Opening
The deacon Pontius briefly explains the purpose of this treatise in his Life of Cyprian. First, he points out that Christ foretold afflictions of this kind. He then tells his readers that the mortality or plague should not be feared, since it leads to immortality, and therefore anyone who is not eager for a better world lacks faith. Nor is it surprising that the evils of this life affect Christians just as they do pagans, since Christians must suffer even more than others in the world. Thus, following the example of Job and Tobias, there is a need for patience without complaint. For unless the struggle comes first, the victory cannot follow. And however much diseases are common to both the virtuous and the wicked, death itself is not common to them, for the righteous are taken to consolation, while the unrighteous are taken to punishment.
Argument.– The Deacon Pontius in a Few Words Unfolds the Burthen of This Treatise in His Life of Cyprian. First of All, Having Pointed Out that Afflictions of This Kind Had Been Foretold by Christ, He Tells Them that the Mortality or Plague Was Not to Be Feared, in that It Leads to Immortality, and that Therefore, that Man is Wanting in Faith Who is Not Eager for a Better World. Nor is It Wonderful that the Evils of This Life are Common to the Christians with the Heathens, Since They Have to Suffer More Than Others in the World, and Thence, After the Example of Job and Tobias, There is Need of Patience Without Murmuring. For Unless the Struggle Preceded, the Victory Could Not Ensue; And How Much Soever Diseases are Common to the Virtuous and Vicious, Yet that Death is Not Common to Them, for that the Righteous are Taken to Consolation, While the Unrighteous are Taken to Punishment.
Although many of you, dearly beloved brothers and sisters, possess a steadfast mind and firm faith, and a devoted spirit that is not disturbed by the frequency of this present mortality, but rather like a strong and stable rock shatters the turbulent attacks of the world and the raging waves of time, while remaining unshattered itself, and is not overcome but tested by these trials—nevertheless, I observe that some among the people are standing less steadily. This is either because of weakness of mind, decay of faith, attachment to this worldly life, physical weakness, or what is even more serious, error from the truth. These individuals are not showing the divine and unconquerable strength of heart. Therefore, this matter cannot be hidden or kept silent. As far as my limited abilities allow, and with all my strength, and with teaching drawn from the Lord's instruction, the laziness that comes from a self-indulgent attitude must be restrained, and whoever has begun to be a man of God and of Christ must prove himself worthy of God and of Christ.
1. Although in very many of you, dearly beloved brethren, there is a steadfast mind and a firm faith, and a devoted spirit that is not disturbed at the frequency of this present mortality, but, like a strong and stable rock, rather shatters the turbulent onsets of the world and the raging waves of time, while it is not itself shattered, and is not overcome but tried by these temptations; yet because I observe that among the people some, either through weakness of mind, or through decay of faith, or through the sweetness of this worldly life, or through the softness of their sex, or what is of still greater account, through error from the truth, are standing less steadily, and are not exerting the divine and unvanquished vigour of their heart, the matter may not be disguised nor kept in silence, but as far as my feeble powers suffice with my full strength, and with a discourse gathered from the Lord's lessons, the slothfulness of a luxurious disposition must be restrained, and he who has begun to be already a man of God and of Christ, must be found worthy of God and of Christ.
For he who fights for God, dearest brothers and sisters, ought to recognize himself as one who, stationed in the heavenly camp, already hopes for divine things. This means we should have no fear of the storms and whirlwinds of the world, and no disturbance, since the Lord had foretold that these would come. Through the exhortation of His foreseeing word, instructing, teaching, preparing, and strengthening the people of His Church for complete endurance of things to come, He predicted and said that wars, famines, earthquakes, and plagues would arise in every place. And so that an unexpected and unfamiliar dread of disasters would not shake us, He warned us beforehand that adversity would increase more and more in the last times. Look, the very things are happening that were spoken of. And since those things are occurring that were foretold earlier, whatever things were promised will also follow, just as the Lord Himself promises, saying, "But when you see all these things come to pass, know that the kingdom of God is at hand." The kingdom of God, beloved brothers and sisters, is beginning to be at hand. The reward of life, the rejoicing of eternal salvation, and the perpetual gladness and possession of paradise that was recently lost are now coming as the world passes away. Already heavenly things are replacing earthly ones, great things are replacing small ones, and eternal things are replacing things that fade away. What room is there here for anxiety and worry? Who, in the midst of these things, is trembling and sad, except the one who is without hope and faith? For it is his lot to fear death who is not willing to go to Christ. It is his lot to be unwilling to go to Christ who does not believe that he is about to reign with Christ.
2. For he who wars for God, dearest brethren, ought to acknowledge himself as one who, placed in the heavenly camp, already hopes for divine things, so that we may have no trembling at the storms and whirlwinds of the world, and no disturbance, since the Lord had foretold that these would come. With the exhortation of His fore-seeing word, instructing, and teaching, and preparing, and strengthening the people of His Church for all endurance of things to come, He predicted and said that wars, and famines, and earthquakes, and pestilences would arise in each place; and lest an unexpected and new dread of mischiefs should shake us, He previously warned us that adversity would increase more and more in the last times. Behold, the very things occur which were spoken; and since those occur which were foretold before, whatever things were promised will also follow; as the Lord Himself promises, saying, But when you see all these things come to pass, know that the kingdom of God is at hand. Luke 21:31 The kingdom of God, beloved brethren, is beginning to be at hand; the reward of life, and the rejoicing of eternal salvation, and the perpetual gladness and possession lately lost of paradise, are now coming, with the passing away of the world; already heavenly things are taking the place of earthly, and great things of small, and eternal things of things that fade away. What room is there here for anxiety and solicitude? Who, in the midst of these things, is trembling and sad, except he who is without hope and faith? For it is for him to fear death who is not willing to go to Christ. It is for him to be unwilling to go to Christ who does not believe that he is about to reign with Christ.
If it is written that the just person lives by faith, and if you are just and live by faith, if you truly believe in Christ—then why don't you embrace the certainty that you are called to Christ and rejoice that you are freed from the devil, since you are about to be with Christ and are confident in the Lord's promise? Consider Simeon, that just man who was truly just and who kept God's commands with complete faith. Heaven had promised him that he would not die before he had seen the Christ. When Christ came as an infant into the temple with His mother, Simeon recognized in the Spirit that Christ was now born, the one who had been foretold to him. When he saw Him, Simeon knew that he would soon die. So, rejoicing about his approaching death and confident of his immediate departure, he took the child into his arms and blessed the Lord, saying, "Now let your servant depart in peace, according to your word; for my eyes have seen your salvation." Simeon was clearly proving and witnessing that God's servants have peace, freedom, and tranquil rest when they are withdrawn from the storms of this world and reach the harbor of their home and eternal security—when, having completed this death, they come to immortality. For that is our peace, our faithful tranquility, our steadfast, enduring, and perpetual security.
3. For it is written that the just lives by faith. If you are just, and live by faith, if you truly believe in Christ, why, since you are about to be with Christ, and are secure of the Lord's promise, do you not embrace the assurance that you are called to Christ, and rejoice that you are freed from the devil? Certainly Simeon, that just man, who was truly just, who kept God's commands with a full faith, when it had been pledged him from heaven that he should not die before he had seen the Christ, and Christ had come an infant into the temple with His mother, acknowledged in spirit that Christ was now born, concerning whom it had before been foretold to him; and when he had seen Him, he knew that he should soon die. Therefore, rejoicing concerning his now approaching death, and secure of his immediate summons, he received the child into his arms, and blessing the Lord, he exclaimed, and said, Now let Your servant depart in peace, according to Your word; for my eyes have seen Your salvation; Luke 2:29 assuredly proving and bearing witness that the servants of God then had peace, then free, then tranquil repose, when, withdrawn from these whirlwinds of the world, we attain the harbour of our home and eternal security, when having accomplished this death we come to immortality. For that is our peace, that our faithful tranquillity, that our steadfast, and abiding, and perpetual security.
Every day we wage a battle against the devil, fighting constantly against his attacks and weapons. We struggle with greed, immorality, anger, and ambition. We wrestle diligently and laboriously against bodily vices and the temptations of the world. The human mind is under siege, attacked on every side by the devil's assaults, and can barely meet each attack, barely resist it. If greed is defeated, lust rises up. If lust is conquered, ambition takes its place. If ambition is rejected, anger provokes us, pride inflates us, drunkenness tempts us, envy destroys harmony, jealousy destroys friendship. We are pressured to curse, which God's law forbids. We are compelled to swear oaths, which is unlawful.
4. But for the rest, what else in the world than a battle against the devil is daily carried on, than a struggle against his darts and weapons in constant conflicts? Our warfare is with avarice, with immodesty, with anger, with ambition; our diligent and toilsome wrestle with carnal vices, with enticements of the world. The mind of man besieged, and in every quarter invested with the onsets of the devil, scarcely in each point meets the attack, scarcely resists it. If avarice is prostrated, lust springs up. If lust is overcome, ambition takes its place. If ambition is despised, anger exasperates, pride puffs up, wine-bibbing entices, envy breaks concord, jealousy cuts friendship; you are constrained to curse, which the divine law forbids; you are compelled to swear, which is not lawful.
The soul endures so many persecutions every day, and the heart is exhausted by so many dangers. Yet it still loves to remain here for a long time among the devil's weapons, even though we should instead long and desire to hurry to Christ through a quicker death. Christ Himself teaches us this and says, "Truly, truly, I say to you that you will weep and mourn, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy" (John 16:20). Who would not want to be free from sadness? Who would not rush to reach joy? But the Lord Himself explains again when our sadness will be turned into joy, saying, "I will see you again, and your heart will rejoice; and no one will take your joy from you" (John 16:22). Therefore, since seeing Christ means rejoicing, and we cannot have joy except when we see Christ, what blindness of mind or what foolishness is it to love the world's sufferings, punishments, and tears, rather than hurrying toward the joy that can never be taken away!
5. So many persecutions the soul suffers daily, with so many risks is the heart wearied, and yet it delights to abide here long among the devil's weapons, although it should rather be our craving and wish to hasten to Christ by the aid of a quicker death; as He Himself instructs us, and says, Verily, verily, I say unto you, That you shall weep and lament, but the world shall rejoice; and you shall be sorrowful, but your sorrow shall be turned into joy. John 16:20 Who would not desire to be without sadness? Who would not hasten to attain to joy? But when our sadness shall be turned into joy, the Lord Himself again declares, when He says, I will see you again, and your heart shall rejoice; and your joy no man shall take from you. John 16:22 Since, therefore, to see Christ is to rejoice, and we cannot have joy unless when we shall see Christ, what blindness of mind or what folly is it to love the world's afflictions, and punishments, and tears, and not rather to hasten to the joy which can never be taken away!
But, dear brothers and sisters, this happens because faith is lacking, because no one believes that the things God promises are true, even though He is true, and His word to believers is eternal and unchangeable. If a serious and honorable person promised you something, you would certainly trust the one making the promise, and you would not think you were being cheated and deceived by someone you knew to be reliable in his words and actions. Now God is speaking with you, and yet you faithlessly waver in your unbelieving mind? God promises you immortality and eternity when you depart from this world, and you doubt? This is not to know God at all. This is to offend Christ, the Teacher of believers, with the sin of unbelief. This is to be established in the Church yet have no faith in the house of faith.
6. But, beloved brethren, this is so, because faith is lacking, because no one believes that the things which God promises are true, although He is true, whose word to believers is eternal and unchangeable. If a grave and praiseworthy man should promise you anything, you would assuredly have faith in the promiser, and would not think that you should be cheated and deceived by him whom you knew to be steadfast in his words and his deeds. Now God is speaking with you; and do you faithlessly waver in your unbelieving mind? God promises to you, on your departure from this world, immortality and eternity; and do you doubt? This is not to know God at all; this is to offend Christ, the Teacher of believers, with the sin of incredulity; this is for one established in the Church not to have faith in the house of faith.
How great is the benefit of leaving the world, Christ Himself, the Teacher of our salvation and of our good works, shows us. When His disciples were saddened because He said He would soon depart, He spoke to them and said, "If you loved me, you would surely rejoice because I go to the Father" (John 16:28). By this He was teaching and making clear that when loved ones depart from the world, we should rejoice rather than grieve. Remembering this truth, the blessed Apostle Paul declares in his letter, "To me to live is Christ, and to die is gain" (Philippians 1:21). He considered it the greatest gain to no longer be held by the snares of this world, to no longer be vulnerable to the sins and vices of the flesh, but instead to be taken away from painful troubles and freed from the poisonous fangs of the devil, going at Christ's call to the joy of eternal salvation.
7. How great is the advantage of going out of the world, Christ Himself, the Teacher of our salvation and of our good works, shows to us, who, when His disciples were saddened that He said that He was soon to depart, spoke to them, and said, If you loved me, you would surely rejoice because I go to the Father; John 16:28 teaching thereby, and manifesting that when the dear ones whom we love depart from the world, we should rather rejoice than grieve. Remembering which truth, the blessed Apostle Paul in his epistle lays it down, saying, To me to live is Christ, and to die is gain; Philippians 1:21 counting it the greatest gain no longer to be held by the snares of this world, no longer to be liable to the sins and vices of the flesh, but taken away from smarting troubles, and freed from the envenomed fangs of the devil, to go at the call of Christ to the joy of eternal salvation.
However, it troubles some people that this disease strikes our people just as much as the pagans, as if Christians believed in order to enjoy the world and this life free from contact with evils, rather than as people who endure all hardships here and are kept for future joy. It troubles some that this mortality is shared by us with others. Yet what is there in this world that is not shared by us with others, as long as this flesh of ours still remains common to us with them according to the law of our first birth? As long as we are here in the world, we are joined with the human race in fleshly equality, but we are separated in spirit. Therefore, until this corruptible puts on incorruption and this mortal receives immortality, and the Spirit leads us to God the Father, whatever disadvantages affect the flesh are shared by us with the human race. When the earth is barren with an unproductive harvest, famine makes no distinction. When a city is captured by an invading enemy, captivity immediately devastates everyone. When clear skies withhold the rain, the drought affects everyone alike. When jagged rocks tear apart a ship, the shipwreck is shared without exception by all who sail in it. Eye disease, fever attacks, and weakness in all the limbs are shared by us with others, as long as we carry this common flesh in the world.
8. But nevertheless it disturbs some that the power of this Disease attacks our people equally with the heathens, as if the Christian believed for this purpose, that he might have the enjoyment of the world and this life free from the contact of ills; and not as one who undergoes all adverse things here and is reserved for future joy. It disturbs some that this mortality is common to us with others; and yet what is there in this world which is not common to us with others, so long as this flesh of ours still remains, according to the law of our first birth, common to us with them? So long as we are here in the world, we are associated with the human race in fleshly equality, but are separated in spirit. Therefore until this corruptible shall put on incorruption, and this mortal receive immortality, and the Spirit lead us to God the Father, whatsoever are the disadvantages of the flesh are common to us with the human race. Thus, when the earth is barren with an unproductive harvest, famine makes no distinction; thus, when with the invasion of an enemy any city is taken, captivity at once desolates all; and when the serene clouds withhold the rain, the drought is alike to all; and when the jagged rocks rend the ship, the shipwreck is common without exception to all that sail in her; and the disease of the eyes, and the attack of fevers, and the feebleness of all the limbs is common to us with others, so long as this common flesh of ours is borne by us in the world.
Furthermore, if the Christian understands and holds firmly to the condition and law under which he has believed, he will realize that he must suffer more than others in the world, because he must struggle more against the attacks of the devil. Holy Scripture teaches and warns ahead of time, saying, "My son, when you come to the service of God, stand in righteousness and fear, and prepare your soul for temptation." And again: "In pain endure, and in your humility have patience; for gold and silver is tried in the fire, but acceptable men in the furnace of humiliation." Sirach 2:5
9. Moreover, if the Christian know and keep fast under what condition and what law he has believed, he will be aware that he must suffer more than others in the world, since he must struggle more with the attacks of the devil. Holy Scripture teaches and forewarns, saying, My son, when you come to the service of God, stand in righteousness and fear, and prepare your soul for temptation. And again: In pain endure, and in your humility have patience; for gold and silver is tried in the fire, but acceptable men in the furnace of humiliation. Sirach 2:5
Job provides an example of this truth. After losing his wealth and his children, and being severely afflicted with sores and worms, he was not defeated but proven faithful. In the midst of his struggles and anguish, he demonstrated the patience of a godly mind, saying, "I came naked from my mother's womb, and naked I shall go under the earth. The Lord gave, the Lord has taken away. As it seemed right to the Lord, so it has happened. Blessed be the name of the Lord." When his wife urged him, because of his unbearable pain, to speak against God with a complaining and bitter voice, he answered, "You speak like one of the foolish women. If we have received good from the hand of the Lord, why should we not endure evil?" In all these things that happened to him, Job did not sin with his lips in the sight of the Lord. Therefore the Lord God gives this testimony about him: "Have you considered my servant Job? For there is no one like him in all the earth, a man without complaint, a true worshiper of God." Likewise Tobias, after his excellent works and many glorious displays of his merciful character, suffered the loss of his sight. Yet by fearing and blessing God in his adversity, he grew in praise through his very physical affliction. His wife also tried to turn him away, saying, "Where are your righteous deeds? Look at what you are suffering!" But he remained steadfast and firm in his fear of God, and armed by the faith of his religion to endure all suffering, he did not yield to the temptation of his weak wife in his trouble. Instead, he earned even greater favor from God through his greater patience. Afterward, the angel Raphael praised him, saying, "It is honorable to reveal and confess the works of God. For when you and your daughter-in-law Sarah prayed, I brought the remembrance of your prayer before the glory of God. And when you buried the dead with a sincere heart, and did not hesitate to get up and leave your dinner to go and bury the dead, I was sent to test you. And God has now sent me to heal both you and your daughter-in-law Sarah. For I am Raphael, one of the seven holy angels who stand present and go in and out before the glory of God."
10. Thus Job, after the loss of his wealth, after the death of his children, grievously afflicted, moreover, with sores and worms, was not overcome, but proved; since in his very struggles and anguish, showing forth the patience of a religious mind, he says, Naked came I out of my mother's womb, naked also I shall go under the earth: the Lord gave, the Lord has taken away; as it seemed fit to the Lord, so it has been done. Blessed be the name of the Lord. And when his wife also urged him, in his impatience at the acuteness of his pain, to speak something against God with a complaining and envious voice, he answered and said, You speak as one of the foolish women. If we have received good from the hand of the Lord, why shall we not suffer evil? In all these things which befell him, Job sinned not with his lips in the sight of the Lord. Job 1:8 Therefore the Lord God gives him a testimony, saying, Have you considered my servant Job? For there is none like him in all the earth, a man without complaint, a true worshipper of God. Job 2:10 And Tobias, after his excellent works, after the many and glorious illustrations of his merciful spirit, having suffered the loss of his sight, fearing and blessing God in his adversity, by his very bodily affliction increased in praise; and even him also his wife tried to pervert, saying, Where are your righteousnesses? Behold what you suffer. Tobit 2:14 But he, steadfast and firm in respect of the fear of God, and armed by the faith of his religion to all endurance of suffering, yielded not to the temptation of his weak wife in his trouble, but rather deserved better from God by his greater patience; and afterwards Raphael the angel praises him, saying, It is honourable to show forth and to confess the works of God. For when you prayed, and Sara your daughter-in-law, I did offer the remembrance of your prayer in the presence of the glory of God. And when you buried the dead in singleness of heart, and because you did not delay to rise up and leave your dinner, and went and buried the dead, I was sent to make proof of you. And God again has sent me to heal you and Sara your daughter-in-law. For I am Raphael, one of the seven holy angels, who are present, and go in and out before the glory of God. Tobit 12:11-15
Righteous people have always possessed this endurance. The apostles maintained this discipline from the law of the Lord—not to complain in adversity, but to accept bravely and patiently whatever things happen in the world. The people of the Jews, however, always offended in this matter, constantly murmuring against God, as the Lord God testifies in the book of Numbers, saying, "Let their murmuring cease from me, and they shall not die." We must not complain in adversity, beloved brothers and sisters, but must bear with patience and courage whatever happens, since it is written, "The sacrifice to God is a broken spirit; a contrite and humbled heart God does not despise." Also in Deuteronomy the Holy Spirit warns through Moses and says, "The Lord your God will test you and will bring hunger upon you, and it shall be known in your heart if you have kept His commandments well or not." And again: "The Lord your God tests you, that He may know whether you love the Lord your God with all your heart and with all your soul."
11. Righteous men have ever possessed this endurance. The apostles maintained this discipline from the law of the Lord, not to murmur in adversity, but to accept bravely and patiently whatever things happen in the world; since the people of the Jews in this matter always offended, that they constantly murmured against God, as the Lord God bears witness in the book of Numbers, saying, Let their murmuring cease from me, and they shall not die. Numbers 17:10 We must not murmur in adversity, beloved brethren, but we must bear with patience and courage whatever happens, since it is written, The sacrifice to God is a broken spirit; a contrite and humbled heart God does not despise; since also in Deuteronomy the Holy Spirit warns by Moses. and says, The Lord your God will vex you, and will bring hunger upon you; and it shall be known in your heart if you have well kept His commandments or no. Deuteronomy 8:2 And again: The Lord your God proves you, that He may know whether you love the Lord your God with all your heart, and with all your soul. Deuteronomy 13:3
Thus Abraham pleased God, who was willing to lose his son or even commit the act of killing him in order to please God. If you cannot bear to lose your son through the natural law and chance of mortality, what would you do if you were commanded to kill your son? The fear and faith of God should make you ready for anything—whether it means the loss of personal property, the constant and cruel torment of your body by painful diseases, or the deadly and sorrowful separation from your wife, children, and departing loved ones. Do not let these things offend you, but see them as battles. Do not let them weaken or break a Christian's faith, but rather let them demonstrate his strength in the struggle, since all the harm inflicted by present troubles should be looked down upon in the confidence of future blessings. Unless the battle comes first, there can be no victory. When victory comes in the heat of battle, then the crown is also given to the victors. The helmsman is recognized in the storm; the soldier is proven in warfare. It is mere show when there is no danger. Struggle in adversity is the test of truth. The tree that is deeply rooted is not moved by the force of winds, and the ship that is built with solid timbers is struck by the waves but not destroyed. When the threshing floor brings out the grain, the strong and sturdy grains ignore the winds, while the empty chaff is carried away by the blast that strikes it.
12. Thus Abraham pleased God, who, that he might please God, did not shrink even from losing his son, or from doing an act of parricide. You, who cannot endure to lose your son by the law and lot of mortality, what would you do if you were bidden to slay your son? The fear and faith of God ought to make you prepared for everything, although it should be the loss of private estate, although the constant and cruel harassment of your limbs by agonizing disorders, although the deadly and mournful wrench from wife, from children, from departing dear ones; Let not these things be offenses to you, but battles: nor let them weaken nor break the Christian's faith, but rather show forth his strength in the struggle, since all the injury inflicted by present troubles is to be despised in the assurance of future blessings. Unless the battle has preceded, there cannot be a victory: when there shall have been, in the onset of battle, the victory, then also the crown is given to the victors. For the helmsman is recognised in the tempest; in the warfare the soldier is proved. It is a wanton display when there is no danger. Struggle in adversity is the trial of the truth. The tree which is deeply founded in its root is not moved by the onset of winds, and the ship which is compacted of solid timbers is beaten by the waves and is not shattered; and when the threshing-floor brings out the grain, the strong and robust grains despise the winds, while the empty chaff is carried away by the blast that falls upon it.
The Apostle Paul, after experiencing shipwrecks, beatings, and many serious torments of his flesh and body, says that he is not harmed but actually helped by his hardships, so that through intense suffering he might be more fully tested. He says, "There was given to me a thorn in the flesh, the messenger of Satan to torment me, so that I would not become proud. I asked the Lord three times to take it away from me, and He said to me, 'My grace is sufficient for you, for strength is made perfect in weakness.'" Therefore, when weakness, inability, or any kind of destruction comes upon us, our strength is made complete. Then our faith, if it stands firm when tested, receives its reward, as Scripture says: "The furnace tests the potter's vessels, and the trial of tribulation tests just men." This, in fact, is the difference between us and others who do not know God: in misfortune they complain and grumble, while hardship does not turn us away from the truth of virtue and faith, but strengthens us through suffering.
13. Thus, moreover, the Apostle Paul, after shipwrecks, after scourgings, after many and grievous tortures of the flesh and body, says that he is not grieved, but benefited by his adversity, in order that while he is sorely afflicted he might more truly be proved. There was given to me, he says, a thorn in the flesh, the messenger of Satan to buffet me, that I should not be lifted up: for which thing I besought the Lord thrice, that it might depart from me; and He said to me, My grace is sufficient for you, for strength is made perfect in weakness. 2 Corinthians 12:7-9 When, therefore, weakness and inefficiency and any destruction seize us, then our strength is made perfect; then our faith, if when tried it shall stand fast, is crowned; as it is written, The furnace tries the vessels of the potter, and the trial of tribulation just men. Sirach 27:5 This, in short, is the difference between us and others who know not God, that in misfortune they complain and murmur, while adversity does not call us away from the truth of virtue and faith, but strengthens us by its suffering.
This trial—where the bowels, loosened into constant diarrhea, drain the body's strength; where a fire originating in the bone marrow erupts into throat ulcers; where the intestines are wracked with continual vomiting; where the eyes burn with injected blood; where in some cases the feet or parts of limbs are amputated because of spreading diseased decay; where from the weakness caused by the mutilation and loss of bodily parts, either walking becomes feeble, or hearing is blocked, or sight is dimmed—is valuable as a test of faith. What greatness of spirit it is to struggle with all the strength of an unshaken mind against so many assaults of devastation and death! What nobility, to stand upright amid the destruction of the human race, and not to lie prostrate with those who have no hope in God; but rather to rejoice, and to embrace the benefit of the opportunity; that in thus courageously demonstrating our faith, and through suffering endured, advancing to Christ by the narrow path that Christ walked, we may receive the reward of His life and faith according to His own judgment! Surely the one who may fear to die is he who, not having been regenerated by water and the Spirit, is handed over to the fires of Gehenna; he may fear to die who is not enrolled in the cross and passion of Christ; he may fear to die, who from this death will pass over to a second death; he may fear to die, whom upon his departure from this world eternal flame will torment with never-ending punishments; he may fear to die who has this advantage in a prolonged delay, that in the meantime his groaning and his anguish are being postponed.
14. This trial, that now the bowels, relaxed into a constant flux, discharge the bodily strength; that a fire originated in the marrow ferments into wounds of the fauces; that the intestines are shaken with a continual vomiting; that the eyes are on fire with the injected blood; that in some cases the feet or some parts of the limbs are taken off by the contagion of diseased putrefaction; that from the weakness arising by the maiming and loss of the body, either the gait is enfeebled, or the hearing is obstructed, or the sight darkened — is profitable as a proof of faith. What a grandeur of spirit it is to struggle with all the powers of an unshaken mind against so many onsets of devastation and death! What sublimity, to stand erect amid the desolation of the human race, and not to lie prostrate with those who have no hope in God; but rather to rejoice, and to embrace the benefit of the occasion; that in thus bravely showing forth our faith, and by suffering endured, going forward to Christ by the narrow way that Christ trod, we may receive the reward of His life and faith according to His own judgment! Assuredly he may fear to die, who, not being regenerated of water and the Spirit, is delivered over to the fires of Gehenna; he may fear to die who is not enrolled in the cross and passion of Christ; he may fear to die, who from this death shall pass over to a second death; he may fear to die, whom on his departure from this world eternal flame shall torment with never-ending punishments; he may fear to die who has this advantage in a lengthened delay, that in the meanwhile his groanings and his anguish are being postponed.
Many of our people die in this plague, which means many of our people are freed from this world. This plague is a disaster for Jews and Gentiles and enemies of Christ, but it is a passage to salvation for God's servants. The fact that the righteous die along with the unrighteous, without any distinction between them, is no reason to think this is the same kind of death for both good and evil people. The righteous are called to their place of rest, while the unrighteous are dragged away to punishment. Safety comes more quickly to the faithful, penalty to the unbelieving. We are thoughtless and ungrateful, beloved brothers and sisters, for God's gifts, and we fail to recognize what is given to us. Look, virgins depart in peace, their purity intact, not having to fear the threats of the coming Antichrist with his corruptions and brothels. Boys escape the dangers of their unstable age and joyfully receive the reward of self-control and innocence. Now the refined woman does not face torture, for a swift death has spared her the terror of persecution and the hands and torments of the executioner. The terror of this plague and these times sets the lukewarm on fire, stiffens the resolve of the lax, spurs on the lazy, compels deserters to return, forces pagans to believe, calls the long-established congregation of the faithful to rest, and gathers a new and numerous army for battle with greater courage—to fight without fear of death when the battle comes, because it enters the struggle during the time of this plague.
15. Many of our people die in this mortality, that is, many of our people are liberated from this world. This mortality, as it is a plague to Jews and Gentiles, and enemies of Christ, so it is a departure to salvation to God's servants. The fact that, without any difference made between one ant another, the righteous die as well as the unrighteous, is no reason for you to suppose that it is a common death for the good and evil alike. The righteous are called to their place of refreshing, the unrighteous are snatched away to punishment; safety is the more speedily given to the faithful, penalty to the unbelieving. We are thoughtless and ungrateful, beloved brethren, for the divine benefits, and do not acknowledge what is conferred upon us. Lo, virgins depart in peace, safe with their glory, not fearing the threats of the coming Antichrist, and his corruptions and his brothels. Boys escape the peril of their unstable age, and in happiness attain the reward of continence and innocence. Now the delicate matron does not fear the tortures; for she has escaped by a rapid death the fear of persecution, and the hands and the torments of the executioner. By the dread of the mortality and of the time the lukewarm are inflamed, the slack are nerved up, the slothful are stimulated, the deserters are compelled to return, the heathens are constrained to believe, the ancient congregation of the faithful is called to rest, the new and abundant army is gathered to the battle with a braver vigour, to fight without fear of death when the battle shall come, because it comes to the warfare in the time of the mortality.
Furthermore, beloved brothers and sisters, what a significant, relevant, and necessary thing it is that this pestilence and plague, which seems horrible and deadly, actually examines the righteousness of each person and tests the minds of the human race. It reveals whether the healthy care for the sick, whether family members show genuine love for their relatives, whether masters show compassion to their suffering servants, whether doctors refuse to abandon their pleading patients, whether violent people restrain their aggression, whether the greedy can extinguish the unquenchable fire of their raging greed even when faced with the fear of death, whether the proud humble themselves, whether the wicked soften their defiance, and whether the rich, even as their loved ones die, will give anything away when they are about to die without heirs. Even if this mortality accomplished nothing else, it has done Christians and God's servants this benefit: we begin to gladly desire martyrdom as we learn not to fear death. These are training exercises for us, not deaths. They give our minds the glory of courage and prepare us for the crown through contempt of death.
16. And further, beloved brethren, what is it, what a great thing is it, how pertinent, how necessary, that pestilence and plague which seems horrible and deadly, searches out the righteousness of each one, and examines the minds of the human race, to see whether they who are in health tend the sick; whether relations affectionately love their kindred; whether masters pity their languishing servants; whether physicians do not forsake the beseeching patients; whether the fierce suppress their violence; whether the rapacious can quench the ever insatiable ardour of their raging avarice even by the fear of death; whether the haughty bend their neck; whether the wicked soften their boldness; whether, when their dear ones perish, the rich, even then bestow anything, and give, when they are to die without heirs. Even although this mortality conferred nothing else, it has done this benefit to Christians and to God's servants that we begin gladly to desire martyrdom as we learn not to fear death. These are trainings for us, not deaths: they give the mind the glory of fortitude; by contempt of death they prepare for the crown.
Perhaps someone may object and say, "What saddens me about this present plague is that I had prepared myself for public confession of faith and had devoted myself to enduring suffering with my whole heart and abundant courage, but now I am deprived of martyrdom because death has come first." In the first place, martyrdom is not in your power but depends on God's condescension. You cannot say you have lost what you do not even know whether you would deserve to receive. Besides, God searches the inner depths and the heart, and investigates and knows hidden things. He sees you and praises and approves you. The one who sees that virtue was ready in you will reward you for your virtue. Had Cain already killed his brother when he offered his gift to God? Yet God, foreseeing the murder conceived in his mind, condemned it in advance. Just as in that case the evil thought and harmful intention were foreseen by a foreseeing God, so also in God's servants, among whom confession is intended and martyrdom conceived in the mind, the intention dedicated to good is crowned by God the judge. It is one thing for the spirit to be lacking for martyrdom, and another for martyrdom to have been lacking for the spirit. God judges you as he finds you when he calls you, since he himself testifies and says, "And all the churches shall know that I am the searcher of the reins and heart." For God does not ask for our blood but for our faith. Neither Abraham, nor Isaac, nor Jacob were killed, and yet, being honored by the merits of faith and righteousness, they deserved to be first among the patriarchs, to whose feast is gathered everyone who is found faithful, righteous, and praiseworthy.
17. But perchance some one may object, and say, It is this, then, that saddens me in the present mortality, that I, who had been prepared for confession, and had devoted myself to the endurance of suffering with my whole heart and with abundant courage, am deprived of martyrdom, in that I am anticipated by death. In the first place, martyrdom is not in your power, but in the condescension of God; neither can you say that you have lost what you do not know whether you would deserve to receive. Then, besides, God the searcher of the reins and heart, and the investigator and knower of secret things, sees you, and praises and approves you; and He who sees that your virtue was ready in you, will give you a reward for your virtue. Had Cain, when he offered his gift to God, already slain his brother? And yet God, foreseeing the fratricide conceived in his mind, anticipated its condemnation. As in that case the evil thought and mischievous intention were foreseen by a foreseeing God, so also in God's servants, among whom confession is purposed and martyrdom conceived in the mind, the intention dedicated to good is crowned by God the judge. It is one thing for the spirit to be wanting for martyrdom, and another for martyrdom to have been wanting for the spirit. Such as the Lord finds you when He calls you, such also He judges you; since He Himself bears witness, and says, And all the churches shall know that I am the searcher of the reins and heart. Revelation 2:23 For God does not ask for our blood, but for our faith. For neither Abraham, nor Isaac, nor Jacob were slain; and yet, being honoured by the deserts of faith and righteousness, they deserved to be first among the patriarchs, to whose feast is collected every one that is found faithful, and righteous, and praiseworthy.
We should remember that we ought to do God's will, not our own, in line with what our Lord has commanded us to pray daily. How absurd and contradictory it is that while we ask for God's will to be done, when God calls and summons us from this world, we don't immediately obey the command of His will! We struggle and resist, and like stubborn servants we are dragged into the Lord's presence with sadness and grief, leaving this life under the compulsion of necessity rather than with the obedience of free will. And yet we expect to be honored with heavenly rewards by Him to whom we come unwillingly. Why, then, do we pray and ask for the kingdom of heaven to come if earthly captivity delights us? Why do we repeatedly entreat and beg in our prayers for the day of His kingdom to arrive quickly, if our greater desires and stronger wishes are to obey the devil here rather than to reign with Christ?
18. We ought to remember that we should do not our own will, but God's, in accordance with what our Lord has bidden us daily to pray. How preposterous and absurd it is, that while we ask that the will of God should be done, yet when God calls and summons us from this world, we should not at once obey the command of His will! We struggle and resist, and after the manner of froward servants we are dragged to the presence of the Lord with sadness and grief, departing hence under the bondage of necessity, not with the obedience of free will; and we wish to be honoured with heavenly rewards by Him to whom we come unwillingly. Why, then, do we pray and ask that the kingdom of heaven may come, if the captivity of earth delights us? Why with frequently repeated prayers do we entreat and beg that the day of His kingdom may hasten, if our greater desires and stronger wishes are to obey the devil here, rather than to reign with Christ?
Besides, to show more clearly the workings of divine providence—proving that the Lord, knowing the future, provides for the true salvation of His people—when one of our fellow bishops and priests, exhausted by illness and anxious about his approaching death, prayed for more time, a young man appeared to him as he prayed and was near death. This youth was impressive in dignity and majesty, tall in height and radiant in appearance, and the human eye could scarcely look upon him with ordinary vision, though the man about to leave this world was already able to see such a being. The youth rebuked him with some displeasure in both manner and voice, saying, "You are afraid to suffer, you do not want to leave; what shall I do with you?" This was the rebuke and warning of one who, when people are anxious about persecution and indifferent to their summons, does not grant their present wish but plans for their future good. Our dying brother and fellow priest heard what he was meant to tell others. For he who heard while dying heard precisely so that he might report it; he did not hear it for himself, but for us. What could he, who was already about to depart, learn for himself? No, he certainly learned it for us who remain, so that when we discover that the priest who asked for delay was rebuked, we might recognize what is beneficial for everyone.
19. Besides, that the indications of the divine providence may be more evidently manifest, proving that the Lord, prescient of the future, takes counsel for the true salvation of His people, when one of our colleagues and fellow priests, wearied out with infirmity, and anxious about the present approach of death, prayed for a respite to himself; there stood by him as he prayed, and when he was now at the point of death, a youth, venerable in honour and majesty, lofty in stature and shining in aspect, and on whom, as he stood by him, the human glance could scarcely look with fleshly eyes, except that he who was about to depart from the world could already behold such a one. And he, not without a certain indignation of mind and voice, rebuked him, and said, You fear to suffer, you do not wish to depart; what shall I do to you? It was the word of one rebuking and warning, one who, when men are anxious about persecution, and indifferent concerning their summons, consents not to their present desire, but consults for the future. Our dying brother and colleague heard what he was to say to others. For he who heard when he was dying, heard for the very purpose that he might tell it; he heard not for himself, but for us. For what could he, who was already on the eve of departure, learn for himself? Yea, doubtless, he learned it for us who remain, in order that, when we find the priest who sought for delay rebuked, we might acknowledge what is beneficial for all.
To me also, the very least and last, how often it has been revealed, how frequently and clearly it has been commanded by God's gracious condescension, that I should diligently testify and publicly declare that our brothers and sisters who are freed from this world by the Lord's summons are not to be mourned, since we know that they are not lost but sent ahead of us; that in departing from us they go before us like travelers, as sailors customarily do; that they should be longed for but not lamented; that we should not put on black clothing here when they have already put on white garments there; that we should not give the unbelievers a reason to justly and rightly criticize us for mourning those who, we say, are alive with God, as if they were destroyed and lost; and that we do not confirm with the testimony of our heart and conscience the faith that we express with our speech and words. We are betrayers of our hope and faith: what we say appears to be false, pretended, and fake. There is no benefit in proclaiming virtue with our words while destroying the truth with our actions.
20. To myself also, the very least and last, how often has it been revealed, how frequently and manifestly has it been commanded by the condescension of God, that I should diligently bear witness and publicly declare that our brethren who are freed from this world by the Lord's summons are not to be lamented, since we know that they are not lost, but sent before; that, departing from us, they precede us as travellers, as navigators are accustomed to do; that they should be desired, but not bewailed; that the black garments should not be taken upon us here, when they have already taken upon them white raiment there; that occasion should not be given to the Gentiles for them deservedly and rightly to reprehend us, that we mourn for those, who, we say, are alive with God, as if they were extinct and lost; and that we do not approve wills the testimony of the heart and breast the faith which we express with speech and word. We are prevaricators of our hope and faith: what we say appears to be simulated, feigned, counterfeit. There is no advantage in setting forth virtue by our words, and destroying the truth by our deeds.
Finally, the Apostle Paul reproaches, rebukes, and blames anyone who grieves over the departure of their friends. He says, "I would not have you ignorant, brethren, concerning those who are asleep, that you may not sorrow as others who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who are asleep in Jesus." He says that those who sorrow at the departure of their friends are those who have no hope. But we who live in hope and believe in God and trust that Christ suffered for us and rose again, remaining in Christ and through Him and in Him rising again—why are we ourselves unwilling to depart from this life, or why do we mourn and grieve for our friends when they depart as if they were lost? This is especially true when Christ Himself, our Lord and God, encourages us and says, "I am the resurrection and the life: he who believes in me, though he die, yet shall live; and whoever lives and believes in me shall not die eternally." If we believe in Christ, let us have faith in His words and promises; and since we shall not die eternally, let us come with joyful confidence to Christ, with whom we are both to conquer and to reign forever.
21. Finally, the Apostle Paul reproaches, and rebukes, and blames any who are in sorrow at the departure of their friends. I would not, says he, have you ignorant, brethren, concerning them which are asleep, that you sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them which are asleep in Jesus Will God bring with Him. He says that those have sorrow in the departure of their friends who have no hope. But we who live in hope, and believe in God, and trust that Christ suffered for us and rose again, abiding in Christ, and through Him and in Him rising again, why either are we ourselves unwilling to depart hence from this life, or do we bewail and grieve for our friends when they depart as if they were lost, when Christ Himself, our Lord and God, encourages us and says, I am the resurrection and the life: he that believes in me, though he die, yet shall live; and whosoever lives and believes in me shall not die eternally? John 11:25 If we believe in Christ, let us have faith in His words and promises; and since we shall not die eternally, let us come with a glad security unto Christ, with whom we are both to conquer and to reign forever.
When we die, we are transitioning to immortality through death. Eternal life cannot follow unless we depart from this life. Death is not an ending but a passage—a crossing through this journey of time into eternity. Who would not eagerly pursue better things? Who would not desire to be transformed and renewed into the likeness of Christ, and to arrive more quickly at the dignity of heavenly glory? The apostle Paul proclaims this when he says, "For our conversation is in heaven, from whence also we look for the Lord Jesus Christ; who shall change the body of our humiliation, and conform it to the body of His glory" (Philippians 3:21). Christ the Lord also promises that we will become like this. So that we may be with Him, live with Him in eternal dwellings, and rejoice in the heavenly kingdoms, He prays to the Father for us, saying, "Father, I will that they also whom You have given me be with me where I am, and may see the glory which You have given me before the world was made" (John 17:24). Anyone who is going to reach Christ's throne and the glory of the heavenly kingdoms should not mourn or grieve. Rather, according to the Lord's promise and according to faith in the truth, he should rejoice in his departure and passage.
22. That in the meantime we die, we are passing over to immortality by death; nor can eternal life follow, unless it should befall us to depart from this life. That is not an ending, but a transit, and, this journey of time being traversed, a passage to eternity. Who would not hasten to better things? Who would not crave to be changed and renewed into the likeness of Christ, and to arrive more quickly to the dignity of heavenly glory, since Paul the apostle announces and says, For our conversation is in heaven, from whence also we look for the Lord Jesus Christ; who shall change the body of our humiliation, and conform it to the body of His glory? Philippians 3:21 Christ the Lord also promises that we shall be such, when, that we may be with Him, and that we may live with Him in eternal mansions, and may rejoice in heavenly kingdoms, He prays the Father for us, saying, Father, I will that they also whom You have given me be with me where I am, and may see the glory which You have given me before the world was made. John 17:24 He who is to attain to the throne of Christ, to the glory of the heavenly kingdoms, ought not to mourn nor lament, but rather, in accordance with the Lord's promise, in accordance with his faith in the truth, to rejoice in this his departure and translation.
We also find that Enoch was taken up because he pleased God, as Holy Scripture testifies in Genesis: "And Enoch pleased God; and afterwards he was not found, because God translated him." To have been pleasing in God's sight meant he deserved to be removed from this world's corruption. Furthermore, the Holy Spirit teaches through Solomon that those who please God are taken from here earlier and set free more quickly, so that they won't be polluted by this world's corruptions if they remain here longer. Scripture says, "He was taken away, lest wickedness should change his understanding. For his soul was pleasing to God; wherefore hasted He to take him away from the midst of wickedness." Likewise in the Psalms, the soul that is devoted to its God in spiritual faith eagerly calls out to the Lord, saying, "How amiable are your dwellings, O God of hosts! My soul longs, and hastes unto the courts of God."
23. Thus, moreover, we find that Enoch also was translated, who pleased God, as in Genesis the Holy Scripture bears witness, and says, And Enoch pleased God; and afterwards he was not found, because God translated him. Genesis 5:24 To have been pleasing in the sight of God was thus to have merited to be translated from this contagion of the world. And moreover, also, the Holy Spirit teaches by Solomon, that they who please God are more early taken hence, and are more quickly set free, lest while they are delaying longer in this world they should be polluted with the contagions of the world. He was taken away, says he, lest wickedness should change his understanding. For his soul was pleasing to God; wherefore hasted He to take him away from the midst of wickedness. Wisdom 4:11 So also in the Psalms, the soul that is devoted to its God in spiritual faith hastens to the Lord, saying, How amiable are your dwellings, O God of hosts! My soul longs, and hastes unto the courts of God.
The person who wants to remain long in the world is the one whom the world delights, whom this life invites through the enticements of earthly pleasure by flattering and deceiving him. Furthermore, since the world hates the Christian, why do you love what hates you? And why do you not rather follow Christ, who both redeemed you and loves you? John in his letter cries out and says, urging that we should not follow fleshly desires and love the world: "Do not love the world, nor the things which are in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but of the lust of the world. And the world will pass away, and its lust, but he who does the will of God remains forever, even as God remains forever." Rather, beloved brothers and sisters, with a sound mind, with a firm faith, with a strong virtue, let us be prepared for the whole will of God. Setting aside the fear of death, let us think about the immortality which follows. By this let us show ourselves to be what we believe: that we do not grieve over the departure of those dear to us, and that when the day of our summons arrives, we come without delay and without resistance to the Lord when he himself calls us.
24. It is for him to wish to remain long in the world whom the world delights, whom this life, flattering and deceiving, invites by the enticements of earthly pleasure. Again, since the world hates the Christian, why do you love that which hates you? And why do you not rather follow Christ, who both redeemed you and loves you? John in his epistle cries and says, exhorting that we should not follow carnal desires and love the world. Love not the world, says he, neither the things which are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but of the lust of the world. And the world shall pass away, and the lust thereof; but he who does the will of God abides for ever, even as God abides forever. 1 John 2:15 Rather, beloved brethren, with a sound mind, with a firm faith, with a robust virtue, let us be prepared for the whole will of God: laying aside the fear of death, let us think on the immortality which follows. By this let us show ourselves to be what we believe, that we do not grieve over the departure of those dear to us, and that when the day of our summons shall arrive, we come without delay and without resistance to the Lord when He Himself calls us.
25. This attitude, which should always be held by God's servants, ought to be held even more strongly now—now that the world is collapsing and oppressed by storms of destructive evils. We who see that terrible things have already begun, and who know that even more terrible things are coming, should consider it the greatest advantage to leave this world as quickly as possible. If the walls of your house were shaking from old age, if the roofs above you were trembling, and if the house, now worn out and exhausted, threatened imminent destruction as its aging structure crumbled, wouldn't you leave with all speed? If you were on a voyage and an angry, raging storm violently stirred up waves that warned of coming shipwreck, wouldn't you quickly seek the harbor? Look—the world is changing and passing away, and it testifies to its ruin not simply through its age, but through the end of all things. Yet do you not thank God? Do you not congratulate yourself that through an earlier departure you are taken away and delivered from the shipwrecks and disasters that are coming?
25. And this, as it ought always to be done by God's servants, much more ought to be done now — now that the world is collapsing and is oppressed with the tempests of mischievous ills; in order that we who see that terrible things have begun, and know that still more terrible things are imminent, may regard it as the greatest advantage to depart from it as quickly as possible. If in your dwelling the walls were shaking with age, the roofs above you were trembling, and the house, now worn out and wearied, were threatening an immediate destruction to its structure crumbling with age, would you not with all speed depart? If, when you were on a voyage, an angry and raging tempest, by the waves violently aroused, foretold the coming shipwreck, would you not quickly seek the harbour? Lo, the world is changing and passing away, and witnesses to its ruin not now by its age, but by the end of things. And do you not give God thanks, do you not congratulate yourself, that by an earlier departure you are taken away, and delivered from the shipwrecks and disasters that are imminent?
We should consider, dearly beloved brethren—we should now and always reflect that we have renounced the world and are in the meantime living here as guests and strangers. Let us greet the day which assigns each of us to his own home, which snatches us from here and sets us free from the snares of the world, and restores us to paradise and the kingdom. Who that has been placed in foreign lands would not hurry to return to his own country? Who that is hurrying to return to his friends would not eagerly desire a favorable wind, so that he might embrace those dear to him all the sooner? We regard paradise as our country—we already begin to consider the patriarchs as our parents. Why do we not hurry and run, so that we may see our country and greet our parents? A great number of our dear ones is waiting for us there, and a dense crowd of parents, brothers, and children is longing for us, already assured of their own safety and still concerned for our salvation. What gladness both for them and for us in common to reach their presence and their embrace! What pleasure there is in the heavenly kingdom, without fear of death, and how lofty and perpetual a happiness with eternity of living! There is the glorious company of the apostles—there is the host of the rejoicing prophets—there is the innumerable multitude of martyrs, crowned for the victory of their struggle and passion—there are the triumphant virgins, who subdued the lust of the flesh and of the body by the strength of their continency—there are merciful men rewarded, who by feeding and helping the poor have done the works of righteousness—who, keeping the Lord's precepts, have transferred their earthly patrimonies to the heavenly treasuries. To these, beloved brethren, let us hasten with an eager desire. Let us crave quickly to be with them and quickly to come to Christ. May God see this eager desire of ours. May the Lord Christ look upon this purpose of our mind and faith, He who will give the larger rewards of His glory to those whose desires in respect of Himself were greater.
26. We should consider, dearly beloved brethren — we should now and always reflect that we have renounced the world, and are in the meantime living here as guests and strangers. Let us greet the day which assigns each of us to his own home, which snatches us hence, and sets us free from the snares of the world, and restores us to paradise and the kingdom. Who that has been placed in foreign lands would not hasten to return to his own country? Who that is hastening to return to his friends would not eagerly desire a prosperous gale, that he might the sooner embrace those dear to him? We regard paradise as our country — we already begin to consider the patriarchs as our parents: why do we not hasten and run, that we may behold our country, that we may greet our parents? There a great number of our dear ones is awaiting us, and a dense crowd of parents, brothers, children, is longing for us, already assured of their own safety, and still solicitous for our salvation. To attain to their presence and their embrace, what a gladness both for them and for us in common! What a pleasure is there in the heavenly kingdom, without fear of death; and how lofty and perpetual a happiness with eternity of living! There the glorious company of the apostles — there the host of the rejoicing prophets — there the innumerable multitude of martyrs, crowned for the victory of their struggle and passion — there the triumphant virgins, who subdued the lust of the flesh and of the body by the strength of their continency — there are merciful men rewarded, who by feeding and helping the poor have done the works of righteousness — who, keeping the Lord's precepts, have transferred their earthly patrimonies to the heavenly treasuries. To these, beloved brethren, let us hasten with an eager desire; let us crave quickly to be with them, and quickly to come to Christ. May God behold this our eager desire; may the Lord Christ look upon this purpose of our mind and faith, He who will give the larger rewards of His glory to those whose desires in respect of Himself were greater!