars, but in the case of the games also that one may see the same analogy. For they who are about to be brought into the theatre, do not descend to the contest until the herald himself takes them beneath the gaze of all, and leads them round, shouting out and saying, Has any one a charge against this person? although in that case the struggle is not concerned with the soul, but with the body. Wherefore then do you demand proofs of nobleness? But in this case there is nothing of the kind, but all is different, our contest not consisting of hand locked in hand, but in philosophy of soul, and excellence of mind. The president of our conflicts does the opposite. For he does not take us, and lead us round and say, Has any one a charge against this man? but cries out, Though all men, though demons, stand up with the devil and accuse him of extreme and unspeakable crimes, I reject him not, nor abhor him, but removing him from his accusers, and freeing him from his wickedness, thus I bring him to the contest. And this is very reasonable. For there indeed the president contributes nothing towards the victory, in the case of the combatants, but stands still in the midst. But here, the President of the contests for holiness becomes a fellow-combatant, and helper, sharing with them the conflict against the devil.

And not only is it wonderful that he forgives our sins, but also that he does not reveal them or make them public and obvious, nor does he force us to come forward into the middle and confess our errors. Instead, he tells us to defend ourselves to him alone and to confess to him only. Yet with ordinary judges, if someone told any of the robbers or grave-robbers, when they are arrested, to confess their errors and be free from punishment, they would eagerly accept this, despising the shame because they desire safety. But in this case there is nothing like that. He both forgives the sins and does not force us to line them up before any spectators. He seeks only one thing: that the person who receives this forgiveness should understand the greatness of the gift. How is it not absurd, then, that in cases where he does us a service, he is content with our testimony alone, but in those where we serve him, we look for others as witnesses and do something for show? While we marvel at his kindness, let us demonstrate our actions, and above all else let us control the force of our tongue and not always be speaking. For in a multitude of words, sin is not lacking. If you have something useful to say, then open your lips. But if there is nothing necessary for you to say, be silent, for that is better. Are you a craftsman? As you sit at work, sing psalms. Do you not want to sing aloud? Do it in your heart; a psalm is a great companion. In this way you will suffer nothing serious and will be able to sit in your workshop as if in a monastery. For it is not the suitability of the place but the strictness of your character that will give us peace. Paul, at least, while working at his trade in a workshop, suffered no harm to his own virtue. So do not say, "How can I, being a craftsman and a poor man, be a philosopher?" This is actually the very reason why you can be a philosopher. For poverty is far more helpful to godliness for us than wealth, and work more than idleness, since wealth is even a hindrance to those who are not careful. For when it is necessary to put away anger, to extinguish envy, to control passion, to offer prayer, to show patience and gentleness, kindness and love, how would poverty be an obstacle? For it is not possible to accomplish these things by spending money, but by showing the right attitude. Almsgiving especially needs money, but even it shines more brightly through poverty. For the woman who gave the two coins was poorer than everyone else, yet she surpassed them all. Let us not consider wealth to be anything great, or gold to be better than clay. For the value of material things does not come from their nature but from our opinion of them. For if anyone would investigate carefully, iron is much more necessary than gold. The one contributes nothing to any need in our life, but the other has provided the greater part of our needs, serving countless crafts. And why do I speak of a comparison between gold and iron? For these ordinary stones are more necessary than precious stones. From precious stones nothing useful could be made, but from these, houses and walls and cities are built. But show me what benefit could come from these pearls—or rather, what harm would not result? For so that you may wear one pearl earring, countless poor people go hungry. What excuse will you come up with? What pardon?

4. And not only is this the wonderful thing that he remits our sins, but that he not even reveals them nor makes them manifest and patent, nor compels us to come forward into the midst, and to tell out our errors, but bids us make our defense to him alone, and to confess ourselves to him. And yet among secular judges, if any tell any of the robbers or grave-riflers, when they are arrested, to tell their errors and be quit of their punishment, they would accede to this with all readiness, despising the shame through desire of safety. But in this case there is nothing of this kind, but he both remits the sins, nor compels us to marshal them in array before any spectators. But one thing alone he seeks, that he who enjoys this remission should learn the greatness of the gift. How is it not, therefore, absurd that in case where he does us service, he should be content with our testimony only, but in those where we serve him we seek for others as witnesses, and do a thing for ostentation's sake? While we wonder then at his kindliness, let us show forth our doings, and before all others let us curb the vehemence of our tongue, and not always be giving utterance. For in the multitude of words there wants not transgression. Proverbs 10:19 If indeed then you have anything useful to say, open your lips. But if there be nothing necessary for you to say, be silent, for it is better. Are you a handicraftsman? As you sit at work, sing psalms. Do you not wish to sing with your mouth? Do this in your heart; a psalm is a great companion. In this case you shall undergo nothing serious, but shall be able to sit in your workshop as in a monastery. For not suitableness of place, but strictness of morals will afford us quiet. Paul, at least, pursuing his trade in a workshop suffered no injury to his own virtue. Acts 18:3 Do not thou therefore say, How can I, being a handicraftsman and a poor man, be a philosopher? This is indeed the very reason why you may be a philosopher. For poverty is far more conducive to piety for us than wealth, and work than idleness; since wealth is even a hinderance to those who do not take heed. For when it is needful to dismiss anger, to extinguish envy, to curb passion, to offer prayer, to exhibit forbearance and meekness, kindliness and charity, when would poverty be a bar? For it is not possible by spending money to accomplish these things, but by exhibiting a right disposition; almsgiving especially needs money, but even it shines forth in greater degree through poverty. For she who spent the two mites was poorer than all men, and yet surpassed all. Luke 21:2-4 Let us not then consider wealth to be anything great, nor gold to be better than clay. For the value of material things is not owing to their nature, but to our estimate of them. For if any one would inquire carefully, iron is much more necessary than gold. For the one contributes to no need of our life, but the other has furnished us with the greater part of our needs, ministering to countless arts; and why do I speak of a comparison between gold and iron? For these stones are more necessary than precious stones. For of those nothing serviceable could be made, but out of these, houses and walls and cities are erected. But do thou show me what gain could be derived from these pearls, rather what harm would not happen? For in order that you may wear one pearl drop, countless poor people are pinched with hunger. What excuse will you hit upon? What pardon?

Do you want to adorn your face? Then do so not with pearls, but with modesty and dignity. In this way your appearance will be more graceful in your husband's eyes. For the other kind of adornment tends to plunge him into suspicious jealousy, and into hostility, quarrelsomeness, and conflict, since nothing is more troublesome than a face that is under suspicion. But the ornament of compassion and modesty drives away all evil suspicion and will bind your partner to you more strongly than any chain. For natural beauty does not give as much attractiveness to the face as does the disposition of the one who looks at it, and nothing produces that disposition as readily as modesty and dignity. So if a woman is beautiful but her husband is ill-disposed toward her, she appears to him the most worthless of all women. And if she is not fair of face but her husband is well-disposed toward her, she appears more beautiful than all. For judgment is given not according to the nature of what is seen, but according to the disposition of those who see it. So adorn your face with modesty, dignity, compassion, loving-kindness, charity, affection for your husband, patience, gentleness, and endurance of hardship. These are the colors of virtue. Through these you will attract angels, not human beings, to be your admirers. Through these you will have God to commend you, and when God receives you, he will certainly win over your husband for you. For if the wisdom of a man illuminates his face, how much more does the virtue of a woman illuminate hers? And if you consider this to be a great ornament, tell me what advantage will the pearls have on that day? But why is it necessary to speak of that day, when it is possible to demonstrate all this from what happens now? When those who thought it right to insult the emperor were dragged to the judgment hall and were in danger of extreme punishment, then the mothers and wives laid aside their necklaces and golden ornaments and pearls and all adornment and golden clothing, wearing simple and humble dress and covered with ashes, and prostrated themselves before the doors of the judgment hall and thus won over the judges. And if in these earthly courts the golden ornaments and pearls and elaborate dress would have been a trap and a betrayal, but patience and gentleness and ashes and tears and humble garments persuaded the judge, how much more would this be true at that impartial and fearful tribunal? For what reason will you be able to give, what defense, when the Master charges you with these pearls and brings forward the poor who have perished from hunger? For this reason Paul said, not with braided hair, or gold, or pearls, or expensive clothing. For in these things there would be a trap. And even if we were to enjoy them continually, we will still lay them aside at death. But what arises from virtue brings complete security and no change or instability, but here it makes us more secure and also accompanies us there. Do you wish to possess pearls and never to lay aside this wealth? Take off all ornament and place it in the hands of Christ through the poor. He will keep all your wealth for you when he raises up your body with great radiance. Then he will clothe you with better wealth and greater ornament, since what we have now is mean and absurd. Consider then whom you wish to please and for whose sake you put on this ornament—not so that the ropemaker and the coppersmith and the shopkeeper may admire you. Are you not ashamed, do you not blush when you display yourself to them? You do everything for the sake of those whom you do not consider worthy of speaking to.

Do you wish to adorn your face? Do so not with pearls, but with modesty, and dignity. So your countenance will be more full of grace in the eyes of your husband. For the other kind of adorning is wont to plunge him into a suspicion of jealousy, and into enmity, quarrelsomeness and strife, for nothing is more annoying than a face which is suspected. But the ornament of compassion and modesty casts out all evil suspicion, and will draw your partner to you more strongly than any bond. For natural beauty does not impart such comeliness to the face as does the disposition of him who beholds it, and nothing is so wont to produce that disposition as modesty and dignity; so that if any woman be comely, and her husband be ill affected towards her, she appears to him the most worthless of all women; and if she do not happen to be fair of face, but her husband be well affected towards her, she appears more comely than all. For sentence is given not according to the nature of what is beheld, but according to the disposition of the beholders. Adorn your face then with modesty, dignity, pity, lovingkindness, charity, affection for your husband, forbearance, meekness, endurance of ill. These are the tints of virtue. By means of these you will attract angels not human beings to be your lovers. By means of these you have God to commend you, and when God receives you, he will certainly win over your husband for you. For if the wisdom of a man illuminates his countenance, Ecclesiastes 8:1 much more does the virtue of a woman illuminate her face; and if you consider this to be a great ornament, tell me what will be the advantage of the pearls in that day? But why is it necessary to speak of that day, since it is possible to show all this from what happens now. When, then, they who thought fit to revile the emperor were dragged to the judgment hall, and were in danger of extreme measures being taken, then the mothers, and the wives, laying aside their necklaces, and their golden ornaments, and pearls, and all adornment, and golden raiment, wearing a simple and mean dress, and besprinkled with ashes, prostrated themselves before the doors of the judgment hall and thus won over the judges; and if in the case of these earthly courts of justice, the golden ornaments, and the pearls, and the variegated dress would have been a snare and a betrayal, but forbearance, and meekness, and ashes, and tears, and mean garments persuaded the judge, much more would this take place in the case of that impartial and dread tribunal. For what reason will you be able to state, what defense, when the Master lays these pearls to your charge, and brings the poor who have perished with hunger into the midst? On this account Paul said, not with braided hair, or gold, or pearls, or costly raiment. 1 Timothy 2:9 For therein would be a snare. And if we were to enjoy them continually, yet we shall lay them aside with death. But arising out of virtue there is all security, and no vicissitude and changeableness, but here it makes us more secure, and also accompanies us there. Do you wish to possess pearls, and never to lay aside this wealth? Take off all ornament and place it in the hands of Christ through the poor. He will keep all your wealth for you, when He shall raise up your body with much radiancy. Then He shall invest you with better wealth and greater ornament, since this present is mean and absurd. Consider then whom you wish to please, and for whose sake you put on this ornament, not in order that the ropemaker and the coppersmith and the huckster may admire. Then are you not ashamed, nor do you blush when you show yourself to them? Doing all on their account whom you do not consider worthy of accosting.

How then will you laugh at this foolish idea? If you remember those words you spoke when you were initiated: "I renounce you, Satan, and your pomp, and your service." For the obsession with pearls is part of Satan's pomp. You received gold not so that you might fasten it to your body, but so that you might help and feed the poor. Therefore say constantly, "I renounce you, Satan." Nothing is safer than these words if we prove them through our actions.

How then will you laugh this fancy to scorn? If you will remember that word, which you sent forth when thou were initiated, I renounce you, Satan, and your pomp, and your service. For the frenzy about pearls is a pomp of Satan. For you received gold not in order that you might bind it on to your body, but in order that you might release and nourish the poor. Say therefore constantly, I renounce you, Satan. Nothing is more safe than this word if we shall prove it by our deeds.

I think it's important for those of you who are about to be initiated to understand this. This word is a covenant with the Master. Just as we, when we buy slaves, first ask those being sold if they are willing to be our servants, Christ does the same. When He is about to receive you into service, He first asks if you want to leave that cruel and relentless tyrant, and He receives covenants from you. His service is not forced on you. And see the lovingkindness of God. We, before we pay the price, ask those being sold, and when we learn they are willing, then we pay the price. But Christ does not do this. He even paid the price for all of us—His precious blood. For, He says, you were bought with a price. Nevertheless, even then He does not compel those who are unwilling to serve Him. Unless you have grace, He says, and of your own accord and will decide to enroll yourself under my rule, I do not compel or force you. We would not have chosen to buy wicked slaves. But if we ever did choose to do so, we buy them with a perverted choice and pay a corresponding price for them. But Christ, buying ungrateful and lawless slaves, paid the price of a first-quality servant—indeed, much more, so much greater that neither speech nor thought can express its greatness. For He did not give heaven, or earth, or sea, but gave up what is more valuable than all these—His own blood. That is how He bought us. And after all this, He does not require witnesses or registration from us, but is content with a single word, if you say it from your heart. "I renounce you, Satan, and your pomp" includes everything. Let us then say this—"I renounce you, Satan"—as people who will have that word demanded of them in that world on that day, and let us keep it so that we may then return this deposit safely. Satan's pomps are theaters, the circus, all sin, observance of days, incantations, and omens.

5. This I think it right that you who are about to be initiated should learn. For this word is a covenant with the Master. And just as we, when we buy slaves, first ask those who are being sold if they are willing to be our servants: So also does Christ. When He is about to receive you into service, He first asks if you wish to leave that cruel and relentless tyrant, and He receives covenants from you. For his service is not forced upon you. And see the lovingkindness of God. For we, before we put down the price, ask those who are being sold, and when we have learned that they are willing, then we put down the price. But Christ not so, but He even put down the price for us all; his precious blood. For, He says, you were bought with a price. 1 Corinthians 7:25 Notwithstanding, not even then does He compel those who are unwilling, to serve him; but unless you have grace, He says, and of your own accord and will determinest to enroll yourself under my rule, I do not compel, nor force you. And we should not have chosen to buy wicked slaves. But if we should at any time have so chosen, we buy them with a perverted choice, and put down a corresponding price for them. But Christ, buying ungrateful and lawless slaves, put down the price of a servant of first quality, nay rather much more, and so much greater that neither speech nor thought can set forth its greatness. For neither giving heaven, nor earth, nor sea, but giving up that which is more valuable than all these, his own blood, thus He bought us. And after all these things, he does not require of us witnesses, or registration, but is content with the single word, if you say it from your heart. I renounce you, Satan, and your pomp, has included all. Let us then say this, I renounce you, Satan, as men who are about in that world at that day to have that word demanded of them, and let us keep it in order that we may then return this deposit safe. But Satan's pomps are theatres, and the circus, and all sin, and observance of days, and incantations and omens.

And what are omens, someone asks? Often when leaving his house, a person sees a one-eyed or lame man and avoids him as an omen. This is a pomp of Satan. Meeting the man does not make the day turn out badly, but living in sin does. When you go out, then, watch out for one thing—that sin does not meet you. For this is what trips us up. Without this, the devil will be able to do us no harm. What are you saying? You see a man and avoid him as an omen, and do not see the snare of the devil, how he sets you at war with someone who has done you no wrong, how he makes you the enemy of your brother without any just reason? But God has commanded us to love our enemies, yet you turn away from someone who did you no wrong, having nothing to accuse him of, and do you not consider how great is the absurdity, how great the shame, or rather how great is the danger? Can I speak of anything more absurd? I am ashamed, indeed, and I blush, but for the sake of your salvation, I am compelled to speak of it. If a virgin meets him, he says the day becomes unsuccessful, but if a prostitute meets him, it is favorable and profitable and full of much good fortune. Are you ashamed? And do you strike your foreheads and bend to the ground? But do not do this because of the words I have spoken, but because of the deeds that have been done. See then, in this case, how the devil hid his snare, so that we might turn away from the modest but greet and befriend the unchaste. For since he has heard Christ saying that whoever looks at a woman to desire her has already committed adultery with her, and has seen many overcome unchastity, wishing to cast them again into sin by another wrong, through this superstitious observance he gladly persuades them to pay attention to whorish women.

And what are omens? says one. Often when going forth from his own house he has seen a one-eyed or lame man, and has shunned him as an omen. This is a pomp of Satan. For meeting the man does not make the day turn out ill, but to live in sin. When you go forth, then, beware of one thing — that sin does not meet you. For this it is which trips us up. And without this the devil will be able to do us no harm. What do you say? You see a man, and shunnest him as an omen, and dost not see the snare of the devil, how he sets you at war with him who has done you no wrong, how he makes you the enemy of your brother on no just pretext; but God has bidden us love our enemies; but you are turned away from him who did you no wrong, having nothing to charge him with, and do you not consider how great is the absurdity, how great the shame, rather how great is the danger? Can I speak of anything more absurd? I am ashamed, indeed, and I blush: But for your salvation's sake, I am, I am compelled to speak of it. If a virgin meet him he says the day becomes unsuccessful; but if a harlot meet him, it is propitious, and profitable, and full of much business; are you ashamed? And do you smite your foreheads, and bend to the ground? But do not this on account of the words which I have spoken, but of the deeds which have been done. See then, in this case, how the devil hid his snare, in order that we might turn away from the modest, but salute and be friendly to the unchaste. For since he has heard Christ saying that He who looks on a woman to desire her, has already committed adultery with her, Matthew 5:28 and has seen many get the better of unchastity, wishing by another wrong to cast them again into sin, by this superstitious observance he gladly persuades them to pay attention to whorish women.

What should we say about those who use charms and amulets, and wrap their heads and feet with golden coins bearing the image of Alexander of Macedon? Tell me, are these our hopes — that after the cross and death of our Master, we should place our hopes of salvation on the image of a Greek king? Don't you know what great things the cross has accomplished? It has abolished death, extinguished sin, made Hades useless, undone the power of the devil — and is it not worthy of trust for the health of the body? It has raised up the whole world, and do you not take courage in it? Tell me, what punishment would you deserve? You not only carry amulets with you always, but you bring drunken and half-witted old women into your house to perform incantations, and are you not ashamed? Do you not blush, after receiving so great a philosophy, to be terrified by such things? And there is something more serious than this error. For when we give these warnings and try to lead them away, they think they are defending themselves and say that the woman who performs these incantations is a Christian and utters nothing else than the name of God. For this very reason I especially hate and turn away from her, because she uses the name of God for mockery. For even the demons uttered the name of God, but they were still demons. They used to say to Christ, "We know who you are, the Holy One of God" (Mark 1:24), and yet he rebuked them and drove them away. For this reason, then, I beg you to cleanse yourselves from this error and to hold fast to this word as a staff. Just as none of you would choose to go down to the marketplace without sandals and cloak, so never enter the marketplace without this word. Before you cross the threshold of the gateway, say this word first: I leave your ranks, Satan, and your pomp and your service, and I join the ranks of Christ. Never go out without this word. This shall be a staff to you, this your armor, this an impregnable fortress. Accompany this word with the sign of the cross on your forehead. For in this way, not only any person who meets you, but even the devil himself, will be unable to hurt you at all when he sees you appearing everywhere with these weapons. Discipline yourself by these means from now on, so that when you receive the seal you may be a well-equipped soldier. Plant your trophy against the devil and receive the crown of righteousness, which may it be the lot of us all to obtain, through the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father and to the Holy Spirit forever and ever. Amen.

And what is one to say about them who use charms and amulets, and encircle their heads and feet with golden coins of Alexander of Macedon. Are these our hopes, tell me, that after the cross and death of our Master, we should place our hopes of salvation on an image of a Greek king? Do you not know what great result the cross has achieved? It has abolished death, has extinguished sin, has made Hades useless, has undone the power of the devil, and is it not worth trusting for the health of the body? It has raised up the whole world, and do you not take courage in it? And what would you be worthy to suffer, tell me? Thou dost not only have amulets always with you, but incantations bringing drunken and half-witted old women into your house, and are you not ashamed, and do you not blush, after so great philosophy, to be terrified at such things? And there is a graver thing than this error. For when we deliver these exhortations, and lead them away, thinking that they defend themselves, they say, that the woman is a Christian who makes these incantations, and utters nothing else than the name of God. On this account I especially hate and turn away from her, because she makes use of the name of God, with a view to ribaldry. For even the demons uttered the name of God, but still they were demons, and thus they used to say to Christ, We know you who you are, the Holy One of God, Mark 1:24 and notwithstanding, he rebuked them, and drove them away. On this account, then, I beseech you to cleanse yourselves from this error, and to keep hold of this word as a staff; and just as without sandals, and cloak, no one of you would choose to go down to the market-place, so without this word never enter the market-place, but when you are about to pass over the threshold of the gateway, say this word first: I leave your ranks, Satan, and your pomp, and your service, and I join the ranks of Christ. And never go forth without this word. This shall be a staff to you, this your armor, this an impregnable fortress, and accompany this word with the sign of the cross on your forehead. For thus not only a man who meets you, but even the devil himself, will be unable to hurt you at all, when he sees you everywhere appearing with these weapons; and discipline yourself by these means henceforth, in order that when you receive the seal you may be a well-equipped soldier, and planting your trophy against the devil, may receive the crown of righteousness, which may it be the lot of us all to obtain, through the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father and to the Holy Spirit for ever and ever — Amen.

There is a reference at the beginning of this Homily to some comments recently made about the parable of the Pharisee and the Publican. These appear in Chrysostom's fifth Homily against the Anomeans, one of a series of Homilies which, based on internal evidence, can be dated to the end of the year 386 or the beginning of 387. This following homily was therefore delivered at Antioch, probably just before Christmas 386. There were some people who interpreted the words of St. Paul cited in the title to mean that as long as Christ was preached, it did not matter whether the actual doctrines taught were true or heretical. The main purpose of the homily is to defend the language of the Apostle from this mistaken and harmful interpretation.

There is an allusion at the beginning of this Homily to some remarks recently made on the parable of the Pharisee and the Publican. These occur in Chrysostom's fifth Homily against the Anomæans, one of a set of Homilies which, from internal evidence, may be assigned to the close of the year 386, or beginning of 387. The following homily therefore was delivered at Antioch, probably just before Christmas 386. There were some persons who explained the words of St. Paul cited in the title as signifying that provided Christ was preached it mattered not whether the actual doctrines taught were true or heretical. The main object of the homily is to vindicate the language of the Apostle from this erroneous and mischievous interpretation.

When we recently discussed the Pharisee and the publican, and imaginatively paired two chariots—one made of virtue and one of vice—we explained the truth in each case: how great the benefit of humility is, and how great the harm of pride. For pride, even when combined with righteousness, fasting, and tithing, fell behind; while humility, even when paired with sin, surpassed the Pharisee's team, though its charioteer was a poor one. For what was worse than the publican? But even so, since he made his soul repentant and called himself a sinner—which he truly was—he surpassed the Pharisee, who could point to both fasting and tithing and was free from any vice. Why did this happen, and how? Because even though the Pharisee was free from greed and robbery, he had planted in his soul the mother of all evils: vainglory and pride. For this reason Paul also urges us, saying, "Let each one prove his own work; and then he will have his ground of boasting for himself, and not for the other." But the Pharisee publicly presented himself as an accuser of the whole world and said that he himself was better than all living people. Yet even if he had placed himself above only ten people, or five, or two, or one, even that would not have been tolerable; but as it was, he not only placed himself above the whole world but also accused all people. For this reason he fell behind in the race. And just as a ship, after having sailed through countless waves and escaped many storms, then crashes against a rock at the very entrance to the harbor and loses all the treasure stored within it—so truly did this Pharisee, after having endured the labors of fasting and all the rest of his virtue, fail to master his tongue and suffer shipwreck of his cargo right in the harbor. For to return home from prayer—from which he should have gained benefit—having instead been so greatly harmed, is nothing other than suffering shipwreck in harbor.

1. When lately we made mention of the Pharisee and the publican, and hypothetically yoked two chariots out of virtue and vice; we pointed out each truth, how great is the gain of humbleness of mind, and how great the damage of pride. For this, even when conjoined with righteousness and fastings and tithes, fell behind; while that, even when yoked with sin, out-stripped the Pharisee's pair, even although the charioteer it had was a poor one. For what was worse than the publican? But all the same since he made his soul contrite, and called himself a sinner; which indeed he was; he surpassed the Pharisee, who had both fastings to tell of and tithes; and was removed from any vice. On account of what, and through what? Because even if he was removed from greed of gain and robbery, he had rooted over his soul the mother of all evils — vain- glory and pride. On this account Paul also exhorts and says Let each one prove his own work; and then he will have his ground of boasting for himself, and not for the other. Whereas he publicly came forward as an accuser of the whole world; and said that he himself was better than all living men. And yet even if he had set himself before ten only, or if five, or if two, or if one, not even was this endurable; but as it was, he not only set himself before the whole world, but also accused all men. On this account he fell behind in the running. And just as a ship, after having run through innumerable surges, and having escaped many storms, then in the very mouth of the harbour having been dashed against some rock, loses the whole treasure which is stowed away in her — so truly did this Pharisee, after having undergone the labours of the fasting, and of all the rest of his virtue, since he did not master his tongue, in the very harbour underwent shipwreck of his cargo. For the going home from prayer, whence he ought to have derived gain, having rather been so greatly damaged, is nothing else than undergoing shipwreck in harbour.

Knowing these things, beloved, even if we should climb to the very peak of virtue, let us consider ourselves last of all. We have learned that pride can cast down from heaven itself anyone who is not careful, while humbleness of mind can lift up from the very depths of sins anyone who knows how to be sober-minded. For it was humbleness of mind that placed the publican before the Pharisee, whereas pride and an arrogant spirit surpassed even an incorporeal power—that of the devil. Meanwhile, humbleness of mind and the acknowledgment of his own committed sins brought the robber into Paradise before the Apostles. Now if the confidence that those who confess their own sins gain for themselves is so great, how great will be the crowns won by those who are conscious of many good qualities yet humble their own souls? For when sinfulness is joined with humbleness of mind, it runs so easily that it passes and outstrips righteousness combined with pride. If therefore you join it with righteousness, where will it not reach? Through how many heavens will it not pass? Surely it will stop its course by the very throne of God, in the midst of the angels, with great confidence. On the other hand, if pride, when yoked with righteousness, had strength enough through the excess and weight of its own wickedness to drag down its confidence, then if it is joined with sinfulness, into how deep a hell will it be able to cast the one who has it? I say these things not so that we should be careless about righteousness, but so that we should avoid pride; not so that we should sin, but so that we should be sober-minded. For humbleness of mind is the foundation of the love of wisdom that belongs to us. Even if you should build a structure of countless things—even if almsgiving, even if prayers, even if fastings, even if all virtue—unless this has first been laid as a foundation, everything will be built upon it uselessly and in vain, and it will fall down easily, like that building which had been placed on sand. For there is not one—not one—of our good deeds that does not need this; there is not one that will be able to stand without it. But even if you mention temperance, even if virginity, even if contempt for money, even if anything whatever, all are unclean and accursed and loathsome when humbleness of mind is absent. Therefore let us take her with us everywhere—in words, in deeds, in thoughts—and with this let us build these graces.

2. Knowing therefore these things, beloved even if we should have mounted to the very pinnacle of virtue, let us consider ourselves last of all; having learned that pride is able to cast down even from the heavens themselves him who takes not heed, and humbleness of mind to bear up on high from the very abyss of sins him who knows how to be sober. For this it was that placed the publican before the Pharisee; whereas that, pride I mean and an overweening spirit, surpassed even an incorporeal power, that of the devil; while humbleness of mind and the acknowledgment of his own sins committed brought the robber into Paradise before the Apostles. Now if the confidence which they who confess their own sins effect for themselves is so great, they who are conscious to themselves of many good qualities, yet humble their own souls, how great crowns will they not win. For when sinfulness be put together with humbleness of mind it runs with such ease as to pass and out-strip righteousness combined with pride. If therefore thou have put it to with righteousness, whither will it not reach? Through how many heavens will it not pass? By the throne of God itself surely it will stay its course; in the midst of the angels, with much confidence. On the other hand if pride, having been yoked with righteousness, by the excess and weight of its own wickedness had strength enough to drag down its confidence; if it be put together with sinfulness, into how deep a hell will it not be able to precipitate him who has it? These things I say, not in order that we should be careless of righteousness, but that we should avoid pride; not that we should sin, but that we should be sober-minded. For humbleness of mind is the foundation of the love of wisdom which pertains to us. Even if you should have built a superstructure of things innumerable; even if almsgiving, even if prayers, even if fastings, even if all virtue; unless this have first been laid as a foundation, all will be built upon it to no purpose and in vain; and it will fall down easily, like that building which had been placed on the sand. For there is no one, no one of our good deeds, which does not need this; there is no one which separate from this will be able to stand. But even if you should mention temperance, even if virginity, even if despising of money, even if anything whatever, all are unclean and accursed and loathsome, humbleness of mind being absent. Everywhere therefore let us take her with us, in words, in deeds, in thoughts, and with this let us build these (graces).

But the things concerning humbleness of mind have been spoken of sufficiently—not because we have done justice to the value of this virtue, for no one will be able to celebrate it according to its true worth, but for the understanding of your love. For I know well that even from the few things that have been said, you will embrace it with great zeal. But since it is also necessary to make clear and plain the apostolic saying which has been read today—which seems to many to provide an excuse for laziness, so that some people may not use it as a feeble defense and neglect their own salvation—let us turn our discussion to this. What then is this saying? "Whether in pretense or in sincerity, Christ is preached." Many twist this statement without restraint and carelessly, without reading what comes before and after it. Instead, they cut it off from the flow of the surrounding text and put it forward to the more careless people, to the destruction of their own souls. For when they attempt to lead people away from the sound faith and see them afraid and trembling, wanting to ease their fears because it is not without danger to do this, they bring forward this apostolic statement, saying, "Paul allowed this by saying, 'Whether in pretense or in sincerity, let Christ be proclaimed.'" But these claims are not true—they are not! First of all, he did not say "let him be proclaimed," but "he is proclaimed," and the difference between these two is great. For the saying "let him be proclaimed" belongs to a lawgiver, but the saying "he is proclaimed" belongs to one announcing an event. For Paul does not establish a law that there should be heresies, but draws away all who listen to him. Hear what he says: "If anyone preaches to you a gospel other than what you have received, let him be anathema—even if it were I, even if it were an angel from heaven." Now he would not have pronounced anathema on both himself and an angel if he had known the act to be without danger. And again he says, "I am jealous for you with the jealousy of God, for I have betrothed you to one husband as a chaste virgin, and I fear that somehow, as the serpent deceived Eve by his cunning, your minds might be corrupted from the singleness that is toward Christ." See, he both set down singleness and granted no allowance. For if there were allowance, there would be no danger. And if there were no danger, Paul would not have feared. And Christ would not have commanded that the tares should be burned up if it were a matter of indifference to follow this one or that one or another, or to follow all indiscriminately.

3. But the things belonging to humbleness of mind have been sufficiently spoken of; not for the value of the virtue; for no one will be able to celebrate it in accordance with its value; but for the intelligence of your love. For well do I know that even from the few things that have been said you will embrace it with much zeal. But since it is also necessary to make clear and manifest the apostolic saying which has been today read; seeming as it does to many to afford a pretext for indolence; so that some may not, providing for themselves hence a certain frigid defense, neglect their own salvation — to this let us direct our discourse. What then is this saying? Whether in pretence, it says, or in sincerity, Christ is preached. Philippians 1:18 This many wrest absolutely and just as happens, without reading what precedes and what comes after it; but having cut it off from the sequence of the remaining members, to the destruction of their own soul they put it forward to the more indolent. For attempting to seduce them from the sound faith; then seeing them afraid and trembling; on the ground of its not being without danger to do this, and desiring to relieve their fears, they bring forward this apostolic declaration, saying, Paul conceded this, by saying, Whether in pretence or in sincerity, let Christ be proclaimed. But these things are not ( true), they are not. For in the first place he did not say let him be proclaimed, but he is proclaimed, and the difference between this and that is wide. For the saying let him be proclaimed belongs to a lawgiver; but the saying he is proclaimed to one announcing the event. For that Paul does not ordain a law that there should be heresies, but draws away all who attended to him, hear what he says, If any one preaches to you a gospel besides what you have received, let him be anathema, were it even I, were it even an angel from the heavens. Galatians 1:8-9 Now he would not have anathematized both himself and an angel, if he had known the act to be without danger. And again — I am jealous of you with a jealousy of God, he says; for I have betrothed you to one husband a chaste virgin: and fear lest at some time, as the serpent beguiled Eve by his wiliness, so your thoughts should be corrupted from the singleness that is towards Christ. See, he both set down singleness, and granted no allowance. For if there were allowance, there was no danger: and if there was no danger Paul would not have feared: and Christ would not also have commanded that the tares should be burned up, if it were a thing indifferent to attend to this one or that or another: or to all indiscriminately.

What then is the meaning? I want to tell you the whole story from a slightly earlier point, for it is necessary to know what circumstances Paul was in when he was writing these things by letter. What circumstances was he in, therefore? In prison and chains and unbearable dangers. How is this clear? From the epistle itself. For earlier than this he says, "Now I wish you to know, brethren, that the circumstances in which I am have come rather to the furtherance of the Gospel; so that my bonds have become manifest in Christ in the whole Court, and to all the others; and a good many of the brethren, trusting to my bonds, the more exceedingly dare fearlessly to speak the word." Philippians 1:12-14 Now Nero had at that time cast him into prison. For just as some robber who has entered the house while all are sleeping, when stealing everything, if he sees anyone who has lit a lamp, both extinguishes the light and kills the one holding the lamp so that he may be allowed to steal and rob the property of others in safety—so truly also the Caesar Nero at that time, just like any robber and burglar while all were sleeping a deep and unconscious sleep, robbing the property of all, breaking into marriage chambers, destroying houses, displaying every form of wickedness, when he saw Paul having lighted a lamp throughout the world (the word of his teaching) and reproving his wickedness, exerted himself both to extinguish what was preached and to put the teachers out of the way so that he might be allowed with authority to do anything he pleased. And after binding that holy man, he cast him into prison. It was at that time then that the blessed Paul wrote these things. Who would not have been astonished? Who would not have marveled? Or rather who could adequately have been astonished at and admired that noble and heaven-reaching soul, in that while bound in Rome and imprisoned, at so great a distance as that, he wrote a letter to the Philippians? For you know how great is the distance between Macedonia and Rome. But neither did the length of the way, nor the amount of time required, nor the press of business, nor the peril and the dangers coming one upon another, nor anything else, drive out his love for and remembrance of the disciples. Rather he retained them all in his mind, and not so strongly were his hands bound with the chains as his soul was bound together and riveted by his longing for the disciples. Declaring this very thing in the preface of the Epistle, he said, "On account of my having you in my heart, both in my bonds, and in the defense and confirmation of the Gospel." Philippians 1:7 And just as a King who has ascended upon his throne at morning and taken his seat in the royal courts immediately receives from all quarters innumerable letters, so truly he also, just as if in royal courts, seated in the dungeon, both received and sent his letters in far greater number. The nations from all quarters referred to his wisdom everything about what had taken place among themselves, and he administered more business than the reigning monarch in proportion to his having had a larger dominion entrusted to him. For in truth God had brought and put into his hands not only those who inhabited the country of the Romans, but also all the barbarians, both land and sea. And by way of showing this he said to the Romans, "Now I would not that you should be ignorant, brethren, that ofttimes I have purposed to come to you, and have been hindered until the present, in order that I might have some fruit also among you, as among the rest of the Gentiles too. Both to Greeks and barbarians, both to wise and those without understanding I am a debtor." Romans 1:13-14 Every day therefore he was in anxious thought at one moment for Corinthians, at another for Macedonians—how Philippians, how Cappadocians, how Galatians, how Athenians, how those who inhabited Pontus, how all together were. But all the same, having had the whole world put into his hands, he continually cared not only for entire nations but also for each single man. And now indeed he dispatched a letter on behalf of Onesimus, and now on behalf of him who among the Corinthians had committed fornication. For he did not consider this—that it was the individual who had sinned and needed advocacy—but that it was a human being, a human being, the living thing most precious to God, and for whose sake the Father had not spared even the Only-begotten.

4. What ever then is what is meant? I wish to narrate to you the whole history from a point a little earlier; for it is needful to know in what circumstances Paul was when he was writing these things by letter. In what circumstances therefore was he? In prison and chains and intolerable perils. Whence is this manifest? From the epistle itself. For earlier than this he says, Now I wish you to know, brethren, that the circumstances in which I am have come rather to the furtherance of the Gospel; so that my bonds have become manifest in Christ in the whole Court, and to all the others; and a good many of the brethren, trusting to my bonds, the more exceedingly dare fearlessly to speak the word. Philippians 1:12-14 Now Nero had then cast him into prison. For just as some robber having set foot in the house, while all are sleeping, when stealing every thing, if he see any one having lit a lamp, both extinguishes the light and slays him who holds the lamp, in order that he may be allowed in security to steal and rob the property of others; so truly also the Cæsar Nero then, just as any robber and burglar while all were sleeping a deep and unconscious slumber; robbing the property of all, breaking into marriage chambers, subverting houses, displaying every form of wickedness; when he saw Paul having lighted a lamp throughout the world; (the word of his teaching;) and reproving his wickedness, exerted himself both to extinguish what was preached, and to put the teachers out of the way; in order that he might be allowed with authority to do anything he pleased; and after binding that holy man, cast him into prison. It was at that time then that the blessed Paul wrote these things. Who would not have been astounded? Who would not have marvelled? Or rather who could adequately have been astounded at and admired that noble and heaven-reaching soul; in that, while bound in Rome and imprisoned, at so great a distance as that, he wrote a letter to the Philippians? For you know how great is the distance between Macedonia and Rome. But neither did the length of the way, nor the amount of time (required), nor the press of business, nor the peril and the dangers coming one upon another, nor anything else, drive out his love for and remembrance of the disciples; but he retained them all in his mind; and not so strongly were his hands bound with the chains as his soul was bound together and riveted by his longing for the disciples: which very thing itself indeed also declaring, in the preface of the Epistle he said, On account of my having you in my heart, both in my bonds, and in the defense and confirmation of the Gospel. Philippians 1:7 And just as a King, having ascended upon his throne at morning-tide and taken his seat in the royal courts, immediately receives from all quarters innumerable letters; so truly he also, just as in royal courts, seated in the dungeon, both received and sent his letters in far greater number; the nations from all quarters referring to his wisdom everything about what had taken place among themselves; and he administered more business than the reigning monarch in proportion to his having had a larger dominion entrusted to him. For in truth God had brought and put into his hands not those who inhabited the country of the Romans only, but also all the barbarians, both land and sea. And by way of showing this he said to the Romans, Now I would not that you should be ignorant, brethren, that ofttimes I have purposed to come to you, and have been hindered until the present; in order that I might have some fruit also among you, as among the rest of the Gentiles too. Both to Greeks and barbarians, both to wise and those without understanding I am a debtor. Romans 1:13-14 Every day therefore he was in anxious thought at one moment for Corinthians, at another for Macedonians; how Philippians, how Cappadocians, how Galatians, how Athenians, how they who inhabited Pontus, how all together were. But all the same, having had the whole world put into his hands, he continually cared not for entire nations only, but also for each single man; and now indeed he dispatched a letter on behalf of Onesimus, and now on behalf of him who among the Corinthians had committed fornication. For neither used he to regard this — that it was the individual who had sinned and needed advocacy; but that it was a human being; a human being, the living thing most precious to God; and for whose sake the Father had not spared even the Only-begotten.

Do not tell me that this person is a runaway slave, a robber or thief, or burdened with countless faults, or that he is a beggar and despicable, or of little worth and deserving no consideration. Instead, consider that Christ died for his sake, and this alone is sufficient grounds for you to show complete concern. Consider what kind of person he must be, whom Christ valued so highly that he did not spare even his own blood. For if a king had chosen to sacrifice himself on someone's behalf, we would not need to look for any other proof that this person was someone great and of deep importance to the king—certainly not—for his death would be enough to demonstrate the love of the one who died for him. But in this case it is not a man, not an angel, not an archangel, but the Lord of the heavens himself, the only-begotten Son of God himself who, having clothed himself with flesh, freely gave himself on our behalf. Should we not then do everything and take every trouble so that the people who have been valued in this way may receive every care from us? And what kind of defense will we have? What excuse? This is precisely what Paul was declaring when he said, Do not by your food destroy him for whose sake Christ died. For wishing to bring shame, to provoke concern, and to persuade people to care for their neighbors, Paul addressed those who despise their brothers and look down on them as weak, and instead of anything else he set before them the Master's death.

5. For do not tell me that this or that man is a runaway slave, or a robber or thief, or laden with countless faults, or that he is a mendicant and abject, or of low value and worthy of no account; but consider that for his sake the Christ died; and this suffices you for a ground for all solicitude. Consider what sort of person he must be, whom Christ valued at so high a price as not to have spared even his own blood. For neither, if a king had chosen to sacrifice himself on any one's behalf, should we have sought out another demonstration of his being some one great and of deep interest to the King — I fancy not — for his death would suffice to show the love of him who had died towards him. But as it is not man, not angel, not archangel; but the Lord of the heavens himself, the only-begotten Son of God himself having clothed himself with flesh, freely gave himself on our behalf. Shall we not do everything, and take every trouble, so that the men who have been thus valued may enjoy every solicitude at our hands? And what kind of defense shall we have? What allowance? This at least is the very thing by way of declaring which Paul also said, Do not by your meat destroy him for whose sake Christ died. Romans 14:15 For desiring to shame, and to bring to solicitude, and to persuade to care for their neighbours, those who despise their brethren, and look down upon them as being weak, instead of all else he set down the Master's death.

Sitting in prison, he wrote the letter to the Philippians from that great distance. For this is what love according to God is like: it is interrupted by nothing human, since it has its roots from above in the heavens and its reward there. And what does he say? "Now I desire that you should know, brethren" (Philippians 1:12). Do you see his concern for his students? Do you see a teacher's attentiveness? Hear also of the loving affection of students toward their teacher, so that you may know that this was what made them strong and unconquerable—being bound together with one another. For if "a brother helped by a brother is as a strong city," how much more would so many bound together by the bonds of love have entirely repelled the plotting of the wicked demon. That Paul was indeed bound up with the disciples requires no further demonstration or argument from us, since in truth even when in chains he anxiously cared for them, and each day he was dying for them, burning with his longing.

Sitting then in the prison he wrote the letter to the Philippians from that so great distance. For such as this is the love that is according to God: it is interrupted by no one of human things, since it has its roots from above in the heavens and its recompense. And what says he? Now I desire that you should know, brethren. Philippians 1:12 Do you see solicitude for his scholars? Do you see a teacher's carefulness? Hear too of loving affection of scholars towards their teacher, that you may know that this was what made them strong and unconquerable — the being bound together with one another. For if Brother helped by brother is as a strong city; far more so many bound together by the bonds of love would have entirely repulsed the plotting of the wicked demon. That indeed then Paul was bound up with the disciples, requires not even any demonstration further nor argument for us, since in truth even when in bonds he anxiously cared for them, and each day, he was also dying for them, burning with his longing.

The disciples were also bound to Paul with complete devotion. Not only men, but women too—listen to what he says about Phoebe: "Now I commend to you Phoebe the sister, being a deaconess of the Church which is in Cenchreae; that you may receive her in the Lord worthily of the saints, and stand by her, in whatever matter she may require you, since she has proved a helper of many; and of me myself." In this case he testified to her zeal in providing help. But Priscilla and Aquila went even as far as death for Paul's sake. About them he writes: "Aquila and Priscilla salute you, who for my life's sake laid down their own neck"—clearly meaning death. And writing to these same people about another person, he says: "Because he went as far as death; having counselled ill for his life, in order that he might supply your deficiency in your service towards me." Do you see how they loved their teacher? How they valued his well-being above their own lives? For this reason no one surpassed them at that time. Now I say this not merely so we may hear it, but so we may also imitate it. What I am saying is addressed not only to those who are ruled, but also to those who rule—so that both students may show much concern for their teachers, and teachers may have the same loving affection as Paul had for those under their care, not only for those present but also for those far away. For Paul, living in the whole world as if in one house, constantly thought about the salvation of all. Setting aside everything of his own—chains, troubles, beatings, and hardships—he watched over and inquired daily about the state of his disciples' affairs. He often sent people for this very purpose alone, now Timothy, now Tychicus. About Tychicus he says: "That he may know your circumstances, and encourage your hearts." And about Timothy: "I have sent him, being no longer able to contain myself; lest in some way the tempter have tempted you." And Titus again to another place, and another person to yet another place. Since he himself, often confined to one place by his chains, was unable to visit those who were his very heart, he reached them through his disciples.

6. And that the disciples too were bound up with Paul with all perfectness; and that not men only, but women also, hear what he says about Phœbe. Now I commend to you Phœbe the sister, being a deaconess of the Church which is in Cenchreæ; that you may receive her in the Lord worthily of the saints, and stand by her, in whatever matter she may require you, since she has proved a helper of many; and of me myself. Romans 16:1-2 But in this instance he bore witness to her of her zeal so far as help went (only:) but Priscilla and Aquilla went as far even as death for Paul's sake; and about them he thus writes, saying, Aquila and Priscilla salute you, who for my life's sake laid down their own neck; Romans 16:3-4 for death clearly. And about another again writing to these very persons he says, Because he went as far as death; having counselled ill for his life, in order that he might supply your deficiency in your service towards me. Philippians 2:30 Do you see how they loved their teacher? How they regarded his rest before their own life? On this account no one surpassed them then. Now this I say, not that we may hear only, but that we may also imitate; and not to the ruled only, but also to those who rule is what we say addressed; in order that both scholars may display much solicitude about their teachers, and the teachers may have the same loving affection as Paul about those placed under them; not those present only, but also those who are far off. For also Paul, dwelling in the whole world just as in one house, thus continually took thought for the salvation of all; and having dismissed every thing of his own; bonds and troubles and stripes and straits, watched over and inquired into each day, in what state the affairs of the disciples were; and often for this very purpose alone sent, now Timothy, and now Tychicus; and about him he says, That he may know your circumstances, and encourage your hearts: Ephesians 6:22 and about Timothy; I have sent him, being no longer able to contain myself; lest in some way the tempter have tempted you. 1 Thessalonians 3:5 And Titus again elsewhere, and another to another place. For since he himself, by the compulsion of his bonds being often detained in one place, was unable to meet those who were his vitals, he met them through the disciples.

And so while he was in chains, he writes to the Philippians, saying, "Now I desire that you should know, brethren," calling the disciples brethren. For this is what love does: it removes all inequality and recognizes neither superiority nor rank. Even if someone is higher than everyone else, he comes down to the lowliest position of all—which is exactly what Paul used to do. But let us hear what he wants them to know: "That the things which happened to me have fallen out rather to the furtherance of the gospel." Tell me, how and in what way? Were you then released from your chains? Have you taken off your shackles? Are you now preaching freely in the city? Have you gone into a gathering, delivered many long speeches about the faith, and left after winning many disciples? Have you raised the dead and become an object of wonder? Have you cleansed lepers, and everyone was amazed? Have you driven out demons and been exalted? None of these things, he says. How then did the furtherance of the gospel happen? Tell me. "So that my bonds have become openly known in the whole Court, and to all the rest." What are you saying? This then—this was the furtherance, this the advance, this the increase of the proclamation—that everyone knew you were in chains? Yes, he says. Listen at least to what comes next, so you may learn that the bonds not only proved no hindrance, but actually gave greater freedom of speech: "So that several of the brethren in the Lord, in reliance on my bonds, more abundantly dare fearlessly to speak the word." What are you saying, Paul? Have your bonds inspired not anxiety but confidence? Not fear but eager desire? These things do not make sense. I know this too. For these things did not happen according to the logic of human affairs, he means, but what came about was above nature, and the successes were of divine grace. For this reason what used to cause anxiety to everyone else gave him confidence. If someone captures the leader of an army and confines him, making this publicly known, he throws the whole camp into flight. And if someone carries away a shepherd from the flock, he can easily drive off the sheep. But with Paul it was not like this—it was entirely the opposite. The leader of the army was bound, and the soldiers became more eager in spirit, and their confidence in attacking their enemies was greater. The shepherd was imprisoned, and the sheep were not consumed or even scattered.

7. And then therefore being in bonds he writes to the Philippians, saying, Now I desire that you should know, brethren, Philippians 1:12 calling the disciples brethren. For such a thing as this is love; it casts out all inequality, and knows not superiority and dignity; but even if one be higher than all, he descends to the lowlier position of all; just what Paul also used to do. But let us hear what it is that he desires they should know. That the things which happened unto me, he says, have fallen out rather to the furtherance of the gospel. Philippians 1:12 Tell me, how and in what way? Have you then been released from your bonds? Have you then put off your chain? And do you with free permission preach in the city? Have you then, having gone into an assembly, drawn out many long discourses about the faith, and departed after gaining many disciples? Have you then raised the dead and been made an object of wonder? Have you then cleansed lepers, and all were astounded? Have you driven away demons, and been exalted? No one of these things, he says. How then did the furtherance of the gospel take place? Tell me. So that my bonds, he says, have become openly known in the whole Court, and to all the rest. Philippians 1:13 What do you say? This then, this was the furtherance, this the advance, this the increase of the proclamation — that all knew that you were bound. Yes, he says: Hear at least what comes next, that you may learn that the bonds not only proved no hindrance, but also a ground of greater freedom of speech. So that several of the brethren in the Lord, in reliance on my bonds, more abundantly dare fearlessly to speak the word. Philippians 1:14 What do you say, O Paul? Have your bonds inspired not anxiety but confidence? Not fear but earnest longing? The things mentioned have no consistency. I too know it. For neither did these things take place according to the consistency of human affairs, he means, but what came about was above nature, and the successes were of divine grace. On this account what used to cause anxiety to all others, that to him afforded confidence. For also if any one having taken the leader of an army and confined him, have made this publicly known, he throws the whole camp into flight; and if any one have carried a shepherd away from the flock, the security with which he drives off the sheep is great. But not in Paul's case was it thus, but the contrary entirely. For the leader of the army was bound, and the soldiers became more forward in the spirit; and the confidence with which they sprung upon their adversaries was greater: the shepherd was in confinement, and the sheep were not consumed, nor even scattered.

Who has ever seen or heard of students taking greater courage from their teachers' dangers? How did they not fear? How were they not terrified? How did they not say to Paul, "Physician, heal yourself, deliver yourself from your countless perils, and then you will be able to obtain for us those countless good things?" How did they not say these things? It was because they had been taught, through the grace of the Spirit, that these events happened not from weakness, but by the permission of Christ, so that the truth might spread more widely, increasing and growing to greater heights through bonds and imprisonments and tribulations and difficulties. Thus the power of Christ is perfected in weakness. For indeed, if his bonds had weakened Paul and made him cowardly—either him or those who belonged to him—one would rightly struggle with this. But if instead they brought him greater fame, one must be astonished and marvel at how glory was obtained for the disciple through something that involved dishonor, and how confidence and courage resulted for them all through something that should inspire cowardice. For who was not amazed at him then, seeing him wearing a chain? Demons fled all the more when they saw him spending time in prison. For a diadem does not make a royal head as splendid as the chain made his hands—not because of their own nature, but because of the grace that shone brightly upon them. For this reason, great courage resulted for the disciples. They saw his body bound, but his tongue not bound; his hands tightly shackled, but his voice unrestrained, traversing the whole world more swiftly than a ray of sunlight. And this became an encouragement to them, as they learned from these facts that nothing in the present should be feared. For when the soul has been genuinely filled with divine longing and love, it pays no attention to anything present. Just as those who are mad throw themselves against fire and sword and wild beasts and sea and everything else, so these too, maddened with a most noble and most spiritual frenzy—a frenzy arising from sanity—laughed at all visible things. For this reason, seeing their teachers bound, they rejoiced all the more and took greater pride, demonstrating to their adversaries through these facts that they were impregnable and unconquerable on all sides.

8. Who ever saw, who ever heard of, the scholars taking greater encouragement in the dangers of their teachers? How was it that they feared not? How was it that they were not terrified? How was it that they did not say to Paul, Physician, heal yourself, Luke 4:23 deliver yourself from your manifold perils, and then thou will be able to procure for us those countless good things? How was it they did not say these things? How! It was because they had been schooled, from the grace of the Spirit, that these things took place not out of weakness, but out of the permission of the Christ; in order that the truth might shine abroad more largely; through bonds and imprisonments and tribulations and straits increasing and rising, to a greater volume. Thus is the power of Christ in weakness perfected. For indeed if his bonds had crippled Paul and made him cowardly; either himself or those belonging to him; one could not but feel difficulty; but if rather they prepared him into greater renown, one must be astounded and marvel, how through a thing involving dishonour glory was procured for the disciple — through a thing inspiring cowardice confidence and encouragement resulted to them all. For who was not astounded at him then, seeing him encircled with a chain? Then demons took to flight all the more, when they saw him spending his time in a prison. For not so splendid does the diadem make a royal head, as the chain his hands; not owing to their proper nature, but owing to the grace that darted brightness on them. On this account it was that great encouragement resulted to the disciples. For also they saw his body indeed bound, but his tongue not bound, his hands indeed tightly manacled, but his voice unshackled, and transversing the whole world more swiftly than the solar ray. And this became to them an encouragement; learning as they did from the facts that no one of present things is to be dreaded. For when the soul has been genuinely imbued by divine longing and love, it pays regard to no one of things present; but just as those who are mad venture themselves against fire and sword and wild beasts and sea and all else, so these too, maddened with a most noble and most spiritual frenzy, a frenzy arising from sanity, used to laugh at all things that are seen. On this account, seeing their teachers bound, they the more exulted, the more prided themselves; by facts giving to their adversaries a demonstration that on all sides they were impregnable and indomitable.

At that time, when things stood this way, some of Paul's enemies wanted to stir up the conflict more violently and increase the tyrant's hatred toward him. So they pretended that they too were preaching—and they did preach the correct and sound faith—supposedly to help the teaching spread more quickly. But they did this not because they wanted to spread the faith, but so that Nero, learning that the preaching was increasing and the teaching advancing, would have Paul executed more quickly. There were therefore two groups: Paul's disciples and Paul's enemies. One group preached sincerely, while the others preached out of a love for conflict and hatred toward Paul. To explain this, Paul said, "Some indeed through envy and strife are preaching Christ" (pointing to his enemies), "but some also through good pleasure," saying this about his own disciples. Then concerning those enemies: "Some indeed out of contentiousness," (his enemies,) "not purely, not soundly, but thinking that they are thereby bringing pressure upon my bonds"; but the others out of love (this again about his own brothers), "knowing that I am set for the defense of the gospel. For what? Nevertheless, in any way, whether in pretense or in sincerity, Christ is being announced." So it is pointless and mistaken to apply this passage to heresies. For those who were preaching at that time were not preaching corrupt doctrine, but sound and correct belief. If they had been preaching corrupt doctrine and teaching things contrary to Paul, what they wanted would certainly not have succeeded. Now what did they want? That the faith, having grown and Paul's disciples having become numerous, would provoke Nero to greater hostility. And if they had been preaching different doctrines, they would not have made Paul's disciples numerous; and by not doing so, they would not have enraged the tyrant. He does not say, therefore, that they were introducing corrupt doctrines, but that their motive for preaching was corrupt. For it is one thing to say the pretext of the preaching itself was not sound. For preaching does not become sound when the doctrine is full of deception; and the pretext does not become sound when the preaching itself is sound, but those who preach do not preach for God's sake, but either out of enmity or to gain favor with others.

9. Then therefore, when matters were in this state, some of the enemies of Paul, desiring to fan up the war to greater vehemence, and to make the hatred of the tyrant, which was felt towards him greater, pretended that they themselves also preached; (and they did preach the right and sound faith,) for the sake of the doctrine advancing more rapidly: and this they did, not with the desire to disseminate the faith; but in order that Nero, having learned that the preaching was increasing and the doctrine advancing, might the sooner have Paul led away to execution. There were therefore two schools; that of Paul's scholars and that of Paul's enemies; the one preaching out of sincerity, and the others out of love of contention and the hatred they felt towards Paul. And by way of declaring this he said, Some indeed through envy and strife are preaching Christ, (pointing out those his enemies) but some also through good pleasure; saying this about his own scholars. Philippians 1:15 Then next about those; Some indeed out of contentiousness, (his enemies,) not purely, not soundly, but, thinking that they are thereby bringing pressure upon my bonds; Philippians 5:17 but the others out of love; (this again about his own brethren;) knowing that I am set for the defense of the gospel. For what? Nevertheless, in any way; whether in pretence or in sincerity, Christ is being announced. Philippians 1:16-18 So that vainly and to no purpose is this saying taken in reference to heresies. For those who then were preaching were not preaching corrupt doctrine; but sound and right belief. For if they were preaching corrupt doctrine, and were teaching other things contrary to Paul, what they desired was certain not to succeed to them. Now what did they desire? That the faith having grown, and the disciples of Paul having become numerous, it should rouse Nero to greater hostility. And if they were preaching different doctrines, they would not have made the disciples of Paul numerous; and by not doing so, they would not have exasperated the tyrant. He does not therefore say this — that they were bringing in corrupt doctrines — but that the motive from which they were preaching, this was corrupt. For it is one thing to state the pretext of their preaching itself was not sound. For the preaching does not become sound when the doctrine is laden with deception; and the pretext does not become sound when the preaching indeed is sound, but they who preach do not preach for the sake of God, but either with a view of enmity, or with a view to the favour of others.

He is not saying that they were introducing heresies, but that their motive was wrong and they were not preaching out of genuine piety. They were not doing this to spread the gospel, but to wage war against him and put him in greater danger—this is why he accuses them. Notice how precisely he expressed this. He says, "Thinking that they were putting pressure upon my bonds." He did not say "putting," but "thinking they were putting," meaning "supposing," to show that even if they supposed this, he himself was not actually in that position. Instead, he even rejoiced because the preaching was advancing. He added, "But in this I both rejoice and will rejoice." If he considered their teachings false and they were introducing heresies, Paul could not possibly rejoice. But since the doctrine was sound and authentic, he says, "I rejoice and will rejoice." What does it matter if they are destroying themselves by doing this out of contentiousness? Even unwillingly, they are strengthening my cause. Do you see how great Paul's power is? How none of the devil's schemes can trap him? And not only is he not trapped, but through these very schemes he defeats the devil. For the devil's cunning is great, as is the wickedness of those who serve him. Under the pretense of agreeing with Paul, they wanted to destroy the proclamation. But God, who seizes the cunning in their craftiness, did not allow this to happen then. To declare this very thing, Paul said, "But the continuing in the flesh is the more necessary for your sake; and this I confidently know, that I shall continue and remain in company with you all." For those men were intent on removing me from this present life and were ready to do anything to accomplish this, but God does not permit it for your sake.

10. He therefore does not say this — that they were bringing in heresies; but that it was not from a right motive, nor through piety that they were preaching what they did preach. For it was not they might increase the gospel that they were doing this; but that they might wage war against him, and throw him into greater danger — on this account he accuses them. And see how with exactitude he laid it. Thinking, he says, that they were putting pressure upon my bonds. Philippians 1:17 He did not say, putting, but thinking they were putting upon, that is supposing, by way of pointing out that even if they so supposed, still he himself was not in such a position; but that he even rejoiced on account of the advance of the preaching. He added therefore saying, But in this I both rejoice and will rejoice: Philippians 5:18 whereas if he held their doctrines deception, and they were bringing in heresies, Paul could not possibly rejoice. But since the doctrine was sound and of genuine parentage, on this account he says, I rejoice and will rejoice. For what if they are destroying themselves by doing this out of contentiousness? Still, even unwillingly, they are strengthening my cause. Do you see how great is Paul's power? How he is caught by no one of the devil's machinations? And not only is he not caught; but also by these themselves he subdues him. For great indeed is both the devil's craftiness, and the wickedness of those who minister to him; for under pretence of being of the same mind, they desired to extinguish the proclamation. But he who seizes the cunning in their craftiness did not permit that this should take place then. By way of declaring this very thing at least Paul said, But the continuing in the flesh is the more necessary for your sake; and this I confidently know, that I shall continue and remain in company with you all. Philippians 1:24-25 For those men indeed set their mind on casting me out of the present life, and are ready to endure anything for this object: but God does not permit it on your account.

Remember all these things carefully so that you can wisely correct those who misuse the Scriptures without considering their context, applying them carelessly, and using them to harm their neighbors. We will be able both to remember what has been said and to correct others if we continually turn to prayer as our refuge and ask the God who gives the word of wisdom to grant us both understanding in listening and careful, unshakeable guardianship of this spiritual deposit entrusted to us. For things we often lack the strength to accomplish successfully through our own efforts, these we will be able to achieve easily through persistent prayers. For we must always pray without ceasing, whether we are in affliction, in dangers, or in prosperity—for the person in relief and great prosperity, that these blessings may remain stable and unchanging and never shift; and for the person in affliction and many dangers, that he may experience some favorable change and be carried into the calm of consolation. Are you experiencing calm? Then ask God that this calm may remain settled for you. Have you seen a storm rise up against you? Earnestly ask God to let the wave pass and to bring calm out of the storm. Have you been heard? Give heartfelt thanks because you have been heard. Have you not been heard? Keep persevering so that you may be heard. For even if God sometimes delays in giving, it is not out of hatred or aversion, but from his desire to keep you continually with him through the delay; just as affectionate fathers also do, for they too skillfully manage the constant and diligent attendance of their rather lazy children by delaying what they give. You have no need of mediators to gain an audience with God, nor of much lobbying, nor of flattering others. Even if you are destitute, even if you lack any advocate, alone and by yourself, having called on God for help, you will certainly succeed. He is not so inclined to agree when others entreat him on our behalf as when we who are in need entreat him ourselves, even if we are burdened with countless evil deeds. For if in the case of human beings, even when we have entered into countless conflicts with them, by showing ourselves to those who are angry with us at dawn and at midday and in the evening, through unbroken continuity and persistent encounters and meetings we easily break down their hostility—how much more would this be accomplished in the case of God.

11. These things therefore, all of them, remember with exactness in order that you may be able with all wisdom to correct those who use the Scriptures without reference to circumstances and at hap-hazard, and for the destruction of their neighbours. And we shall be able both to remember what has been said, and to correct others, if we always betake ourselves to prayers as a refuge, and beseech the God who gives the word of wisdom to grant both intelligence in hearing, and a careful and unconquerable guardianship of this spiritual deposit in our hands. For things which often we have not strength to perform successfully from our own exertions, these we shall have power to accomplish easily through prayers which are persevering. For always and without intermission it is a duty to pray, both for him who is in affliction, and him who is in dangers, and him who is in prosperity — for him who is in relief and much prosperity, that these may remain unmoved and without vicissitude, and may never change; and for him who is in affliction and his many dangers, that he may see some favourable change brought about to him, and be transported into a calm of consolation. Are you in a calm? Then beseech God that this calm may continue settled to you. Have you seen a storm risen up against you? Beseech God earnestly to cause the billow to pass, and to make a calm out of the storm. Have you been heard? Be heartily thankful for this; because you have been heard. Have you not been heard? Persevere, in order that you may be heard. For even if God at any time delay the giving, it is not in hatred and aversion; but from the desire by the deferring of the giving perpetually to retain you with himself; just in the way also that affectionate fathers do; for they also adroitly manage the perpetual and assiduous attendance of children who are rather indolent by the delay of the giving. There is to you no need of mediators in audience with God; nor of that much canvassing; nor of the fawning upon others; but even if you be destitute, even if bereft of advocacy, alone, by yourself, having called on God for help, you will in any case succeed. He is not so wont to assent when entreated by others on our behalf, as by ourselves who are in need; even if we be laden with ten thousand evil deeds. For if in the case of men, even if we have come into countless collisions with them, when both at dawn and at mid-day and in the evening we show ourselves to those who are aggrieved against us, by the unbroken continuance and the persistent meeting and interview we easily demolish their enmity — far more in the case of God would this be effected.

But you are unworthy. Become worthy through your persistent effort. I want to demonstrate three points using the parable that was read to you today: first, that it is possible for the unworthy to become worthy through persistent effort; second, that God responds more readily when we call on him ourselves rather than through others; and third, that he often delays giving not because he wants to confuse us completely or send us away empty-handed, but so that he may bring us even greater good things.

The Canaanite woman came to Christ praying for her daughter who was possessed by a demon, crying out with great urgency (it says, Have pity on me, Lord, my daughter is badly possessed by a demon). Look, this woman was from a foreign nation, a barbarian, and outside the Jewish community. What else was she but a dog, unworthy to receive her request? For it is not good, he says, to take the children's bread and give it to the dogs. Yet even so, through her persistent effort, she became worthy. For he not only admitted her into the status of children, though she was a dog, but also sent her away with that high praise saying, O woman great is your faith; be it done to you as you will. When Christ says, great is your faith, you need no other proof of the woman's greatness of soul. Do you see how through her persistent effort the woman, though unworthy, became worthy?

Do you also want to learn that we accomplish our wish by calling on him ourselves more than through others? She cried out, and the disciples came to him and said, Let her go away, for she is crying after us, and to them he says, I am not sent except to the lost sheep of the house of Israel. But when she came to him by herself and kept crying and saying, Yes, Lord, for even the dogs eat from the table of their masters, then he granted the favor and says, Be it done unto you as you will. Do you see how when they were asking him, he refused, but when she who needed the gift herself cried out, he agreed? For to them he says, I am not sent except to the lost sheep of the house of Israel, but to her he said, Great is your faith; be it done unto you as you will.

Again, at the beginning and start of her request he answered nothing, but when she had come to him once and twice and three times, then he granted the gift. By this outcome he makes us believe that he delayed giving not to reject her but to show us all the woman's endurance. For if he had delayed in order to reject her, he would not have granted it even at the end. But since he was waiting to display to everyone her spiritual wisdom, for this reason he was silent. For if he had granted it immediately at the beginning, we would not have known the woman's virtue. Let her go, it says, because she is clamouring behind us. But what does Christ say? You hear a voice, but I see the mind. I know what she is going to say. I choose not to let the treasure hidden in her mind escape notice. Rather, I am waiting and keeping silence so that having uncovered it I may bring it into the open and make it clear to everyone.

12. But you are unworthy. Become worthy by your assiduity. For that it both is possible that the unworthy should become worthy from his assiduity; and that God assents more when called on by ourselves than by others; and that he often delays the giving, not from the wish that we should be utterly perplexed, nor to send us out with empty hands; but in order that he may become the author of greater good things to us — these three points I will endeavour to make evident by the parable which has today been read to you. The woman of Chanaan had come to Christ praying on behalf of a daughter possessed by a demon, and crying out with much earnestness (it says, Have pity on me, Lord, my daughter is badly possessed by a demon.) See, the woman of a strange nation, and a barbarian, and outside of the Jewish commonwealth. For indeed what else (was she) than a dog, and unworthy of the receiving her request? For it is not, he says, good to take the children's bread, and to give it to the dogs. But, all the same, from her assiduity, she became worthy. For not only did he admit her into the nobility of children, dog as she was; but also he sent her off with that high encomium saying, O woman great is your faith; be it done to you as you will. Now when the Christ says, great is your faith, seek thou no other demonstration of the greatness of soul which was in the woman. Do you see how, from her assiduity the woman, being unworthy, became worthy? Desirest thou also to learn that we accomplish (our wish) by calling on him by ourselves more than by others? She cried out, and the disciples having come to him say, Let her go away, for she is crying after us: Matthew 5:23 and to them he says, I am not sent, unless to the lost sheep of the house of Israel. Matthew 5:24 But when she had come to him by herself and continued crying, and saying, Yes, Lord, for even the dogs eat from the table of their masters, then he granted the favour and says, Be it done unto you as you will. Do you see how, when they were entreating him, he repelled; but when she who needed the gift herself cried out, he assented? For to them he says, I am not sent, unless to the lost sheep of the house of Israel; but to her he said, Great is your faith; be it done unto you as you will. Again, at the beginning and in the prelude of her request he answered nothing; but when both once and twice and thrice she had come to him, then he granted the boon; by the issue making us believe that he had delayed the giving, not that he might repel her but that he might display to us all the woman's endurance. For if he had delayed in order that he might repel her, he would have not granted it even at the end; but since he was waiting to display to all her spiritual wisdom, on this account he was silent. For if he had granted it immediately and at the beginning, we should not have known the woman's virtue. Let her go it says, because she is clamouring behind us. But what (says) the Christ? You hear a voice, but I see the mind: I know what she is going to say. I choose not to permit the treasure hidden in her mind to escape notice; but I am waiting and keeping silence; in order that having discovered it I may lay it down in publicity, and make it manifest to all.

Having learned all these things, even if we are trapped in sins and unworthy to receive anything, let us not lose hope. We should know that through persistent effort of soul we will be able to become worthy of what we ask for. Even if we have no advocate to help us and are completely alone, let us not lose heart. We should know that it is a powerful form of advocacy to come to God oneself, by oneself, with great earnestness. Even if he delays and postpones giving us what we ask, let us not become discouraged. We have learned that this postponement and delay is a clear sign of his care and love for humanity. If we convince ourselves of these things and come to him with a soul deeply troubled and burning with desire, with a thoroughly awakened intention like that of the Canaanite woman when she approached him—even if we are dogs, even if we have done something truly terrible—we will both overcome our own sins and gain such bold freedom of speech that we can even become advocates for others. This is just as the Canaanite woman not only gained freedom of speech herself and received countless praises, but also had the power to snatch her beloved daughter out of unbearable suffering. For nothing—absolutely nothing—is more powerful than prayer when it is fervent and genuine. It both scatters present dangers and rescues us from the punishments that come in that final hour. So that we may both complete our journey through this present life with ease and depart to the next with confidence, let us practice this constantly with great zeal and eagerness. For in this way we will be able both to attain the good things that are stored up for us and to enjoy those excellent hopes. May God grant that we may all attain them, through the grace and loving kindness and compassion of our Lord Jesus Christ—with whom to the Father together with the Holy Spirit be glory, honor, dominion, to the ages of the ages. Amen.

13. Having therefore learned all these things, even if we be in sins, and unworthy of receiving, let us not despair; knowing, that by assiduity of soul we shall be able to become worthy of the request. Even if we be unaided by advocate and destitute, let us not faint; knowing that it is a strong advocacy — the coming to God one's self by one's self with much eagerness. Even if he delay and defer with respect to the giving, let us not be dispirited; having learned that the putting it off and delay is a sure proof of caring and love for mankind. If we have thus persuaded ourselves; and with a soul deeply pained and fervent, and thoroughly roused purpose; and such as that with which the woman of Chanaan approached, we too come to him, even if we be dogs; even if we have done anything whatever dreadful; we shall both rebut our own crimes, and obtain so great liberty of speech as also to be advocates for others; in the way in which also this woman of Chanaan not only herself enjoyed liberty of speech and ten thousand encomiums but had power to snatch her dear daughter out of her intolerable sufferings. For nothing — nothing is more powerful than prayer when fervent and genuine. This both disperses present dangers, and rescues from the penalties which take place at that hour. That therefore we may both complete our passage through the present life with ease, and depart there with confidence, with much zeal and eagerness let us perform this perpetually. For thus shall we be able both to attain the good things which are laid up, and to enjoy those excellent hopes; which God grant that we may all attain; by the grace and loving kindness and compassion of our Lord Jesus Christ — with whom to the Father together with the Holy Spirit be glory, honour, dominion, to the ages of the ages. Amen.

I know well that people with coarse minds who are greedy for the things of this present world, who are nailed down to earthly concerns and enslaved to bodily pleasure, and who have no firm grasp of spiritual realities, will find this treatise strange and paradoxical. They will laugh excessively and condemn me for saying unbelievable things right from the beginning of my topic. Nevertheless, I will not abandon what I have promised because of this. For this very reason, I will proceed with great earnestness to prove what I have set out to demonstrate. If those who view my subject this way will please refrain from making a commotion and disturbance, but wait until the end of my discourse, I am confident they will take my side and condemn themselves, realizing they have been deceived up to now. They will retract their position, apologize, and ask forgiveness for the mistaken opinion they held about these matters, and they will express great gratitude to me, just as patients do to physicians when they have been relieved from the disorders that besiege their body. Do not tell me about the judgment you currently hold in your mind, but wait to hear the argument I am making, and then you will be able to render an impartial verdict without being hindered by ignorance from forming a true judgment. Even judges in secular trials, when they see the first speaker pouring forth a powerful flood of words and overwhelming everything with his speech, do not venture to issue their decision without patiently listening to the opposing speaker. Even if the remarks of the first speaker seem to be utterly just, they reserve an unprejudiced hearing for the second. In fact, the special merit of judges consists in determining with as much accuracy as possible what each side has to say, and then bringing forward their own judgment.

1. I know well that to coarse-minded persons, who are greedy in the pursuit of present things, and are nailed to earth, and enslaved to physical pleasure, and have no strong hold upon spiritual ideas, this treatise will be of a strange and paradoxical kind: and they will laugh immoderately, and condemn me for uttering incredible things from the very outset of my theme. Nevertheless, I shall not on this account desist from my promise, but for this very reason shall proceed with great earnestness to the proof of what I have undertaken. For if those who take that view of my subject will please not to make a clamour and disturbance, but wait to the end of my discourse, I am sure that they will take my side, and condemn themselves, finding that they have been deceived hitherto, and will make a recantation, and apology, and crave pardon for the mistaken opinion which they held concerning these matters, and will express great gratitude to me, as patients do to physicians, when they have been relieved from the disorders which lay seige to their body. For do not tell me of the judgment which is prevailing in your mind at the present time, but wait to hear the contention of my arguments and then you will be able to record an impartial verdict without being hindered by ignorance from forming a true judgment. For even judges in secular causes, if they see the first orator pouring forth a mighty torrent of words and overwhelming everything with his speech do not venture to record their decision without having patiently listened to the other speaker who is opposed to him; and even if the remarks of the first speaker seem to be just to an unlimited extent, they reserve an unprejudiced hearing for the second. In fact the special merit of judges consists in ascertaining with all possible accuracy what each side has to allege and then bringing forward their own judgment.

Now in place of an orator we have the common assumption of mankind, which over the course of ages has taken deep root in the minds of the multitude and proclaims the following throughout the world. All things, it says, have been turned upside down. The human race is full of confusion, and many people every day are being wronged, insulted, subjected to violence and injury—the weak by the strong, the poor by the rich. Just as it is impossible to number the waves of the sea, so it is impossible to count the multitude of those who are victims of intrigue, insult, and suffering. Neither the correction of law, nor the fear of being brought to trial, nor anything else can stop this pestilence and disorder. Rather, the evil is increasing every day, and the groans, lamentations, and weeping of the sufferers are universal. The judges who are appointed to reform such evils themselves intensify the tempest and inflame the disorder. Consequently, many of the more senseless and despicable kind, seized with a new kind of frenzy, accuse the providence of God when they see the forbearing man often violently seized, tormented, and oppressed, while the audacious, impetuous, low and low-born man grows rich, is invested with authority, becomes formidable to many, and inflicts countless troubles upon the more moderate. This is perpetrated in town and country, in desert, on sea and land. This discourse of ours necessarily comes in by way of direct opposition to what has been alleged, maintaining a contention which is new, as I said at the beginning, and contrary to common opinion, yet useful and true and profitable to those who will give heed to it and be persuaded by it. For what I undertake is to prove (only do not be disturbed) that no one who is wronged is wronged by another, but experiences this injury at his own hands.

Now in the place of an orator we have the common assumption of mankind which in the course of ages has taken deep root in the minds of the multitude, and declaims to the following effect throughout the world. All things it says have been turned upside down, the human race is full of much confusion and many are they who every day are being wronged, insulted, subjected to violence and injury, the weak by the strong, the poor by the rich: and as it is impossible to number the waves of the sea, so is it impossible to reckon the multitude of those who are the victims of intrigue, insult, and suffering; and neither the correction of law, nor the fear of being brought to trial, nor anything else can arrest this pestilence and disorder, but the evil is increasing every day, and the groans, and lamentations, and weeping of the sufferers are universal; and the judges who are appointed to reform such evils, themselves intensify the tempest, and inflame the disorder, and hence many of the more senseless and despicable kind, seized with a new kind of frenzy, accuse the providence of God, when they see the forbearing man often violently seized, racked, and oppressed, and the audacious, impetuous, low and low-born man waxing rich, and invested with authority, and becoming formidable to many, and inflicting countless troubles upon the more moderate, and this perpetrated both in town and country, and desert, on sea and land. This discourse of ours of necessity comes in by way of direct opposition to what has been alleged, maintaining a contention which is new, as I said at the beginning, and contrary to opinion, yet useful and true, and profitable to those who will give heed to it and be persuaded by it; for what I undertake is to prove (only make no commotion) that no one of those who are wronged is wronged by another, but experiences this injury at his own hands.

But to make my argument clearer, let us first examine what injustice is and what kinds of things usually make it up. Also, what is human virtue, and what destroys it? And what seems to destroy it but really does not? For instance (since I must complete my argument with examples), each thing is vulnerable to one particular evil that destroys it: iron to rust, wool to moths, flocks of sheep to wolves. The virtue of wine is damaged when it ferments and turns sour; honey when it loses its natural sweetness and becomes a bitter liquid. Grain is ruined by mildew and drought; the fruit, leaves, and branches of vines by the destructive swarm of locusts; other trees by caterpillars; and animals by various kinds of diseases. And not to make the list longer by going through every possible example, our own flesh is vulnerable to fevers, paralysis, and a host of other illnesses. Since each of these things is vulnerable to whatever destroys its virtue, let us now consider what it is that harms the human race and what destroys the virtue of a human being. Most people think there are various things that have this effect. I must mention the mistaken opinions on this subject, and after refuting them, proceed to show what actually does destroy our virtue and demonstrate clearly that no one could inflict this injury or bring this ruin upon us unless we betrayed ourselves. The multitude, holding mistaken opinions, imagine that many different things destroy our virtue. Some say it is poverty, others bodily disease, others loss of property, others slander, others death, and they are constantly bewailing and lamenting these things. While they are pitying the sufferers and shedding tears, they excitedly exclaim to one another: What a calamity has befallen such and such a person! He has been deprived of all his wealth in one stroke. About another, someone will say: Such and such a person has been struck by severe sickness and the attending physicians have given up hope. Some bewail and lament prisoners, some those who have been expelled from their country and sent into exile, others those who have been deprived of their freedom, others those who have been seized and taken captive by enemies, others those who have drowned, or been burned, or buried by a collapsed building. But no one mourns those who are living in wickedness. On the contrary, and worse than all this, they often congratulate them, a practice that is the cause of all kinds of evils. Come then (only, as I urged you at the beginning, do not make a commotion), let me prove that none of the things mentioned harm the person who lives soberly, nor can they destroy his virtue. For tell me, if someone has lost everything either at the hands of slanderers or robbers, or has been stripped of his possessions by dishonest servants, what harm has the loss done to that person's virtue?

2. But in order to make my argument plainer, let us first of all enquire what injustice is, and of what kind of things the material of it is wont to be composed; also what human virtue is, and what it is which ruins it; and further what it is which seems to ruin it but really does not. For instance (for I must complete my argument by means of examples) each thing is subject to one evil which ruins it; iron to rust, wool to moth, flocks of sheep to wolves. The virtue of wine is injured when it ferments and turns sour: of honey when it loses its natural sweetness, and is reduced to a bitter juice. Ears of grain are ruined by mildew and drought, and the fruit, and leaves, and branches of vines by the mischievous host of locusts, other trees by the caterpillar, and irrational creatures by diseases of various kinds: and not to lengthen the list by going through all possible examples, our own flesh is subject to fevers, and palsies, and a crowd of other maladies. As then each one of these things is liable to that which ruins its virtue, let us now consider what it is which injures the human race, and what it is which ruins the virtue of a human being. Most men think that there are various things which have this effect; for I must mention the erroneous opinions on the subject, and, after confuting them, proceed to exhibit that which really does ruin our virtue: and to demonstrate clearly that no one could inflict this injury or bring this ruin upon us unless we betrayed ourselves. The multitude then having erroneous opinions imagine that there are many different things which ruin our virtue: some say it is poverty, others bodily disease, others loss of property, others calumny, others death and they are perpetually bewailing and lamenting these things: and while they are commiserating the sufferers and shedding tears they excitedly exclaim to one another What a calamity has befallen such and such a man! He has been deprived of all his fortune at a blow. Of another again one will say: such and such a man has been attacked by severe sickness and is despaired of by the physicians in attendance. Some bewail and lament the inmates of the prison, some those who have been expelled from their country and transported to the land of exile, others those who have been deprived of their freedom, others those who have been seized and made captives by enemies, others those who have been drowned, or burnt, or buried by the fall of a house, but no one mourns those who are living in wickedness: on the contrary, which is worse than all, they often congratulate them, a practice which is the cause of all manner of evils. Come then (only, as I exhorted you at the outset, do not make a commotion), let me prove that none of the things which have been mentioned injure the man who lives soberly, nor can ruin his virtue. For tell me if a man has lost his all either at the hands of calumniators or of robbers, or has been stripped of his goods by knavish servants, what harm has the loss done to the virtue of the man?

But if it seems best, let me first indicate what the virtue of a man is, beginning by treating the subject in the case of other kinds of things so as to make it more understandable and clear to most readers.

But if it seems well let me rather indicate in the first place what is the virtue of a man, beginning by dealing with the subject in the case of existences of another kind so as to make it more intelligible and plain to the majority of readers.

What then is the virtue of a horse? Is it having a bridle studded with gold and matching girths, a band of silken threads to fasten the housing, clothes made in various colors and gold fabric, head gear studded with jewels, and locks of hair braided with gold cord? Or is it being swift and strong in its legs, even in its movements, having hoofs suited to a well-bred horse, having courage fit for long journeys and warfare, being able to remain calm on the battlefield, and if a retreat happens, saving its rider? Isn't it clear that these latter things make up the virtue of the horse, not the former? Again, what would you say is the virtue of donkeys and mules? Isn't it the ability to carry burdens contentedly, complete journeys with ease, and have hoofs like rock? Should we say that their external trappings contribute anything to their own proper virtue? Not at all. And what kind of vine should we admire? One that has many leaves and branches, or one that is loaded with fruit? Or what kind of virtue do we attribute to an olive tree? Is it having large branches and great abundance of leaves, or displaying an abundance of its proper fruit spread over all parts of the tree? Well, let us do the same thing in the case of human beings also: let us determine what the virtue of man is, and let us regard only that as an injury which destroys it. What then is the virtue of man? Not riches, so that you should fear poverty; not bodily health, so that you should dread sickness; not public opinion, so that you should view a bad reputation with alarm; not life simply for its own sake, so that death should be terrible to you; not freedom, so that you should avoid slavery; but carefulness in holding true doctrine and rightness in life. Not even the devil himself will be able to rob a man of these things, if the person who possesses them guards them with the necessary care—and that most malicious and fierce demon knows this. For this reason he also robbed Job of his wealth, not to make him poor, but so that he might force him to speak some blasphemous words; and he tortured his body, not to subject him to sickness, but to overthrow the virtue of his soul. But nevertheless, when he had set all his schemes in motion and turned him from a rich man into a poor one (that disaster which seems to us the most terrible of all), made him childless when he was once surrounded by many children, scarred his whole body more cruelly than executioners do in the public courts (for their nails do not tear the sides of those who fall into their hands as severely as the gnawing of worms tore his body), and attached a bad reputation to him (for Job's friends who were present with him said "You have not received the punishment your sins deserve," and directed many words of accusation against him), and after he had not merely expelled him from city and home and moved him to another city, but had actually made the dunghill serve as his home and city—after all this, he not only did him no harm but made him more glorious through the schemes he formed against him. And he not only failed to rob him of any of his possessions although he had taken so many things from him, but he even increased the wealth of his virtue. For after these things he enjoyed greater confidence since he had competed in a more severe contest. Now if he who endured such sufferings, and this not at the hand of man but at the hand of the devil who is more wicked than all men, sustained no injury, which of those people who say "such and such a person injured and harmed me" will have any defense to offer in the future? For if the devil, who is full of such great malice, after setting all his instruments in motion, discharging all his weapons, and pouring out all the evils that happen to man in the highest degree upon the household and the person of that righteous man, nevertheless did him no injury, but rather benefited him as I was saying, how will certain people be able to accuse someone claiming that they have suffered injury at their hands and not at their own?

3. What then is the virtue of a horse? Is it to have a bridle studded with gold and girths to match, and a band of silken threads to fasten the housing, and clothes wrought in various colors and gold tissue, and head gear studded with jewels, and locks of hair plaited with gold cord? Or is it to be swift and strong in its legs, and even in its paces, and to have hoofs suitable to a well bred horse, and courage fitted for long journies and warfare, and to be able to behave with calmness in the battle field, and if a rout takes place to save its rider? Is it not manifest that these are the things which constitute the virtue of the horse, not the others? Again, what should you say was the virtue of asses and mules? Is it not the power of carrying burdens with contentment, and accomplishing journies with ease, and having hoofs like rock? Shall we say that their outside trappings contribute anything to their own proper virtue? By no means. And what kind of vine shall we admire? One which abounds in leaves and branches, or one which is laden with fruit? Or what kind of virtue do we predicate of an olive? Is it to have large boughs, and great luxuriance of leaves, or to exhibit an abundance of its proper fruit dispersed over all parts of the tree? Well, let us act in the same way in the case of human beings also: let us determine what is the virtue of man, and let us regard that alone as an injury, which is destructive to it. What then is the virtue of man? Not riches that you should fear poverty: nor health of body that you should dread sickness, nor the opinion of the public, that you should view an evil reputation with alarm, nor life simply for its own sake, that death should be terrible to you: nor liberty that you should avoid servitude: but carefulness in holding true doctrine, and rectitude in life. Of these things not even the devil himself will be able to rob a man, if he who possesses them guards them with the needful carefulness: and that most malicious and ferocious demon is aware of this. For this cause also he robbed Job of his substance, not to make him poor, but that he might force him into uttering some blasphemous speech; and he tortured his body, not to subject him to infirmity, but to upset the virtue of his soul. But nevertheless when he had set all his devices in motion, and turned him from a rich man into a poor one (that calamity which seems to us the most terrible of all), and had made him childless who was once surrounded by many children, and had scarified his whole body more cruelly than the executioners do in the public tribunals (for their nails do not lacerate the sides of those who fall into their hands so severely as the gnawing of the worms lacerated his body), and when he had fastened a bad reputation upon him (for Job's friends who were present with him said you have not received the chastisement which your sins deserve, and directed many words of accusation against him), and after he had not merely expelled him from city and home and transferred him to another city, but had actually made the dunghill serve as his home and city; after all this, he not only did him no damage but rendered him more glorious by the designs which he formed against him. And he not only failed to rob him of any of his possessions although he had robbed him of so many things, but he even increased the wealth of his virtue. For after these things he enjoyed greater confidence inasmuch as he had contended in a more severe contest. Now if he who underwent such sufferings, and this not at the hand of man, but at the hand of the devil who is more wicked than all men, sustained no injury, which of those persons who say such and such a man injured and damaged me will have any defense to make in future? For if the devil who is full of such great malice, after having set all his instruments in motion, and discharged all his weapons, and poured out all the evils incident to man, in a superlative degree upon the family and the person of that righteous man nevertheless did him no injury, but as I was saying rather profited him: how shall certain be able to accuse such and such a man alleging that they have suffered injury at their hands, not at their own?

What then? Someone will say, didn't he inflict injury on Adam, upset him, and cast him out of paradise? No, he did not. The cause was the listlessness of the one who was injured, and his lack of temperance and vigilance. For if he applied such powerful and varied devices and still was not able to subdue Job, how could he by lesser means have mastered Adam, unless Adam had betrayed himself through his own listlessness? What then? Has not someone been injured who has been exposed to slander, suffered confiscation of his property, been deprived of all his goods, been thrown out of his inheritance, and struggles with extreme poverty? No! He has not been injured, but has even profited, if he is sober. For tell me, what harm did this do to the apostles? Were they not continually struggling with hunger, thirst, and nakedness? And this was the very reason why they were so illustrious and distinguished, and won for themselves much help from God. Again, what harm was done to Lazarus by his disease, sores, poverty, and lack of protectors? Were they not the reasons why garlands of victory were more abundantly woven for him? Or what harm was done to Joseph by being slandered, both in his own land and in the land of strangers—for he was supposed to be both an adulterer and fornicator—or what harm did servitude do him, or exile? Is it not especially on account of these things that we regard him with admiration and astonishment? And why do I speak of removal into a foreign land, poverty, slander, and bondage? For what harm did death itself inflict on Abel, although it was a violent and untimely death, perpetrated by a brother's hand? Is not this the reason why his praise is sounded throughout the whole world? Do you see how the argument has demonstrated even more than it promised? For not only has it disclosed the fact that no one is injured by anybody, but also that those who take heed to themselves derive the greater gain from such assaults. What is the purpose then, it will be said, of penalties and punishments? What is the purpose of hell? What is the purpose of such great threatenings, if no one is either injured or injures? What are you saying? Why do you confuse the argument? For I did not say that no one injures, but that no one is injured. And how is it possible, you will say, for no one to be injured when many are committing injury? In the way which I indicated just now. For Joseph's brethren did indeed injure him, yet he himself was not injured, and Cain laid snares for Abel, yet he himself was not ensnared. This is the reason why there are penalties and punishments. For God does not abolish penalties on account of the virtue of those who suffer, but he ordains punishments on account of the malice of those who do wickedly. For although those who are mistreated become more illustrious in consequence of the designs formed against them, this is not due to the intention of those who plan the designs, but to the courage of those who are the victims of them. Therefore, for the latter the rewards of philosophy are made ready and prepared, for the former the penalties of wickedness. Have you been deprived of your money? Read the word Naked came I out of my mother's womb, and naked shall I return there. And add to this the apostolic saying for we brought nothing into this world; it is certain we can carry nothing out. Are you slandered, and have some men loaded you with countless abuse? Remember that passage where it is said Woe unto you when all men shall speak well of you and rejoice and leap for joy when they shall cast upon you an evil name. Have you been transported into the land of exile? Consider that you do not have a fatherland here, but that if you will be wise you are told to regard the whole world as a foreign country. Or have you been given over to a serious disease? Quote the apostolic saying the more our outward man decays, so much the more is the inward man renewed day by day. Has anyone suffered a violent death? Consider the case of John, his head cut off in prison, carried on a platter, and made the reward of a harlot's dancing. Consider the recompense which is derived from these things, for all these sufferings when they are unjustly inflicted by anyone on another, expiate sins and work righteousness. So great is the advantage of them in the case of those who bear them bravely.

4. What then? Some one will say, did he not inflict injury on Adam, and upset him, and cast him out of paradise? No: he did it not, but the cause was the listlessness of him who was injured, and his want of temperance and vigilance. For he who applied such powerful and manifold devices and yet was not able to subdue Job, how could he by inferior means have mastered Adam, had not Adam betrayed himself through his own listlessness? What then? Has not he been injured who has been exposed to slander, and suffered confiscation of his property, having been deprived of all his goods, and is thrown out of his patrimony, and struggles with extreme poverty? No! He has not been injured, but has even profited, if he be sober. For, tell me, what harm did this do the apostles? Were they not continually struggling with hunger, and thirst and nakedness? And this was the very reason why they were so illustrious, and distinguished, and won for themselves much help from God. Again what harm was done to Lazarus by his disease, and sores, and poverty and dearth of protectors? Were they not the reasons why garlands of victory were more abundantly woven for him? Or what harm was done to Joseph by his getting evil reported of, both in his own land, and in the land of strangers for he was supposed to be both an adulterer and fornicator: or what harm did servitude do him or expatriation? Is it not specially on account of these things that we regard him with admiration and astonishment? And why do I speak of removal into a foreign land, and poverty, and evil report, and bondage? For what harm did death itself inflict on Abel, although it was a violent and untimely death, and perpetrated by a brother's hand? Is not this the reason why his praise is sounded throughout the whole world? Do you see how the discourse has demonstrated even more than it promised? For not only has it disclosed the fact that no one is injured by anybody, but also that they who take heed to themselves derive the greater gain (from such assaults). What is the purpose then it will be said of penalties and punishments? What is the purpose of hell? What is the purpose of such great threatenings, if no one is either injured or injures? What is it you say? Why do you confuse the argument? For I did not say that no one injures, but that no one is injured. And how is it possible, you will say, for no one to be injured when many are committing injury? In the way which I indicated just now. For Joseph's brethren did indeed injure him, yet he himself was not injured: and Cain laid snares for Abel, yet he himself was not ensnared. This is the reason why there are penalties and punishments. For God does not abolish penalties on account of the virtue of those who suffer; but he ordains punishments on account of the malice of those who do wickedly. For although they who are evil entreated become more illustrious in consequence of the designs formed against them, this is not due to the intention of those who plan the designs, but to the courage of those who are the victims of them. Wherefore for the latter the rewards of philosophy are made ready and prepared, for the former the penalties of wickedness. Have you been deprived of your money? Read the word Naked came I out of my mother's womb, and naked shall I return there. Job 1:21 And add to this the apostolic saying for we brought nothing into this world; it is certain we can carry nothing out. 1 Timothy 6:7 Are you evil reported of, and have some men loaded you with countless abuse? Remember that passage where it is said Woe unto you when all men shall speak well of you Luke 6:26 and rejoice ye and leap for joy when they shall cast upon you an evil name. Have you been transported into the land of exile? Consider that you have not here a fatherland, but that if you will be wise you are bidden to regard the whole world as a strange country. Or have you been given over to a sore disease? Quote the apostolic saying the more our outward man decays, so much the more is the inward man renewed day by day. 2 Corinthians 4:16 Has any one suffered a violent death? Consider the case of John, his head cut off in prison, carried in a charger, and made the reward of a harlot's dancing. Consider the recompense which is derived from these things: for all these sufferings when they are unjustly inflicted by any one on another, expiate sins, and work righteousness. So great is the advantage of them in the case of those who bear them bravely.

When neither loss of money, nor slander, nor insults, nor exile, nor diseases, nor tortures, nor even that which seems more frightening than all these—namely death—harms those who endure them, but rather increases their benefit, how can you prove to me that anyone is truly injured when he suffers no real harm from any of these things? I will try to prove the opposite, showing that those who are most truly injured and who suffer the most incurable evils are the people who inflict these things. For what could be more miserable than the condition of Cain, who treated his brother in this way? What could be more pitiable than Herod's wife, who beheaded John? Or the brothers of Joseph, who sold him and sent him into the land of exile? Or the devil, who tortured Job with such great calamities? For not only because of his other sins, but also for this very attack, he will pay no small penalty. Do you see how the argument here has proved even more than was proposed, showing that those who are insulted not only suffer no harm from these attacks, but that all the harm falls back on the heads of those who plot them? Since neither wealth nor freedom, nor living in one's native land, nor the other things I have mentioned, but only right actions of the soul, make up human virtue, naturally when the harm is directed against these external things, human virtue itself is not harmed at all. What then? Suppose someone does harm the moral condition of the soul? Even then, if a person suffers damage, the damage does not come from another but comes from within, from the person himself. How is that, you ask? When someone who has been beaten by another, or robbed of his possessions, or suffered some other serious insult, speaks a blasphemous word, he certainly suffers damage by this, and very great damage at that. Nevertheless, it does not come from the one who inflicted the insult, but from his own smallness of soul. For what I said before I will say again: no human being, however infinitely wicked, could attack anyone more wickedly or more bitterly than that vengeful demon who is implacably hostile to us, the devil. But yet this cruel demon did not have the power to upset or overthrow the man who lived before the law and before the time of grace, even though he launched so many bitter weapons against him from every direction. Such is the power of nobility of soul. And what shall I say about Paul? Did he not suffer so many hardships that even to list them all is no easy task? He was imprisoned, loaded with chains, dragged from place to place, whipped by the Jews, stoned, beaten on the back not only with whips but also with rods. He was thrown into the sea, often attacked by robbers, involved in conflicts with his own countrymen, continually assailed by both enemies and acquaintances, subjected to countless plots, struggling with hunger and nakedness, undergoing many other frequent and lasting misfortunes and afflictions—and why should I mention most of them? He was dying every day. But yet, although subjected to so many and such serious sufferings, he not only spoke no blasphemous word but rejoiced in these things and gloried in them. At one time he says, "I rejoice in my sufferings" (Colossians 1:24), and at another time, not only this but "we also glory in afflictions" (Romans 5:3). If he rejoiced and gloried while suffering such great troubles, what excuse will you have, and what defense will you offer, if you blaspheme when you do not undergo even the smallest fraction of what he endured?

5. When then neither loss of money, nor slander, nor railing, nor banishment, nor diseases, nor tortures, nor that which seems more formidable than all, namely death, harms those who suffer them, but rather adds to their profit, whence can you prove to me that any one is injured when he is not injured at all from any of these things? For I will endeavour to prove the reverse, showing that they who are most injured and insulted, and suffer the most incurable evils are the persons who do these things. For what could be more miserable than the condition of Cain, who dealt with his brother in this fashion? What more pitiable than that of Phillip's wife who beheaded John? Or the brethren of Joseph who sold him away, and transported him into the land of exile? Or the devil who tortured Job with such great calamities? For not only on account of his other iniquities, but at the same time also for this assault he will pay no trifling penalty. Do you see how here the argument has proved even more than was proposed, showing that those who are insulted not only sustain no harm from these assaults, but that the whole mischief recoils on the head of those who contrive them? For since neither wealth nor freedom, nor life in our native land nor the other things which I have mentioned, but only right actions of the soul, constitute the virtue of man, naturally when the harm is directed against these things, human virtue itself is no wise harmed. What then? Supposing some one does harm the moral condition of the soul? Even then if a man suffers damage, the damage does not come from another but proceeds from within, and from the man himself. How so, do you say? When any one having been beaten by another, or deprived of his goods, or having endured some other grievous insult, utters a blasphemous speech, he certainly sustains a damage thereby, and a very great one, nevertheless it does not proceed from him who has inflicted the insult, but from his own littleness of soul. For what I said before I will now repeat, no man if he be infinitely wicked could attack any one more wickedly or more bitterly than that revengeful demon who is implacably hostile to us, the devil: but yet this cruel demon had not power to upset or overthrow him who lived before the law, and before the time of grace, although he discharged so many and such bitter weapons against him from all quarters. Such is the force of nobility of soul. And what shall I say of Paul? Did he not suffer so many distresses that even to make a list of them is no easy matter? He was put in prison, loaded with chains, dragged hither and hither, scourged by the Jews, stoned, lacerated on the back not only by thongs, but also by rods, he was immersed in the sea, oftentimes beset by robbers, involved in strife with his own countrymen, continually assailed both by foes and by acquaintance, subjected to countless intrigues, struggling with hunger and nakedness, undergoing other frequent and lasting mischances and afflictions: and why need I mention the greater part of them? He was dying every day: but yet, although subjected to so many and such grievous sufferings, he not only uttered no blasphemous word, but rejoiced over these things and gloried in them: and one time he says I rejoice in my sufferings, Colossians 1:24 and then again not only this but we also glory in afflictions. Romans 5:3 If then he rejoiced and gloried when suffering such great troubles what excuse will you have, and what defense will you make if you blaspheme when you do not undergo the smallest fraction of them.

But someone will say, "I am injured in other ways, and even if I don't blaspheme, when I am robbed of my money I am unable to give alms." This is merely an excuse and pretense. For if you grieve on this account, know for certain that poverty is no obstacle to almsgiving. For even if you are extremely poor, you are not poorer than the woman who possessed only a handful of meal, or the one who had only two mites. Each of them, having spent all her substance on those who were in need, was an object of surpassing admiration. Such great poverty was no hindrance to such great loving-kindness. Rather, the alms given from the two mites was so abundant and generous as to eclipse all who had riches, and in wealth of intention and abundance of zeal to surpass those who gave much money. Therefore, even in this matter you are not injured but rather benefited, receiving by means of a small contribution rewards more glorious than those who give large sums. But since, if I were to say these things forever, sensuous people who delight to grovel in worldly things and revel in present things would not readily endure parting from the fading flowers (for such are the pleasant things of this life) or letting go its shadows—but the better sort of people indeed cling to both the one and the other, while the more pitiable and wretched cling more strongly to the former than to the latter—come, let us strip off the pleasant and showy masks which hide the base and ugly countenance of these things, and let us expose the foul deformity of the harlot. For such is the character of this kind of life which is devoted to luxury, wealth, and power: it is foul and ugly and full of much abomination, disagreeable and burdensome, and charged with bitterness. For this indeed is the special feature in this life which deprives those who are captivated by it of every excuse—that although it is the aim of their longings and endeavors, yet it is filled with much annoyance and bitterness, and teems with innumerable evils: dangers, bloodshed, precipices, crags, murders, fears and tremblings, envy and ill-will, intrigue, perpetual anxiety and care. It derives no profit and produces no fruit from these great evils except punishment and revenge and incessant torment. But although this is its character, it seems to most people an object of ambition and eager contention, which is a sign of the folly of those who are captivated by it, not of the blessedness of the thing itself. Little children indeed are eager and excited about toys and cannot take notice of the things which become full-grown men. There is an excuse for them on account of their immaturity. But these others are debarred from the right of defense, because although they are of full age they are childish in disposition and more foolish than children in their manner of life.

6. But I am injured in other ways, one will say, and even if I do not blaspheme, yet when I am robbed of my money I am disabled from giving alms. This is a mere pretext and pretence. For if you grieve on this account know certainly that poverty is no bar to almsgiving. For even if you are infinitely poor you are not poorer than the woman who possessed only a handful of meal, 1 Kings 17:12 and the one who had only two mites, Luke 21:2 each of whom having spent all her substance upon those who were in need was an object of surpassing admiration: and such great poverty was no hindrance to such great lovingkindness, but the alms bestowed from the two mites was so abundant and generous as to eclipse all who had riches, and in wealth of intention and superabundance of zeal to surpass those who cast in much coin. Wherefore even in this matter you are not injured but rather benefitted, receiving by means of a small contribution rewards more glorious than they who put down large sums. But since, if I were to say these things for ever, sensuous characters which delight to grovel in worldly things, and revel in present things would not readily endure parting from the fading flowers (for such are the pleasant things of this life) or letting go its shadows: but the better sort of men indeed cling to both the one and the other, while the more pitiable and abject cling more strongly to the former than to the latter, come let us strip off the pleasant and showy masks which hide the base and ugly countenance of these things, and let us expose the foul deformity of the harlot. For such is the character of a life of this kind which is devoted to luxury, and wealth and power: it is foul and ugly and full of much abomination, disagreeable and burdensome, and charged with bitterness. For this indeed is the special feature in this life which deprives those who are captivated by it of every excuse, that although it is the aim of their longings and endeavours, yet is it filled with much annoyance and bitterness, and teems with innumerable evils, dangers, bloodshed, precipices, crags, murders, fears and tremblings, envy and ill-will, and intrigue, perpetual anxiety and care, and derives no profit, and produces no fruit from these great evils save punishment and revenge, and incessant torment. But although this is its character it seems to be to most men an object of ambition, and eager contention, which is a sign of the folly of those who are captivated by it, not of the blessedness of the thing itself. Little children indeed are eager and excited about toys and cannot take notice of the things which become full grown men. There is an excuse for them on account of their immaturity: but these others are debarred from the right of defense, because, although of full age they are childish in disposition, and more foolish than children in their manner of life.

Now tell me, why is wealth something to pursue? We must start from this point, because for most people who suffer from this terrible disease, wealth seems more precious than health, life, public reputation, good standing, country, household, friends, relatives, and everything else. This flame has risen to the very clouds, and this intense heat has spread over land and sea. No one is putting out this fire. Instead, everyone is stoking it—both those already caught by it and those not yet caught, so they too might be captured. You can see everyone—husband and wife, household slave and freeman, rich and poor—each carrying loads according to their ability that provide much fuel to this fire day and night. These are not loads of wood or bundles of sticks (for this is not that kind of fire), but loads of souls and bodies, of unrighteousness and wrongdoing. This is the material from which such a fire is kindled. Those who have riches set no limits anywhere to this monstrous passion, even if they encompass the whole world. The poor press on to get ahead of them, and a kind of incurable madness, uncontrollable frenzy, and irremediable disease possesses everyone's souls. This passion has conquered and driven out every other kind, expelling it from the soul. Neither friends nor relatives are considered—and why do I speak of friends and relatives? Not even wife and children are regarded, and what can be dearer to a person than these? But all things are thrown down and trampled underfoot when this savage and inhuman mistress has seized the souls of all who are captured by her. Like an inhuman mistress, harsh tyrant, savage barbarian, and public and expensive prostitute, she debases, exhausts, and punishes with countless dangers and torments those who have chosen to be enslaved to her. Yet though she is terrible, harsh, fierce, cruel, and has the face of a barbarian—or rather of a wild beast fiercer than a wolf or lion—she seems gentle, loveable, and sweeter than honey to those she has captured. Although she forges swords and weapons against them every day, digs pitfalls, leads them to precipices and cliffs, and weaves endless snares of punishment for them, she makes these things objects of desire to those who have been captured and those who wish to be captured. Just as a pig delights and revels in wallowing in the ditch and mud, and beetles delight in constantly crawling over dung, those captivated by the love of money are more miserable than these creatures. The abomination is greater in this case, and the filth more offensive, because those addicted to this passion imagine that much pleasure comes from it. This does not arise from the nature of the thing itself, but from the understanding that is afflicted with such an irrational appetite. This appetite is worse in their case than in that of animals. Just as with the mud and dung, the cause of pleasure is not in them but in the irrational nature of the creatures who plunge into it, so you should understand it to be with human beings.

Now tell me why is wealth an object of ambition? For it is necessary to start from this point, because to the majority of those who are afflicted with this grievous malady it seems to be more precious than health and life, and public reputation, and good opinion, and country, and household, and friends, and kindred and everything else. Moreover the flame has ascended to the very clouds: and this fierce heat has taken possession of land and sea. Nor is there any one to quench this fire: but all people are engaged in stirring it up, both those who have been already caught by it, and those who have not yet been caught, in order that they may be captured. And you may see every one, husband and wife, household slave, and freeman, rich and poor, each according to his ability carrying loads which supply much fuel to this fire by day and night: loads not of wood or faggots (for the fire is not of that kind), but loads of souls and bodies, of unrighteousness and iniquity. For such is the material of which a fire of this kind is wont to be kindled. For those who have riches place no limit anywhere to this monstrous passion, even if they compass the whole world: and the poor press on to get in advance of them, and a kind of incurable craze, and unrestrainable frenzy and irremediable disease possesses the souls of all. And this affection has conquered every other kind and thrust it away expelling it from the soul: neither friends nor kindred are taken into account: and why do I speak of friends and kindred? Not even wife and children are regarded, and what can be dearer to man than these? But all things are dashed to the ground and trampled underfoot, when this savage and inhuman mistress has laid hold of the souls of all who are taken captive by her. For as an inhuman mistress, and harsh tyrant, and savage barbarian, and public and expensive prostitute she debases and exhausts and punishes with innumerable dangers and torments those who have chosen to be in bondage to her; and yet although she is terrible and harsh, and fierce and cruel, and has the face of a barbarian, or rather of a wild beast, fiercer than a wolf or a lion, she seems to those who have been taken captive by her gentle and loveable, and sweeter than honey. And although she forges swords and weapons against them every day, and digs pitfalls and leads them to precipices and crags and weaves endless snares of punishment for them, yet is she supposed to make these things objects of ambition to those who have been made captive, and those who are desiring to be captured. And just as a sow delights and revels in wallowing in the ditch and mire, and beetles delight in perpetually crawling over dung; even so they who are captivated by the love of money are more miserable than these creatures. For the abomination is greater in this case, and the mire more offensive: for they who are addicted to this passion imagine that much pleasure is derived from it: which does not arise from the nature of the thing, but of the understanding which is afflicted with such an irrational taste. And this taste is worse in their case than in that of brutes: for as with the mire and the dung the cause of pleasure is not in them, but in the irrational nature of the creatures who plunge into it; even so count it to be in the case of human beings.

How might we cure those who are in this condition? It would be possible if they would open their ears to us, unfold their hearts, and receive our words. It is impossible to turn irrational animals away from their unclean habits, for they lack reason. But this gentlest of all creatures, honored by reason and speech—I mean human nature—could, if it chose, readily and easily be released from the mire, the stench, the dung heap, and its filth. Tell me, O man, why do riches seem to you worth such earnest pursuit? Is it because of the pleasure gained from the table? Or because of the honor and the entourage of those who flatter you because of your wealth? Is it because you can defend yourself against those who trouble you and be feared by everyone? You cannot name any other reasons except pleasure, flattery, fear, and the power to take revenge. Wealth does not usually make anyone wiser, more self-controlled, more gentle, more intelligent, kind, benevolent, or superior to anger, gluttony, or pleasure. It does not train anyone to be moderate or teach humility, nor does it introduce or plant any other virtue in the soul. You could not say which of these things makes it deserve to be so earnestly sought and desired. Not only does it not know how to plant and cultivate any good thing, but even if it finds a supply of them, it damages, stunts, and blights them. Some it even uproots, introducing their opposites: unmeasured licentiousness, unseasonable wrath, unrighteous anger, pride, arrogance, and foolishness. But let me not speak of these things, for those who have been seized by this disease will not endure to hear about virtue and vice, being entirely given over to pleasure and therefore enslaved by it. Come then, let us set aside consideration of these points for now, and let us bring forward the remaining matters and see whether wealth has any real pleasure or honor. In my judgment, the situation is quite the opposite. First of all, if you please, let us examine the meals of rich and poor, and ask the guests which ones enjoy the purest and most genuine pleasure. Is it those who recline all day long on couches, combining breakfast and dinner, distending their stomachs, dulling their senses, sinking the vessel with an overloaded cargo of food, waterlogging the ship and drenching it as in some bodily shipwreck, devising fetters, manacles, and gags, binding their whole body with the chains of drunkenness and gluttony more oppressive than iron, enjoying no sound, pure sleep undisturbed by frightful dreams, more miserable than madmen, introducing a kind of self-imposed demon into the soul, displaying themselves as a laughing stock to their servants—or rather, to the kinder ones among them, as a tragic spectacle provoking tears—unable to recognize anyone present, incapable of speaking or hearing, having to be carried from their couches to their beds? Or is it those who are sober and alert, who limit their eating according to their need, who sail with a favorable breeze, and who find hunger and thirst the best seasoning for their food and drink? For nothing contributes so much to enjoyment and health as being hungry and thirsty when one approaches food, and identifying satisfaction with the simple necessity of eating, never overstepping these limits or imposing on the body a burden too great for its strength.

7. And how might we cure those who are thus disposed? It would be possible if they would open their ears to us, and unfold their heart, and receive our words. For it is impossible to turn and divert the irrational animals from their unclean habit; for they are destitute of reason: but this the gentlest of all tribes, honoured by reason and speech, I mean human nature, might, if it chose, readily and easily be released from the mire and the stench, and the dung hill and its abomination. For wherefore, O man, do riches seem to you worthy such diligent pursuit? Is it on account of the pleasure which no doubt is derived from the table? Or on account of the honour and the escort of those who pay court to you, because of your wealth? Is it because you are able to defend yourself against those who annoy you, and to be an object of fear to all? For you cannot name any other reasons, save pleasure and flattery, and fear, and the power of taking revenge; for wealth is not generally wont to make any one wiser, or more self-controlled, or more gentle, or more intelligent, or kind, or benevolent, or superior to anger, or gluttony or pleasure: it does not train any one to be moderate, or teach him how to be humble, nor introduce and implant any other piece of virtue in the soul. Neither could you say for which of these things it deserves to be so diligently sought and desired. For not only is it ignorant how to plant and cultivate any good thing, but even if it finds a store of them it mars and stunts and blights them; and some of them it even uproots, and introduces their opposites, unmeasured licentiousness, unseasonable wrath, unrighteous anger, pride, arrogance, foolishness. But let me not speak of these; for they who have been seized by this malady will not endure to hear about virtue and vice, being entirely abandoned to pleasure and therefore enslaved to it. Come then let us forego for the time being the consideration of these points, and let us bring forward the others which remain, and see whether wealth has any pleasure, or any honour: for in my eyes the case is quite the reverse. And first of all, if you please, let us investigate the meals of rich and poor, and ask the guests which they are who enjoy the purest and most genuine pleasure; is it they who recline for a full day on couches, and join breakfast and dinner together, and distend their stomach, and blunt their senses, and sink the vessel by an overladen cargo of food, and waterlog the ship, and drench it as in some shipwreck of the body, and devise fetters, and manacles, and gags, and bind their whole body with the band of drunkenness and surfeit more grievous than an iron chain, and enjoy no sound pure sleep undisturbed by frightful dreams, and are more miserable than madmen and introduce a kind of self-imposed demon into the soul and display themselves as a laughing stock to the gaze of their servants, or rather to the kinder sort among them as a tragical spectacle eliciting tears, and cannot recognize any of those who are present, and are incapable of speaking or hearing but have to be carried away from their couches to their bed — or is it they who are sober and vigilant, and limit their eating by their need, and sail with a favourable breeze, and find hunger and thirst the best relish in their food and drink? For nothing is so conducive to enjoyment and health as to be hungry and thirsty when one attacks the viands, and to identify satiety with the simple necessity of food, never overstepping the limits of this, nor imposing a load upon the body too great for its strength.

But if you don't believe what I'm saying, examine the physical condition and the soul of each group. Aren't the bodies vigorous of those who live moderately like this? (Don't tell me about rare exceptions, even though some may be weak from some other circumstance, but form your judgment from what happens consistently.) I say, aren't their bodies vigorous and their senses sharp, fulfilling their proper function with great ease? Meanwhile, the bodies of the others are flabby and softer than wax, and beset with a crowd of illnesses. Gout soon fastens upon them, along with untimely paralysis, premature old age, headache, intestinal gas, weak digestion, and loss of appetite. They require constant medical attention, perpetual doses of medicine, and daily care. Are these things pleasurable? Tell me—who among those who know what pleasure really is would say so? Pleasure is produced when desire leads the way and satisfaction follows. Now if there is satisfaction but desire is nowhere to be found, the conditions of pleasure fail and vanish. For this reason also, sick people, although the most delightful food is set before them, eat it with disgust and a sense of oppression, because there is no desire to give a keen edge to the enjoyment of it. It is not the nature of the food or drink, but the appetite of the eaters that produces desire and is capable of causing pleasure. Therefore a certain wise man who had accurate knowledge of everything concerning pleasure and understood how to moralize about these things said, "The full soul mocks at honeycombs," showing that the conditions of pleasure consist not in the nature of the meal but in the disposition of the eaters. Therefore the prophet, recounting the wonders in Egypt and in the desert, mentioned this along with the others: "He satisfied them with honey out of the rock." Yet nowhere does it appear that honey actually sprang forth for them out of the rock. What then is the meaning of the expression? Because the people, exhausted by much toil and long traveling and distressed by great thirst, rushed to the cool spring with their craving for drink serving as a relish, the writer, wishing to describe the pleasure they received from those fountains, called the water honey—not meaning that the element was converted into honey, but that the pleasure received from the water rivaled the sweetness of honey, inasmuch as those who partook of it rushed to it in their eagerness to drink.

8. But if you disbelieve my statement study the physical condition, and the soul of each class. Are not the bodies vigorous of those who live thus moderately (for do not tell me of that which rarely happens, although some may be weak from some other circumstance, but form your judgment from those instances which are of constant occurrence), I say are they not vigorous, and their senses clear, fulfilling their proper function with much ease? Whereas the bodies of the others are flaccid and softer than wax, and beset with a crowd of maladies? For gout soon fastens upon them, and untimely palsy, and premature old age, and headache, and flatulence, and feebleness of digestion, and loss of appetite, and they require constant attendance of physicians, and perpetual doseing, and daily care. Are these things pleasurable? Tell me. Who of those that know what pleasure really is would say so? For pleasure is produced when desire leads the way, and fruition follows: now if there is fruition, but desire is nowhere to be found, the conditions of pleasure fail and vanish. On this account also invalids, although the most charming food is set before them, partake of it with a feeling of disgust and sense of oppression: because there is no desire which gives a keen relish to the enjoyment of it. For it is not the nature of the food, or of the drink, but the appetite of the eaters which is wont to produce the desire, and is capable of causing pleasure. Therefore also a certain wise man who had an accurate knowledge of all that concerned pleasure, and understood how to moralize about these things said the full soul mocks at honeycombs: showing that the conditions of pleasure consist not in the nature of the meal, but in the disposition of the eaters. Therefore also the prophet recounting the wonders in Egypt and in the desert mentioned this in connection with the others He satisfied them with honey out of the rock. And yet nowhere does it appear that honey actually sprang forth for them out of the rock: what then is the meaning of the expression? Because the people being exhausted by much toil and long travelling, and distressed by great thirst rushed to the cool spring, their craving for drink serving as a relish, the writer wishing to describe the pleasures which they received from those fountains called the water honey, not meaning that the element was converted into honey, but that the pleasure received from the water rivalled the sweetness of honey, inasmuch as those who partook of it rushed to it in their eagerness to drink.

Since these things are true and no one can deny them, no matter how foolish they might be, isn't it perfectly clear that pure, unmixed, and vibrant pleasure is found at the tables of the poor? Meanwhile, at the tables of the rich there is discomfort, disgust, and corruption. As that wise man said, even sweet things seem to become a burden.

Since then these things are so and no one can deny it, however stupid he may be: is it not perfectly plain that pure, undiluted, and lively pleasure is to be found at the tables of the poor? Whereas at the tables of the rich there is discomfort, and disgust and defilement? As that wise man has said even sweet things seem to be a vexation.

But some will say that riches bring honor to those who have them and make it easy to take revenge on enemies. Is this really why riches seem desirable and worth fighting for to you — because they feed the most dangerous passion in our nature, turning anger into action, inflating the empty bubbles of ambition, and driving men toward arrogance? These are exactly the reasons why we should firmly turn away from riches, because they bring certain fierce and dangerous wild beasts into our hearts, robbing us of the real honor we could receive from everyone. Instead they introduce to deceived men another kind of honor that is the opposite of true honor, only painted over with its colors, and convince them to think it is the same when by nature it is not, but only appears to be. Just as the beauty of prostitutes, made up of dyes and cosmetics, lacks real beauty yet makes an ugly face appear beautiful to those who are fooled by it when it really is not, riches also make flattery look like honor. Please do not consider the praise given openly through fear and flattery, for these are only cosmetics and paint. Instead, examine the conscience of each person who flatters you this way, and inside you will find countless accusers speaking against you, despising and hating you more than your worst enemies. And if circumstances ever change to remove and expose this mask that fear has created — just as the sun with an unusually hot ray reveals the real faces of those women I mentioned — then you will see clearly that all along you were held in the greatest contempt by those who courted you, and you imagined you were receiving honor from those who thoroughly hated you and in their hearts poured endless abuse on you and longed to see you suffer extreme disasters. For nothing produces honor like virtue — honor neither forced nor fake, nor hidden under a mask of deception, but real and genuine and able to withstand the test of hard times.

9. But riches some one will say procure honour for those who possess them, and enable them to take vengeance on their enemies with ease. And is this a reason, pray, why riches seem to you desirable and worth contending for — that they nourish the most dangerous passion in our nature, leading on anger into action, swelling the empty bubbles of ambition, and stimulating and urging men to arrogance? Why these are just the very reasons why we ought resolutely to turn our backs upon riches, because they introduce certain fierce and dangerous wild beasts into our heart depriving us of the real honour which we might receive from all, and introducing to deluded men another which is the opposite of this, only painted over with its colors, and persuading them to fancy that it is the same, when by nature it is not so, but only seems to be so to the eye. For as the beauty of courtesans, made up as it is of dyes and pigments, is destitute of real beauty, yet makes a foul and ugly face appear fair and beautiful to those who are deluded by it when it is not so in reality: even so also riches force flattery to look like honour. For I beg you not to consider the praises which are openly bestowed through fear and fawning: for these are only tints and pigments; but unfold the conscience of each of those who flatter you in this fashion, and inside it you will see countless accusers declaring against you, and loathing and detesting you more than your bitterest adversaries and foes. And if ever a change of circumstances should occur which would remove and expose this mask which fear has manufactured, just as the sun when it emits a hotter ray than usual discloses the real countenances of those women whom I mentioned, then you will see clearly that all through the former time you were held in the greatest contempt by those who paid court to you, and you fancied you were enjoying honour from those who thoroughly hated you, and in their heart poured infinite abuse upon you, and longed to see you involved in extreme calamities. For there is nothing like virtue to produce honour — honour neither forced nor feigned, nor hidden under a mask of deceit, but real and genuine, and able to stand the test of hard times.

Do you want to take vengeance on those who have wronged you? This, as I was just saying, is the very reason why wealth should especially be avoided. It prepares you to turn the sword against yourself, makes you liable to a heavier account on the future day of reckoning, and makes your punishment unbearable. Revenge is such a great evil that it actually revokes God's mercy and cancels the forgiveness of countless sins that has already been granted. The one who received forgiveness of a debt of ten thousand talents, and after obtaining such a great gift by simply asking for it then demanded one hundred pence from his fellow servant—that is, demanded satisfaction for his transgression against himself—in his harshness toward his fellow servant recorded his own condemnation. For this reason and no other he was handed over to the torturers, tortured, and required to pay back the ten thousand talents. He was not allowed the benefit of any excuse or defense but suffered the most extreme penalty, having been commanded to repay the entire debt that God's loving-kindness had previously forgiven. Is this then the reason why you so eagerly pursue wealth—because it so easily leads you into this kind of sin? No, this is why you ought to hate it as an enemy and adversary full of countless murders. But poverty, someone will say, makes people discontented and often causes them to speak profane words and stoop to shameful actions. It is not poverty that does this, but smallness of soul. Lazarus was also poor—yes, very poor—and besides poverty he suffered from disease, a trial more bitter than any form of poverty and one that makes poverty felt more severely. In addition to his disease there was a complete absence of protectors and difficulty in finding anyone to supply his needs, which increased the bitterness of poverty and disease. Each of these things is painful in itself, but when there is no one to minister to the sufferer's needs, the suffering becomes greater, the flame more painful, the distress more bitter, the storm fiercer, the waves stronger, the furnace hotter. If one examines the case thoroughly, there was yet a fourth trial besides these—the indifference and luxury of the rich man who lived nearby. And if you would find a fifth thing serving as fuel to the flame, you will see quite clearly that he was beset by it. Not only was that rich man living in luxury, but twice, three times, or indeed several times a day he saw the poor man, for Lazarus had been laid at his gate, a grievous spectacle of pitiable distress, and the mere sight of him was enough to soften even a heart of stone. Yet even this did not persuade that unmerciful man to help this case of poverty. He had his luxurious table spread, goblets wreathed with flowers, fine wine poured out abundantly, and grand armies of cooks, parasites, and flatterers from early dawn, and troops of singers, cupbearers, and jesters. He spent all his time devising every kind of dissipation, drunkenness, and gluttony, and reveling in dress and feasting and many other things. But although he saw that poor man every day distressed by grievous hunger and the bitterest disease, oppressed by his many sores, by destitution, and by the ills that result from these things, he never even gave him a thought. The parasites and flatterers were pampered even beyond their need, but the poor man—so very poor and surrounded by so many miseries—was not even given the crumbs that fell from that table, though he greatly desired them. Yet none of these things harmed him. He did not give vent to a bitter word; he did not utter a profane speech. Instead, like a piece of gold that shines all the more brightly when it is purified by excessive heat, he too, though oppressed by these sufferings, was superior to all of them and to the agitation they often produce. Generally speaking, poor men who see rich men are consumed with envy, tormented by malicious ill will, and consider life not worth living—and this even when they have enough food and people to minister to their needs. What would the condition of this poor man have been had he not been very wise and noble-hearted, seeing that he was poorer than all other poor men, and not only poor but also sick, with no one to protect or comfort him, lying in the midst of the city as if in a remote desert, wasting away with bitter hunger, and watching all good things being poured upon the rich man as from a fountain? He had no benefit of any human consolation but lay exposed as a perpetual meal for the tongues of dogs, for he was so weakened and broken down in body that he could not scare them away. Do you see that the one who does not harm himself suffers no evil? I will take up the same argument again.

10. But do you wish to take vengeance on those who have annoyed you? This, as I was saying just now, is the very reason why wealth ought specially to be avoided. For it prepares you to thrust the sword against yourself, and renders you liable to a heavier account in the future day of reckoning, and makes your punishment intolerable. For revenge is so great an evil that it actually revokes the mercy of God, and cancels the forgiveness of countless sins which has been already bestowed. For he who received remission of the debt of ten thousand talents, and after having obtained so great a boon by merely asking for it then made a demand of one hundred pence from his fellow servant, a demand, that is, for satisfaction for his transgression against himself, in his severity towards his fellow servant recorded his own condemnation; and for this reason and no other he was delivered to the tormentors, and racked, and required to pay back the ten thousand talents; and he was not allowed the benefit of any excuse or defense, but suffered the most extreme penalty, having been commanded to deposit the whole debt which the lovingkindness of God had formerly remitted. Matthew 18:23-35 Is this then the reason, pray, why wealth is so earnestly pursued by you, because it so easily conducts you into sin of this kind? Nay verily, this is why you ought to abhor it as a foe and an adversary teeming with countless murders. But poverty, some one will say, disposes men to be discontented and often also to utter profane words, and condescend to mean actions. It is not poverty which does this, but littleness of soul: for Lazarus also was poor, aye! very poor: and besides poverty he suffered from infirmity, a bitterer trial than any form of poverty, and one which makes poverty more severely felt; and in addition to infirmity there was a total absence of protectors, and difficulty in finding any to supply his wants, which increased the bitterness of poverty and infirmity. For each of these things is painful in itself, but when there are none to minister to the sufferer's wants, the suffering becomes greater, the flame more painful, the distress more bitter, the tempest fiercer, the billows stronger, the furnace hotter. And if one examines the case thoroughly there was yet a fourth trial besides these — the unconcern and luxury of the rich man who dwelt hard by. And if you would find a fifth thing, serving as fuel to the flame, you will see quite clearly that he was beset by it. For not only was that rich man living luxuriously, but twice, and thrice, or rather indeed several times in the day he saw the poor man: for he had been laid at his gate, being a grievous spectacle of pitiable distress, and the bare sight of him was sufficient to soften even a heart of stone: and yet even this did not induce that unmerciful man to assist this case of poverty: but he had his luxurious table spread, and goblets wreathed with flowers, and pure wine plentifully poured forth, and grand armies of cooks, and parasites, and flatterers from early dawn, and troops of singers, cupbearers, and jesters; and he spent all his time in devising every species of dissipation, and drunkenness, and surfeiting, and in revelling in dress and feasting and many other things. But although he saw that poor man every day distressed by grievous hunger and the bitterest infirmity, and the oppression of his many sores, and by destitution, and the ills which result from these things, he never even gave him a thought: yet the parasites and the flatterers were pampered even beyond their need; but the poor man, and he so very poor, and encompassed with so many miseries, was not even vouchsafed the crumbs which fell from that table, although he greatly desired them: and yet none of these things injured him, he did not give vent to a bitter word, he did not utter a profane speech; but like a piece of gold which shines all the more brilliantly when it is purified by excessive heat, even so he, although oppressed by these sufferings, was superior to all of them, and to the agitation which in many cases is produced by them. For if generally speaking poor men, when they see rich men, are consumed with envy and racked by malicious ill-will, and deem life not worth living, and this even when they are well supplied with necessary food, and have persons to minister to their wants; what would the condition of this poor man have been had he not been very wise and noble hearted, seeing that he was poor beyond all other poor men, and not only poor, but also infirm, and without any one to protect or cheer him, and lay in the midst of the city as if in a remote desert, and wasted away with bitter hunger, and saw all good things being poured upon the rich man as out of a fountain, and had not the benefit of any human consolation, but lay exposed as a perpetual meal for the tongues of the dogs, for he was so enfeebled and broken down in body that he could not scare them away? Do you perceive that he who does not injure himself suffers no evil? For I will again take up the same argument.

What harm came to this hero from his physical weakness? Or from having no one to protect him? Or from the dogs that came to him? Or from being so close to the rich man? Or from the rich man's great luxury, pride, and arrogance? Did any of this weaken him in his struggle for virtue? Did it destroy his courage? He was not harmed at all. Instead, that heap of sufferings and the cruelty of the rich man actually strengthened him and became the guarantee of endless crowns of victory for him, a way of increasing his rewards, a growth in what he would receive, and a promise of greater payment. For he was crowned not simply because of his poverty, or his hunger, or his sores, or the dogs licking them, but because he had such a neighbor as the rich man, and was seen by him every day and constantly ignored, yet endured this trial bravely and with great courage—a trial that added no small flame but a very strong one to the fire of poverty, weakness, and isolation.

11. For what harm was done to this hero by his bodily infirmity? Or by the absence of protectors? Or by the coming of the dogs? Or the evil proximity of the rich man? Or by the great luxury, haughtiness and arrogance of the latter? Did it enervate him for the contest on behalf of virtue? Did it ruin his fortitude? Nowhere was he harmed at all, but that multitude of sufferings, and the cruelty of the rich man, rather increased his strength, and became the pledge for him of infinite crowns of victory, a means of adding to his rewards, an augmentation of his recompense, and a promise of an increased requital. For he was crowned not merely on account of his poverty, or of his hunger or of his sores, or of the dogs licking them: but because, having such a neighbour as the rich man, and being seen by him every day, and perpetually overlooked he endured this trial bravely and with much fortitude, a trial which added no small flame but in fact a very strong one to the fire of poverty, and infirmity and loneliness.

And tell me, what about the blessed Paul? For there is nothing to stop me from mentioning him again. Did he not experience countless storms of trial? And in what way was he harmed by them? Was he not crowned with victory all the more because of them—because he suffered hunger, because he endured cold and nakedness, because he was often tortured with the scourge, because he was stoned, because he was thrown into the sea? But then someone says he was Paul, and called by Christ. Yet Judas was also one of the twelve, and he too was called by Christ. But neither his being one of the twelve nor his calling benefited him, because he did not have a mind inclined toward virtue. But Paul, though struggling with hunger and unable to obtain necessary food, and daily undergoing such great sufferings, pursued with great zeal the road that leads to heaven. Judas, on the other hand, though he had been called before Paul and enjoyed the same advantages, and was initiated into the highest form of Christian life, and shared in the holy table and that most awesome of sacred feasts, and received such grace as to be able to raise the dead and cleanse lepers and cast out demons, and often heard teachings about poverty, and spent so long a time in the company of Christ himself, and was entrusted with the money for the poor so that his passion might be soothed by it (for he was a thief)—even then he did not become any better, despite receiving such great condescension. For since Christ knew that Judas was greedy and destined to perish because of his love of money, he not only did not punish him for this at that time, but with the intention of softening his passion, entrusted him with the money for the poor, so that by having some means of satisfying his greed he might be saved from falling into that terrible abyss of sin, restraining the greater evil in advance by means of a lesser one.

And, tell me, what was the case of the blessed Paul? For there is nothing to prevent my making mention of him again. Did he not experience innumerable storms of trial? And in what respect was he injured by them? Was he not crowned with victory all the more in consequence — because he suffered hunger, because he was consumed with cold and nakedness, because he was often tortured with the scourge, because he was stoned, because he was cast into the sea? But then some one says he was Paul, and called by Christ. Yet Judas also was one of the twelve, and he too was called of Christ; but neither his being of the twelve nor his call profited him, because he had not a mind disposed to virtue. But Paul although struggling with hunger, and at a loss to procure necessary food, and daily undergoing such great sufferings, pursued with great zeal the road which leads to heaven: whereas Judas although he had been called before him, and enjoyed the same advantages as he did, and was initiated in the highest form of Christian life, and partook of the holy table and that most awful of sacred feasts, and received such grace as to be able to raise the dead, and cleanse the lepers, and cast out devils, and often heard discourses concerning poverty, and spent so long a time in the company of Christ Himself, and was entrusted with the money of the poor, so that his passion might be soothed thereby (for he was a thief) even then did not become any better, although he had been favoured with such great condescension. For since Christ knew that he was covetous, and destined to perish on account of his love of money he not only did not demand punishment of him for this at that time, but with a view to softening down his passion he was entrusted with the money of the poor, that having some means of appeasing his greed he might be saved from falling into that appalling gulf of sin, checking the greater evil beforehand by a lesser one.

Thus in no case will anyone be able to injure a person who does not choose to injure himself. But if someone is not willing to be self-controlled and to help himself from his own resources, no one will ever be able to benefit him. Therefore that wonderful history of the Holy Scriptures, like some lofty, large, and expansive picture, has portrayed the lives of people in ancient times, extending the narrative from Adam to the coming of Christ. It shows you both those who were defeated and those who were crowned with victory in the contest, so that it may instruct you through all these examples that no one will be able to injure someone who is not injured by himself, even if the whole world were to wage fierce war against him. For it is not difficult circumstances, nor changing seasons, nor insults from powerful people, nor schemes besetting you like snowstorms, nor a multitude of calamities, nor a random collection of all the evils that afflict humanity, which can disturb even slightly the person who is brave, self-controlled, and watchful. Just as, on the contrary, the lazy and careless person who betrays himself cannot be made better, even with the help of countless forms of assistance. This at least was made clear to us by the parable of the two men, one of whom built his house upon the rock, the other upon the sand. We are not to think of literal sand and rock, or of a building of stone and a roof, or of rivers and rain and wild winds beating against the buildings, but we are to understand virtue and vice as the meaning of these things, and to perceive from them that no one injures a person who does not injure himself. Therefore neither the rain, though driven furiously along, nor the streams dashing against it with great force, nor the wild winds beating against it with a mighty rush, shook the one house in any way. But it remained undisturbed and unmoved, so that you might understand that no trial can shake the person who does not betray himself. But the house of the other man was easily swept away, not because of the force of the trials (for in that case the other would have experienced the same fate), but because of his own foolishness. For it did not fall because the wind blew upon it, but because it was built upon the sand, that is to say upon laziness and wickedness. For before that storm beat upon it, it was weak and ready to fall. For buildings of that kind, even if no one puts any pressure on them, fall to pieces by themselves, with the foundation sinking and giving way in every direction. And just as cobwebs break apart, though no strain is put upon them, but adamant remains unshaken even when it is struck, so also those who do not injure themselves become stronger, even if they receive countless blows. But those who betray themselves, even if there is no one to harass them, fall by themselves and collapse and perish. For even in this way Judas perished, not only without being assailed by any trial of this kind, but having actually enjoyed the benefit of much assistance.

12. Thus in no case will any one be able to injure a man who does not choose to injure himself: but if a man is not willing to be temperate, and to aid himself from his own resources no one will ever be able to profit him. Therefore also that wonderful history of the Holy Scriptures, as in some lofty, large, and broad picture, has portrayed the lives of the men of old time, extending the narrative from Adam to the coming of Christ: and it exhibits to you both those who are upset, and those who are crowned with victory in the contest, in order that it may instruct you by means of all examples that no one will be able to injure one who is not injured by himself, even if all the world were to kindle a fierce war against him. For it is not stress of circumstances, nor variation of seasons, nor insults of men in power, nor intrigues besetting you like snow storms, nor a crowd of calamities, nor a promiscuous collection of all the ills to which mankind is subject, which can disturb even slightly the man who is brave, and temperate, and watchful; just as on the contrary the indolent and supine man who is his own betrayer cannot be made better, even with the aid of innumerable ministrations. This at least was made manifest to us by the parable of the two men, of whom the one built his house upon the rock, the other upon the sand: not that we are to think of sand and rock, or of a building of stone, and a roof, or of rivers, and rain, and wild winds, beating against the buildings, but we are to extract virtue and vice as the meaning of these things, and to perceive from them that no one injures a man who does not injure himself. Therefore neither the rain although driven furiously along, nor the streams dashing against it with much vehemence, nor the wild winds beating against it with a mighty rush, shook the one house in any degree: but it remained undisturbed, unmoved: that you might understand that no trial can agitate the man who does not betray himself. But the house of the other man was easily swept away, not on account of the force of the trials (for in that case the other would have experienced the same fate), but on account of his own folly; for it did not fall because the wind blew upon it, but because it was built upon the sand, that is to say upon indolence and iniquity. For before that tempest beat upon it, it was weak and ready to fall. For buildings of that kind, even if no one puts any pressure on them, fall to pieces of themselves, the foundation sinking and giving way in every direction. And just as cobwebs part asunder, although no strain is put upon them, but adamant remains unshaken even when it is struck: even so also they who do not injure themselves become stronger, even if they receive innumerable blows; but they who betray themselves, even if there is no one to harass them, fall of themselves, and collapse and perish. For even thus did Judas perish, not only having been unassailed by any trial of this kind, but having actually enjoyed the benefit of much assistance.

Would you like me to illustrate this argument in the case of whole nations? What great forethought was given to the Jewish nation! Was not the whole visible creation arranged for their service? Was not a new and strange way of life introduced among them? They did not have to go down to a market, and they enjoyed things that are normally sold for money without paying any price for them. They did not plow furrows or drag a plow, harrow the ground, or plant seed, and they had no need of rain and wind, seasonal cycles, sunshine, phases of the moon, climate, or anything of that kind. They prepared no threshing floor, threshed no grain, used no winnowing fan for separating the grain from the chaff, turned no millstone, built no oven, brought neither wood nor fire into the house, and needed no baker's skill. They used no spade, sharpened no sickle, and required no other craft—I mean weaving or building or making shoes. The word of God was everything to them. They had a table prepared immediately, free of all toil and labor. For such was the nature of the manna: it was new and fresh, costing them no trouble anywhere and causing them no strain through labor. Their clothes and shoes, and even their physical bodies, forgot their natural weakness. The clothes did not wear out over such a long time, and their feet did not swell although they made such long marches. There was no mention at all among them of physicians, medicine, or any other concern about that kind of skill. Sickness of every kind was completely banished, for it is said, "He brought them out with silver and gold, and there was not one feeble person among their tribes." Like people who had left this world and been transplanted to another and better one, they ate and drank. The sun's rays did not strike their heads when it grew hot, for the cloud separated them from the fiery beam, hovering all around them and serving like a portable shelter for the whole body of the people. At night they did not need a torch to scatter the darkness, but they had the pillar of fire, a source of unspeakable light, meeting two needs: one by its shining, the other by directing the course of their journey. It was not only bright but also guided that countless host through the wilderness with more certainty than any human guide. They journeyed not only on land but also on the sea as if it were dry land. They made a bold experiment with the laws of nature by walking on that raging sea, marching through it as if it were the hard and solid surface of a rock. When they placed their feet on it, the element became like solid earth, gently sloping plains and fields. But when it received their enemies, it acted according to the nature of the sea. To the Israelites it served as a chariot, but to their enemies it became a grave, carrying the former across with ease while drowning the latter with great violence. The wild flood of water displayed the order and discipline that marks reasonable and highly intelligent people, fulfilling the role of guardian at one time and executioner at another, exhibiting these opposites together on one day. What can one say of the rocks that poured out streams of water? What of the clouds of birds that covered the whole face of the earth with the number of their bodies? What of the wonders in Egypt? What of the marvels in the wilderness? What of the triumphs and bloodless victories? They defeated those who opposed them like people celebrating a festival rather than making war. They conquered their own masters without using weapons and overcame those who fought against them after they left Egypt by means of singing and music. What they did was a festival rather than a campaign, a religious ceremony rather than a battle. All these wonders took place not merely to meet their needs but also so that the people might preserve more accurately the doctrine about the knowledge of God that Moses taught them. Voices proclaiming the presence of their Master were heard on all sides of them. The sea loudly declared this by becoming a road for them to march on and then turning back into sea. The waters of the Nile uttered this voice when they were turned into blood. The frogs, the great army of locusts, the caterpillar and blight declared the same thing to all the people. The wonders in the desert—the manna, the pillar of fire, the cloud, the quails, and all the other events—served them as a book and writing that could never be erased, echoing daily in their memory and resounding in their minds. Nevertheless, after such great and remarkable providence, after all those unspeakable benefits, after such mighty miracles, after indescribable care, after continual teaching, after instruction by speech and warning by deeds, after glorious victories, after extraordinary triumphs, after abundant food supply, after the plentiful production of water, after the ineffable glory with which they were clothed in the eyes of the human race—being ungrateful and senseless, they worshipped a calf and paid reverence to the head of a bull, even when the reminders of God's benefits in Egypt were fresh in their minds and they were still actually enjoying many more.

13. Would you like me to illustrate this argument in the case of whole nations? What great forethought was bestowed upon the Jewish nation! Was not the whole visible creation arranged with a view to their service? Was not a new and strange method of life introduced among them? For they had not to send down to a market, and so they had the benefit of things which are sold for money without paying any price for them: neither did they cleave furrows nor drag a plough, nor harrow the ground, nor cast in seed, nor had they need of rain and wind, and annual seasons, nor sunshine, nor phases of the moon, nor climate, nor anything of that kind; they prepared no threshing floor, they threshed no grain, they used no winnowing fan for separating the grain from the chaff, they turned no mill-stone, they built no oven, they brought neither wood nor fire into the house, they needed no baker's art, they handled no spade, they sharpened no sickle, they required no other art, I mean of weaving or building or supplying shoes: but the word of God was everything to them. And they had a table prepared off hand, free of all toil and labour. For such was the nature of the manna; it was new and fresh, nowhere costing them any trouble, nor straining them by labour. And their clothes, and shoes, and even their physical frame forgot their natural infirmity: for the former did not wear out in the course of so long a time nor did their feet swell although they made such long marches. Of physicians, and medicine, and all other concern about that kind of art, there was no mention at all among them; so completely banished was infirmity of every kind: for it is said He brought them out with silver and gold; and there was not one feeble person among their tribes. But like men who had quitted this world, and were transplanted to another and a better one, even so did they eat and drink, neither did the sun's ray when it waxed hot smite their heads; for the cloud parted them from the fiery beam, hovering all round them, and serving like a portable shelter for the whole body of the people. Neither at night did they need a torch to disperse the darkness, but they had the pillar of fire, a source of unspeakable light, supplying two wants, one by its shining, the other by directing the course of their journey; for it was not only luminous, but also conducted that countless host along the wilderness with more certainty than any human guide. And they journeyed not only upon land but also upon sea as if it had been dry land; and they made an audacious experiment upon the laws of nature by treading upon that angry sea, marching through it as if it had been the hard and resisting surface of a rock; and indeed when they placed their feet upon it the element became like solid earth, and gently sloping plains and fields; but when it received their enemies it wrought after the nature of sea; and to the Israelites indeed it served as a chariot, but to their enemies it became a grave; conveying the former across with ease, but drowning the latter with great violence. And the disorderly flood of water displayed the good order and subordination which marks reasonable and highly intelligent men, fulfilling the part at one time of a guardian, at another of an executioner, and exhibiting these opposites together on one day. What shall one say of the rocks which gave forth streams of water? What of the clouds of birds which covered the whole face of the earth by the number of their carcasses? What of the wonders in Egypt? What of the marvels in the wilderness? What of the triumphs and bloodless victories? For they subdued those who opposed them like men keeping holiday rather than making war. And they vanquished their own masters without the use of arms; and overcame those who fought with them after they left Egypt by means of singing and music; and what they did was a festival rather than a campaign, a religious ceremony rather than a battle. For all these wonders took place not merely for the purpose of supplying their need, but also that the people might preserve more accurately the doctrine which Moses inculcated of the knowledge of God; and voices proclaiming the presence of their Master were uttered on all sides of them. For the sea loudly declared this, by becoming a road for them to march upon, and then turning into sea again: and the waters of the Nile uttered this voice when they were converted into the nature of blood; and the frogs, and the great army of locusts, and the caterpillar and blight declared the same thing to all the people; and the wonders in the desert, the manna, the pillar of fire, the cloud, the quails, and all the other incidents served them as a book, and writing which could never be effaced, echoing daily in their memory and resounding in their mind. Nevertheless after such great and remarkable providence, after all those unspeakable benefits, after such mighty miracles, after care indescribable, after continual teaching, after instruction by means of speech, and admonition by means of deeds, after glorious victories, after extraordinary triumphs, after abundant supply of food, after the plentiful production of water, after the ineffable glory with which they were invested in the eyes of the human race, being ungrateful and senseless they worshipped a calf, and paid reverence to the head of a bull, even when the memorials of God's benefits in Egypt were fresh in their minds, and they were still in actual enjoyment of many more.

14. But the Ninevites, although a barbarous and foreign people who had never participated in any of these benefits, small or great—neither words, nor wonders, nor works—when they saw a man who had been saved from shipwreck, who had never associated with them before but appeared then for the first time, enter their city and say "yet three days and Nineveh shall be overthrown" (Jonah 3:4), were so converted and reformed by the mere sound of these words, and putting away their former wickedness, advanced in the direction of virtue by the path of repentance, that they caused the sentence of God to be revoked, stopped the threatened destruction of their city, averted the wrath sent from heaven, and were delivered from every kind of evil. For, we read, "God saw that every man turned from his evil way, and was converted to the Lord" (Jonah 3:10). How did they turn? I ask. Although their wickedness was great, their sin unspeakable, their moral wounds difficult to heal—which was plainly shown by the prophet when he said their wickedness ascended even to heaven (Jonah 1:2), indicating by the distance of the place the magnitude of their wickedness—nevertheless, all this great sin which was piled up to such a height as to reach even to heaven, all this in the course of three days, in a brief moment of time, through the effect of a few words which they heard from the mouth of one man, and he an unknown shipwrecked stranger, they so thoroughly abolished, removed out of sight, and put away, as to have the happiness of hearing the declaration "God saw that every one turned from his evil way, and He repented of the evil which God said He would do them." Do you see that the person who is temperate and watchful not only suffers no injury at the hands of man, but even turns back wrath sent from heaven? Whereas the person who betrays himself and harms himself by his own doing, even if he receives countless benefits, reaps no great advantage. So, at least, the Jews were not helped by those great miracles, nor on the other hand were the Ninevites harmed by having no share in them; but inasmuch as they were inwardly well-disposed, having laid hold of a slight opportunity they became better, barbarians and foreigners though they were, ignorant of all divine revelation, and dwelling at a distance from Palestine.

14. But the Ninevites, although a barbarous and foreign people who had never participated in any of these benefits, small or great, neither words, nor wonders, nor works, when they saw a man who had been saved from shipwreck, who had never associated with them before, but appeared then for the first time, enter their city and say yet three days and Nineveh shall be overthrown, Jonah 3:4 were so converted and reformed by the mere sound of these words, and putting away their former wickedness, advanced in the direction of virtue by the path of repentance, that they caused the sentence of God to be revoked, and arrested the threatened disturbance of their city, and averted the heaven-sent wrath, and were delivered from every kind of evil. For, we read, God saw that every man turned from his evil way, and was converted to the Lord. Jonah 3:10 How turned? I ask. Although their wickedness was great, their iniquity unspeakable, their moral sores difficult to heal, which was plainly shown by the prophet when he said their wickedness ascended even unto the heaven: Jonah 1:2 indicating by the distance of the place the magnitude of their wickedness; nevertheless such great iniquity which was piled up to such a height as to reach even to the heaven, all this in the course of three days in a brief moment of time through the effect of a few words which they heard from the mouth of one man and he an unknown shipwrecked stranger they so thoroughly abolished, removed out of sight, and put away, as to have the happiness of hearing the declaration God saw that every one turned from his evil way, and He repented of the evil which God said He would do them. Do you see that he who is temperate and watchful not only suffers no injury at the hands of man, but even turns back Heaven-sent wrath? Whereas he who betrays himself and harms himself by his own doing, even if he receives countess benefits, reaps no great advantage. So, at least, the Jews were not profited by those great miracles, nor on the other hand were the Ninevites harmed by having no share in them; but inasmuch as they were inwardly well-disposed, having laid hold of a slight opportunity they became better, barbarians and foreigners though they were, ignorant of all divine revelation, and dwelling at a distance from Palestine.

Again, I ask, was the virtue of the three children corrupted by the troubles that came upon them? While they were still young, mere youths of immature age, did they not suffer that grievous affliction of captivity? Did they not have to make a long journey from home, and when they arrived in the foreign country were they not cut off from their fatherland, their home, the temple, the altar, the sacrifices, the offerings, the drink offerings, and even the singing of psalms? For they were not only barred from their home but also, as a result, from many forms of worship. Were they not handed over to barbarians, wolves rather than men? And most painful of all, when they had been banished to such a distant and barbarous country and were suffering such a grievous captivity, were they not left without a teacher, without prophets, without a ruler? For it is written, there is no ruler, nor prophet, nor governor, nor place for offering before You and finding mercy. Yes, moreover, they were cast into the royal palace as if onto some cliff and crag, onto a sea full of rocks and reefs, being forced to sail over that angry sea without a pilot or signalman or crew or sails. And they were confined in the royal court as in a prison. For since they knew spiritual wisdom and were superior to worldly things and despised all human pride and made the wings of their soul soar upward, they counted their stay there as an aggravation of their trouble. For if they had been outside the court and living in a private house, they would have enjoyed more freedom. But having been cast into that prison—for they considered the splendor of the palace no better than a prison, no safer than a place of rocks and crags—they were immediately subjected to cruel embarrassment. For the king commanded them to share his own table, a luxurious, unclean, and profane table, something that was forbidden to them and seemed more terrible than death. And they were lonely men hemmed in like lambs among so many wolves. They were forced to choose between being consumed by famine or rather being led off to execution, and tasting forbidden meats. What then did these youths do, forlorn as they were, captives, strangers, slaves of those who commanded these things? They did not consider that this desperate situation or the absolute power of the one who possessed the state was sufficient to justify their compliance. Instead, they used every device and plan to enable them to avoid the sin, although they were abandoned on every side. For they could not influence men by money—how could they, being captives? Nor by friendship and social contact—how could they, being strangers? Nor could they get the better of them by any use of power—how was it possible, being slaves? Nor overpower them by force of numbers—how could they, being only three? Therefore they approached the eunuch who had the necessary authority and persuaded him by their arguments. For when they saw him fearful and trembling and in an agony of alarm concerning his own safety, and the dread of death that agitated his soul was unbearable—for he said, I fear my lord the king, lest he should see your faces looking sadder than the children who are of your sort, and so you shall endanger my head to the king—having released him from this fear, they persuaded him to grant them the favor. And since they brought to the work all the strength they had, God then contributed his strength to it as well. For it was not God's doing alone that they achieved those things for which they were to receive a reward, but the beginning and starting point came from their own purpose. And having shown that to be noble and brave, they won for themselves the help of God, and so accomplished their aim.

15. Again, I ask, was the virtue of the three children corrupted by the troubles which beset them? Whilst they were still young, mere youths, of immature age, did they not undergo that grievous affliction of captivity? Had they not to make a long journey from home, and when they had arrived in the foreign country were they not cut off from fatherland and home and temple, and altar and sacrifices, and offerings, and drink offerings, and even the singing of psalms? For not only were they debarred from their home, but as a consequence from many forms of worship also. Were they not given up into the hands of barbarians, wolves rather than men? And, most painful calamity of all, when they had been banished into so distant and barbarous a country, and were suffering such a grievous captivity were they not without teacher, without prophets, without ruler? for, it is written, there is no ruler, nor prophet, nor governor, nor place for offering before You and finding mercy. Yea moreover they were cast into the royal palace, as upon some cliff and crag, and a sea full of rocks and reefs, being compelled to sail over that angry sea without a pilot or signal man, or crew, or sails; and they were cooped up in the royal court as in a prison. For inasmuch as they knew spiritual wisdom, and were superior to worldly things, and despised all human pride and made the wings of their soul soar upwards, they counted their sojourn there as an aggravation of their trouble. For had they been outside the court, and dwelling in a private house they would have enjoyed more independence: but having been cast into that prison (for they deemed the splendour of the palace no better than a prison, no safer than a place of rocks and crags) they were straightway subjected to cruel embarrassment. For the king commanded them to be partakers of his own table, a luxurious, unclean and profane table, a thing which was forbidden them, and seemed more terrible than death; and they were lonely men hemmed in like lambs among so many wolves. And they were constrained to choose between being consumed by famine or rather led off to execution, and tasting of forbidden meats. What then did these youths do, forlorn as they were, captives, strangers, slaves of those who commanded these things. They did not consider that this strait or the absolute power of him who possessed the state sufficed to justify their compliance; but they employed every device and expedient to enable them to avoid the sin, although they were abandoned on every side. For they could not influence men by money: how should they, being captives? Nor by friendship and social intercourse? How should they being strangers? Nor could they get the better of them by any exertion of power: how was it possible being slaves? Nor master them by force of numbers: how could they being only three? Therefore they approached the eunuch who possessed the necessary authority, and persuaded him by their arguments. For when they saw him fearful and trembling, and in an agony of alarm concerning his own safety, and the dread of death which agitated his soul was intolerable: for I fear said he my lord the king, lest he should see your countenances sadder than the children which are of your sort and so shall you endanger my head to the king, Daniel 1:10 having released him from this fear they persuaded him to grant them the favour. And inasmuch as they brought to the work all the strength which they had, God also henceforth contributed his strength to it. For it was not God's doing only that they achieved those things for the sake of which they were to receive a reward, but the beginning and starting point was from their own purpose, and having manifested that to be noble and brave, they won for themselves the help of God, and so accomplished their aim.

Do you see then that if a person does not harm himself, no one else will be able to injure him? Consider at least their youth, their captivity, their poverty, their removal to a foreign land, their isolation, their lack of defenders, the harsh command they faced, the great fear of death that attacked the mind of the eunuch, their poverty, their small numbers, their living among barbarians, their having enemies as masters, their being handed over to the king himself, their separation from all their relatives, their distance from priests and prophets and from everyone else who cared for them, the end of drink offerings and sacrifices, the loss of the temple and psalmody—yet none of these things harmed them. Instead, they had more glory then than when they enjoyed these things in their homeland. After they first accomplished this task and crowned themselves with the glorious wreath of victory, kept the law even in a foreign land, trampled on the tyrant's command, and overcame their fear of punishment, they received no harm from any source, just as if they had been peacefully living at home and enjoying the benefit of all those things I mentioned. After they had fearlessly completed their work in this way, they were again called to other contests. And again they were the same men, and they were subjected to a more severe trial than the first one. A furnace was lit, and they faced the barbarian army along with the king. The whole Persian force was mobilized, and everything was devised that would deceive or compel them: various kinds of music, various forms of punishment, threats, and everything they saw around them was frightening, and the words they heard were more frightening than what they saw. Nevertheless, because they did not betray themselves but made the most of their own strength, they never suffered any kind of damage. Instead, they won for themselves even more glorious crowns of victory than before. For Nebuchadnezzar bound them and threw them into the furnace, yet he did not burn them but rather benefited them and made them more famous. And although they were deprived of the temple (for I will repeat my earlier remarks) and altar and homeland and priests and prophets, although they were in a foreign and barbarous country, in the very middle of the furnace, surrounded by all that mighty army with the king himself who did this watching, they raised a glorious trophy and won a remarkable victory, having sung that admirable and extraordinary hymn which from that day to this has been sung throughout the world and will continue to be sung to future generations.

16. Do you then perceive that if a man does not injure himself, no one else will be able to harm him? Behold at least youthfulness, and captivity and destitution, and removal into a foreign land, and loneliness, and dearth of protectors, and a stern command, and great fear of death assailing the mind of the eunuch, and poverty, and feebleness of numbers, and dwelling in the midst of barbarians, and having enemies for masters, and surrender into the hands of the king himself, and separation from all their kindred, and removal from priests and prophets, and from all others who cared for them, and the cessation of drink offerings and sacrifices, and loss of the temple and psalmody, and yet none of these things harmed them; but they had more renown then than when they enjoyed these things in their native land. And after they had accomplished this task first and had wreathed their brows with the glorious garland of victory, and had kept the law even in a foreign land, and trampled under foot the tyrant's command, and overcome fear of the avenger, and yet received no harm from any quarter, as if they had been quietly living at home and enjoying the benefit of all those things which I mentioned, after they had thus fearlessly accomplished their work they were again summoned to other contests. And again they were the same men; and they were subjected to a more severe trial than the former one, and a furnace was kindled, and they were confronted by the barbarian army in company with the king: and the whole Persian force was set in motion and everything was devised which tended to put deceit or constraint upon them: various kinds of music, and various forms of punishment, and threats, and what they saw on every side of them was alarming, and the words which they heard were more alarming than what they saw; nevertheless inasmuch as they did not betray themselves, but made the most of their own strength, they never sustained any kind of damage: but even won for themselves more glorious crowns of victory than before. For Nabuchadonosor bound them and cast them into the furnace, yet he burnt them not, but rather benefited them, and rendered them more illustrious. And although they were deprived of temple (for I will repeat my former remarks) and altar, and fatherland, and priests and prophets, although they were in a foreign and barbarous country, in the very midst of the furnace, surrounded by all that mighty host, the king himself who wrought this looking on, they set up a glorious trophy, and won a notable victory, having sung that admirable and extraordinary hymn which from that day to this has been sung throughout the world and will continue to be sung to future generations.

Thus, when a man does not injure himself, he cannot possibly be hurt by another—for I will not stop repeating this statement constantly. For if captivity, slavery, loneliness, loss of country and all relatives, death, burning, a great army, and a savage tyrant could not damage the innate virtue of the three young captives who were slaves and foreigners in a foreign land, but instead the enemy's attack became for them an occasion for greater confidence, what could possibly harm the temperate man? Nothing, even if he had the whole world in arms against him. But someone may say, in their case God stood beside them and pulled them out of the flame. Certainly He did, and if you will do your part to the best of your ability, the help that God provides will surely follow.

Thus then when a man does not injure himself, he cannot possibly be hurt by another: for I will not cease harping constantly upon this saying. For if captivity, and bondage, and loneliness and loss of country and all kindred and death, and burning, and a great army and a savage tyrant could not do any damage to the innate virtue of the three children captives, bondmen, strangers though they were in a foreign land, but the enemy's assault became to them rather the occasion of greater confidence: what shall be able to harm the temperate man? There is nothing, even should he have the whole world in arms against him. But, some one may say, in their case God stood beside them, and plucked them out of the flame. Certainly He did; and if you will play your part to the best of your power, the help which God supplies will assuredly follow.

Yet the reason I admire those young men and consider them blessed and enviable is not because they trampled on the flame and conquered the power of the fire, but because they were bound and thrown into the furnace and handed over to the fire for the sake of true doctrine. This is what made their triumph complete, and the victory wreath was placed on their heads as soon as they were cast into the furnace. Even before the outcome of events, it began to be woven for them from the moment they spoke those words with great boldness and freedom to the king when they were brought before him: We have no need to answer you concerning this thing, for our God in heaven whom we serve is able to rescue us out of the burning fiery furnace, and He will deliver us out of your hands, O King. But if not, be it known unto you, O King, that we will not serve your gods nor worship the golden image which you have set up. After they spoke these words, I proclaimed them conquerors. After these words, having already grasped the prize of victory, they hastened on to the glorious crown of martyrdom, following up the confession they made through their words with the confession made through their deeds. But if when they had been cast into it, the fire respected their bodies and undid their bonds and allowed them to go down into it without fear and forgot its natural force, so that the furnace of fire became like a fountain of cool water, this marvel was the effect of God's grace and of the divine wonder-working power. Yet the heroes themselves, even before these things took place, as soon as they set foot in the flames had already erected their trophy and won their victory and put on their crown and had been proclaimed conquerors both in heaven and on earth, and as far as they were concerned nothing was lacking for their renown. What then would you have to say to these things? Have you been driven into exile and expelled from your country? Look, so also were they. Have you suffered captivity and become the servant of barbarian masters? Well, this also you will find befell these men. But you have no one present there to guide your life or to advise or instruct you? Well, these men also lacked attention of this kind. Or have you been bound, burned, put to death? For you cannot tell me of anything more painful than these things. Yet look, these men went through them all and were made more glorious by each one of them, indeed more exceedingly illustrious, and increased the store of their treasures in heaven. And the Jews, who had both temple and altar and ark and cherubim and mercy-seat and veil and an infinite number of priests and daily services and morning and evening sacrifices, and continually heard the voices of the prophets, both living and departed, sounding in their ears, and carried about with them the memory of the wonders that were done in Egypt and in the wilderness and all the rest, and turned the story of these things over in their hands and had them inscribed upon their doorposts and enjoyed the benefit at that time of much supernatural power and every other kind of help, were in no way profited but rather harmed, having set up idols in the temple itself and having sacrificed their sons and daughters under trees and in almost every part of the country in Palestine having offered those unlawful and accursed sacrifices and perpetrated countless other deeds yet more monstrous. But these men, although in the midst of a barbarous and hostile land, having their occupation in a tyrant's house, deprived of all that care of which I have been speaking, led away to execution and subjected to burning, not only suffered no harm from these things, small or great, but became the more illustrious. Knowing these things, then, and collecting similar examples from the inspired divine Scriptures—for it is possible to find many such examples in the case of various other persons—we conclude that neither a difficulty arising from circumstances or events, nor compulsion and force, nor the arbitrary authority of rulers furnishes a sufficient excuse for us when we transgress. I will now conclude my discourse by repeating what I said at the beginning: that if anyone is harmed and injured, he certainly suffers this at his own hands, not at the hands of others, even if there are countless multitudes injuring and insulting him. So that if he does not suffer this at his own hands, not all the creatures who inhabit the whole earth and sea, if they combined to attack him, would be able to hurt one who is vigilant and sober in the Lord. Let us then, I beg you, be sober and vigilant at all times, and let us endure all painful things bravely so that we may obtain those everlasting and pure blessings in Christ Jesus our Lord, to whom be glory and power, now and ever throughout all ages. Amen.

17. Nevertheless the reason why I admire those youths, and pronounce them blessed, and enviable, is not because they tramped on the flame, and vanquished the force of the fire: but because they were bound, and cast into the furnace, and delivered to the fire for the sake of true doctrine. For this it was which constituted the completeness of their triumph, and the wreath of victory was placed on their brows as soon as they were cast into the furnace and before the issue of events it began to be weaved for them from the moment that they uttered those words which they spoke with much boldness and freedom of speech to the king when they were brought into his presence. We have no need to answer you concerning this thing: for our God in Heaven whom we serve is able to rescue us out of the burning fiery furnace: and He will deliver us out of your hands, O King. But if not, be it known unto you, O King, that we will not serve your Gods nor worship the golden image which you have set up. Daniel 3:16-18 After the utterance of these words I proclaimed them conquerors; after these words having grasped the prize of victory, they hastened on to the glorious crown of martyrdom, following up the confession which they made through their words with the confession made through their deeds. But if when they had been cast into it, the fire had respect for their bodies, and undid their bonds, and suffered them to go down into it without fear, and forgot its natural force, so that the furnace of fire became as a fountain of cool water, this marvel was the effect of God's grace and of the divine wonder-working power. Yet the heroes themselves even before these things took place, as soon as they set foot in the flames had erected their trophy, and won their victory, and put on their crown, and had been proclaimed conquerors both in Heaven and on earth, and so far as they were concerned nothing was wanting for their renown. What then would you have to say to these things? Have you been driven into exile, and expelled from your country? Behold so also were they. Have you suffered captivity, and become the servant of barbarian masters. Well! This also you will find befell these men. But you have no one present there to regulate your state nor to advise or instruct you? Well! Of attention of this kind these men were destitute. Or you have been bound, burned, put to death? For you can not tell me of anything more painful than these things. Yet lo! These men having gone through them all, were made more glorious by each one of them, yea more exceedingly illustrious, and increased the store of their treasures in Heaven. And the Jews indeed who had both temple, and altar, and ark and cherubim, and mercy-seat, and veil, and an infinite multitude of priests, and daily services, and morning and evening sacrifices, and continually heard the voices of the prophets, both living and departed, sounding in their ears, and carried about with them the recollection of the wonders which were done in Egypt, and in the wilderness, and all the rest, and turned the story of these things over in their hands, and had them inscribed upon their door posts and enjoyed the benefit at that time of much supernatural power and every other kind of help were yet no wise profited, but rather damaged, having set up idols in the temple itself, and having sacrificed their sons and daughters under trees, and in almost every part of the country in Palestine having offered those unlawful and accursed sacrifices, and perpetrated countless other deeds yet more monstrous. But these men although in the midst of a barbarous and hostile land, having their occupation in a tyrant's house, deprived of all that care of which I have been speaking, led away to execution, and subjected to burning, not only suffered no harm there from small or great, but became the more illustrious. Knowing then these things, and collecting instances of the like kind from the inspired divine Scriptures (for it is possible to find many such examples in the case of various other persons) we deem that neither a difficulty arising from seasons or events, nor compulsion and force, nor the arbitrary authority of potentates furnish a sufficient excuse for us when we transgress. I will now conclude my discourse by repeating what I said at the beginning, that if any one be harmed and injured he certainly suffers this at his own hands, not at the hands of others even if there be countless multitudes injuring and insulting him: so that if he does not suffer this at his own hands, not all the creatures who inhabit the whole earth and sea if they combined to attack him would be able to hurt one who is vigilant and sober in the Lord. Let us then, I beseech you, be sober and vigilant at all times, and let us endure all painful things bravely that we may obtain those everlasting and pure blessings in Christ Jesus our Lord, to whom be glory and power, now and ever throughout all ages. Amen.

There are indeed many other things that can give us boldness toward God and show us to be bright and approved, but what most of all brings goodwill from on high is tender care for our neighbor. This is therefore what Christ requires of Peter. For when their eating was finished, Jesus says to Simon Peter, "Simon, son of Jonas, do you love Me more than these?" He says to Him, "Yes, Lord, You know that I love You."

1. There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requires of Peter. For when their eating was ended, Jesus says to Simon Peter, Simon, son of Jonas, do you love Me more than these? He says unto Him, Yea, Lord, You know that I love You.

He says to him, Feed My sheep.

He says unto him, Feed My sheep.

And why does He speak with Peter about these matters, passing by the others? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; for this reason Paul also went up at one time to inquire of him rather than the others. And at the same time, to show him that he must now be confident, since the denial was done away with, Jesus puts into his hands the chief authority among the brethren. He does not bring up the denial or reproach him with what had happened, but says, "If you love Me, preside over your brethren, and the fervent love which you always showed and in which you rejoiced, demonstrate now; and the life which you said you would lay down for Me, now give for My sheep."

And why, having passed by the others, does He speak with Peter on these matters? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to show him that he must now be of good cheer, since the denial was done away, Jesus puts into his hands the chief authority among the brethren; and He brings not forward the denial, nor reproaches him with what had taken place, but says, If you love Me, preside over your brethren, and the warm love which you ever manifested, and in which you rejoiced, show thou now; and the life which you said you would lay down for Me, now give for My sheep.

When Peter was asked once and then again, he called upon Him who knows the secrets of the heart to witness. "He said to him again the second time, Simon, son of Jonas, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed my sheep." And then Peter was asked even a third time. "He said to him the third time, Simon, son of Jonas, do you love Me? Peter was grieved because He said to him the third time, Do you love Me; and he said to Him, Lord, You know all things; You know that I love You. Jesus said to him, Feed my sheep." Peter was troubled, fearing a repetition of what had happened before, for back then, having been strong in his assertion, he was afterwards proven wrong, and therefore he turns again to Him. For the saying,

When then having been asked once and again, he called Him to witness who knows the secrets of the heart, " He saith to him again the second time, Simon, son of Jonas, do you love Me? He saith unto Him, Yea, Lord, Thou know that I love Thee. He saith unto him, Feed my sheep. " and then was asked even a third time, " He saith unto him the third time, Simon, son of Jonas, do you love Me? Peter was grieved because He said to him the third time, Do you love Me; and he said to Him, Lord, Thou know all things; Thou know that I love Thee. Jesus saith unto him, Feed my sheep. " N.T. }}–> he was troubled, fearing a repetition of what had happened before, (for then, having been strong in assertion, he was afterwards convicted,) and therefore he again betakes himself to Him. For the saying,

You know all things means things present and things to come. Do you see how he had become better and more disciplined, no longer self-willed or contradicting? For this is why he was troubled, lest perhaps I think that I love, yet do not love, just as before when I thought and declared much, yet I was proven wrong in the end. But Jesus asks him the third time, and the third time gives him the same command, to show how highly He values the care of His own sheep, and that this especially is a sign of love toward Him. And having spoken to him concerning love toward Himself, He foretells to him the martyrdom which he would undergo, showing that He did not say to him what He said out of distrust, but out of great trust in him; wishing besides to point out a proof of love toward Him, and to instruct us in what manner especially we ought to love Him. Therefore He says…

You know all things, means, things present, and things to come. Do you see how he had become better and more sober, being no more self-willed, or contradicting? For on this account he was troubled, lest perchance I think that I love, and love not, as before when I thought and affirmed much, yet I was convicted at last. But Jesus asks him the third time, and the third time gives him the same injunction, to show at what a price He sets the care of His own sheep, and that this especially is a sign of love towards Him. And having spoken to him concerning the love towards Himself, He foretells to him the martyrdom which he should undergo, showing that He said not to Him what he said as distrusting, but as greatly trusting him; wishing besides to point out a proof of love towards Him, and to instruct us in what manner especially we ought to love Him. Wherefore He says…

And yet he did will this and desired it, which is why Christ revealed it to him. Since Peter had continually said, "I will lay down my life for You" (John 13:37), and "Though I should die with You, yet will I not deny You" (Matthew 26:35), Christ has given him back his desire. What then is the meaning of "whither you will not"? He is speaking of natural feeling and the necessity of the flesh, and that the soul is unwillingly torn away from the body. So even though the will is firm, still even then nature would be found at fault. For no one lays aside the body without feeling, since God, as I said before, has suitably ordained this so that violent deaths might not be many. For if, as things are, the devil has been able to accomplish this and has led countless people to precipices and pits, had the soul not felt such a desire for the body, many would have rushed to this under any common discouragement. The phrase "whither you will not" is then the expression of one signifying natural feeling.

And yet this he did will, and desired; on which account also He has revealed it to him. For since Peter had continually said, I will lay down my life for You John 13:37, and, Though I should die with You, yet will I not deny You Matthew 26:35: He has given him back his desire. What then is the, Whither you will not? He speaks of natural feeling, and the necessity of the flesh, and that the soul is unwillingly torn away from the body. So that even though the will were firm, yet still even then nature would be found in fault. For no one lays aside the body without feeling, God, as I said before, having suitably ordained this, that violent deaths might not be many. For if, as things are, the devil has been able to effect this, and has led ten thousand to precipices and pits; had not the soul felt such a desire for the body, the many would have rushed to this under any common discouragement. The, whither you will not, is then the expression of one signifying natural feeling.

But how, after having said "When you were young," does He again say "When you are old"? This would suggest that Peter was not then young (and indeed he was not, nor was he old, but middle-aged). So why did Jesus remind him of his former life? He was showing that this is the physis of what belongs to Him. In the things of this life, a young man is useful and an old man useless, but in Mine, He says, it is not so. Rather, when old age has come, then excellence is brighter, then manliness is more illustrious, being hindered by nothing in the time of life. He said this not to terrify Peter, but to rouse him, for He knew his love and that he had long yearned for this blessing. At the same time He declares the kind of death. For since Peter always desired to be in the dangers which were for His sake, "Be of good cheer," He says, "I will so satisfy your desire that what you did not suffer when young, you will suffer when you are old." Then the Evangelist, to rouse the hearer, has added,

But how after having said, When you were young, does He again say, When you are old? For this is the expression of one declaring that he was not then young; (nor was he; nor yet old, but a man of middle age.) Wherefore then did He recall to his memory his former life? Signifying, that this is the nature of what belongs to Him. In things of this life the young man is useful, the old useless; but in Mine, He says, not so; but when old age has come on, then is excellence brighter, then is manliness more illustrious, being nothing hindered by the time of life. This He said not to terrify, but to rouse Him; for He knew his love, and that he long had yearned for this blessing. At the same time He declares the kind of death. For since Peter ever desired to be in the dangers which were for His sake, Be of good cheer, He says, I will so satisfy your desire, that, what you suffered not when young, you must suffer when you are old. Then the Evangelist, to rouse the hearer, has added,

He did not say "should die," but rather "should glorify God," so that you may learn that to suffer for Christ is glory and honor to the one who suffers.

He said not, Should die, but, Should glorify God, that you may learn, that to suffer for Christ, is glory and honor to the sufferer.

And after He had said this, He says, Follow Me.

And when He had spoken this, He says, Follow Me.

Here again He refers to his tender care and to his being very closely connected to Himself. And if anyone should ask, How then did James receive the chair at Jerusalem? I would give this answer, that He appointed Peter teacher, not of the chair, but of the world.

Here again He alludes to his tender carefulness, and to his being very closely attached to Himself. And if any should say, How then did James receive the chair at Jerusalem? I would make this reply, that He appointed Peter teacher, not of the chair, but of the world.

Wherefore has he reminded us of that reclining? Not without cause or in a chance way, but to show us what boldness Peter had after the denial. For he who then did not dare to question Jesus, but entrusted the task to another, was now entrusted with the chief authority over the brethren. And not only does he not entrust to another what relates to himself, but he himself now puts a question to his Master concerning another. John is silent, but Peter speaks. He also shows here the love which he had toward him; for Peter greatly loved John, as is clear from what followed, and their close union is shown throughout the whole Gospel and in the Acts. When Christ had foretold great things to him and committed the world to him and spoke beforehand of his martyrdom and testified that his love was greater than that of the others, Peter desired to have John also share with him, and said, And what shall this man do? Shall he not come the same way with us? And just as at that other time, not being able to ask himself, he put John forward, so now desiring to make him a return, and supposing that John would want to ask about the matters pertaining to himself but did not have courage, he himself undertook the questioning. What then does Christ say?

2. Wherefore has he reminded us of that reclining? Not without cause or in a chance way, but to show us what boldness Peter had after the denial. For he who then did not dare to question Jesus, but committed the office to another, was even entrusted with the chief authority over the brethren, and not only does not commit to another what relates to himself, but himself now puts a question to his Master concerning another. John is silent, but Peter speaks. He shows also here the love which he bare towards him; for Peter greatly loved John, as is clear from what followed, and their close union is shown through the whole Gospel, and in the Acts. When therefore Christ had foretold great things to him, and committed the world to him, and spoke beforehand of his martyrdom, and testified that his love was greater than that of the others, desiring to have John also to share with him, he said, And what shall this man do? Shall he not come the same way with us? And as at that other time not being able himself to ask, he puts John forward, so now desiring to make him a return, and supposing that he would desire to ask about the matters pertaining to himself, but had not courage, he himself undertook the questioning. What then says Christ?

Since Peter spoke from strong affection and wished not to be torn away from Christ, Christ showed that however much Peter might love, he could not surpass His love, saying, "If I will that he tarry—what is that to you?" By these words He teaches us not to be impatient or curious beyond what seems good to Him. For because Peter was always eager and rushing forward to make such inquiries, Christ said this to restrain his eagerness and to teach him not to inquire further.

Since he spoke from strong affection, and wishing not to be torn away from him, Christ, to show that however much he might love, he could not go beyond His love, says, If I will that he tarry — what is that to you? By these words teaching us not to be impatient, nor curious beyond what seems good to Him. For because Peter was ever hot, and springing forward to enquiries such as this, to cut short his warmth, and to teach him not to enquire farther, He says this.

Don't imagine for a moment, He says, that I manage your affairs according to a single pattern. And He did this to draw them away from their untimely concern for one another; for since they were about to receive responsibility for the world, they could no longer remain closely bound together—this would certainly have been a great loss to the world. Therefore He says to him: You have been entrusted with a work, focus on it, complete it, labor and struggle. What if I want him to remain here? Pay attention to and take care of your own responsibilities. And notice, I ask you, the Evangelist's lack of pride here as well; for after mentioning the disciples' opinion, he corrects it, as though they had not understood what Jesus meant. Jesus did not say, he tells us, that "he shall not die," but rather, "If I will that he tarry."

Do not thou on any account suppose, He says, that I order your matters after a single rule. And this He did to withdraw them from their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together; for assuredly this would have been a great loss to the world. Wherefore He says unto him, You have had a work entrusted to you, look to it, accomplish it, labor and struggle. What if I will that he tarry here? Look thou to and care for your own matters. And observe, I pray you, here also the absence of pride in the Evangelist; for having mentioned the opinion of the disciples, he corrects it, as though they had not comprehended what Jesus meant. Jesus said not, he tells us, that 'he shall not die, but, If I will that he tarry.'

Why is it that when none of the others do this, he alone uses these words, and for the second time at that, bearing witness to himself? For this seems offensive to the hearers. What then is the reason? He is said to have been the last to come to writing, with Christ having moved and stirred him to the work. For this reason he continually puts forward his love, hinting at the cause that compelled him to write. Therefore he continually mentions it, to make his account trustworthy and to show that he came to this work moved by that cause. And he says, I know that the things he says are true. And if many do not believe, they are permitted to believe from this. From what? From what is said next.

Why is it, that then, when none of the others do so, he alone uses these words, and that for the second time, witnessing to himself? For it seems to be offensive to the hearers. What then is the cause? He is said to have been the last who came to writing, Christ having moved and roused him to the work; and on this account he continually sets forth his love, alluding to the cause by which he was impelled to write. Therefore also he continually makes mention of it, to make his record trustworthy, and to show, that, moved from thence, he came to this work. And I know, he says, that the things are true which he says. And if the many believe not, it is permitted them to believe from this. From what? From that which is said next.

It is clear from this that I could not have been writing to gain favor. I recorded how the miracles were so numerous, yet I have not even mentioned as many as the other Gospel writers have. Instead, I omitted most of them and focused on bringing forward the plots of the Jews, the stonings, the hatred, the insults, the verbal abuse, and I showed how they called Him a demoniac and a deceiver. I certainly could not have been acting to gain favor. Anyone trying to court favor would do the opposite—reject what is shameful and set forth what is glorious. Since he wrote what he did from complete certainty, he does not hesitate to offer his own testimony, challenging people individually to investigate and examine the facts closely. For it is our custom, when we think we are speaking the absolute truth, never to refuse our testimony; and if we do this, how much more would he who wrote by the Spirit do so. What the other Apostles declared when they preached, he also says: We are witnesses of the things spoken, and the Spirit which He has given to them that obey Him. Besides, he was present at all times and did not abandon Him even when He was being crucified, and had His mother entrusted to him. All these things are signs of his love for Him and of his exact knowledge of all things. And if he has said that so many miracles took place, do not be amazed, but considering the ineffable power of the One who performed them, receive what is spoken with faith. For it was as easy for Him to do whatever He willed as it is for us to speak—or rather much easier, for it was enough that He should will it only, and everything followed.

Whence it is clear that I could not have written to court favor; for I who, when the miracles were so many, have not even related so many as the others have, but omitting most of them, have brought forward the plots of the Jews, the stonings, the hatred, the insults, the revilings, and have shown how they called Him a demoniac and a deceiver, certainly could not have acted to gain favor. For it behooved one who courted favor to do the contrary, to reject the reproachful, to set forth the glorious. Since then he wrote what he did from full assurance, he does not decline to produce his own testimony, challenging men separately to enquire into and scrutinize the circumstances. For it is a custom with us, when we think that we are speaking exactly true, never to refuse our testimony; and if we do this, much more would he who wrote by the Spirit. What then the other Apostles when they preached declared, he also says; We are witnesses of the things spoken, and the Spirit which He has given to them that obey Him. Acts 5:32 And besides, he was present at all, and did not desert Him even when being crucified, and had His mother entrusted to him; all which things are signs of his love for Him, and of his knowing all things exactly. And if he has said that so many miracles had taken place, marvel thou not, but, considering the ineffable power of the Doer, receive with faith what is spoken. For it was as easy for Him to do whatever He would, as it is for us to speak, or rather much easier; for it sufficed that He should will only, and all followed.

Let us pay careful attention to these words, and let us not stop unfolding and searching through them, for it is through constant study that we gain some benefit. In this way we will be able to cleanse our life and cut away the thorns, for sin and worldly anxiety are like thorns—fruitless and painful. Just as a thorn pricks whoever holds it no matter which way it is grasped, so the things of this life cause pain to anyone who embraces and cherishes them, no matter how they are handled. Spiritual things are not like this. They resemble a pearl that delights the eyes no matter which way you turn it. For example, a man has performed an act of mercy. He is not only sustained by hopes for the future, but is also encouraged by present blessings, being everywhere full of confidence and doing everything with great boldness. Someone has conquered an evil desire. Even before obtaining the Kingdom, he has already received the reward here, being praised and approved, before everyone else, by his own conscience. Every good work is of this nature, just as conscience also punishes wicked deeds here, even before hell. For if, after sinning, you think about the future, you become afraid and tremble, though no one punishes you. If you think about the present, you have many enemies and live in suspicion, and you cannot look in the face even those who have not wronged you. For we do not gain as much pleasure from evil deeds as we do misery when conscience cries out against us, people outside condemn us, God is angered, hell labors to receive us, and our thoughts are not at rest. Sin is a heavy, heavy, and burdensome thing, harder to bear than any lead. Anyone who has any sense of it will not be able to look up even a little, no matter how insensitive he may be. For instance, Ahab, though very wicked, when he felt this, walked bent over, crushed and afflicted. For this reason he clothed himself in sackcloth and shed streams of tears. If we do this and grieve as he did, we shall put away our sins as Zacchaeus did, and we too shall obtain some pardon. For just as with tumors and festering ulcers, if one does not first stop the discharge that flows over and inflames the wound, however many remedies he applies, while the source of the evil is not stopped, he labors in vain—so too if we do not stop our hand from covetousness and check that evil influx of wealth, even if we give alms, we accomplish nothing. For whatever alms healed, covetousness coming afterward overwhelms and destroys, making it harder to heal than before. Let us therefore stop stealing and then give alms. But if we throw ourselves over cliffs, how shall we be able to recover ourselves? For if one party (that is, almsgiving) were pulling at a falling man from above, while another was forcibly dragging him from below, the only result of such a struggle would be that the man would be torn apart. So that we may not suffer this, nor have almsgiving depart and leave us while covetousness weighs us down from below, let us lighten ourselves and spread our wings, so that having been perfected by the removal of evil things and the practice of good, we may obtain the eternal goods, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, dominion, and honor, now and ever and world without end. Amen.

3. Let us then give exact heed to the words, and let us not cease to unfold and search them through, for it is from continual application that we get some advantage. So shall we be able to cleanse our life, so to cut up the thorns; for such a thing is sin and worldly care, fruitless and painful. And as the thorn whatever way it is held pricks the holder, so the things of this life, on whatever side they be laid hold of, give pain to him who hugs and cherishes them. Not such are spiritual things; they resemble a pearl, whichever way thou turn it, it delights the eyes. As thus. A man has done a deed of mercy; he not only is fed with hopes of the future, but also is cheered by the good things here, being everywhere full of confidence, and doing all with much boldness. He has got the better of an evil desire; even before obtaining the Kingdom, he has already received the fruit here, being praised and approved, before all others, by his own conscience. And every good work is of this nature; just as conscience also punishes wicked deeds here, even before the pit. For if, after sinning, you consider the future, you become afraid and tremble, though no man punish you; if the present, you have many enemies, and livest in suspicion, and cannot henceforth even look in the face those who have wronged you, or rather, those who have not wronged you. deservest punishment. }}–> For we do not in the case of those evil deeds reap so much pleasure, as we do despondency, when conscience cries out against us, men, without, condemn us, God is angered, the pit travailing to receive us, our thoughts not at rest. A heavy, a heavy and a burdensome thing is sin, harder to bear than any lead. He at least who has any sense of it will not be able to look up ever so little, though he be very dull. Thus, for instance, Ahab, though very impious, when he felt this, walked bending downwards, crushed and afflicted. On this account he clothed himself in sackcloth, and shed fountains of tears. 1 Kings 21:27 If we do this, and grieve as he did, we shall put off our faults as did Zacchæus, and we too shall obtain some pardon. Luke 19:9 For as in the case of tumors, and fistulous ulcers, if one stay not first the discharge which runs over and inflames the wound, how many soever remedies he applies, while the source of the evil is not stopped, he does all in vain; so too if we stay not our hand from covetousness, and check not that evil afflux of wealth, although we give alms, we do all to no purpose. For that which was healed by it, covetousness coming after is wont to overwhelm and spoil, and to make harder to heal than before. Let us then cease from rapine, and so do alms. But if we betake ourselves to precipices, how shall we be able to recover ourselves? for if one party (that is, alms-doing) were to pull at a falling man from above, while another was forcibly dragging him from below, the only result of such a struggle would be, that the man would be torn asunder. That we may not suffer this, nor, while covetousness weighs us down from below, alms-doing depart and leave us, let us lighten ourselves, and spread our wings, that having been perfected by the riddance of evil things, and the practice of good, we may obtain the goods everlasting, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, and honor, now and ever and world without end. Amen.

As believing carelessly and randomly comes from being too easily persuaded, so being excessively curious and intrusive shows a very dull understanding. For this reason Thomas is held at fault. He did not believe the Apostles when they said, "We have seen the Lord"—not so much because he mistrusted them, but because he thought the thing was impossible, that is, the resurrection from the dead. He does not say "I do not believe you," but rather "Unless I put my hand—I do not believe." But how was it that when all were gathered together, he alone was absent? Probably after the recent scattering that had taken place, he had not yet returned. But when you see the unbelief of the disciple, consider the loving kindness of the Lord—how for the sake of a single soul He showed Himself with His wounds and comes to save even one person, though he was duller than the rest. For this reason Thomas demanded proof through the dullest of the senses and would not even trust his eyes. He did not say "Unless I see," but "Unless I handle," lest what he saw might somehow be an apparition. Yet the disciples who told him these things were at that time worthy of belief, and so was He who promised. Still, since Thomas desired more, Christ did not deprive him even of this.

1. As to believe carelessly and in a random way, comes of an over-easy temper; so to be beyond measure curious and meddlesome, marks a most gross understanding. On this account Thomas is held to blame. For he believed not the Apostles when they said, We have seen the Lord; not so much mistrusting them, as deeming the thing to be impossible, that is to say, the resurrection from the dead. Since he says not, I do not believe you, but, Except I put my hand — I do not believe. But how was it, that when all were collected together, he alone was absent? Probably after the dispersion which had lately taken place, he had not returned even then. But do thou, when you see the unbelief of the disciple, consider the lovingkindness of the Lord, how for the sake of a single soul He showed Himself with His wounds, and comes in order to save even the one, though he was grosser than the rest; on which account indeed he sought proof from the grossest of the senses, and would not even trust his eyes. For he said not, Except I see, but, Except I handle, he says, lest what he saw might somehow be an apparition. Yet the disciples who told him these things, were at the time worthy of credit, and so was He that promised; yet, since he desired more, Christ did not deprive him even of this.

And why does He not appear to him immediately, but only after eight days? John 20:26 So that, being continually instructed by the disciples in the meantime and hearing the same thing, he might be stirred up to more eager desire and become more ready to believe in the future. But how did he know that His side had been opened? From having heard it from the disciples. How then did he believe partly but not believe partly? Because this thing was very strange and wonderful. But observe, I ask you, the truthfulness of the disciples, how they hide no faults, either their own or those of others, but record them with great honesty.

And why does He not appear to him straightway, instead of after eight days? John 20:26 In order that being in the mean time continually instructed by the disciples, and hearing the same thing, he might be inflamed to more eager desire, and be more ready to believe for the future. But whence knew he that His side had been opened? From having heard it from the disciples. How then did he believe partly, and partly not believe? Because this thing was very strange and wonderful. But observe, I pray you, the truthfulness of the disciples, how they hide no faults, either their own or others', but record them with great veracity.

Jesus appears to them again and doesn't wait for Thomas to ask him or say anything. Before Thomas could speak, Jesus took the initiative and fulfilled his desire. This showed that even when Thomas spoke those words to the disciples, Jesus was actually present. Jesus used the same words Thomas had used, and in a way that conveyed both a sharp rebuke and instruction for the future. For after saying,

Jesus again presents himself to them, and waits not to be requested by Thomas, nor to hear any such thing, but before he had spoken, Himself prevented him, and fulfilled his desire; showing that even when he spoke those words to the disciples, He was present. For He used the same words, and in a manner conveying a sharp rebuke, and instruction for the future. For having said,

And do not be faithless, but believing.

And be not faithless, but believing.

Do you see that his doubt came from unbelief? But this was before he had received the Spirit. After that, it was no longer the case; from then on, they were made perfect.

Do you see that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected.

And Jesus rebuked him not only in this way, but also by what follows; for when Thomas, being fully satisfied, breathed again and cried aloud,

And not in this way only did Jesus rebuke him, but also by what follows; for when he, being fully satisfied, breathed again, and cried aloud,

For this is the nature of faith: to receive things that are not seen, since "Faith is the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). And here He declares blessed not only the disciples but also those who would believe after them. Yet someone might say, "The disciples saw and believed." Yes, but they did not seek any such thing. Rather, from the evidence of the burial cloths, they immediately accepted the word concerning the Resurrection, and before they saw the body, they demonstrated complete faith. Therefore, when anyone today says, "I wish I had lived in those times and had seen Christ working miracles," let them consider that "Blessed are they who have not seen, and yet have believed."

For this is of faith, to receive things not seen; since, Faith is the substance of things hoped for, the evidence of things not seen. Hebrews 11:1 And here He pronounces blessed not the disciples only, but those also who after them should believe. Yet, says some one, the disciples saw and believed. Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resurrection, and before they saw the body, exhibited all faith. When therefore any one in the present day say, I would that I had lived in those times, and had seen Christ working miracles, let them reflect, that, Blessed are they who have not seen, and yet have believed.

It is worth asking how an incorruptible body could show the marks of the nails and could be touched by a mortal hand. But do not be troubled by this—what happened was a matter of condescension. For that which was so refined and light that it could enter when the doors were shut was free from all physical density. But this marvel was shown so that the Resurrection might be believed and so that people might know that it was the Crucified One Himself who had risen, and that someone else had not risen in His place. For this reason He rose bearing the signs of the Cross, and for this reason He ate. Indeed, the Apostles everywhere used this as proof of the Resurrection, saying, "We, who ate and drank with Him." So just as when we see Him walking on the waves before the Crucifixion, we do not say that His body is of a different nature but rather of our own, so too after the Resurrection, when we see Him with the marks of the nails, we should not therefore say that He is corruptible. For He displayed these appearances for the sake of the disciple.

It is worth enquiring, how an incorruptible body showed the prints of the nails, and was tangible by a mortal hand. But be not thou disturbed; what took place was a matter of condescension. For that which was so subtle and light as to enter in when the doors were shut, was free from all density; but this marvel was shown, that the Resurrection might be believed, and that men might know that it was the Crucified One Himself, and that another rose not in His stead. On this account He arose bearing the signs of the Cross, and on this account He eats. At least the Apostles everywhere made this a sign of the Resurrection, saying, We, who ate and drank with Him. Acts 10:41 As therefore when we see Him walking on the waves before the Crucifixion, we do not say, that that body is of a different nature, but of our own; so after the Resurrection, when we see Him with the prints of the nails, we will no more say, that he is therefore corruptible. For He exhibited these appearances on account of the disciple.

Since this Evangelist has mentioned fewer miracles than the others, he tells us that the others have not mentioned all of them either, but only as many as were sufficient to draw the hearers to belief. For, it says, "If they should be written every one, I suppose that even the world itself could not contain the books." (John 21:25) From this it is clear that what they have mentioned, they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part write these others for display? But why did they not go through them all? Chiefly because of their number; besides, they also considered that he who did not believe those they had mentioned would not give heed to a greater number, while he who received these would have no need of another in order to believe. And here too he seems to me to be speaking for the time of the miracles after the Resurrection. Therefore He says,

2. Since this Evangelist has mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were sufficient to draw the hearers to belief. For, If, it says, they should be written every one, I suppose that even the world itself could not contain the books. John 21:25 Whence it is clear, that What they have mentioned they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part, write these others for display? But why went they not through them all? Chiefly on account of their number; besides, they also considered, that he who believed not those they had mentioned, would not give heed to a greater number; while he who received these, would have no need of another in order to believe. And here too he seems to me to be for the time speaking of the miracles after the Resurrection. Wherefore He says,

In the presence of His disciples.

In the presence of His disciples.

Just as many signs needed to be done before the Resurrection so that people might believe He was the Son of God, so also many were needed after the Resurrection so that they might accept that He had risen. There is another reason he added "in the presence of His disciples"—because after the Resurrection He spoke with them alone. This is why He said, "The world sees Me no more" (John 14:19). Then, so that you may understand that what was done was done only for the sake of the disciples, he added,

For as before the Resurrection it was necessary that many should be done, in order that they might believe that He was the Son of God, so was it also after the Resurrection, in order that they might admit that He had arisen. For another reason also he has added, In the presence of His disciples, because He conversed with them alone after the Resurrection; wherefore also He said, The world sees Me no more. John 14:19 Then, in order that you may understand that what was done was done only for the sake of the disciples, he added,

Speaking generally to all humanity and showing that He bestows a very great favor not on the One who is believed in, but on ourselves. In His Name, that is, through Him, for He is the Life.

Speaking generally to mankind, and showing that not on Him who is believed on, but on ourselves, he bestows a very great favor. In His Name, that is, through Him; for He is the Life.

Do you see that He no longer stays with them continually, nor as He did before? He appeared, for example, in the evening and then departed. Then after eight days He appeared once more and departed again. Then after these things He appeared by the sea, and again with great fear among them. But what does "showed" mean? From this it is clear that He was not seen unless He chose to reveal Himself, because His body was now incorruptible and of unmixed purity. But why has the writer mentioned the specific place? To show that He had now removed most of their fear, so that they now ventured out from their dwelling and went everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews. Simon, therefore, goes fishing. For since He was not with them continually, nor had the Spirit yet been given, nor had they at that time yet been entrusted with anything, having nothing to do, they returned to their trade.

Do you see that He remains not with them continually, nor as before? He appeared, for instance, in the evening, and flew away; then after eight days again once, and again flew away; then after these things by the sea, and again with great terror. But what is the, showed? From this it is clear that He was not seen unless He condescended, because His body was henceforth incorruptible, and of unmixed purity. But wherefore has the writer mentioned the place? To show that he had now taken away the greater part of their fear, so that they now ventured forth from their dwelling, and went about everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews. Simon, therefore, comes to fish. For since neither was He with them continually, nor was the Spirit yet given, nor they at that time yet entrusted with anything, having nothing to do, they went after their trade.

Since they had nothing to do, they went fishing, and they did this at night because they were very afraid. Luke also mentions this, but that is not the same occasion—it is a different one. The other disciples followed because they were now bound to one another, and at the same time they wanted to see the fishing and to use their free time well. As they were laboring and tired, Jesus appeared before them but did not immediately reveal Himself, so that they would enter into conversation with Him. He therefore says to them,

Having then nothing to do, they went to their fishing, and this same they did by night, because they were greatly afraid. This Luke also mentions; but this is not the same occasion, but a different one. And the other disciples followed, because they were henceforth bound to one another, and at the same time desired to see the fishing, and to bestow their leisure well. As they then were laboring and wearied, Jesus presents Himself before them, and does not at once reveal Himself, so that they enter into converse with Him. He therefore says to them,

For a time He speaks in a rather human way, as if He were about to buy something from them. But when they indicated that they had nothing, He told them to cast their nets to the right; and when they cast them they caught a large number of fish. But when they recognized Him, the disciples Peter and John again displayed the distinctive traits of their individual characters. The one was more passionate, the other more elevated; the one more eager, the other more perceptive. For this reason John first recognized Jesus, Peter first came to Him. For the signs that had occurred were not ordinary. What were they? First, that so many fish were caught; then, that the net did not break; then, that before they came ashore, the coals had already been there, and fish laid upon them, and bread. For He no longer made things out of matter that already existed, as, through a certain dispensation, He did before the Crucifixion. When Peter recognized Him, he threw down everything, both fish and nets, and put on his outer garment. Do you see his reverence and love? Yet they were only two hundred cubits away; but even so Peter could not wait to go to Him in the boat, but reached the shore by swimming. What then does Jesus do?

For a time He speaks rather after a human manner, as if about to buy somewhat of them. But when they made signs that they had none, He bade them cast their nets to the right; and on casting they obtained a haul. But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him. For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break; then, that before they landed, the coals had been found, and fish laid thereon, and bread. For He no longer made things out of matter already subsisting, as, through a certain dispensation, He did before the Crucifixion. When therefore Peter knew Him, he threw down all, both fish and nets, and girded himself. Do you see his respect and love? Yet they were only two hundred cubits off; but not even so could Peter wait to go to Him in the boat, but reached the shore by swimming. What then does Jesus?

They no longer had the same boldness or confidence, nor did they approach Him with words anymore, but instead sat down in silence with great fear and reverence, paying close attention to Him.

For they no longer had the same boldness, nor were they so confident, nor did they now approach Him with speech, but with silence and great fear and reverence, sat down giving heed to Him.

For they knew that it was the Lord.

For they knew that it was the Lord.

And so they did not ask Him, "Who are You?" But seeing that His appearance was changed and filled with great awesomeness, they were greatly amazed and wanted to ask something about it. However, fear and their knowledge that He was not someone else but the same Person restrained their inquiry, and they simply ate what He created for them with a greater display of power than before. For here He no longer looks up to heaven or performs those human actions, showing that even those things He had done were done by way of condescension. And to show that He did not remain with them continually or in the same manner as before, it says that,

And therefore they did not ask Him, Who are You? But seeing that His form was altered, and full of much awfulness, they were greatly amazed, and desired to ask somewhat concerning it; but fear, and their knowledge that He was not some other, but the Same, checked the enquiry, and they only ate what He created for them with a greater exertion of power than before. For here He no more looks to heaven, nor performs those human acts, showing that those also which He did were done by way of condescension. And to show that He remained not with them continually, nor in like manner as before, It says that,

He tells them to bring some of the fish to show that what they saw was no mere appearance. Here the text does not say that He ate with them, but Luke says in another place that He did, for He was eating together with them. Acts 1:4 But how this happened, it is not for us to explain, for these things took place in an extraordinary manner, not because His nature now required food, but as an act of condescension to prove the Resurrection.

And He bids them to bring of the fish, to show that what they saw was no appearance. But here indeed it says not that He ate with them, but Luke, in another place, says that He did; for He was eating together with them. Acts 1:4 But the, how, it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.

Perhaps when you heard these things, you felt excited and considered those blessed who were with Him then, and those who will be with Him on the day of the general Resurrection. Let us make every effort to see that wonderful Face. If hearing about it now makes us burn with such desire, and we long to have lived in those days when He walked on earth, to have heard His voice, seen His face, approached Him, touched Him, and served Him, think how great a thing it will be to see Him no longer in a mortal body nor doing human things, but surrounded by a bodyguard of angels, while we ourselves exist in a form of unmixed purity, beholding Him and enjoying the rest of that bliss that goes beyond all words. Therefore, I beg you, let us use every means not to miss such glory. Nothing is difficult if we are willing, nothing burdensome if we pay attention. If we endure, we shall also reign with Him. What does "if we endure" mean? It means if we bear tribulations, if we bear persecutions, if we walk on the narrow way. The narrow way is laborious by its physis, but our will makes it light through the hope of things to come. For our present light affliction works for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at those which are not seen. Let us transfer our eyes to heaven and continually imagine those things and behold them. If we always spend our time with them, we will not be moved to desire the pleasures of this world, nor will we find it hard to bear its sorrows. We will laugh at these and similar things, and nothing will be able to enslave us or lift us up, if only we direct our longing there and look to that love. And why do I say we will not grieve at present troubles? We will from then on not even appear to see them. Such is the power of strong desire. For instance, those who are not currently with us but are absent and loved—we picture them every day. Love's sovereignty is mighty; it alienates the soul from all other things and chains it to the desired object. If we love Christ this way, all things here will seem to be a shadow, an image, a dream. We too will say, "Who shall separate us from the love of Christ? Shall tribulation or distress?" He did not say money, wealth, or beauty (these are very mean and contemptible), but he listed the things that seem to be grievous: famines, persecutions, deaths. He despised even these as being nothing, but we, for the sake of money, separate ourselves from our life and cut ourselves off from the light. Paul prefers neither death nor life, nor things present nor things to come, nor any other creature to his love for Christ, but we, if we see a little bit of gold, are inflamed and trample on His laws. If these things are intolerable when spoken of, they are much more so when done. The terrible thing is this: we shudder to hear, but we do not shudder to do. We swear readily and perjure ourselves, we plunder and charge interest, we care nothing for self-control, we stop being exact in prayer, we transgress most of the commandments, and for the sake of money we disregard our own members. Whoever loves wealth will commit countless wrongs against his neighbor and against himself as well. He will easily become angry with his neighbor, revile him, call him a fool, swear and perjure himself, and does not even preserve the standards of the old law. Whoever loves gold will not love his neighbor, yet we, for the Kingdom's sake, are commanded to love even our enemies. Now if by fulfilling the old commandments we will not be able to enter the Kingdom of heaven unless our righteousness exceeds and goes beyond them, what excuse will we have when we transgress even these? Whoever loves money will not only fail to love his enemies, but will even treat his friends as enemies.

3. Perhaps when you heard these things, you glowed, and called those happy who were then with Him, and those who shall be with Him at the day of the general Resurrection. Let us then use every exertion that we may see that admirable Face. For if when now we hear we so burn, and desire to have been in those days which He spent upon earth, and to have heard His Voice, and seen His face, and to have approached, and touched, and ministered unto Him; consider how great a thing it is to see Him no longer in a mortal body, nor doing human actions, but with a body guard of Angels, being ourselves also in a form of unmixed purity, and beholding Him, and enjoying the rest of that bliss which passes all language. Wherefore, I entreat, let us use every means, so as not to miss such glory. For nothing is difficult if we be willing, nothing burdensome if we give heed. If we endure, we shall also reign with Him. 2 Timothy 2:12 What then is, If we endure? If we bear tribulations, if persecutions, if we walk in the strait way. For the strait way is by its nature laborious, but by our will it is rendered light, from the hope of things to come. For our present light affliction works for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at those which are not seen. 2 Corinthians 4:17-18 Let us then transfer our eyes to heaven, and continually imagine those things, and behold them. For if we always spend our time with them, we shall not be moved to desire the pleasures of this world, nor find it hard to bear its sorrows; but we shall laugh at these and the like, and nothing will be able to enslave or lift us up, if only we direct our longing there, and look to that love. And why say I that we shall not grieve at present troubles? We shall henceforth not even appear to see them. Such a thing is strong desire. Those, for instance, who are not at present with us, but being absent are loved, we image every day. For mighty is the sovereignty of love, it alienates the soul from all things else, and chains to the desired object. If thus we love Christ, all things here will seem to be a shadow, an image, a dream. We too shall say, Who shall separate us from the love of Christ? Shall tribulation, or distress? Romans 8:35 He said not, money, or wealth, or beauty, (these are very mean and contemptible,) but he has put the things which seem to be grievous, famines, persecutions, deaths. He then spat on these even, as being nought; but we for the sake of money separate ourselves from our life, and cut ourselves off from the light. And Paul indeed prefers neither death, nor life, nor things present, nor things to come, nor any other creature, to the love which is towards Him; but we, if we see a little portion of gold, are fired, and trample on His laws. And if these things are intolerable when spoken of, much more are they so when done. For the terrible thing is this, that we shudder to hear, but do not shudder to do: we swear readily, and perjure ourselves, and plunder, and exact usury, care nothing for sobriety, desist from exactness in prayer, transgress most of the commandments, and for the sake of money make no account of our own members. For he that loves wealth will work ten thousand mischiefs to his neighbor, and to himself as well. He will easily be angry with him, and revile him, and call him fool, and swear and perjure himself, and does not even preserve the measures of the old law. For he that loves gold will not love his neighbor; yet we, for the Kingdom's sake, are bidden to love even our enemies. Now if by fulfilling the old commandments, we shall not be able to enter the Kingdom of heaven, unless our righteousness exceed and go beyond them, when we transgress even these, what excuse shall we obtain? He that loves money, not only will not love his enemies, but will even treat his friends as enemies.

But why speak only of friends? Those who love money have often ignored even the bonds of family. Such a person does not recognize kinship, does not remember companionship, does not respect age, has no friend, and will be hostile toward everyone, but above all toward himself. He destroys not only his soul but torments himself with countless cares, labors, and sorrows. For he will endure foreign journeys, hostilities, dangers, conspiracies, and anything at all, just so he may keep in his house the root of all evil and count up much gold. What then can be more terrible than this disease? It brings none of the luxury or pleasure for which people often sin, and it brings no honor or glory. For the lover of money suspects that tens of thousands are against him, and indeed many truly do accuse, envy, slander, and plot against him. Those he has wronged hate him for the injuries they have suffered; those who have not yet suffered, fearing that they might, and sympathizing with those who have, show the same hostility; while the greater and more powerful, provoked and indignant on behalf of the weaker, and at the same time envying him, are also his enemies and haters. And why speak only of men? For when one has made God himself his enemy, what hope will there be for him? What consolation? What comfort? The person who loves riches will never be able to use them; he will be their slave and guardian, not their master. For being always anxious to increase them, he will never be willing to spend them; instead he will deprive himself and live in worse poverty than any poor man, since his desire never stops anywhere. Yet riches were made not to be kept but to be used; but if we are going to bury them for others, what can be more miserable than we who run about trying to gather the possessions of all people, only to shut them away and cut them off from common use? But there is another disease not less than this. Some men bury their money in the earth, others in their bellies, in pleasure and drunkenness, adding to injustice the punishment of self-indulgence. Some minister with their wealth to parasites and flatterers, others to dice and prostitutes, others to different expenses of the same kind, cutting out for themselves countless roads that lead to hell, while leaving the right and sanctioned road which leads to heaven. And yet that road has not only greater gain but greater pleasure than the things we have mentioned. For the man who gives to prostitutes is ridiculous and shameful, and will have many quarrels and brief pleasure; or rather, not even brief, because no matter what he gives to the women who are his mistresses, they will not thank him for it, for "The house of a stranger is a cask with holes." Besides, that sort of person is impudent, and Solomon has compared their love to the grave; and they stop only when they see their lover stripped of everything. Or rather, such a woman does not stop even then, but dresses herself up all the more, and tramples on him when he is down, and provokes much laughter against him, and causes him so much harm that it cannot even be described in words. Not such is the pleasure of those who are saved; for there no one has a rival, but all rejoice and are glad, both those who receive blessings and those who look on. No anger, no despondency, no shame, no disgrace besieges the soul of such a person, but great is the gladness of his conscience and great his hope of things to come; bright his glory and great his distinction; and more than all is the favor and safety which comes from God, with not one precipice or suspicion, but a waveless harbor and calm. Considering therefore all these things, and comparing pleasure with pleasure, let us choose the better, that we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

4. But why speak I of friends? The lovers of money have often ignored nature itself. Such a one knows not kindred, remembers not companionship, reverences not age, has no friend, but will be ill-disposed towards all, and above all others to himself, not only by destroying his soul, but by racking himself with ten thousand cares, and toils, and sorrows. For he will endure foreign travels, hatreds, dangers, plots, anything whatever, only that he may have in his house the root of all evil, and may count much gold. What then can be more grievous than this disease? It is void of any luxury or pleasure, for the sake of which men often sin, it is void of honor or glory. For the lover of money suspects that he has tens of thousands, and really has many, who accuse, and envy, and slander, and plot against him. Those whom he has wronged hate him as having been ill-used; those who have not yet suffered, fearing least they may suffer, and sympathizing with those who have, manifest the same hostility; while the greater and more powerful, being stung and indignant on account of the humbler sort, and at the same time also envying him, are his enemies and haters. And why speak I of men? For when one has God also made his enemy, what hope shall there then be for him? What consolation? What comfort? He that loves riches will never be able to use them; he will be their slave and keeper, not their master. For, being ever anxious to make them more, he will never be willing to spend them; but he will cut short himself, and be in poorer state than any poor man, as nowhere stopping in his desire. Yet riches are made not that we should keep, but that we should use them; but if we are going to bury them for others, what can be more miserable than we, who run about desiring to get together the possessions of all men, that we may shut them up within, and cut them off from common use? But there is another malady not less than this. Some men bury their money in the earth, others in their bellies, and in pleasure and drunkenness; together with injustice adding to themselves the punishment of wantonness. Some minister with their substance to parasites and flatterers, others to dice and harlots, others to different expenses of the same kind, cutting out for themselves ten thousand roads that lead to hell, but leaving the right and sanctioned road which leads to heaven. And yet it has not greater gain only, but greater pleasure than the things we have mentioned. For he who gives to harlots is ridiculous and shameful, and will have many quarrels, and brief pleasure; or rather, not even brief, because, give what he will to the women his mistresses, they will not thank him for it; for, The house of a stranger is a cask with holes. Proverbs 23:27, Septuagint Besides, that sort of persons is impudent, and Solomon has compared their love to the grave; and then only do they stop, when they see their lover stripped of all. Or rather, such a woman does not stop even then, but tricks herself out the more, and tramples on him when he is down, and excites much laughter against him, and works him so much mischief, as it is not possible even to describe by words. Not such is the pleasure of the saved; for neither has any there a rival, but all rejoice and are glad, both they that receive blessings, and they that look on. No anger, no despondency, no shame, no disgrace, besiege the soul of such a one, but great is the gladness of his conscience, and great his hope of things to come; bright his glory, and great his distinction; and more than all is the favor and safety which is from God, and not one precipice, nor suspicion, but a waveless harbor, and calm. Considering therefore all these things, and comparing pleasure with pleasure, let us choose the better, that we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

The female sex is somehow full of feeling and more inclined to pity. I say this so you won't wonder how Mary could weep bitterly at the tomb while Peter was not affected that way at all. For it says, The disciples went away to their own home, but she stood there shedding tears. Because her nature was weak, and she did not yet know accurately the account of the Resurrection; whereas they, having seen the linen clothes and believed, departed to their own homes in astonishment. And why didn't they go straight to Galilee, as they had been commanded before the Passion? Perhaps they were waiting for the others, and besides they were still at the height of their amazement. So they went their way, but she stood at the place, for, as I have said, even the sight of the tomb greatly comforted her. You can see her stooping down and wanting to see the place where the body lay, trying to ease her grief even more. And for this great zeal she received no small reward. For what the disciples did not see, this woman saw first: Angels sitting, one at the feet and the other at the head, in white; even their clothing was full of much radiance and joy. Since the woman's mind was not sufficiently elevated to accept the Resurrection from the proof of the burial cloths, something more takes place, she sees something more: Angels sitting in shining garments, so as to raise her for a while from her passionate sorrow and to comfort her. But they said nothing to her about the Resurrection, yet she is gently led forward in this doctrine. She saw bright and unusual faces; she saw shining garments, she heard a sympathizing voice. For what does the Angel say?

1. Full of feeling somehow is the female sex, and more inclined to pity. I say this, lest you should wonder how it could be that Mary wept bitterly at the tomb, while Peter was in no way so affected. For, The disciples, it says, went away unto their own home; but she stood shedding tears. Because hers was a feeble nature, and she as yet knew not accurately the account of the Resurrection; whereas they having seen the linen clothes and believed, departed to their own homes in astonishment. And wherefore went they not straightway to Galilee, as had been commanded them before the Passion? They waited for the others, perhaps, and besides they were yet at the height of their amazement. These then went their way: but she stood at the place, for, as I have said, even the sight of the tomb tended greatly to comfort her. At any rate, you see her, the more to ease her grief, stooping down, and desiring to behold the place where the body lay. And therefore she received no small reward for this her great zeal. For what the disciples saw not, this saw the woman first, Angels sitting, the one at the feet, the other at the head, in white; even the dress was full of much radiance and joy. Since the mind of the woman was not sufficiently elevated to accept the Resurrection from the proof of the napkins, something more takes place, she beholds something more; Angels sitting in shining garments, so as to raise her thus awhile from her passionate sorrow, and to comfort her. But they said nothing to her concerning the Resurrection, yet is she gently led forward in this doctrine. She saw countenances bright and unusual; she saw shining garments, she heard a sympathizing voice. For what says (the Angel)?

By all these circumstances, as if a door was being opened for her, she was led little by little to the knowledge of the Resurrection. And the way they were sitting invited her to question them, since they showed that they knew what had happened; for this reason they did not sit together, but apart from one another. Because she was not likely to dare question them right away, they brought her into conversation both by questioning her and by the way they were sitting. What then does she say? She speaks very warmly and affectionately;

By all these circumstances, as though a door was being opened for her, she was led little by little to the knowledge of the Resurrection. And the manner of their sitting invited her to question them, for they showed that they knew what had taken place; on which account they did not sit together either, but apart from one another. For because it was not likely that she would dare at once to question them, both by questioning her, and by the manner of their sitting, they bring her to converse. What then says she? She speaks very warmly and affectionately;

They have taken away my Lord, and I don't know where they have placed Him.

They have taken away my Lord, and I know not where they have laid Him.

What are you saying? Do you still not know anything about the Resurrection, but instead keep imagining that He has been laid somewhere? Do you see how she had not yet grasped the elevated teaching?

What do you say? Do you not know yet anything concerning the Resurrection, but do you still form fancies about His being laid? Do you see how she had not yet received the sublime doctrine?

And what kind of explanation is it that after she had spoken to them and not yet heard anything from them, she turned around? I think that while she was speaking, Christ suddenly appeared behind her and struck the Angels with awe. When they saw their Ruler, they immediately showed by their posture, their expression, and their movements that they saw the Lord. This caught the woman's attention and caused her to turn around. He appeared to them in this way, but not so to the woman, so as not to frighten her at first sight. Instead, he appeared in a humbler and more ordinary form, as is clear from her assumption that he was the gardener. It was fitting to lead someone with such a lowly mindset to higher matters not all at once, but gently. Therefore, he in turn asks her,

And by what kind of consequence is it, that she having spoken to them, and not having yet heard anything from them, turned back? Methinks that while she was speaking, Christ suddenly appearing behind her, struck the Angels with awe; and that they having beheld their Ruler, showed immediately by their bearing, their look, their movements, that they saw the Lord; and this drew the woman's attention, and caused her to turn herself backwards. To them then He appeared on this wise, but not so to the woman, in order not at the first sight to terrify her, but in a meaner and ordinary form, as is clear from her supposing that He was the gardener. It was meet to lead one of so lowly a mind to high matters, not all at once, but gently. He therefore in turn asks her,

This showed that He knew what she wanted to ask and prompted her to respond. And the woman, understanding this, does not mention the name of Jesus again, but as though the person questioning her already knew the subject of her inquiry, she replies,

This showed that He knew what she wished to ask, and led her to make answer. And the woman, understanding this, does not again mention the name of Jesus, but as though her questioner knew the subject of her enquiry replies,

Sir, if you have carried him away, tell me where you have put him, and I will take him away.

Sir, if you have borne him hence, tell me where you have laid him, and I will take him away.

Again she speaks of laying down, taking away, and carrying, as though she were talking about a corpse. But what she means is this: if you have taken him away because you were afraid of the Jews, tell me, and I will take him. The woman's kindness and loving devotion are great, but she still has no lofty understanding. This is why He now reveals the truth to her not through appearance, but through His voice. For just as He was sometimes recognized by the Jews and at other times went unnoticed though present, so too in speaking, He made Himself known when He chose to—just as when He said to the Jews, "Whom do you seek?" they recognized neither His face nor His voice until He chose to reveal Himself. The same thing happened here. And He spoke only her name, reproaching and rebuking her for having such thoughts about One who was alive. But how was it that,

Again she speaks of laying down, and taking away, and carrying, as though speaking of a corpse. But her meaning is this; If you have borne him hence for fear of the Jews, tell me, and I will take him. Great is the kindness and loving affection of the woman, but as yet there is nothing lofty with her. Wherefore He now sets the matter before her, not by appearance, but by Voice. For as He was at one time known to the Jews, and at another time unperceived though present; so too in speaking, He, when He chose, then made Himself known; as also when He said to the Jews, Whom do you seek? they knew neither the Countenance nor the Voice until He chose. And this was the case here. And He named her name only, reproaching and blaming her that she entertained such fancies concerning One who lived. But how was it that,

Some people claim that she was asking for spiritual grace, because she had heard Him say to the disciples, "If I go to the Father, I will ask Him, and He shall give you another Comforter" (chapter 14, verses 3 and 16). But how could she have heard this when she wasn't present with the disciples? Besides, such an idea is completely foreign to the meaning here. And how could she be asking for this when He had not yet gone to the Father? What then is the meaning? I think that she wanted to continue conversing with Him just as before, and that in her joy she perceived nothing elevated about Him, even though He had become far more excellent in the Flesh. Therefore, to lead her away from this notion, and so that she might speak to Him with much reverence (for He no longer appears as familiar with the disciples as before), He lifts up her thoughts, so that she would pay more reverent attention to Him. To have said, "Do not approach Me as you did before, for things are not in the same state, nor shall I be with you in the same way from now on," would have been harsh and arrogant-sounding; but the saying,

2. Some assert, that she asked for spiritual grace, because she had heard Him when with the disciples say, If I go to the Father, 'I will ask Him, and He shall give you another Comforter.' c. xiv. 3, 16 But how could she who was not present with the disciples have heard this? Besides, such an imagination is far from the meaning here. And how should she ask, when He had not yet gone to the Father? What then is the sense? Methinks that she wished still to converse with Him as before, and that in her joy she perceived nothing great in Him, although He had become far more excellent in the Flesh. To lead her therefore from this idea, and that she might speak to Him with much awe, (for neither with the disciples does He henceforth appear so familiar as before,) He raises her thoughts, that she should give more reverent heed to Him. To have said, Approach Me not as you did before, for matters are not in the same state, nor shall I henceforth be with you in the same way, would have been harsh and high-sounding; but the saying,

I am not yet ascended to the Father, though not painful to hear, was a statement declaring the same thing. For by saying, I am not yet ascended, He shows that He is hastening and pressing toward there, and that it was not appropriate for one about to depart there, and no longer to converse with men, to be regarded with the same feelings as before. And what follows shows that this is the case.

I am not yet ascended to the Father, though not painful to hear, was the saying of One declaring the same thing. For by saying, I am not yet ascended, He shows that He hastes and presses there; and that it was not meet that One about to depart there, and no longer to converse with men, should be looked on with the same feelings as before. And the sequel shows that this is the case.

Go and tell the brethren that I am going to My Father and your Father, to My God and your God.

Go and say unto the brethren, that I go unto My Father, and your Father, unto My God and your God.

Yet He was not about to do this immediately, but after forty days. Why then does He say this? Because He wants to lift up their thoughts and convince them that He is departing into the heavens. But the words "to My Father and your Father, to My God and your God" belong to the Dispensation, since the ascending also belongs to His Flesh. For He speaks these words to someone who did not have elevated understanding. Is the Father His in one way and ours in another? He certainly is. For if He is God of the righteous in a different manner than He is God of other people, how much more so in the case of the Son and us. For since He had said "Say to the brethren," so that they would not imagine any equality from this, He showed the difference. He was about to sit on His Father's throne, but they were to stand beside it. So even though in His hypostasis according to the Flesh He became our Brother, yet in honor He differed greatly from us—it cannot even be expressed how much.

Yet He was not about to do so immediately, but after forty days. How then says He this? With a desire to raise their minds, and to persuade them that He departs into the heavens. But the, To My Father and your Father, to My God, and your God, belongs to the Dispensation, since the ascending also belongs to His Flesh. For He speaks these words to one who had no high thoughts. Is then the Father His in one way, and ours in another? Assuredly then He is. For if He is God of the righteous in a manner different from that in which He is God of other men, much more in the case of the Son and us. For because He had said, Say to the brethren, in order that they might not imagine any equality from this, He showed the difference. He was about to sit on His Father's throne, but they to stand by. So that albeit in His Subsistence according to the Flesh He became our Brother, yet in Honor He greatly differed from us, it cannot even be told how much.

So great a good is perseverance and endurance. But why did they no longer grieve when He was about to depart, nor speak as they had before? At that earlier time they were affected in such a way because they thought He was going to die; but now that He had risen again, what reason did they have to grieve? Moreover, Mary reported His appearance and His words, which were enough to comfort them. Since it was likely that the disciples, on hearing these things, would either not believe the woman or, if they did believe, would grieve that He had not considered them worthy of the vision—even though He promised to meet them in Galilee—He did not let a single day pass, so that they might not become unsettled by dwelling on this. Instead, He brought them to a state of longing through their knowledge that He was risen and through what they heard from the woman. When they were thirsting to see Him and were greatly afraid (which thing itself especially made their yearning greater), He then presented Himself before them when it was evening, and that in a very marvelous way. And why did He appear in the evening? Because it was probable that they would then especially be very fearful. But the marvel was why they did not suppose Him to be an apparition, for He entered when the doors were shut, and suddenly. The chief cause was that the woman beforehand had produced great faith in them; besides, He showed His countenance to them clear and mild. He came not by day, so that all might be gathered together. For great was the amazement, for He did not knock at the door but all at once stood in the midst and showed His side and His hands. At the same time also by His voice He calmed their troubled thought, by saying,

So great a good is perseverance and endurance. But how was it that they did not any more grieve when He was about to depart, nor speak as they had done before? At that time they were affected in such a way, as supposing that He was about to die; but now that He was risen again, what reason had they to grieve? Moreover, Mary reported His appearance and His words, which were enough to comfort them. Since then it was likely that the disciples on hearing these things would either not believe the woman, or, believing, would grieve that He had not deemed them worthy of the vision, though He promised to meet them in Galilee; in order that they might not by dwelling on this be unsettled, He let not a single day pass, but having brought them to a state of longing, by their knowledge that He was risen, and by what they heard from the woman, when they were thirsting to see Him, and were greatly afraid, (which thing itself especially made their yearning greater,) He then, when it was evening, presented Himself before them, and that very marvelously. And why did He appear in the evening? Because it was probable that they would then especially be very fearful. But the marvel was, why they did not suppose Him to be an apparition; for He entered, when the doors were shut, and suddenly. The chief cause was, that the woman beforehand had wrought great faith in them; besides, He showed His countenance to them clear and mild. He came not by day, in order that all might be collected together. For great was the amazement; for neither did He knock at the door but all at once stood in the midst, and showed His side and His hands. At the same time also by His Voice He smoothed their tossing thought, by saying,

That is, be not troubled. At the same time, He reminded them of the words He spoke to them before the crucifixion: "My peace I leave unto you" (John 14:27), and again, "In me you have peace, but in the world you shall have tribulation" (John 16:33).

That is, Be not troubled; at the same time reminding them of the word which He spoke to them before the Crucifixion, My peace I leave unto you John 14:27; and again, In me you have peace, but in the world you shall have tribulation. John 16:33

Do you see how His words led to actions? Before the crucifixion He said, "I will see you again, and your heart shall rejoice, and your joy no man takes from you" (John 16:22). Now He accomplished this in deed. All these things led them to a most exact faith. Since they had an unending war with the Jews, He continually repeated "Peace be unto you," giving them consolation to balance the war. This was the first word He spoke to them after the Resurrection (which is why Paul continually says "Grace be unto you and peace"). To the women He announced joy, because that sex was in sorrow and had received this as the first curse. Therefore He gave announcements suited to each: to men, peace because of their war; to women, joy because of their sorrow. After removing all painful things, He told them of the successes of the Cross—and these were the peace. Since all hindrances have been removed, He says, and I have made My victory glorious, and all has been achieved (then He says afterwards),

Do you see the words issuing in deeds? For what He said before the Crucifixion, that I will see you again, and your heart shall rejoice, and your joy no man takes from you John 16:22, this He now accomplished in deed; but all these things led them to a most exact faith. For since they had a truceless war with the Jews, He continually repeated the, Peace be unto you, giving them, to counterbalance the war, the consolation. And so this was the first word that He spoke to them after the Resurrection, (wherefore also Paul continually says, Grace be unto you and peace,) and to women He gives good tidings of joy, because that sex was in sorrow, and had received this as the first curse. Therefore He gives good tidings suitable respectively, to men, peace, because of their war; joy to women, because of their sorrow. Then having put away all painful things, He tells of the successes of the Cross, and these were the peace. Since then all hindrances have been removed, He says, and I have made My victory glorious, and all has been achieved, (then He says afterwards,)

You have no difficulty because of what has already happened and because of the dignity of Me who sends you. Here He lifts up their souls and shows them their great reason for confidence, since they were about to undertake His work. And no longer is an appeal made to the Father, but with authority He gives them the power. For,

You have no difficulty, owing to what has already come to pass, and to the dignity of Me who send you. Here He lifts up their souls, and shows them their great cause of confidence, if so be that they were about to undertake His work. And no longer is an appeal made to the Father, but with authority He gives to them the power. For,

Just as a king who sends out governors gives them power to imprison people and to release them, so too when Christ sends these men out, he gives them the same kind of power. But how does he say, "If I do not go away, he will not come," and yet gives them the Spirit? Some say that he did not actually give them the Spirit, but made them ready to receive it by breathing on them. For if Daniel was afraid when he saw an angel, what would these men not have suffered when they received that indescribable gift, unless he had first prepared them? That is why he did not say, "You have received the Holy Spirit," but "Receive the Holy Spirit." Yet someone would not be wrong to say that they did in fact receive some spiritual power and grace at that moment—not the power to raise the dead or work miracles, but the power to forgive sins. For the gifts of the Spirit are of different kinds, which is why he added, "Whosesoever sins you remit, they are remitted to them," showing what kind of power he was giving. But in the other case, after forty days, they received the power to work miracles. That is why he says, "You shall receive power after the Holy Spirit has come upon you, and you shall be my witnesses both in Jerusalem and in all Judea." And they became witnesses through miracles, for the grace of the Spirit is beyond words and the gift takes many forms. But this happens so that you may learn that the gift and the power of the Father, the Son, and the Holy Spirit is one. For things that seem to belong uniquely to the Father are also seen to belong to the Son and to the Holy Spirit. How then, someone asks, does no one come to the Son except the Father draw him? Well, this very thing is shown to belong to the Son as well. "I," he says, "am the way; no one comes to the Father but by me." And notice that it belongs to the Spirit also, for "No one can call Jesus Christ Lord except by the Holy Spirit." Again, we see that the apostles were given to the church at one time by the Father, at another by the Son, at another by the Holy Spirit, and that the diversities of gifts belong to the Father, the Son, and the Holy Spirit.

As a king sending forth governors, gives power to cast into prison and to deliver from it, so in sending these forth, Christ invests them with the same power. But how says He, If I go not away, He will not come John 16:7, and yet gives them the Spirit? Some say that He gave not the Spirit, but rendered them fit to receive It, by breathing on them. For if Daniel when he saw an Angel was afraid, what would not they have suffered when they received that unspeakable Gift, unless He had first made them learners? Wherefore He said not, You have received the Holy Ghost, but, Receive the Holy Ghost. Yet one will not be wrong in asserting that they then also received some spiritual power and grace; not so as to raise the dead, or to work miracles, but so as to remit sins. For the gifts of the Spirit are of different kinds; wherefore He added, Whosesoever sins ye remit, they are remitted unto them, showing what kind of power He was giving. But in the other case, after forty days, they received the power of working miracles. Wherefore He says, You shall receive power, after that the Holy Ghost has come upon you, and you shall be My witnesses both in Jerusalem, and in all Judæa. Acts 1:8 And witnesses they became by means of miracles, for unspeakable is the grace of the Spirit and multiform the gift. But this comes to pass, that you may learn that the gift and the power of the Father, the Son, and the Holy Ghost, is One. For things which appear to be peculiar to the Father, these are seen also to belong to the Son, and to the Holy Ghost. How then, says some one, does none come to the Son, 'except the Father draw him'? John 6:44 Why, this very thing is shown to belong to the Son also. I, He says, am the Way: no man comes unto the Father but by Me. John 14:6 And observe that it belongs to the Spirit also; for No man can call Jesus Christ Lord, but by the Holy Ghost. 1 Corinthians 12:3 Again, we see that the Apostles were given to the Church at one time by the Father, at another by the Son, at another by the Holy Ghost, and that the diversities of gifts 1 Corinthians 12:4 belong to the Father, the Son, and the Holy Ghost.

Let us do everything we can to have the Holy Spirit with us, and let us treat with great honor those into whose hands its operation has been entrusted. For the dignity of the priests is great. "Whosesoever sins you remit, they are remitted unto them," it says. This is why Paul says, "Obey them that have the rule over you, and submit yourselves." And hold them in very high honor. For you care only about your own affairs, and if you order them well, you give no account for others. But the priest, even if he rightly orders his own life, if he does not have an anxious care for yours—yes, and that of all those around him—will depart with the wicked into hell. And often, even when not betrayed by his own conduct, he perishes by yours, if he has not rightly performed all his part. Knowing therefore the greatness of the danger, give them a large share of your goodwill. Paul also implied this when he said, "For they watch for your souls," and not simply so, but "as they that shall give account." They ought therefore to receive great attention from you. But if you join with the rest in trampling upon them, then neither shall your affairs be in good condition. For while the steersman continues in good courage, the crew also will be safe. But if he is tired out by their reviling him and showing ill-will against him, he cannot watch equally well or retain his skill, and without intending it, he throws them into countless troubles. And so too the priest, if he enjoys honor from you, will be able to order your affairs well. But if you throw him into despondency, you weaken his hands and render both him and yourselves an easy prey to the waves, even if he is very courageous. Consider what Christ says concerning the Jews: "The Scribes and the Pharisees sit on Moses' seat; all therefore whatsoever they bid you to do, do." Now we do not say the priests sit on Moses' seat, but on that of Christ, for they have successively received His doctrine. Therefore Paul also says, "We are ambassadors for Christ, as though God did beseech you by us." Do you not see that in the case of Gentile rulers, all bow to them, and often even persons superior in family, in life, in intelligence, to those who judge them? Yet still, because of him who has given them authority, they consider none of these things, but respect the decision of their governor, whoever he is that receives rule over them. Is there then such fear when man appoints, but when God appoints do we despise him who is appointed, and abuse him, and besmirch him with countless reproaches, and though forbidden to judge our brethren, do we sharpen our tongue against our priests? And how can this deserve excuse, when we see not the beam in our own eye, but are bitterly over-curious about the mote in another's? Do you not know that by so judging you make your own judgment the harder? And I say this not as approving of those who exercise their priesthood unworthily, but as greatly pitying and weeping for them. Yet I do not on this account allow that it is right that they should be judged by those over whom they are set. And although their life may be much spoken against, you, if you take heed to yourself, will not be harmed at all in respect of the things committed to them by God. For if He caused a voice to be uttered by a donkey, and bestowed spiritual blessings by a diviner, working by the foolish mouth and impure tongue of Balaam, on behalf of the offending Jews, much more for the sake of you the right-minded will He, though the priests be exceedingly vile, work all the things that are His, and will send the Holy Spirit. For neither does the pure draw down that Spirit by his own purity, but it is grace that works all. For "all is for your sake, whether it be Paul, or Apollos, or Cephas." For the things that are placed in the hands of the priest, it is with God alone to give, and however far human wisdom may reach, it will appear inferior to that grace. And I say this not in order that we may order our own life carelessly, but that when some of those set over you are careless livers, you the ruled may not often heap up evil for yourselves. But why speak of priests? Neither Angel nor Archangel can do anything with regard to what is given from God, but the Father, the Son, and the Holy Spirit dispenses all, while the priest lends his tongue and affords his hand. For neither would it be just that through the wickedness of another, those who come in faith to the symbols of their salvation should be harmed. Knowing all these things, let us fear God and hold His priests in honor, paying them all reverence, so that both for our own good deeds and the attention shown to them, we may receive a great return from God, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, dominion, and honor, now and ever, and world without end. Amen.

4. Let us then do all we can to have the Holy Spirit with ourselves, and let us treat with much honor those into whose hands its operation has been committed. For great is the dignity of the priests. Whosesoever sins, it says, ye remit, they are remitted unto them; wherefore also Paul says, Obey them that have the rule over you, and submit yourselves. Hebrews 13:17 And hold them very exceedingly in honor; for thou indeed carest about your own affairs, and if you order them well, you give no account for others, but the priest even if he rightly order his own life, if he have not an anxious care for yours, yea and that of all those around him, will depart with the wicked into hell; and often when not betrayed by his own conduct, he perishes by yours, if he have not rightly performed all his part. Knowing therefore the greatness of the danger, give them a large share of your goodwill; which Paul also implied when he said, For they watch for your souls, and not simply so, but, as they that shall give account. Hebrews 13:17 They ought therefore to receive great attention from you; but if you join with the rest in trampling upon them, then neither shall your affairs be in a good condition. For while the steersman continues in good courage, the crew also will be in safety; but if he be tired out by their reviling him and showing ill-will against him, he cannot watch equally well, or retain his skill, and without intending it, throws them into ten thousand mischiefs. And so too the priest, if he enjoy honor from you, will be able well to order your affairs; but if you throw them into despondency, you weaken their hands, and render them, as well as yourselves, an easy prey to the waves, although they be very courageous. Consider what Christ says concerning the Jews. The Scribes and the Pharisees sit on Moses' seat; all therefore whatsoever they bid you to do, do ye. Matthew 23:2-3 Now we have not to say, the priests sit on Moses' seat, but on that of Christ; for they have successively received His doctrine. Wherefore also Paul says, We are ambassadors for Christ, as though God did beseech you by us. 2 Corinthians 5:20 See ye not that in the case of Gentile rulers, all bow to them, and oftentimes even persons superior in family, in life, in intelligence, to those who judge them? Yet still because of him who has given them, they consider none of these things, but respect the decision of their governor, whosoever he be that receives the rule over them. Is there then such fear when man appoints, but when God appoints do we despise him who is appointed, and abuse him, and besmirch him with ten thousand reproaches, and though forbidden to judge our brethren, do we sharpen our tongue against our priests? And how can this deserve excuse, when we see not the beam in our own eye, but are bitterly over-curious about the mote in another's? Do you not know that by so judging you make your own judgment the harder? And this I say not as approving of those who exercise their priesthood unworthily, but as greatly pitying and weeping for them; yet do I not on this account allow that it is right that they should be judged by those over whom they are set. And although their life be very much spoken against, you, if you take heed to yourself, will not be harmed at all in respect of the things committed to them by God. For if He caused a voice to be uttered by an ass, and bestowed spiritual blessings by a diviner, working by the foolish mouth and impure tongue of Balaam, in behalf of the offending Jews, much more for the sake of you the right-minded will He, though the priests be exceedingly vile, work all the things that are His, and will send the Holy Ghost. For neither does the pure draw down that Spirit by his own purity, but it is grace that works all. For all, it says, is for your sake, whether it be Paul, or Apollos, or Cephas. 1 Corinthians 3:22-23 For the things which are placed in the hands of the priest it is with God alone to give; and however far human wisdom may reach, it will appear inferior to that grace. And this I say, not in order that we may order our own life carelessly, but that when some of those set over you are careless livers, you the ruled may not often heap up evil for yourselves. But why speak I of priests? Neither Angel nor Archangel can do anything with regard to what is given from God; but the Father, the Son, and the Holy Ghost, dispenses all, while the priest lends his tongue and affords his hand. For neither would it be just that through the wickedness of another, those who come in faith to the symbols of their salvation should be harmed. Knowing all these things, let us fear God, and hold His priests in honor, paying them all reverence; that both for our own good deeds, and the attention shown to them, we may receive a great return from God, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, and honor, now and ever, and world without end. Amen.