"And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment; behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? [1560] yea, I say unto you, and more than a prophet."

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

And in correcting the people, He doth not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He saith not, as unto the Jews, "Wherefore think ye evil?" [1561] Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. Wherefore neither doth He discourse unto them in the way of rebuke, but merely sets right their understanding, and defends John, and signifies that he is not fallen away from his former opinion, neither is he changed, not being at all a man easily swayed and fickle, but steadfast and sure, and far from being such as to betray the things committed unto him.

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

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

And see how He omits all wickedness, and mentions this, which then especially haunted [1562] them; and removes the suspicion of lightness.

"But what went ye out for to see? a man clothed in soft raiment? Behold, they that wear soft clothing are in kings' houses." [1563]

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

2. When therefore as well by the place, as by his garments, and by their concourse unto Him, He had delineated his character, He proceeds to bring in the prophet. For having said, "Why went ye out? To see a prophet? Yea I say unto you, and more than a prophet;" [1564] He goes on, "For this is he of whom it is written, [1565] Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee." [1566] Having before set down the testimony of the Jews, He then applies that of the prophets; or rather, He puts in the first place the sentence of the Jews, which must have been a very strong demonstration, the witness being borne by his enemies; secondly, the man's life; thirdly, His own judgment; fourthly, the prophet; by all means stopping their mouths.

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

Then having said, that he is greater than a prophet, He signifies also in what he is greater. And in what is he greater? In being near Him that was come. For, "I send," saith He, "my messenger before Thy face;" that is, nigh Thee. For as with kings, they who ride near the chariot, these are more illustrious than the rest, just so John also appears in his course near the advent itself. See how He signified John's excellency by this also; and not even here doth He stop, but adds afterwards His own suffrage as well, saying, "Verily I say unto you, among them that are born of women, there hath not arisen a greater than John the Baptist." [1567]

Now what He said is like this: "woman hath not borne a greater than this man." And His very sentence is indeed sufficient; but if thou art minded to learn from facts also, consider his table, his manner of life, the height of his soul. [1568] For he so lived as though he were in heaven: and having got above the necessities of nature, he travelled as it were a new way, spending all his time in hymns and prayers, and holding intercourse with none among men, but with God alone continually. For he did not so much as see any of his fellow-servants, neither was he seen by any one of them; he fed not on milk, he enjoyed not the comfort of bed, or roof, or market, or any other of the things of men; and yet he was at once mild and earnest. Hear, for example, how considerately he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this cause He said also, "There hath not risen among them that are born of women a greater than John the Baptist."

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

Wherefore this also, in an unsuspected way, He corrects by saying, "He that is less, [1569] in the kingdom of Heaven is greater than he." Less in age, and according to the opinion of the multitude, since they even called Him "a gluttonous man and a winebibber;" [1570] and, "Is not this the carpenter's son?" [1571] and on every occasion they used to make light of Him.

"What then?" it may be said, "is it by comparison that He is greater than John?" Far from it. For neither when John saith, "He is mightier than I," [1572] doth he say it as comparing them; nor Paul, when remembering Moses he writes, "For this man was counted worthy of more glory than Moses," [1573] doth he so write by way of comparison; and He Himself too, in saying, "Behold, a greater than Solomon is here," [1574] speaks not as making a comparison.

Or if we should even grant that this was said by Him in the way of comparison, this was done in condescension, [1575] because of the weakness of the hearers. For the men really had their gaze very much fixed upon John; and then he was rendered the more illustrious both by his imprisonment, and by his plainness of speech to the king; and it was a great point for the present, that even so much should be received among the multitude. And so too, the Old Testament uses in the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared; as when it saith, "Among the gods there is none like unto Thee, O Lord:" [1576] and again, "There is no god like our God." [1577]

Now some affirm, that Christ said this of the apostles, others again, of angels. [1578] Thus, when any have turned aside from the truth, they are wont to wander many ways. For what sort of connexion hath it, to speak either of angels or of apostles? And besides, if He were speaking of the apostles, what hindered his bringing them forward by name? whereas, when He is speaking of Himself, He naturally conceals His person, because of the still prevailing suspicion, and that He may not seem to say anything great of Himself; yea, and we often find Him doing so.

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

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

4. "And from the days of John the Baptist," saith He, "until now, the kingdom of heaven suffereth violence, and the violent take it by force." [1579]

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

"For all the prophets," saith He, "and the law prophesied until John." [1580]

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

Then He states also another infallible sign, saying, "If ye will receive it, he is Elias, which was for to come." For "I will send you," it is said, "Elias the Tishbite, who shall turn the heart of the father to the children." [1581] This man then is Elias, if ye attend exactly, saith He. For "I will send," saith He, "my messenger before Thy face." [1582]

And well hath He said, "If ye will receive it," to show the absence of force. For I do not constrain, saith He. And this He said, as requiring a candid mind, and showing that John is Elias, and Elias John. For both of them received one ministry, and both of them became forerunners. Wherefore neither did He simply say, "This is Elias," but, "If ye are willing to receive it, this is he," that is, if with a candid mind ye give heed to what is going on. And He did not stop even at this, but to the words, "This is Elias, which was for to come," He added, to show that understanding is needed, He that hath ears to hear, let him hear." [1583]

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

5. "But whereunto shall I liken this generation?" saith He, "It is like unto children sitting in the market place, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented." [1584] This again seems to be unconnected with what came before, but it is the most natural consequence thereof. Yea, He still keeps to the same point, the showing that John is acting in harmony with Himself, although the results were opposite; as indeed with respect to his inquiry also. And He implies that there was nothing that ought to have been done for their salvation, and was omitted; which thing the prophet [1585] saith of the vineyard; "What ought I to have done to this vineyard, and have not done it? For whereunto," saith He, "shall I liken this generation? It is like unto children sitting in the market, and saying, We have piped unto you, and ye have not danced, we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. [1586] The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners." [1587]

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

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

And besides, John indeed exhibited no more than his life and conversation; for "John," it is said, "did no sign," [1588] but He Himself had the testimony also from signs and from miracles. Leaving therefore John to be illustrious by his fasting, He Himself came the opposite way, both coming unto publicans' tables, and eating and drinking.

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

Wherefore He subjoined, "And wisdom is justified of her children;" [1589] that is, though ye be not persuaded, yet with me after this ye cannot find fault. As the prophet saith touching the Father, "That Thou mightest be justified in Thy sayings." [1590] For God, though He should effect nothing more by His care over us, fulfills all His part, so as to leave to them that will be shameless not so much as a shadow of excuse for uncandid doubt.

And if the similitudes be mean, and of an ill sound, marvel not, for He was discoursing with a view to the weakness of His hearers. Since Ezekiel too mentions many similitudes like them, and unworthy of God's majesty. [1591] But this too especially becomes His tender care.

And mark them, how in another respect also they are carried about into contradictory opinions. For whereas they had said of John, "he hath a devil," [1592] they stopped not at this, but said the very same again concerning Him, [1593] taking as He did the opposite course; thus were they forever carried about into conflicting opinions.

But Luke herewith sets down also another and a heavier charge against them, saying, "For the publicans justified God, having received the baptism of John." [1594]

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

For "then," it is said, "began Jesus to upbraid the cities, wherein most of His mighty works were done, because they repented not; saying, Woe unto thee, Chorazin! woe unto thee, Bethsaida!" [1595]

Then, to show thee that they are not such by nature, He states also the name of the city out of which proceeded five apostles. For both Philip, and those two pairs of the chief apostles, were from thence. [1596]

"For if," saith He, "the mighty works which were done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon, at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell, [1597] for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day. But I say unto you, It shall be more tolerable for the land of Sodom in the day of judgment, than for thee." [1598]

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

Thus elsewhere also He makes a comparison, condemning them by the Ninevites, and by the Queen of the south; there, however, it was by them that did right, here, even by them that sinned; a thing far more grievous. With this law of condemnation, Ezekiel too was acquainted: wherefore also he said to Jerusalem, "Thou hast justified thy sisters in all thy sins." [1599] Thus everywhere is He wont to linger in the Old Testament, as in a favored place. And not even at this doth He stay His speech, but makes their fears yet more intense, by saying, that they should suffer things more grievous than Sodomites and Tyrians, so as by every means to gather them in, both by bewailing, and by alarming them.

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

In order then that both our houses may be continually open to the one, and our ears to the others, let us purge away the filth from the ears of our soul. For as filth and mud close up the ears of our flesh, so do the harlot's songs, and worldly news, and debts, and the business of usury and loans, close up the ear of the mind, worse than any filth; nay rather, they do not close it up only, but also make it unclean. And they are putting dung in your ears, who tell you of these things. And that which the barbarian threatened, saying, "Ye shall eat your own dung," and what follows; [1600] this do these men also make you undergo, not in word, but in deeds; or rather, somewhat even much worse. For truly those songs are more loathsome even than all this; and what is yet worse, so far from feeling annoyance when ye hear them, ye rather laugh, when ye ought to abominate them and fly.

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

But dost thou thyself never utter these base words? Why what is the profit? or rather, this very fact, whence is it manifest? For if thou didst not utter these things, neither wouldest thou at all laugh at hearing them, nor wouldest thou run with such zeal to the voice that makes thee ashamed.

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

8. Heardest thou not what Paul saith, "Rejoice in the Lord?" [1601] He said not, "in the devil." When then wilt thou be able to hear Paul? when, to gain a sense of thy wrong actions? drunken as thou art, ever and incessantly, with the spectacle I was speaking of. For thy having come here is nothing wonderful nor great; or rather it is wonderful. For here thou comest any how, and so as just to satisfy a scruple, [1602] but there with diligence and speed, and great readiness. And it is evident from what thou bringest home, on returning thence.

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

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

And what again is the applause? what the tumult, and the satanical cries, and the devilish gestures? For first one, being a young man, wears his hair long behind, and changing his nature into that of a woman, is striving both in aspect, and in gesture, and in garments, and generally in all ways, to pass into the likeness of a tender damsel. [1603] Then another who is grown old, in the opposite way to this, having his hair shaven, and with his loins girt about, his shame cut off before his hair, stands ready to be smitten with the rod, prepared both to say and do anything. The women again, their heads uncovered, stand without a blush, discoursing with a whole people, so complete is their practice in shamelessness; and thus pour forth all effrontery and impurity into the souls of their hearers. And their one study is, to pluck up all chastity from the foundations, to disgrace our nature, to satiate the desire of the wicked demon. Yea, and there are both foul sayings, and gestures yet fouler; and the dressing of the hair tends that way, and the gait, and apparel, and voice, and flexure of the limbs; and there are turnings of the eyes, and flutes, and pipes, and dramas, and plots; and all things, in short, full of the most extreme impurity. When then wilt thou be sober again, I pray thee, now that the devil is pouring out for thee so much of the strong wine of whoredom, mingling so many cups of unchastity? For indeed both adulteries and stolen marriages are there, and there are women playing the harlot, men prostituting, youths corrupting themselves: all there is iniquity to the full, all sorcery, all shame. Wherefore they that sit by should not laugh at these things, but weep and groan bitterly.

"What then? Are we to shut up the stage?" it will be said, "and are all things to be turned upside down at thy word?" Nay, but as it is, all things are turned upside down. For whence are they, tell me, that plot against our marriages? Is it not from this theatre? Whence are they that dig through into chambers? Is it not from that stage? Comes it not of this, when husbands are insupportable to their wives? of this, when the wives are contemptible to their husbands? of this, that the more part are adulterers? So that the subverter of all things is he that goes to the theatre; it is he that brings in a grievous tyranny. "Nay," thou wilt say, "this is appointed by the good order of the laws." Why, to tear away men's wives, and to insult young boys, and to overthrow houses, is proper to those who have seized on citadels. [1604] "And what adulterer," wilt thou say, "hath been made such by these spectacles?" Nay, who hath not been made an adulterer? And if one might but mention them now by name, I could point out how many husbands those harlots have severed from their wives, how many they have taken captive, drawing some even from the marriage bed itself, not suffering others so much as to live at all in marriage.

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

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

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

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

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

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

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

And in chastity too thou wouldest profit more, didst thou refrain from going thither. For if even now thou art chaste, thou wouldest have become chaster by avoiding such sights. Let us not then delight in useless argument, nor devise unprofitable apologies: there being but one apology, to flee from the Babylonian furnace, to keep far from the Egyptian harlot, though one must escape her hands naked. [1605]

For so shall we both enjoy much delight, our conscience not accusing us, and we shall live this present life with chastity, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might, now and ever, and world without end. Amen.

Footnotes:

[1560] [R.V. text, "But wherefore went ye out? to see a prophet?" In the margin the received reading is given. Chrysostom gives the latter here, but has the other in his comments. See sec. 2.--R.]

[1561] Matthew 9:4.

[1562] huphormosan

[1563] Matthew 11:8.

[1564] Matthew 11:9. [See note 1, p. 243.]

[1565] See Malachi 3:1.

[1566] Matthew 11:10.

[1567] Matthew 11:11.

[1568] [t gnme; "zeal" would be a better rendering, though there is no precise English equivalent.--R.]

[1569] [R.V. , "but little;" Gr. "lesser."]

[1570] Matthew 11:19.

[1571] Matthew 13:55.

[1572] Matthew 3:11.

[1573] Hebrews 3:3.

[1574] Matthew 12:42.

[1575] Or, "by way of economy;" okonomik.

[1576] Psalm 86:8.

[1577] Psalm 77:13.

[1578] "Many will understand this of the Saviour; that he who is less in time is greater in dignity. But let us simply understand, that every Saint who is already with God is greater than he whose post is yet in the battle. For it is one thing to possess the crown of victory, another still to fight in the battle. Some will take it that the lowest angel serving God in Heaven is greater than any, even the first of men who as yet dwells on earth." St. Jerome, in loco. "Finally, it is so utterly impossible that there should be any comparison between John and the Son of God, that the former is of less esteem even than the angels. Thus, on the one hand, inasmuch as He had called him an angel" (Malachi 3:1), "He is of course set above men; on the other, because he had declared him chief among those born of women, He therefore added, For he who is lesser in the kingdom of heaven is greater than he: that you might know he could not compare with the angels." St. Ambr. on St. Luke, vii. 27; St. Aug. Contr. Advers. Legis et Proph. ii. xx, states both interpretations, without any preference for either. But in his 13 Tract. on St. John, c. ii. he gives the same as St. Chrysostom.

[1579] Matthew 11:12. [R.V. , "men of violence."]

[1580] Matthew 11:13.

[1581] Malachi 4:5, 6 [LXX. , but with "children" substituted for "son."--R.]

[1582] Malachi 3:1. ["My face," in Malachi 3:1, but "thy face" in the New Testament citations. Comp. verse 10, Mark 1:2, Luke 7:27.--R.]

[1583] Matthew 11:15.

[1584] Matthew 11:16, 17. [The former verse is abridged. R.V. (ver. 17), "We piped unto you, and ye did not dance; we wailed, and ye did not mourn (Greek, beat the breast)."--R.]

[1585] Isaiah 5:4 [LXX. ]

[1586] ["demon."]

[1587] Matthew 11:16-19 [see note 1].

[1588] John 10:41.

[1589] Matthew 11:19. [The text of the Homily agrees with the received text. Comp. Luke 7:35, where this reading is undoubtedly the correct one.--R.]

[1590] Psalm 51:4.

[1591] See Ezekiel 4:5, 12, 13, 24, &c.

[1592] Matthew 11:18.

[1593] John 7:20; viii. 48, 52; x. 20.

[1594] Luke 7:29, 30. [dexmenoi for baptisthnte in Luke.]

[1595] Matthew 11:20, 21.

[1596] John 1:44.

[1597] [R.V. , "Hades."]

[1598] Matthew 11:22-24. [The Greek here agrees with the received text. In verse 23 the R.V. follows a different and better established reading.--R.]

[1599] Ezekiel 16:51. [The LXX. is not cited with verbal accuracy.--R.]

[1600] Isaiah 36:12.

[1601] Philip. iv. 4.

[1602] aphosiomeno, "just saying, God forgive me;' just doing enough to come without scruple." Vid. Suicer in verb. who quotes St. Chrys. on Ps. 41.. "Let us not come in hither anyhow nor make our responses aphosiomenoi, just well enough to keep off a curse" (i. 617, Sav.) Also Hom. XXIX. on Acts, t. iv. p. 777. "How may one form a judgment of a church? If we go away daily with some profit, great or small, not simply satisfying a rule and aphosiomenoi, quitting ourselves of a scruple." Again, ibid. "What we do, is turned into a mere regulation and aphososi, a formal deprecation of a curse." Cf. Is?us de Appollodori Hered. p. 185. Ed. Reiske, "not aphosiomeno, but preparing himself as well as possible."

[1603] The women in plays were personated by men: those mentioned below were singers; the slave's part is described in the next sentence.

[1604] i. e., to tyrants, such as Pisistratus and others.

[1605] Genesis 39:12.

"Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as doves."

Having made them feel confident about their necessary food, and opened unto them all men's houses, and having invested their entrance with an appearance to attract veneration, charging them not to come in as wanderers, and beggars, but as much more venerable than those who received them (for this He signifies by His saying, "the workman is worthy of his hire;" and by His commanding them to inquire, who was worthy, and there to remain, and enjoining them to salute such as receive them; and by His threatening such as receive them not with those incurable evils): having I say, in this way cast out their anxiety, and armed them with the display of miracles, and made them as it were all iron and adamant, by delivering them from all worldly things, and enfranchising them from all temporal care: He speaks in what follows of the evils also that were to befall them; not only those that were to happen soon after, but those too that were to be in long course of time; from the first, even long beforehand, preparing them for the war against the devil. Yea, and many advantages were hence secured; and first, that they learnt the power of His foreknowledge; secondly, that no one should suspect, that through weakness of their Master came these evils upon them; thirdly, that such as undergo these things should not be dismayed by their falling out unexpectedly, and against hope; fourthly, that they might not at the very time of the cross be troubled on hearing these things. For indeed, they were just so affected at that time; when also He upbraided them, saying, "Because I have said these things unto you, sorrow hath filled your hearts; and none of you asketh me, whither goest Thou?" [1406] And yet He had said nothing as yet touching Himself, as that He should be bound, and scourged, and put to death, that He might not hereby also confound their minds; but for the present He announces before what should happen to themselves.

Then, that they might learn that this system of war is new, and the manner of the array unwonted; as He sends them bare, and with one coat, and unshod, and without staff, and without girdle or scrip, and bids them be maintained by such as receive them; so neither here did He stay His speech, but to signify His unspeakable power, He saith, "Even thus setting out, exhibit the gentleness of "sheep," and this, though ye are to go unto "wolves;" and not simply unto wolves, but "into the midst of wolves."

And He bids them have not only gentleness as sheep, but also the harmlessness of the dove. "For thus shall I best show forth my might, when sheep get the better of wolves, and being in the midst of wolves, and receiving a thousand bites, so far from being consumed, do even work a change on them a thing far greater and more marvellous than killing them, to alter their spirit, and to reform their mind; and this, being only twelve, while the whole world is filled with the wolves."

Let us then be ashamed, who do the contrary, who set like wolves upon our enemies. For so long as we are sheep, we conquer: though ten thousand wolves prowl around, we overcome and prevail. But if we become wolves, we are worsted, for the help of our Shepherd departs from us: for He feeds not wolves, but sheep: and He forsakes thee, and retires, for neither dost thou allow His might to be shown. Because, as He accounts the whole triumph His own, if thou being ill used, show forth gentleness; so if thou follow it up and give blows, thou obscurest His victory.

2. But do thou consider, I pray thee, who they are that hear these injunctions, so hard and laborious: the timid and ignorant; the unlettered and uninstructed; such as are in every respect obscure, who have never been trained up in the Gentile laws, who do not readily present themselves in the public places; the fishermen, the publicans, men full of innumerable deficiencies. For if these things were enough to confound even the lofty and great, how were they not enough to cast down and dismay them that were in all respects untried, and had never entertained any noble imagination? But they did not cast them down.

"And very naturally," some one may perhaps say; "because He gave them power to cleanse lepers, to drive out devils." I would answer as follows: Nay, this very thing was enough especially to perplex them, that for all their raising the dead, they were to undergo these intolerable evils, both judgments, and executions, and the wars which all would wage on them, and the common hatred of the world; and that such terrors await them, while themselves are working miracles.

3. What then is their consolation for all these things? The power of Him that sends them. Wherefore also He puts this before all, saying, "Behold, I send you." This suffices for your encouragement, this for confidence, and fearing none of your assailants.

Seest thou authority? seest thou prerogative? seest thou invincible might? Now His meaning is like this: "Be not troubled" (so He speaks), "that sending you among wolves, I command you to be like sheep and like doves. For I might indeed have done the contrary, and have suffered you to undergo nothing terrible, nor as sheep to be exposed to wolves; I might have rendered you more formidable than lions; but it is expedient that so it should be. This makes you also more glorious; this proclaims also my power."

This He said also unto Paul: "My grace is sufficient for thee, for my strength is made perfect in weakness." [1407] "It is I, now mark it, who have caused you so to be." For in saying, "I send you forth as sheep," He intimates this. "Do not therefore despond, for I know, I know certainly, that in this way more than any other ye will be invincible to all."

After this, that they may contribute something on their own part also, and that all might not seem to be of His grace, nor they supposed to be crowned at random, and vainly, He saith, "Be ye therefore wise as serpents, and harmless as doves." "But what," it might be said, "will our wisdom avail in so great dangers? nay, how shall we be able to have wisdom at all, when so many waves are drenching us all over? For let a sheep be ever so wise, when it is in the midst of wolves, and so many wolves, what will it be able to do? Let the dove be ever so harmless, what will it profit, when so many hawks are assailing it?" In the brutes indeed, not at all: but in you as much as possible.

But let us see what manner of wisdom He here requires. That of the serpent, He saith. For even as that animal gives up everything, and if its very body must be cut off, doth not very earnestly defend it, so that it may save its head; in like manner do thou also, saith He, give up every thing but the faith; though goods, body, life itself, must be yielded. For that is the head and the root; and if that be preserved, though thou lose all, thou wilt recover all with so much the more splendor. [1408]

On this account then He neither commanded to be merely a simple and single-hearted sort of person, nor merely wise; but hath mixed up both these, so that they may become virtue; taking in the wisdom of the serpent that we may not be wounded in our vitals; and the harmlessness of the dove, that we may not retaliate on our wrongdoers, nor avenge ourselves on them that lay snares; since wisdom again is useless, except this be added. Now what, I ask, could be more strict than these injunctions? Why, was it not enough to suffer wrong? Nay, saith He, but I do not permit thee so much as to be indignant. For this is "the dove." As though one should cast a reed into fire, and command it not to be burnt by the fire, but to quench it.

However, let us not be troubled; nay, for these things have come to pass, and have had an accomplishment, and have been shown in very deed, and men became wise as serpents, and harmless as doves; not being of another nature, but of the same with us.

Let not then any one account His injunctions impracticable. For He beyond all others knows the nature of things; He knows that fierceness is not quenched by fierceness, but by gentleness. And if in men's actual deeds too thou wouldest see this result, read the book of the Acts of the Apostles, and thou wilt see how often, when the people of the Jews had risen up against them and were sharpening their teeth, these men, imitating the dove, and answering with suitable meekness, did away with their wrath, quenched their madness, broke their impetuosity. As when they said, "Did not we straitly command you, that ye should not speak in this name?" [1409] although able to work any number of miracles, they neither said nor did anything harsh, but answered for themselves with all meekness, saying, "Whether it be right to hearken unto you more than unto God, judge ye." [1410]

Hast thou seen the harmlessness of the dove? Behold the wisdom of the serpent. "For we cannot but speak the things, which we know and have heard." [1411] Seest thou how we must be perfect on all points, so as neither to be abased by dangers, nor provoked by anger?

4. Therefore He said also, [1412]

"Beware of men, for they shall deliver you up to councils, and they shall scourge you in their synagogues: and ye shall be brought before governors and kings for my sake, for a testimony to them and the Gentiles."

Thus again is He preparing them to be vigilant, in every case assigning to them the sufferance of wrong, and permitting the infliction of it to others; to teach thee that the victory is in suffering evil, and that His glorious trophies are thereby set up. For He said not at all, "Fight ye also, and resist them that would vex you," but only, "Ye shall suffer the utmost ills."

O how great is the power of Him that speaks! How great the self-command of them that hear! For indeed we have great cause to marvel, how they did not straightway dart away from Him on hearing these things, apt as they were to be startled at every sound, and such as had never gone further than that lake, around which they used to fish; and how they did not reflect, and say to themselves, "And whither after all this are we to flee? The courts of justice against us, the kings against us, the governors, the synagogues of the Jews, the nations of the Gentiles, the rulers, and the ruled." (For hereby He not only forewarned them of Palestine, and the ills therein, but discovered also the wars throughout the world, saying, "Ye shall be brought before kings and governors;" signifying that to the Gentiles also He was afterwards to send them as heralds.) "Thou hast made the world our enemy, Thou hast armed against us all them that dwell on the earth, peoples, tyrants, kings."

And what follows again is much more fearful, since men are to become on our account murderers of brothers, of children, of fathers.

"For the brother," saith He, "shall deliver up the brother to death, and the father the child; and children shall rise up against their parents, and cause them to be put to death." [1413]

"How, then," one might say, "will the rest of men believe, when they see on our account, children slain by their fathers, and brethren by brethren, and all things filled with abominations?" What? will not men, as though we were destructive demons, will they not, as though we were devoted, and pests of the world, drive us out from every quarter, seeing the earth filled with blood of kinsmen, and with so many murderers? Surely fair is the peace (is it not?) which we are to bring into men's houses and give them, while we are filling those houses with so many slaughters. Why, had we been some great number of us, instead of twelve; had we been, instead of "unlearned and ignorant," wise, and skilled in rhetoric, and mighty in speech; nay more, had we been even kings, and in possession of armies and abundance of wealth; how could we have persuaded any, while kindling up civil wars, yea, and other wars far worse than they? Why, though we were to despise our own safety, which of all other men will give heed to us?"

But none of these things did they either think or say, neither did they require any account of His injunctions, but simply yielded and obeyed. And this came not from their own virtue only, but also of the wisdom of their Teacher. For see how to each of the fearful things He annexed an encouragement; as in the case of such as received them not, He said, "It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city;" so here again, when He had said, "Ye shall be brought before governors and kings," He added, "for my sake, for a testimony to them, and the Gentiles." And this is no small consolation, that they are suffering these things both for Christ, and for the Gentiles' conviction. Thus God, though no one regard, is found to be everywhere doing His own works. Now these things were a comfort to them, not that they desired the punishment of other men, but that they might have ground of confidence, as sure to have Him everywhere present with them, who had both foretold and foreknown these things; and because not as wicked men, and as pests, were they to suffer all this.

And together with these, He adds another, and that no small consolation for them, saying,

"But when they deliver you up, take no thought [1414] how or what ye shall speak, for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you." [1415]

For lest they should say, "How shall we be able to persuade men, when such things are taking place?" He bids them be confident as to their defense also. And elsewhere indeed He saith, "I will give you a mouth and wisdom;" [1416] but here, "It is the Spirit of your Father that speaketh in you," advancing them unto the dignity of the prophets. Therefore, when He had spoken of the power that was given, then He added also the terrors, the murders, and the slaughters.

"For the brother shall deliver up the brother," saith He, "to death, and the father the child, and the children shall rise up against their parents, and cause them to be put to death." [1417]

And not even at this did He stop, but added also what was greatly more fearful, and enough to shiver a rock to pieces: "And ye shall be hated of all men." And here again the consolation is at the doors, for, "For my name's sake," saith He, "ye shall suffer these things." And with this again another, "But he that endureth to the end, the same shall be saved." [1418]

And these things in another point of view likewise were sufficient to rouse up their spirits; since at any rate the power of their gospel was to blaze up so high, as that nature should be despised, and kindred rejected, and the Word preferred to all, chasing all mightily away. For if no tyranny of nature is strong enough to withstand your sayings, but it is dissolved and trodden under foot, what else shall be able to get the better of you? Not, however, that your life will be in security, because these things shall be; but rather ye will have for your common enemies and foes them that dwell in the whole world.

5. Where now is Plato? Where Pythagoras? Where the long chain [1419] of the Stoics? For the first, after having enjoyed great honor, was so practically refuted, as even to be sold out of the country, [1420] and to succeed in none of his objects, no, not go much as in respect of one tyrant: yea, he betrayed his disciples, and ended his life miserably. And the Cynics, mere pollutions as they were, have all passed by like a dream and a shadow. And yet assuredly no such thing ever befell them, but rather they were accounted glorious for their heathen philosophy, and the Athenians made a public monument of the epistles of Plato, sent them by Dion; and they passed all their time at ease, and abounded in wealth not a little. Thus, for instance, Aristippus was used to purchase costly harlots; and another made a will, leaving no common inheritance; and another, when his disciples had laid themselves down like a bridge, walked on them; and he of Sinope, they say, even behaved himself unseemly in the market place.

Yea, these are their honorable things. But there is no such thing here, but a strict temperance, and a perfect decency, and a war against the whole world in behalf of truth and godliness, and to be slain every day, and not until hereafter their glorious trophies.

But there are some also, one may say, skilled in war amongst them; as Themistocles, Pericles. But these things too are children's toys, compared with the acts of the fishermen. For what canst thou say? That he persuaded the Athenians to embark in their ships, when Xerxes was marching upon Greece? Why in this case, when it is not Xerxes marching, but the devil with the whole world, and his evil spirits innumerable assailing these twelve men, not at one crisis only, but throughout their whole life, they prevailed and vanquished; and what was truly marvellous, not by slaying their adversaries, but by converting and reforming them.

For this especially you should observe throughout, that they slew not, nor destroyed such as were plotting against them, but having found them as bad as devils, they made them rivals of angels, enfranchising human nature from this evil tyranny, while as to those execrable demons that were confounding all things, they drave them out of the midst of markets, and houses, or rather even from the very wilderness. And to this the choirs of the monks bear witness, whom they have planted everywhere, clearing out not the habitable only, but even the uninhabitable land. And what is yet more marvellous, they did not this in fair conflict, but in the enduring of evil they accomplished it all. Since men actually had them in the midst, twelve unlearned persons, binding, scourging, dragging them about, and were not able to stop their mouths; but as it is impossible to bind the sunbeam, so also their tongue. And the reason was, "it was not they" themselves "that spake," but the power of the Spirit. Thus for instance did Paul overcome Agrippa, and Nero, who surpassed all men in wickedness. "For the Lord," saith he, "stood with me, and strengthened me, and delivered me out of the mouth of the lion." [1421]

But do thou also admire them, how when it was said to them, "Take no thought," they yet believed, and accepted it, and none of the terrors amazed them. And if thou say, He gave them encouragement enough, by saying, "It shall be the Spirit of your Father that shall speak;" even for this am I most amazed at them, that they doubted not, nor sought deliverance from their perils; and this, when not for two or three years were they to suffer these things, but all their life long. For the saying, "He that endureth to the end, the same shall be saved," is an intimation of this.

For His will is, that not His part only should be contributed, but that the good deeds should be also done of them. Mark, for instance, how from the first, part is His, part His disciples'. Thus, to do miracles is His, but to provide nothing is theirs. Again, to open all men's houses, was of the grace from above; but to require no more than was needful, of their own self-denial. "For the workman is worthy of his hire." Their bestowing peace was of the gift of God, their inquiring for the worthy, and not entering in without distinction unto all, of their own self command. Again, to punish such as received them not was His, but to retire with gentleness from them, without reviling or insulting them, was of the apostles' meekness. To give the Spirit, and cause them not to take thought, was of Him that sent them, but to become like sheep and doves, and to bear all things nobly, was of their calmness and prudence. To be hated and not to despond, and to endure, was their own; to save them that endured, was of Him who sent them.

Wherefore also He said, "He that endureth to the end, the same shall be saved." That is, because the more part are wont at the beginning indeed to be vehement, but afterwards to faint, therefore saith He, "I require the end." For what is the use of seeds, flourishing indeed at first, but a little after fading away? Therefore it is continued patience that He requires of them. I mean, lest any say, He wrought the whole Himself, and it was no wonder that they should prove such, suffering as they did nothing intolerable; therefore He saith unto them, "There is need also of patience on your part. For though I should rescue you from the first dangers, I am reserving you for others more grievous, and after these again others will succeed; and ye shall not cease to have snares laid for you, so long as ye have breath." For this He intimated in saying, "But he that endureth to the end, the same shall be saved."

For this cause then, though He said, "Take no thought what ye shall speak;" yet elsewhere He saith, "Be ready to give an answer to every man that asketh you a reason of the hope that is in you." [1422] That is, as long as the contest is among friends, He commands us also to take thought; but when there is a terrible tribunal, and frantic assemblies, and terrors on all sides, He bestows the influence from Himself, that they may take courage and speak out, and not be discouraged, nor betray the righteous cause.

For in truth it was a very great thing, for a man occupied about lakes, and skins, and receipt of custom, when tyrants were on their thrones, and satraps, and guards standing by them, and the swords drawn, and all standing on their side; to enter in alone, bound, hanging down his head, and yet be able to open his mouth. For indeed they allowed them neither speech nor defense with respect to their doctrines, but set about torturing them to death, as common pests of the world. For "They," it is said, "that have turned the world upside down, are come hither also;" and again, "They preach things contrary to the decrees of C?sar, saying that Jesus Christ is king." [1423] And everywhere the courts of justice were preoccupied by such suspicions, and much influence from above was needed, for their showing both the truth of the doctrine they preached, and that they are not violating the common laws; so that they should neither, while earnest to speak of the doctrine, fall under suspicion of overturning the laws; nor again, while earnest to show that they were not overturning the common government, corrupt the perfection of their doctrines: all which thou wilt see accomplished with all due consideration, both in Peter and in Paul, and in all the rest. Yea, and as rebels and innovators, and revolutionists, they were accused all over the world; yet nevertheless they both repelled this impression, and invested themselves with the contrary, all men celebrating them as saviors, and guardians, and benefactors. And all this they achieved by their much patience. Wherefore also Paul said, "I die daily;" [1424] and he continued to "stand in jeopardy" unto the end.

6. What then must we deserve, having such high patterns, and in peace giving way to effeminacy, and remissness? With none to make war (it is too evident) we are slain; we faint when no man pursues, in peace we are required to be saved, and even for this we are not sufficient. And they indeed, when the world was on fire, and the pile was being kindled over the whole earth, entering, snatched from within, out of the midst of the flame, such as were burning; but thou art not able so much as to preserve thyself.

What confidence then will there be for us? What favor? There are no stripes, no prisons, no rulers, no synagogues, nor aught else of that kind to set upon us; yea, quite on the contrary we rule and prevail. For both kings are godly, and there are many honors for Christians, and precedences, and distinctions, and immunities, and not even so do we prevail. And whereas they being daily led to execution, both teachers and disciples, and bearing innumerable stripes, and continual brandings, were in greater luxury than such as abide in Paradise; we who have endured no such thing, not even in a dream, are softer than any wax. "But they," it will be said, "wrought miracles." Did this then keep them from the scourge? did it free them from persecution? Nay, for this is the strange thing, that they suffered such things often even at the hands of them whom they benefited, and not even so were they confounded, receiving only evil for good. But thou if thou bestow on any one any little benefit, and then be requited with anything unpleasant, art confounded, art troubled, and repentest of that which thou hast done.

If now it should happen, as I pray it may not happen nor at any time fall out, that there be a war against churches, and a persecution, imagine how great will be the ridicule, how sore the reproaches. And very naturally; for when no one exercises himself in the wrestling school, how shall he be distinguished in the contests? What champion, not being used to the trainer, will be able, when summoned by the Olympic contests, to show forth anything great and noble against his antagonist? Ought we not every day to wrestle and fight and run? See ye not them that are called Pentathli, when they have no antagonists, how they fill a sack with much sand, and hanging it up try their full strength thereupon? And they that are still younger, practise the fight against their enemies upon the persons of their companions.

These do thou also emulate, and practise the wrestlings of self denial. For indeed there are many that provoke to anger, and incite to lust, and kindle a great flame. Stand therefore against thy passions, bear nobly the mental pangs, that thou mayest endure also those of the body.

7. For so the blessed Job, if he had not exercised himself well before his conflicts, would not have shone so brightly in the same. Unless he had practised freedom from all despondency, he would have uttered some rash word, when his children died. But as it was he stood against all the assaults, against ruin of fortune, and destruction of so great affluence: against loss of children, against his wife's commiseration, against plagues in body, against reproaches of friends, against revilings of servants.

And if thou wouldest see his ways of exercise also, hear him saying, how he used to despise wealth: "If I did but rejoice," saith he, "because my wealth was great: if I set gold up for a heap, if I put my trust in a precious stone." [1425] Therefore neither was he confounded at their being taken away, since he desired them not when present.

Hear how he also managed what related to his children, not giving way to undue softness, as we do, but requiring of them all circumspection. For he who offered sacrifice even for their secret sins, imagine how strict a judge he was of such as were manifest. [1426]

And if thou wouldest also hear of his strivings after continence, hearken to him when he saith, "I made a covenant with mine eyes, that I should not think upon a maid." [1427] For this cause his wife did not break his spirit, for he loved her even before this, not however immoderately, but as is due to a wife.

Wherefore I am led even to marvel, whence it came into the devil's thought to stir up the contest, knowing as he did of his previous training. Whence then did it occur to him? The monster is wicked, and never despairs: and this turns out to us a very great condemnation that he indeed never gives up the hope of our destruction, but we despair of our own salvation.

But for bodily mutilation and indignity, mark how he practised himself. Why, inasmuch as he himself had never undergone any such thing, but had continued to live in wealth and luxury, and in all other splendor, he used to divine other men's calamities, one by one. And this he declared, when he said, "For the thing which I greatly feared is come upon me; and that which I was afraid of is come unto me." [1428] And again, "But I wept for every helpless man, and groaned when I saw a man in distress." [1429]

So because of this, nothing of what happened confounded him, none of those great and intolerable ills. For I bid thee not look at the ruin of his substance, nor at the loss of his children, nor at that incurable plague, nor at his wife's device against him; but at those things which are far more grievous than these.

"And what," saith one, "did Job suffer more grievous than these? for from his history there is nothing more than these for us to learn." Because we are asleep, we do not learn, since he surely that is anxious, and searches well for the pearl, will know of many more particulars than these. For the more grievous, and apt to infuse greater perplexity, were different.

And first, his knowing nothing certain about the kingdom of heaven, and the resurrection; which indeed he also spoke of, lamenting. "For I shall not live alway, that I should suffer long." [1430] Next, his being conscious to himself of many good works. Thirdly, his being conscious of no evil thing. Fourthly, his supposing that at God's hands he was undergoing it; or if at the devil's, this again was enough to offend him. Fifthly, his hearing his friends accusing him of wickedness, "For thou hast not been scourged," say they, "according to what thy sins deserve." [1431] Sixthly, his seeing such as lived in wickedness prospering, and exulting over him. Seventhly, not having any other to whom he might look as even having ever suffered such things.

8. And if thou wouldest learn how great these things are, consider our present state. For if now, when we are looking for a kingdom, and hoping for a resurrection, and for the unutterable blessings, and are conscious to ourselves of countless evil deeds, and when we have so many examples, and are partakers of so high a philosophy; should any persons lose a little gold, and this often, after having taken it by violence, they deem life not to be lived in, having no wife to lay sore on them, nor bereaved of children, nor reproached by friends, nor insulted by servants, but rather having many to comfort them, some by words, some by deeds; of how noble crowns must not he be worthy, who seeing what he had gotten together by honest labor, snatched away from him for nought and at random, and after all that, undergoing temptations without number, like sleet, yet throughout all abides unmoved, and offers to the Lord his due thanksgiving for it all?

Why, though no one had spoken any of the other taunts, yet his wife's words alone were sufficient utterly to shake a very rock. Look, for example, at her craft. No mention of money, none of camels, and flocks, and herds, (for she was conscious of her husband's self command with regard to these), but of what was harder to bear than all these, I mean, their children; and she deepens the tragedy, and adds to it her own influence.

Now if when men were in wealth, and suffering no distress, in many things and oft have women prevailed on them: imagine how courageous was that soul, which repulsed her, assaulting him with such powerful weapons, and which trod under foot the two most tyrannical passions, desire and pity. And yet many having conquered desire, have yielded to pity. That noble Joseph, for instance, held in subjection the most tyrannical of pleasures, and repulsed that strange woman, plying him as she did with innumerable devices; but his tears he contained not, but when he saw his brethren that had wronged him, he was all on fire with that passion, and quickly cast off the mask, and discovered the part he had been playing. [1432] But when first of all she is his wife, and when her words are piteous, and the moment favorable for her, as well as his wounds and his stripes, and those countless waves of calamities; how can one otherwise than rightly pronounce the soul impassive to so great a storm to be firmer than any adamant?

Allow me freely to say, that the very apostles, if not inferior to this blessed man, are at least not greater than he was. For they indeed were comforted by the suffering for Christ; and this medicine was so sufficient daily to relieve them, that the Lord puts it everywhere, saying, "for me, for my sake," and, "If they call me, the master of the house, Beelzebub." [1433] But he was destitute of this encouragement, and of that from miracles, and of that from grace; for neither had he so great power of the Spirit.

And what is yet greater, nourished in much delicacy, not from amongst fishermen, and publicans, and such as lived frugally, but after enjoyment of so much honor, he suffered all that he did suffer. And what seemed hardest to bear in the case of the apostles, this same he also underwent, being hated of friends, of servants, of enemies, of them who had received kindness of him: and the sacred anchor, the harbor without waves, namely, that which was said to the apostles, "for my sake," of this he had no sight.

I admire again the three children, for that they dared the furnace, that they stood up against a tyrant. But hear what they say, "We serve not thy Gods, nor worship the image which thou hast set up." [1434] A thing which was the greatest encouragement to them, to know of a certainty that for God they are suffering all whatsoever they suffer. But this man knew not that it was all conflicts, and a wrestling; for had he known it, he would not have felt what was happening. At any rate, when he heard, "Thinkest thou that I have uttered to thee mine oracles for nought, or that thou mightest be proved righteous?" [1435] consider how straightway, at a bare word, he breathed again, how he made himself of no account, how he accounted himself not so much as to have suffered what he had suffered, thus saying, "Why do I plead any more, being admonished and reproved of the Lord, hearing such things, I being nothing?" [1436] And again, "I have heard of Thee before, as far as hearing of the ear; but now mine eye hath seen Thee; wherefore I have made myself vile, and have melted away; and I accounted myself earth and ashes." [1437]

This fortitude then, this moderation, of him that was before law and grace, let us also emulate, who are after law and grace; that we may also be able to share with him the eternal tabernacles; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the victory forever and ever. Amen.

Footnotes:

[1406] John 16:6, 5.

[1407] 2 Corinthians 12:9.

[1408] periphanea .

[1409] Acts 5:28.

[1410] Acts 4:19.

[1411] Acts 4:20.

[1412] Matthew 10:17, 18.

[1413] Matthew 10:21.

[1414] [R.V. , "be not anxious."]

[1415] Matthew 10:19, 20.

[1416] Luke 21:15.

[1417] Matthew 10:21.

[1418] Matthew 10:22....

[1419] ormatho.

[1420] For the story of Plato's slavery, see Diogen. Laertius, lib. 3; St. Chrys. in 1 Cor. om. IV. sec. 9; and Plutarch (as there quoted) in his Life of Dion; as to its authenticity, see Mitford's Greece, iv. c. 31, sec. 8.

[1421] 2 Timothy 4:17.

[1422] 1 Peter 3:15.

[1423] Acts 17:6, 7.

[1424] 1 Corinthians 15:31, 30.

[1425] Job 31:25, 24, LXX.

[1426] Job 1:5.

[1427] Job 31:1.

[1428] Job 3:25.

[1429] Job 30:25.

[1430] Job 7:16, LXX.

[1431] Job 11:6.

[1432] drma.

[1433] Matthew 10:25.

[1434] Daniel 3:18.

[1435] Job 40.3, LXX.

[1436] Job 40.4, LXX.

[1437] Job 42:5, 6, LXX.

"But when they persecute you in this city, flee ye into the other; for verily I say unto you, ye shall not have gone over the cities of Israel, till the Son of Man be come."

Having spoken of those fearful and horrible things, enough to melt very adamant, which after His cross, and resurrection, and assumption, were to befall them, He directs again His discourse to what was of more tranquil character, allowing those whom He is training to recover breath, and affording them full security. For He did not at all command them, when persecuted, to close with the enemy, but to fly. That is, it being so far but a beginning, and a prelude, He gave His discourse a very condescending turn. For not now of the ensuing persecutions is He speaking, but of those before the cross and the passion. And this He showed by saying, "Ye shall not have gone over the cities of Israel, till the Son of Man be come." That is, lest they should say, "What then, if when persecuted we flee, and there again they overtake us, and drive us out?"--to destroy this fear, He saith, "Ye shall not have gone round Palestine first, but I will straightway come upon you."

And see how here again He doeth not away with the terrors, but stands by them in their perils. For He said not, "I will snatch you out, and will put an end to the persecutions;" but what? "Ye shall not have gone over the cities of Israel, till the Son of Man be come." Yea, for it sufficed for their consolation, simply to see Him.

But do thou observe, I pray thee, how He doth not on every occasion leave all to grace, but requires something also to be contributed on their part. "For if ye fear," saith He, "flee," for this He signified by saying, "flee ye," and "fear not." [1438] And He did not command them to flee at first, but when persecuted to withdraw; neither is it a great distance that He allows them, but so much as to go about the cities of Israel.

Then again, He trains them for another branch of self-command; first, casting out all care for their food: secondly, all fear of their perils; and now, that of calumny. Since from that first anxiety He freed them, by saying, "The workman is worthy of his hire," [1439] and by signifying that many would receive them; and from their distress about their dangers, by saying, "Take no thought how or what ye shall speak," and, "He that endureth unto the end, the same shall be saved." [1440]

But since withal it was likely that they should also bring upon themselves an evil report, which to many seems harder to bear than all; see whence He comforts them even in this case, deriving the encouragement from Himself, and from all that had been said touching Himself; to which nothing else was equal. For as He said in that other place, "Ye shall be hated of all men," and added, "for my name's sake," so also here.

And in another way He mitigates it, joining a fresh topic to that former. What kind of one then is it?

"The disciple," saith He, "is not above his Master, nor the servant above his Lord. It is enough for the disciple that he be as his Master, and the servant as his Lord. If they have called the Master of the house Beelzebub, how much more shall they call them of His household? Fear them not therefore." [1441]

See how He discovers Himself to be the Lord and God and Creator of all things. What then? Is there not any disciple above his Master, or servant above his Lord? [1442] So long as he is a disciple, and a servant, he is not, by the nature of that honor. For tell me not here of the rare instances, but take the principle from the majority. And He saith not, "How much more His servants," but "them of His household," to show how very near He felt them to be to Him. [1443] And elsewhere too He said, "Henceforth I call you not servants; ye are my friends." [1444] And He said not, If they have insulted the Master of the house, and calumniated Him; but states also the very form of the insult, that they "called Him Beelzebub."

Then He gives also another consolation, not inferior to this: for this indeed is the greatest; but because for them who were not yet living strictly, there was need also of another, such as might have special power to refresh them, He states it likewise. And the saying seems indeed in form to be an universal proposition, nevertheless not of all matters, but of those in hand only, is it spoken. For what saith He?

"There is nothing covered, that shall not be revealed; nor hid, that shall not be known." [1445] Now what He saith is like this. It is indeed sufficient for your encouragement, that I also shared with you in the same reproach; I who am your Master and Lord. But if it still grieve you to hear these words, consider this other thing too, that even from this suspicion ye will soon be released. For why do ye grieve? At their calling you sorcerers and deceivers? But wait a little, and all men will address you as saviors, and benefactors of the world. Yea, for time discovers all things that are concealed, it will both refute their false accusation, and make manifest your virtue. For when the event shows you saviors, and benefactors, and examples of all virtue, men will not give heed to their words, but to the real state of the case; and they will appear false accusers, and liars, and slanderers, but ye brighter than the sun, length of time revealing and proclaiming you, and uttering a voice clearer than a trumpet, and making all men witnesses of your virtue. Let not therefore what is now said humble you, but let the hope of the good things to come raise you up. For it cannot be, that what relates to you should be hid.

2. Then, having rid them of all distress, and fears, and anxiety, and set them above men's reproaches, then, and not till then, He seasonably discourses to them also of boldness in their preaching.

For, "What I tell you," saith He, "in darkness, that speak ye in light; and what ye have heard in the ear, that preach ye [1446] upon the housetops." [1447]

Yet it was not at all darkness, when He was saying these things; neither was He dis coursing unto them in the ear; but He used a strong figure, thus speaking. That is, because He was conversing with them alone, and in a small corner of Palestine, therefore He said, "in darkness," and "in the ear;" contrasting the boldness of speech, which He was hereafter to confer on them, with the tone of the conversation which was then going on. "For not to one, or two, or three cities, but to the whole world ye shall preach," saith He, "traversing land and sea, the inhabited country, and the desert; to princes alike and tribes, to philosophers and orators, saying all with open face, [1448] and with all boldness of speech." Therefore, He said, "On the house tops," and, "In the light," without any shrinking, and with all freedom.

And wherefore said He not only, "Preach on the housetops," and "Speak in the light," but added also, "What I tell you in darkness," and "What ye hear in the ear"? It was to raise up their spirits. As therefore when He said, "He that believeth on me, the works that I do shall he do also, and greater works than these shall he do;" [1449] even so here too, to signify that He will do it all by them, and more than by Himself, He inserted this. For "the beginning indeed," saith He, "I have given, and the prelude; but the greater part it is my will to effect through you." Now this is the language of one not commanding only, but also declaring beforehand what was to be, and encouraging them with His sayings, and implying that they should prevail over all, and quietly also removing [1450] again their distress at the evil report. For as this doctrine, after lying hid for a while, shall overspread all things, so also the evil suspicion of the Jews shall quickly perish.

Then, because He had lifted them up on high, He again gives warning of the perils also, adding wings to their mind, and exalting them high above all. For what saith He? "Fear not them which kill the body, but are not able to kill the soul." [1451] Seest thou how He set them far above all things, persuading them to despise not anxiety only and calumny, dangers and plots, but even that which is esteemed of all things most terrible, death? And not death alone, but by violence too? And He said not, "ye shall be slain," but with the dignity that became Him, He set this before them, saying, "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him [1452] which is able to destroy both soul and body in hell;" bringing round the argument, as He ever doth, to its opposite. For what? is your fear, saith He, of death? and are ye therefore slow to preach? Nay for this very cause I bid you preach, that ye fear death: for this shall deliver you from that which is really death. What though they shall slay you? yet over the better part they shall not prevail, though they strive ten thousand ways. Therefore He said not, "Who do not kill the soul," but, who "are not able to kill." For wish it as they may, they shall not prevail. Wherefore, if thou fear punishment, fear that, the more grievous by far.

Seest thou how again He doth not promise them deliverance from death, but permits them to die, granting them more than if He had not allowed them to suffer it? Because deliverance from death is not near so great as persuading men to despise death. You see now, He doth not push them into dangers, but sets them above dangers, and in a short sentence fixes in their mind the doctrines that relate to the immortality of the soul, and having in two or three words implanted a saving doctrine, He comforts them also by other considerations.

Thus, lest they should think, when killed and butchered, that as men forsaken they suffered this, He introduces again the argument of God's providence, saying on this wise: "Are not two sparrows sold for a farthing? And one of them shall not fall into a snare [1453] without your Father. But the very hairs of your head are all numbered." [1454] "For what is viler than they?" saith He; "nevertheless, not even these shall be taken without God's knowledge." For He means not this, "by His operation they fall," for this were unworthy of God; but, "nothing that is done is hid from Him." If then He is not ignorant of anything that befalls us, and loves us more truly than a father, and so loves us, as to have numbered our very hairs; we ought not to be afraid. And this He said, not that God numbers our hairs, but that He might indicate His perfect knowledge, and His great providence over them. If therefore He both knows all the things that are done, and is able to save you, and willing; whatever ye may have to suffer, think not that as persons forsaken ye suffer. For neither is it His will to deliver you from the terrors, but to persuade you to despise them, since this is, more than anything, deliverance from the terrors.

3. "Fear ye not therefore; ye are of more value than many sparrows." [1455] Seest thou that the fear had already prevailed over them? Yea, for He knew the secrets of the heart; therefore He added, "Fear them not therefore;" for even should they prevail, it will be over the inferior part, I mean, the body; which though they should not kill, nature will surely take with her and depart. So that not even this depends on them, but men have it from nature. And if thou fear this, much more shouldest thou fear what is greater, and dread "Him who is able to destroy both soul and body in hell." And He saith not openly now, that it is Himself, "Who is able to destroy both soul and body," but where He before declared Himself to be judge, He made it manifest.

But now the contrary takes place: Him, namely, who is able to destroy the soul, that is, to punish it, we fear not, but those who slay the body, we shudder at. Yet surely while He together with the soul punishes the body also, they cannot even chasten the body, much less the soul: and though they chasten it ever so severely, yet in that way they rather make it more glorious.

Seest thou how He signifies the conflicts to be easy? Because in truth, death did exceedingly agitate their souls, inspiring terror for a time, for that it had not as yet been made easy to overcome, neither had they that were to despise it partaken of the grace of the Spirit.

Having, you see, cast out the fear and distress that was agitating their soul; by what follows He also encourages them again, casting out fear by fear; and not by fear only, but also by the hope of great prizes; and He threatens with much authority, in both ways urging them to speak boldly for the truth; and saith further,

"Whosoever therefore shall confess me before men, him [1456] will I also confess before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven." [1457]

Thus not from the good things only, but also from the opposites, doth He urge them; and He concludes with the dismal part.

And mark His exact care; He said not "me," but "in me," implying that not by a power of his own, but by the help of grace from above, the confessor makes his confession. But of him that denies, He said not, "in me," but "me;" for he having become destitute of the gift, his denial ensues.

"Why then is he blamed," one may say, "if being forsaken, he denies?" Because the being forsaken is the fault of the forsaken person himself.

But why is He not satisfied with the faith in the mind, but requires also the confession with the mouth? To train us up to boldness in speech, and a more abundant love and determination, and to raise us on high. Wherefore also He addresses Himself to all. Nor doth He at all apply this to the disciples only in person, for not them, but their disciples too, He is now rendering noble hearted. Because he that hath learnt this lesson will not only teach with boldness, but will likewise suffer all things easily, and with ready mind. This at any rate brought over many to the apostles, even their belief in this word. Because both in the punishment the infliction is heavier, and in the good things the recompense greater. I mean, whereas he that doeth right hath the advantage in time, [1458] and the delay of the penalty is counted for gain by the sinner: He hath introduced an equivalent, or rather a much greater advantage, the increase of the recompenses. "Hast thou the advantage," saith He, "by having first confessed me here? I also will have the advantage of thee, by giving thee greater things, and unspeakably greater; for I will confess thee there." Seest thou that both the good things and the evil things are there to be dispensed? Why then hasten and hurry thyself? and why seek thy rewards here, thou who art "saved by hope?" [1459] Wherefore, whether thou hast done anything good, and not received its recompense here, be not troubled (for with increase, in the time to come, the reward thereof awaits thee): or whether thou hast done any evil, and not paid the penalty, be not easy; for there will vengeance receive thee, if thou turn not and amend.

But if thou believe it not, from the things here form thy conjecture about things to come also. Why, if in the season of the conflicts they that confess are so glorious, imagine what they will be in the season of the crowns. If the enemies here applaud, how shall that tenderest of all fathers fail to admire and proclaim thee? Yea, then shall we have both our gifts for the good, and our punishments for the evil. So that such as deny shall suffer harm, both here and there; here living with an evil conscience, though they were never to die, they shall be surely dead; and there, undergoing the last penalty: but the other sort will profit both here and there, both here making a gain of their death, and in this way becoming more glorious than the living, and there enjoying those unspeakable blessings.

God then is in no wise prompt to punish only, but also to confer benefits; and for this last more than for the first. But why hath He put the reward once only, the punishment twice? He knows that this would be more apt to correct us. For this cause when He had said, "Fear Him which is able to destroy both soul and body in hell," He saith again, "Him will I also deny." So doth Paul also, continually making mention of hell.

Thus we see that He, having by all ways trained on His scholar (both by opening Heaven to him, and by setting before him that fearful judgment-seat, and by pointing to the amphitheatre of angels, and how in the midst of them the crowns shall be proclaimed, which thing would thenceforth prepare the way for the word of godliness to be very easily received); in what follows, lest they grow timid and the word be hindered, He bids them be prepared even for slaughter itself; to make them aware that such as continue in their error, will have to suffer (among other things) for plotting against them.

4. Let us therefore despise death, although the time be not come that requires it of us; for indeed it will translate us to a far better life. "But the body decays." Why, on this account most especially we ought to rejoice, because death decays, and mortality perishes, not the substance of the body. For neither, shouldest thou see a statue being cast, wouldest thou call the process destruction, but an improved formation. Just so do thou reason also concerning the body, and do not bewail. Then it were right to bewail, had it remained in its chastisement.

"But," saith one, "this ought to take place without the decay of our bodies; they should continue entire." And what would this have advantaged either the living or the departed? How long are ye lovers of the body? How long are ye rivetted to the earth and gaping after shadows? Why, what good would this have done? or rather, what harm would it not have done? For did our bodies not decay, in the first place the greatest of all evils, pride, would have continued with many. For if even while this is going on, and worms gushing out, many have earnestly sought to be gods; what would not have been the result did the body continue?

In the second place, it would not be believed to be of earth; for if, its end witnessing this, some yet doubt; what would they not have suspected if they did not see this? Thirdly, the bodies would have been excessively loved; and most men would have become more carnal and gross; and if even now some cleave to men's tombs and coffins, after that themselves have perished, what would they not have done, if they had even their image preserved? Fourthly, they would not have earnestly desired the things to come. Fifthly, they that say the world is eternal, would have been more confirmed, and would have denied God as Creator. Sixthly, they would not have known the excellence of the soul, and how great a thing is the presence of a soul in a body. Seventhly, many of them that lose their relations would have left their cities, and have dwelt in the tombs, and have become frantic, conversing continually with their own dead. For if even now men form to themselves images, since they cannot keep the body (for neither is it possible, but whether they will or no it glides and hurries from them), and are rivetted to the planks of wood; what monstrous thing would they not then have devised? To my thinking, the generality would have even built temples for such bodies, and they that are skilled in such sorceries would have persuaded evil spirits to speak through them; since at least even now, they that venture on the arts of necromancy attempt many things more out of the way than these. And how many idolatries would not have arisen from hence? when men even after the dust and ashes, are yet eager in those practices.

God therefore, to take away all our extravagances, and to teach us to stand off from all earthly things, destroys the bodies before our eyes. For even he that is enamored of bodies, and is greatly affected at the sight of a beautiful damsel, if he will not learn by discourse the deformity of that substance, shall know it by the very sight. Yea, many of the like age with her whom he loves, and oftentimes also fairer, being dead, after the first or second day, have emitted an ill savor, and foul matter, and decay with worms. Imagine then what sort of beauty thou lovest, and what sort of elegance has power so to disturb thee. But if bodies did not decay, this would not be well known: but as evil spirits run unto men's graves, so also many of our lovers, continually sitting by the tombs, would have received evil spirits in their soul, and would quickly have perished in this grievous madness.

But as it is, together with all other things this also comforts the soul, that the form is not seen: it brings men to forgetfulness of their affliction. Indeed, if this were not so, there would be no tombs at all, but thou wouldest see our cities having corpses instead of statues, each man desiring to look upon his own dead. And much confusion would arise hence, and none of the ordinary sort would attend to his soul, nor would give room to the doctrine of immortality to enter in: and many other things too, more shocking than these, would have resulted, which even to speak of were unseemly. Wherefore it decays presently, that thou mightest see unveiled the beauty of the soul. For if she be the procurer of all that beauty and life, much more excellent must she herself be. And if she preserve that which is so deformed and unsightly, much more herself.

5. For it is not the body wherein the beauty lies, but the expression, [1460] and the bloom which is shed over its substance by the soul. Now then, I bid thee love that which makes the body also to appear such as it is. And why speak I of death? Nay even in life itself, I would have thee mark how all is hers that is beautiful. For whether she be pleased, she showers roses over the cheeks; or whether she be pained, she takes that beauty, and involves it all in a dark robe. And if she be continually in mirth, the body improves in condition; if in grief, she renders the same thinner and weaker than a spider's web; if in wrath, she hath made it again abominable and foul; if she show the eye calm, great is the beauty that she bestows; if she express envy, very pale and livid is the hue she sheds over us; if love, abundant the gracefulness she at once confers. Thus in fact many women, not being beautiful in feature, have derived much grace from the soul; others again of brilliant bloom, by having an ungracious soul, have marred their beauty. Consider how a face that is pale grows red, and by the variation of color produces great delight, when there is need of shame and blushing. As, on the other hand, if it be shameless, it makes the countenance more unpleasing than any monster.

For nothing is fairer, nothing sweeter than a beauteous soul. For while as to bodies, the longing is with pain, in the case of souls the pleasure is pure and calm. Why then let go the king, and be wild about the herald? Why leave the philosopher, and gape after his interpreter? Hast thou seen a beautiful eye? acquaint thyself with that which is within; and if that be not beautiful, despise this likewise. For surely, didst thou see an ill-favored woman wearing a beautiful mask, she would make no impression on thee: just as on the other hand, neither wouldest thou suffer one fair and beautiful to be disguised by the mask, but wouldest take it away, as choosing to see her beauty unveiled.

This then I bid thee do in regard of the soul also, and acquaint thyself with it first; for this is clad with the body instead of a mask; wherefore also that abides such as it is; but the other, though it be mishapen, may quickly become beautiful. Though it have an eye that is unsightly, and harsh, and fierce, it may become beautiful, mild, calm, sweet-tempered, gentle.

This beauty therefore let us seek, this countenance let us adorn; that God also may "have pleasure in our beauty," [1461] and impart to us of His everlasting blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Footnotes:

[1438] Matthew 10:26.

[1439] Matthew 10:10.

[1440] Matthew 10:19, 22.

[1441] Matthew 10:24-26.

[1442] [In the Greek this seems to be a repetition of verse 24, and not a question.--R.]

[1443] gnesiteta pideiknmeno.

[1444] John 15:15, 14.

[1445] Matthew 10:16.

[1446] [R.V. , "proclaim."]

[1447] Matthew 10:27.

[1448] gumn t kephal.

[1449] John 14:12.

[1450] uporttonto.

[1451] Matthew 10:28.

[1452] [Chrysostom plainly refers this to God, not Satan. Hence the capital letter of the Oxford translator.--R.]

[1453] See received text above, Hom. IX. 4. [The reading here followed is accepted by several others of the Fathers but has no mss. authority. See Tischendorf, in loco. In Homily IX. 4, there is no variation from the Greek text, as now attested.--R.]

[1454] Matthew 10:29, 30.

[1455] Matthew 10:31.

[1456] [R.V. , "Every one, therefore, shall confess me (Greek, in me) before men, him (Greek, in him)," etc. See the use made in the Homily of the Greek preposition "in."--R.]

[1457] Matthew 10:32, 33.

[1458] t chrn pleonekte, "he is beforehand with his rewarder:" his sufferings, and the sinner's enjoyment, come respectively first.

[1459] Romans 8:24. ["Saved in hope" or "for hope" expresses better, and agrees with the argument in the Homily.--R.]

[1460] diplasi, "the moulding of it by the informing soul."

[1461] Psalm 45:12, LXX.

"Think not that I am come [1462] to send peace on earth; I am not come [1463] to send peace, but a sword."

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

How then did He enjoin them to pronounce peace on entering into each house? And again, how did the angels say, "Glory to God in the highest, and on earth peace"? [1464] And how came all the prophets too to publish it for good tidings? Because this more than anything is peace, when the diseased is cut off, when the mutinous is removed. For thus it is possible for Heaven to be united to earth. Since the physician too in this way preserves the rest of the body, when he amputates the incurable part; and the general, when he has brought to a separation them that were agreed in mischief. Thus it came to pass also in the case of that famous tower; for their evil peace [1465] was ended by their good discord, and peace made thereby. Thus Paul also divided them that were conspiring against him. [1466] And in Naboth's case that agreement was at the same time more grievous than any war. [1467] For concord is not in every case a good thing, since even robbers agree together.

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

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

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

2. Wherefore neither with this was He satisfied, but unfolds also the very nature of the war, signifying it to be far more grievous even than a civil war; and He saith, "I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law." [1468]

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

Yet was it not He that did this: of course not: but the wickedness of the other sort: nevertheless He saith it is His own doing. For such is the custom of the Scripture. Yea, and elsewhere also He saith, "God hath given them eyes that they should not see:" [1469] and here He speaks in this way, in order that having, as I said before, exercised themselves in these words, they might not be confounded on suffering reproaches and insults.

But if any think these things intolerable, let them be reminded of an ancient history. For in times of old also this came to pass, which thing especially shows the old covenant to be akin to the new, and Him who is here speaking, the same with the giver of those commands. I mean that in the case of the Jews also, when each had slain his neighbor, then He laid aside His anger against them; both when they made the calf, and when they were joined to Baal Peor. [1470] Where then are they that say, "That God is evil, and this good?" For behold He hath filled the world with blood, shed by kinsmen. Nevertheless even this we affirm to be a work of great love towards man.

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

"A man's foes shall be they of his own household." [1471]

For indeed among the Jews also something of the kind took place. That is, there were prophets, and false prophets, and the people was divided, and families were in dissension; and some believed the one, and some the other. Wherefore the prophet admonishes, saying, "Trust ye not in friends, have not hope in guides; yea, even of her that lieth in thy bosom beware, in respect of communicating aught to her:" and, "A man's enemies are the men that are in his own house." [1472]

And this He said, preparing him that should receive the word to be above all. For to die is not evil, but to die an evil death. On this account He said moreover, "I am come to cast fire upon the earth." [1473] And this He said, to declare the vehemence and warmth of the love which He required. For, because He loved us very much, so He will likewise be loved of us. And these sayings would strengthen [1474] the persons present also, and lift them higher. "For if those others," saith He, "are to despise kinsmen, and children, and parents, imagine what manner of men ye their teachers ought to be. Since neither will the hardships stop with you, but will also pass on to the rest. For since I am come bringing great blessings, I demand also great obedience, and purpose of heart."

3. "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross and followeth after me, is not worthy of me." [1475]

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

"And why speak I," saith He, "of friends and kinsmen? Even if it be thine own life which thou preferrest to my love, thy place is far from my disciples." What then? Are not these things contrary to the Old Testament? Far from it, rather they are very much in harmony therewith. For there too He commands not only to hate the worshippers of idols, but even to stone them; and in Deuteronomy again, admiring these, He saith, "Who said unto his father, and to his mother, I have not seen thee; neither did he acknowledge his brethren, and his own sons he disowned: he kept Thy oracles." [1476] And if Paul gives many directions touching parents, commanding us to obey them in all things, marvel not; for in those things only doth he mean us to obey, as many as do not hinder godliness. [1477] For indeed it is a sacred duty to render them all other honors: but when they demand more than is due, one ought not to obey. For this reason Luke saith, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple;" [1478] not commanding simply to hate them, since this were even quite contrary to the law; but "when one desires to be loved more than I am, hate him in this respect. For this ruins both the beloved himself, and the lover." And these things He said, both to render the children more determined, and to make the fathers more gentle, that would hinder them. For when they saw He had such strength and power as to sever their children from them, they, as attempting things impossible, would even desist. Wherefore also He leaves the fathers, and addresses His discourse to the children, instructing the former not to make the attempt, as attempting things impracticable.

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

And not even simply to hate it was His command, but so as to expose it to war, and to battles, and to slaughters, and blood. "For he that beareth not his cross, and cometh after me, cannot be my disciple." [1479] Thus He said not merely that we must stand against death, but also against a violent death; and not violent only, but ignominious too.

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

"He that findeth his life," saith He, "shall lose it: and he that loseth his life for my sake, shall find it." [1480] Seest thou how great the damage to such as love it unduly? how great the gain to them that hate it? I mean, because the injunctions were disagreeable, when He was bidding them set themselves against parents, and children, and nature, and kindred, and the world, and their very soul, He sets forth the profit also, being very great. Thus, "These things," saith He, "so far from harming, will very greatly profit; and their opposites will injure;" urging them, as He ever doth, by the very things which they desire. For why art thou willing to despise thy life? [1481] Because thou lovest it? Then for that very reason despise it, and so thou wilt advantage it in the highest degree, and do the part of one that loves it.

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

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

And the first honor He confers is by saying,

"He that receiveth you, receiveth me, and he that receiveth me, receiveth Him that sent me." [1482]

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

" He," saith He, "that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward." [1483]

And as before He threatens punishment to such as do not receive them, here He defines also a certain refreshment [1484] for the good. And to teach thee His greater care for them, He said not simply, "He that receiveth a prophet," or "He that receiveth a righteous man," but subjoined, "in the name of a prophet," and, "in the name of a righteous man;" that is, if not for any worldly preferment, nor for any other temporal thing, he receive him, but because he is either a prophet or a righteous man, he shall receive a prophet's reward, and a righteous man's reward; such as it were meet for him to have, that hath received a prophet, or a righteous man; or, such as that other is himself to receive. Which kind of thing Paul also said: "That your abundance may be a supply for their want, that their abundance also may be a supply for your want." [1485]

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

"Or whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward." [1486]

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

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

5. But who now is like this? one may say. Therefore He added, "In the name of a disciple, and of a prophet, and of a righteous man;" to instruct thee that not for the worthiness of the visitor, but for the purpose of him that gives welcome, is His reward appointed. For though here He speak of prophets, and righteous men, and disciples, yet elsewhere He bids men receive the veriest outcasts, and punishes such as fail to do so. For, "Inasmuch as ye did it not to one of the least of these, ye did it not to me;" [1487] and the converse again He affirms with respect to the same persons.

Since though he may be doing no such great work, he is a man, inhabiting the same world with thee, beholding the same sun having the same soul, the same Lord, a partaker with thee of the same mysteries, called to the same heaven with thee; having a strong claim, his poverty, and his want of necessary food. But now they that waken thee with flutes and pipes in the winter season, and disturb thee without purpose or fruit, depart from thee receiving many gifts. [1488] And they that carry about swallows, [1489] and smut themselves over, [1490] and abuse every one, receive a reward for this their conjuration. But if there come to thee a poor man wanting bread, there is no end of revilings, and reproaches, and charges of idleness, and upbraidings, and insults, and jeers; and thou considerest not with thyself, that thou too art idle, and yet God giveth thee His gifts. For tell me not this, that thou too art doing somewhat, but point me out this rather, if it be anything really needful that thou doest, and art busy about. But if thou tellest one of money-getting, and of traffic, and of the care and increase of thy goods, I also would say unto thee, Not these, but alms, and prayers, and the protection of the injured, and all such things, are truly works, with respect to which we live in thorough idleness. Yet God never told us, "Because thou art idle, I light not up the sun for thee; because thou doest nothing of real consequence, I quench the moon, I paralyze the womb of the earth, I restrain the lakes, the fountains, the rivers, I blot out the atmosphere: I withhold the annual rains:" but He gives us all abundantly. And to some that are not merely idle, but even doing evil, He freely gives the benefit of these things.

When therefore thou seest a poor man, and sayest, "It stops my breath that this fellow, young as he is and healthy, having nothing, would fain be fed in idleness; he is surely some slave and runaway, and hath deserted his proper master:" I bid thee speak these same words to thyself; or rather, permit him freely to speak them unto thee, and he will say with more justice, "It stops my breath that thou, being healthy, art idle, and practisest none of the things which God hath commanded, but having run away from the commandments of thy Lord, goest about dwelling in wickedness, as in a strange land, in drunkenness, in surfeiting, in theft, in extortion, in subverting other men's houses." And thou indeed imputest idleness, but I evil works; in thy plotting, in thy swearing, in thy lying, in thy spoiling, in thy doing innumerable such things.

And this I say, not as making a law in favor of idleness, far from it; but rather very earnestly wishing all to be employed; for sloth is the teacher of all wickedness: but I beseech you not to be unmerciful, nor cruel. Since Paul also, having made infinite complaints, and said, "If any will not work, neither let him eat," stopped not at this, but added, "But ye, be not weary in well doing." [1491] "Nay, but these things are contradictory. For if thou hast commanded for them not to eat, how exhortest thou us to give?" I do so, saith He, for I have also commanded to avoid them, and "to have no company with them;" and again I said, "Count them not as enemies, but admonish them;" [1492] not making contradictory laws, but such as are quite in unison with each other. Because, if thou art prompt to mercy, both he, the poor man, will soon be rid of his idleness, and thou of thy cruelty.

"But he hath many lies and inventions," you reply. Well, hence again is he pitiable, for that he hath fallen into such distress, as to be hardened even in such doings. But we, so far from pitying, add even those cruel words, "Hast thou not received once and again?" so we talk. What then? because he was once fed, hath he no need to be fed again? Why dost thou not make these laws for thine own belly also, and say to it likewise, Thou wert filled yesterday, and the day before, seek it not now? But while thou fillest that beyond measure, even to bursting, [1493] from him thou turnest away, when he asks but what is moderate; whereas thou oughtest therefore to pity him, because he is constrained to come to thee every day. Yea, if nought else incline thee to him, thou shouldest pity him because of this; for by the constraint of his poverty he is forced on these things, and doeth them. And thou dost not pity him, because, being so spoken to, he feels no shame: the reason being, that his want is too strong for him.

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

"But he submits not to be put off in any other way." Well then, as that wise man commanded, [1494] so do. "Answer him peaceable words with meekness." For not of his own accord, surely, is he so very importunate. For there is not, there cannot be, any man desiring to be put to shame for its own sake. How much soever any may contend, I cannot yield ever to be convinced that a man who was living in plenty would choose to beg.

6. Let no man then beguile us with arguments. But although Paul saith, "If any will not work, neither let him eat," [1495] to them he saith it; but to us he saith not this, but, on the contrary, "Be not weary in well doing." [1496] Even thus do we at home; when any two are striving with each other, we take each apart, and give them the opposite advice. This did God also, and Moses. For while to God he said, "If thou wilt forgive them their sin, forgive it; else blot me out also;" [1497] them on the contrary he commanded to slay one another, and all that pertained to them. Yet these things are contrary; nevertheless, both looked to one end.

Again, God said to Moses in the hearing of the Jews, "Let me alone, that I may consume the people," [1498] (for though they were not present when God was saying this, yet they were to hear it afterwards): but privately He gives him directions of the opposite tenor. And this, Moses upon constraint revealed afterwards, thus saying, "What? did I conceive them, that thou sayest to me, Carry them, as a nurse would carry the sucking child in her bosom?" [1499]

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

So also, when he was admonishing those of the Gentiles, in his Epistle to the Romans, not to be highminded against the Jews, he brought forward also the wild olive, and he seems to be saying one thing to these, another to those. [1500]

Let us not therefore fall away into cruelty, but let us listen to Paul, saying, "Be not weary in well doing;" let us listen to the Lord, who saith, "Give to every man that asketh of thee," [1501] and, "Be ye merciful as your Father." [1502] And though He hath spoken of many things, He hath nowhere used this expression, but with regard to our deeds of mercy only. For nothing so equals us with God, as doing good.

"But nothing is more shameless," saith one, "than a poor man." Why, I pray thee? Because he runs up, and cries out after thee? Wilt thou then let me point out, how we are more importunate than they, and very shameless? Remember, I say, now at the season of the fast, how often, when thy table was spread at eventide, and thou hadst called thy ministering servant; on his moving rather leisurely, [1503] thou hast overset everything, kicking, insulting, reviling, merely about a little delay; although fully assured, that if not immediately, yet a little after thou shalt enjoy thy victuals. Upon which thou dost not call thyself impudent, changed as thou art into a wild beast for nothing; but the poor man, alarmed and trembling about his greater interests (for not about delay, but about famine, is all his fear), him dost thou call audacious, and shameless, and impudent, and all the most opprobrious names? Nay, how is this anything but extreme impudence.

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

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

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

Yea, the patriarch himself we admire for this, that in his own person he ran to the herd, and snatched up the calf, [1504] and that, when he had three hundred and eighteen servants born in his house. [1505] But now some are filled with so much pride, as to do these things by servants, and not to be ashamed. "But dost thou require me to do these things myself?" one may say. "How then shall I not seem to be vainglorious?" Nay, but as it is, thou art led by another kind of vainglory to do this, being ashamed to be seen talking with a poor man.

But I am in no respect strict about this; only give, whether by thyself or by another thou art minded to do so; and do not accuse, do not smite, do not revile. For medicines, not wounds, doth he need who comes unto thee; mercy, not a sword. For tell me, if any one who had been smitten with a stone, and had received a wound in his head, were to let go all others, and run unto thy knees, drenched in his blood; wouldest thou indeed smite him with another stone, and add unto him another wound? I, for my part, think not; but even as it was, thou wouldest endeavor to cure it. Why then doest thou the contrary with respect to the poor? Knowest thou not how much power a word hath, both to raise up, and to cast down? "For a word," it is said, "is better than a gift." [1506]

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

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

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

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

Footnotes:

[1462] [R.V, "came."]

[1463] [R.V. "came not."]

[1464] Luke 2:14.

[1465] Genesis 11:7, 8.

[1466] Acts 23:6, 7.

[1467] 1 Kings 21.p>[1468] Matthew 10:35. [R.V. , "I came," etc.]

[1469] Romans 11:8.

[1470] Exodus 32:29; Numbers 25:7-11.

[1471] Matthew 10:36.

[1472] Micah 7:5, 6.

[1473] Luke 12:49.

[1474] eleiphe, "would anoint them for action."

[1475] Matthew 10:37, 38.

[1476] Deuteronomy 33:9.

[1477] Ephesians 6:1. See there St. Chrysostom's explanation of the expression, "in the Lord."

[1478] Luke 14:26.

[1479] Matthew 10:38. Comp. Luke 14:27. [The word "beareth" (from Luke) is here substituted for "taketh."--R.]

[1480] Matthew 10:39.

[1481] Or "soul;" the same word standing in the Greek for both "soul" and "life;" which makes it impossible to give the full force of the passage in English.

[1482] Matthew 10:40.

[1483] Matthew 10:41.

[1484] anesin, opposed to klasin, "punishment," in the same way, Hom. XIII. 8, in the Benedictine edition, p. 176, c.; and elsewhere.

[1485] 2 Corinthians 8:14.

[1486] Matthew 10:43.

[1487] Matthew 25:45.

[1488] This was part of the festivities of the Saturnalia; "it began on the 13th of January, when the flute players used to run about the city with much license and wantonness in female apparel; as at this time, about the Epiphany season, pipers and singers are wont to come into the houses of the rich, to sing for largesses, with some in masks at their head. Vid. Liv. lib. ix. c. 30." Francisc. Modius de Ludis et Spect. Veterum, ii. 28, ap. Gronov. Thes. xi. 1055.

[1489] Here Mr. Field quotes from Bois as follows: "It is a description of certain jugglers, who used to carry about swallows trained to come and go when let loose, and settle on their heads, and take meat out of their mouths. So I conjecture," Mr. Field adds, "I have nothing to add to this. For those whom Athan?us" (from Theognis) "mentions, as gathering a dole for the swallow (p.360, B.) seem not to answer to what is here meant. They, by way of begging, used to chant a sort of song about the coming of the swallow. It was the custom of the Rhodians particularly."

[1490] Scaliger, Poet i. 10, says, "Some actors in low comedy were not masked, but smeared with soot;...and used to dance to music in honor of Bacchus, and bounding forward, to jeer at every one." ap. Hoffman, voc. Mimus.

[1491] 2 Thessalonians 3:10, 13.

[1492] 2 Thessalonians 3:14, 15.

[1493] [hupr t mtron diarregnei .]

[1494] Ecclus. iv. 8.

[1495] 2 Thessalonians 3:10.

[1496] 2 Thessalonians 3:13.

[1497] Exodus 32:32 [LXX. ].

[1498] Exodus 32:10.

[1499] Numbers 11:12 [LXX. ].

[1500] Romans 11:17.

[1501] Luke 6:30.

[1502] Luke 6:36.

[1503] [The construction is difficult: hina scholaiteron bads. We must accept here a causal sense of hina.--R.]

[1504] Genesis 18:7.

[1505] Genesis 14:14. Comp. ep. of Barn. c. 9.

[1506] Ecclus. xviii. 16.