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Do you indeed remember the charge, which we lately made you, entreating you to hearken unto all the things that are said with all silence, and mystical quietness? For we are today to set foot within the holy vestibule, wherefore I have also put you in mind of the charge. Since, if the Jews, when they were to approach For such is the city of God, having Herein stands the trophy of the cross, glorious, and conspicuous, the spoils won by Christ, the first-fruits of our nature, the booty of our King; all these, I say, we shall out of the Gospels know perfectly. If you follow in becoming quietness, we shall be able to lead you about everywhere, and to show where death is set forth crucified, and where sin is hanged up, and where are the many and wondrous offerings from this war, from this battle. You shall see likewise the tyrant here bound, and the multitude of the captives following, and the citadel from which that unholy demon overran all things in time past. You will see the hiding places, and the dens of the robber, broken up now, and laid open, for even there also was our King present. But be not thou weary, beloved, for if any one were describing a visible war, and trophies, and victories, would you feel no satiety at all; nay, you would not prefer either drink or meat to this history. But if that kind of narrative be welcome, much more this. For consider what a thing it is to hear, how on the one side God from Heaven, arising And what is marvellous, you will see death destroyed by death, and curse extinguished by curse, and the dominion of the devil put down by those very things whereby he did prevail. Let us therefore rouse ourselves thoroughly, and let us not sleep, for lo, I see the gates opening to us; but let us enter in with all seemly order, and with trembling, setting foot straightway within the vestibule itself. 2. But what is this vestibule?
It is not then of that we are now to speak, but of this beneath, this which took place on earth, which was among ten thousand witnesses. And concerning this again we will relate in such wise as it may be possible for us, having received the grace of the Spirit. For not even this may any one set forth altogether plainly, forasmuch as this too is most awful. Think not, therefore, it is of small things you are hearing, when you hear of this birth, but rouse up your mind, and straightway tremble, being told that God has come upon earth. For so marvellous was this, and beyond expectation, that because of these things the very angels formed a choir, and in behalf of the world offered up their praise for them, and the prophets from the first were amazed at this, that 3. Hearing these things, arise, and surmise nothing low: but even because of this very thing most of all should you marvel, that being Son of the Unoriginate God, and His true Son, He suffered Himself to be called also Son of David, that He might make you Son of God. He suffered a slave to be father to Him, that He might make the Lord Father to you a slave. Do you see at once from the beginning of what nature are the Gospels? If you doubt concerning the things that pertain to you, from what belongs to Him believe these also. For it is far more difficult, judging by human reason, for God to become man, than for a man to be declared a Son of God. When therefore you are told that the Son of God is Son of David and of Abraham, doubt not any more that thou too, the son of Adam, shall be son of God. For not at random, nor in vain did He abase Himself so greatly, only He was minded to exalt us. Thus He was born after the flesh, that you might be born after the Spirit; He was born of a woman, that you might cease to be the son of a woman. Wherefore the birth was twofold, both made like us, and also surpassing ours. For to be born of a woman indeed was our lot, but Do you see the flashing brightness of the city, with how great a splendor it has dazzled you from the very beginning? How it has straightway shown the King in your own form; as though in a camp? For neither there does the king always appear bearing his proper dignity, but laying aside the purple and the diadem, he often disguises himself in the garb of a common soldier. But there it is, lest by being known he should draw the enemy upon himself; but here on the contrary, lest, if He were known, He should cause the enemy to fly from the conflict with Him, and lest He should confound all His own people: for His purpose was to save, not to dismay. 4. For this reason he has also straightway called Him by this title, naming Him Jesus. For this name, Jesus, is not Greek, but in the Hebrew language it is thus called Jesus; which is, when interpreted into the Greek tongue, Do you see how he has given wings to the hearer, at once speaking things familiar, and at the same time by these indicating to us things beyond all hope? I mean that both these names were well known to the Jews. For, because the things that were to happen were beyond expectation, the types even of the names went before, in order that from the very first all the unsettling power of novelty might be taken away. Thus he is called Jesus, who after Moses brought the people into the land of promise. Have you seen the type? Behold the truth. That led into the land of promise, this into heaven, and to the good things in the heavens; that, after Moses was dead, this after the law had ceased; that as a leader, this as a King. However, lest having heard the word Jesus, you should by reason of the identity of the name be perplexed, he has added, 5. But wherefore does he call it a 6. But wherefore did he not say, On account of this he makes the beginning at once from him who was more known, and then runs up to his father; accounting it superfluous, as far as regards the Jews, to carry the genealogy higher up. For these were principally the persons held in admiration; the one as a prophet and a king, the other as a patriarch and a prophet. 7. Of which then is it necessary to speak first? How the Virgin is of David. How then shall we know that she is of David? Hearken unto God, telling Gabriel to go unto Hence it is evident that Joseph also was of the same. Yes, for there was a law, which bade that it should not be lawful to take a wife from any other stock, but from the same tribe. And the patriarch Jacob also foretold that He should arise out of the tribe of Judah, saying on this wise:
Nay, lest you should say this, the evangelist has removed this suspicion of yours, by saying, that He was And if you wish to learn this from another reason besides, neither shall we be at a loss for another proof. For not only was it not allowed to take a wife out of another tribe, but not even from another lineage, that is, from another kindred. So that if either we connect with the Virgin the words,
8. Now that the Virgin was of the race of David is indeed from these things evident; but wherefore he gave not her genealogy, but Joseph's, requires explanation. For what cause was it then? It was not the law among the Jews that the genealogy of women should be traced. In order then that he might keep the custom, and not seem to be making alterations from the beginning, and yet might make the Virgin known to us, for this cause he has passed over her ancestors in silence, and traced the genealogy of Joseph. For if he had done this with respect to the Virgin, he would have seemed to be introducing novelties; and if he had passed over Joseph in silence, we should not have known the Virgin's forefathers. In order therefore that we might learn, touching Mary, who she was, and of what origin, and that the laws might remain undisturbed, he has traced the genealogy of her espoused husband, and shown him to be of the house of David. For when this has been clearly proved, that other fact is demonstrated with it, namely, that the Virgin likewise is sprung from thence, by reason that this righteous man, even as I have already said, would not have endured to take a wife from another race. There is also another reason, which one might mention, of a more mystical nature, because of which the Virgin's forefathers were passed over in silence; but this it were not seasonable now to declare, because so much has been already said. 9. Wherefore let us stay at this point our discourse concerning the questions, and in the meanwhile let us retain with accuracy what has been revealed to us; as, for instance, why he mentioned David first; wherefore he called the book, For if you retain these things, you will the more encourage us with respect to what is to come; but if you reject and cast them from your mind, we shall be the more backward as to the rest. Just as no husbandman would care to pay attention to a soil which had destroyed the former seed. Wherefore I entreat you to revolve these things. For from taking thought concerning such matters, there springs in the soul some great good, tending unto salvation. For by these meditations we shall be able to please God Himself; and our mouths will be pure from insults, and filthy talking, and reviling, while they are exercising themselves in spiritual sayings; and we shall be formidable to the devils, while arming our tongue with such words; and we shall draw unto ourselves God's grace the more, and it will render our eye more piercing. For indeed both eyes and mouth and hearing He set in us to this intent, that all our members may serve Him, that we may speak His words, and do His deeds, that we may sing unto Him continual hymns, that we may offer up sacrifices of thanksgiving, and by these may thoroughly purify our consciences. For as a body will be more in health when enjoying the benefits of a pure air, even so will a soul be more endued with practical wisdom when nourished in such exercises as these. Do you see not even the eyes of the body, that when they abide in smoke they are always weeping; but when they are in clear air, and in a meadow, and in fountains and gardens, they become more quicksighted and more healthy? Like this is the soul's eye also, for should it feed in the meadow of spiritual oracles, it will be clear and piercing, and quick of sight; but should it depart into the smoke of the things of this life, it will weep without end, and wail both now and hereafter. For indeed the things of this life are like smoke. On this account also one has said, For nothing does so hurt and dim the eye of the soul as the crowd of worldly anxieties and the swarm of desires. For these are the wood that feeds this smoke. And as fire, when it lays hold of any damp and saturated fuel, kindles much smoke; so likewise this desire, so vehement and burning, when it lays hold of a soul that is (so to speak) damp and dissolute, produces also in its way abundance of smoke. For this cause there is need of the dew of the Spirit, and of that air, that it may extinguish the fire, and scatter the smoke, and give wings to our thoughts. For it cannot, it cannot be that one weighed down with so great evils should soar up to heaven; it is well if being without impediment we can cleave our way there; or rather it is not possible even so, unless we obtain the wing of the Spirit. Now if there be need both of an unencumbered mind, and of spiritual grace, that we may mount up to that height; what if there be none of these things, but we draw to ourselves whatever is opposite to them, even a satanical weight? How shall we be able to soar upwards, when dragged down by so great a load? For indeed, should any one attempt to weigh our words as it were in just balances; in ten thousand talents of worldly talk he will scarcely find an hundred pence of spiritual words, or rather, I should say, not even ten farthings. Is it not then a disgrace, and an extreme mockery, that if we have a servant, we make use of him for the most part in things necessary, but being possessed of a tongue, we do not deal with our member so well even as with a slave, but on the contrary make use of it for things unprofitable, and mere makeweights? And would it were only for makeweights: but now it is for what are contrary and hurtful and in no respect advantageous to us. For if the things that we spoke were profitable to us, they would assuredly be also pleasing to God. But as it is, whatever the devil may suggest, we speak it all, now laughing, and now speaking wittily; now cursing and insulting, and now swearing, lying, and taking false oaths; now murmuring, and now making vain babblings, and talking trifles more than old wives; uttering all things that are of no concern to us. For, tell me, who of you that stand here, if he were required, could repeat one Psalm, or any other portion of the divine Scriptures? There is not one. And it is not this only that is the grievous thing, but that while you have become so backward with respect to things spiritual, yet in regard of what belongs to Satan you are more vehement than fire. Thus should any one be minded to ask of you songs of devils and impure effeminate melodies, he will find many that know these perfectly, and repeat them with much pleasure. 10. But what is the answer to these charges? And you, if you had to take up a Gospel, would not choose to do so with hands unwashed; but the things that are laid up within it, do you not think to be highly necessary? It is because of this, that all things are turned upside down. For if you would learn how great is the profit of the Scriptures, examine yourself, what you become by hearing Psalms, and what by listening to a song of Satan; and how you are disposed when staying in a Church, and how when sitting in a theatre; and you will see that great is the difference between this soul and that, although both be one. Therefore Paul said, This is a soul's food, this its ornament, this its security; even as not to hear is famine and wasting; for What then can be more wretched? When the very evil, which God threatens in the way of punishment, this you are drawing upon your head of your own accord, bringing into your soul a sort of grievous famine, and making it the feeblest thing in the world? For it is its nature both to be wasted and to be saved by words. Yea, this leads it on to anger; and the same kind of thing again makes it meek: a filthy expression is wont to kindle it to lust, and it is trained to temperance by speech full of gravity. But if a word merely have such great power, tell me, how is it thou dost despise the Scriptures? And if an admonition can do such great things, far more when the admonitions are with the Spirit. Yes, for a word from the divine Scriptures, made to sound in the ear, does more than fire soften the hardened soul, and renders it fit for all good things. 11. In this way too did Paul, when he had found the Corinthians puffed up and inflamed, compose them, and make them more considerate. For they were priding themselves on those very things, touching which they ought to have been ashamed, and to have hid their face. But after they had received the letter, hear the change in them, of which the Teacher himself has borne witness for them, saying on this wise: for In this way the great men too, they that were dear to God, became better. David, for instance, after his sin, when he had had the benefit of certain words, then it was that he came unto that most excellent repentance; and the apostles also by this mean became what they did become, and drew after them the whole world.
Let us not therefore despise the hearing of the divine Scriptures. For this is of Satan's devising; not suffering us to see the treasure, lest we should gain the riches. Therefore he says that the hearing the divine laws is nothing, lest he should see us from the hearing acquiring the practice also. Knowing then this his evil art, let us fortify ourselves against him on all sides, that being fenced with this armor, we may both abide unconquered ourselves, and smite him on the head: and thus, having crowned ourselves with the glorious wreaths of victory, we may 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 for ever and ever. Amen.
Behold a third discourse, and we have not yet made an end of the prefatory matter. It was not then for nought that I said, It is the nature of these thoughts to have a great depth. Come, then, let us speak today what remains. What is it then that is now required? Why Joseph's genealogy is traced, who had no part in the birth. And one cause we have mentioned already; but it is necessary to mention likewise the other, that which is more mystical and secret than the first. What then is this? He would not that it should be manifest to the Jews, at the time of the birth, that Christ was born of a virgin. Nay, be not troubled at the strangeness of the saying. For it is no statement of mine, but of our fathers, wonderful and illustrious men. For if He disguised many things from the first, calling Himself Son of Man, and has not everywhere clearly unfolded to us even His equality with the Father; why do you wonder at His having for a time disguised this also, taking order as He was for a certain great and marvellous purpose? and would have condemned her for adultery. For if in regard to the other matters, for which they had frequent precedents likewise in the old dispensation, they were quite shameless in their obstinacy (for so, because He had cast out devils, they called Him possessed; and because He healed on the Sabbath day, they supposed Him to be an adversary of God; and yet oftentimes even before this had the Sabbath been broken), what would they not have said, if this had been told them? Especially as they had all time before this on their side, in that it never had produced any such thing. For if after so many miracles they still called Him son of Joseph, how before the miracles would they have believed that He was born of a virgin? It is then for this reason that both Joseph has his genealogy traced, and the Virgin betrothed to him. For if even he, who was both a just and wondrous man, required many things, in order that he should receive that which had come to pass; an angel, and the vision in dreams, and the testimony from the prophets; how could the Jews, being both dull and depraved, and of so unfriendly spirit towards Him, have admitted this idea into their minds? For the strangeness and novelty thereof would be sure greatly to disturb them, and the fact that they had never so much as heard of such a thing having happened in the times of their forefathers. For as the man who was once persuaded that He is Son of God, would after that have no cause to doubt concerning this too; so he who was accounting Him to be a deceiver and an adversary of God, how could he but have been yet more offended by this, and have been led on unto the opposite notion? For this cause neither do the apostles at the first directly say this, but while of His resurrection they discourse much and often (forasmuch as of this there were examples in the times before, although not such as this); that He was born of a virgin they do not say always: nay, not even His mother herself ventured to utter this. See, for instance, what says the Virgin even to Himself: 2. But why is it, that having mentioned Abraham, and having said that 3.
Matthew 1:3 But he did these things not only to instruct us, but also to bring down the haughtiness of the Jews. For since they, negligent about virtue in their own souls, were parading the name of Abraham, thinking they had for a plea their forefathers' virtue; he shows from the very beginning that it is not in these things men ought to glory, but in their own good deeds. Besides this, he is establishing another point also, to show that all are under sin, even their forefathers themselves. At least their patriarch and namesake is shown to have committed no small sin, for Thamar stands against him, to accuse his whoredom. And David too had Solomon by the wife whom he corrupted. But if by the great ones the law was not fulfilled, much more by the less. And if it was not fulfilled, all have sinned, and Christ's coming has become necessary. For this cause he made mention also of the twelve patriarchs, by this again bringing down their pride at the noble birth of their fathers. Because many of these also were born of women that were slaves; but nevertheless the difference of the parents did not make a difference in the children. For all were equally both patriarchs and heads of tribes. For this is the precedence of the Church, this the prerogative of the nobility that is among us, taking its type from the beginning. So that whether thou be bond or free, you have from thence nothing more nor less; but the question is all about one thing only, namely, the mind, and the disposition of the soul. 4. But besides what we have said, there is another cause also, wherefore he has mentioned even this history; for to be sure, Zara's name was not cast at random on that of Phares. (For indeed it was irrelevant, and superfluous, when he had mentioned Phares, from whom he was to trace Christ's genealogy, to mention Zara also.) Wherefore then did he mention him? When Thamar was on the point of giving birth to them, the pangs having come upon her, Zara put forth his hand first. Genesis 38:27 Then the midwife, when she saw this, in order that the first should be known, bound his hand with scarlet; but the child, when he was bound, drew in his hand, and when he had drawn it in, Phares came forth first, and then Zara. The midwife when she saw this said, Do you see the dark expression of mysteries? For it was not without purpose that these things were recorded for us: since neither was it worth our study to learn, what it might be that the midwife said; nor worth a narrative to know, that he who came out second, put forth his hand first. What then is the mysterious lesson? First, from the name of the child we learn what is inquired, for Phares is What then? Some of those who have examined these things accurately say, that these children are a type of the two nations. And so in order that you might learn that the polity of the latter people shone forth previously to the origin of the former, the child that has the hand stretched forth does not show itself entire, but draws even it in again; and after his brother had glided forth whole, then he too appears entire. And this took place also with regard to the two nations. I mean, that after the polity of the Church had been manifested in the times of Abraham, and then had been withdrawn in the midst of its course, the Jewish people came, and the legal polity, and then the new people appeared entire with their own laws. Wherefore also the midwife says, 5. Do you see that it was not for few nor small causes that he brought to our remembrance the whole history concerning Judah? For this end he has mentioned Ruth also and Rahab, the one an alien, the other an harlot, that you may learn that He came to do away with all our ills. For He has come as a Physician, not as a Judge. Therefore in like manner as those of old took harlots for wives, even so God too espoused unto Himself the nature which had played the harlot: and this also prophets from the beginning declare to have taken place with respect to the Synagogue. But that spouse was ungrateful towards Him who had been an husband to her, whereas, the Church, when once delivered from the evils received from our fathers, continued to embrace the Bridegroom. See, for instance, what befell Ruth, how like it is to the things which belong to us. For she was both of a strange race, and reduced to the utmost poverty, yet Boaz when he saw her neither despised her poverty nor abhorred her mean birth, as Christ having received the Church, being both an alien and in much poverty, took her to be partaker of the great blessings. But even as Ruth, if she had not before left her father, and renounced household and race, country and kindred, would not have attained unto this alliance; so the Church too, having forsaken the customs which men had received from their fathers, then, and not before, became lovely to the Bridegroom. Of this therefore the prophet discourses unto her, and says, 6. Let no one therefore be high-minded on account of these matters, but let him consider the forefathers of the Lord, and put away all his haughtiness, and let good actions be his pride; or rather, not even these. For thus it was that the Pharisee came to be inferior to the Publican. Thus, if you would show the good work to be great, have no high thought, and you have proved it so much the greater. Make account that you have done nothing, and then you have done all. For if, being sinners, when we account ourselves to be what we are, we become righteous, as indeed the Publican did; how much more, when being righteous we account ourselves to be sinners. Since if out of sinners men are made righteous by a lowly mind (although this were not to be lowly-minded but to be right-minded); if then to be right-minded avails so much in the case of sinners, consider what will not lowliness of mind do with respect to righteous men. Do not then mar your labors, nor cast away from you the fruits of your toils, neither run thou in vain, making frustrate all your labor after the many courses you have run. Nay, for your Lord knows your good works better than you do. Though thou give but a cup of cold water, not even this does He overlook; though thou contribute but a farthing, though you should utter a sigh only, He receives it all with great favor and is mindful thereof, and assigns for it great rewards. But wherefore do you search out your own doings, and bring them out before us continually? Do you not know, that if you praise yourself, God will no more praise you? Even as if you bewail yourself, He will not cease proclaiming you before all. For it is not at all His will that your labors should be disparaged. Why do I say, disparaged? Nay, He is doing and contriving all things, so that even for little He may crown you; and He goes about seeking excuses, whereby you may be delivered from hell. For this cause, though you should work but the eleventh hour of the day, He gives your wages entire; and though thou afford no ground of salvation, He says, Let us not therefore lift up ourselves, but let us declare ourselves unprofitable, that we may become profitable. For if you call yourself approved, you have become unprofitable, though thou were approved; but if useless, you have become profitable, even though thou were reprobate. 7. Wherefore it is necessary to forget our good actions. Be not therefore for ever parading them, lest some one should take them away. As was the case with the Pharisee, for bearing them about upon his lips; whence also the devil caught them away. And yet it was with thanksgiving he made mention of them, and referred the whole to God. But not even did this suffice Him. For it is not thanksgiving to revile others, to be vainglorious before many, to exalt one's self against them that have offended. Rather, if you are giving thanks to God, be content with Him only, and publish it not unto men, neither condemn your neighbor; for this is not thanksgiving. Would you learn words of thanksgiving? Hearken unto the Three Children, saying, 8. Let us beware therefore of saying anything about ourselves, for this renders us both odious with men and abominable to God. For this reason, the greater the good works we do, the less let us say of ourselves; this being the way to reap the greatest glory both with men and with God. Or rather, not only glory from God, but a reward, yea, a great recompense. Demand not therefore a reward that you may receive a reward. Confess yourself to be saved by grace, that He may profess Himself a debtor to you; and not for your good works only, but also for such rightness of mind. For when we do good works, we have Him debtor for our good works only; but when we do not so much as think we have done any good work, then also for this disposition itself; and more for this, than for the other things: so that this is equivalent to our good works. For should this be absent, neither will they appear great. For in the same way, we too, when we have servants, Luke 17:10 do then most approve them when, after having performed all their service with good will, they do not think they have done anything great. Wherefore, if you would make your good deeds great, do not think them to be great, and then they will be great. It was in this way that the centurion also said, For nothing is so acceptable to God as to number one's self with the last. This is a first principle of all practical wisdom. For he that is humbled, and bruised in heart, will not be vainglorious, will not be wrathful, will not envy his neighbor, will not harbor any other passion. For neither when a hand is bruised, though we strive ten thousand times, shall we be able to lift it up on high. If therefore we were thus to bruise our heart likewise, though it were stirred by ten thousand swelling passions, it could not be lifted up, no, not ever so little. For if a man, by mourning for things pertaining to this life, drives out all the diseases of his soul, much more will he, who mourns for sins, enjoy the blessing of self-restraint. 9. Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus
Behold a third discourse, and we have not yet made an end of the prefatory matter. It was not then for nought that I said, It is the nature of these thoughts to have a great depth. Come, then, let us speak today what remains. What is it then that is now required? Why Joseph's genealogy is traced, who had no part in the birth. And one cause we have mentioned already; but it is necessary to mention likewise the other, that which is more mystical and secret than the first. What then is this? He would not that it should be manifest to the Jews, at the time of the birth, that Christ was born of a virgin. Nay, be not troubled at the strangeness of the saying. For it is no statement of mine, but of our fathers, wonderful and illustrious men. For if He disguised many things from the first, calling Himself Son of Man, and has not everywhere clearly unfolded to us even His equality with the Father; why do you wonder at His having for a time disguised this also, taking order as He was for a certain great and marvellous purpose? and would have condemned her for adultery. For if in regard to the other matters, for which they had frequent precedents likewise in the old dispensation, they were quite shameless in their obstinacy (for so, because He had cast out devils, they called Him possessed; and because He healed on the Sabbath day, they supposed Him to be an adversary of God; and yet oftentimes even before this had the Sabbath been broken), what would they not have said, if this had been told them? Especially as they had all time before this on their side, in that it never had produced any such thing. For if after so many miracles they still called Him son of Joseph, how before the miracles would they have believed that He was born of a virgin? It is then for this reason that both Joseph has his genealogy traced, and the Virgin betrothed to him. For if even he, who was both a just and wondrous man, required many things, in order that he should receive that which had come to pass; an angel, and the vision in dreams, and the testimony from the prophets; how could the Jews, being both dull and depraved, and of so unfriendly spirit towards Him, have admitted this idea into their minds? For the strangeness and novelty thereof would be sure greatly to disturb them, and the fact that they had never so much as heard of such a thing having happened in the times of their forefathers. For as the man who was once persuaded that He is Son of God, would after that have no cause to doubt concerning this too; so he who was accounting Him to be a deceiver and an adversary of God, how could he but have been yet more offended by this, and have been led on unto the opposite notion? For this cause neither do the apostles at the first directly say this, but while of His resurrection they discourse much and often (forasmuch as of this there were examples in the times before, although not such as this); that He was born of a virgin they do not say always: nay, not even His mother herself ventured to utter this. See, for instance, what says the Virgin even to Himself: 2. But why is it, that having mentioned Abraham, and having said that 3.
Matthew 1:3 But he did these things not only to instruct us, but also to bring down the haughtiness of the Jews. For since they, negligent about virtue in their own souls, were parading the name of Abraham, thinking they had for a plea their forefathers' virtue; he shows from the very beginning that it is not in these things men ought to glory, but in their own good deeds. Besides this, he is establishing another point also, to show that all are under sin, even their forefathers themselves. At least their patriarch and namesake is shown to have committed no small sin, for Thamar stands against him, to accuse his whoredom. And David too had Solomon by the wife whom he corrupted. But if by the great ones the law was not fulfilled, much more by the less. And if it was not fulfilled, all have sinned, and Christ's coming has become necessary. For this cause he made mention also of the twelve patriarchs, by this again bringing down their pride at the noble birth of their fathers. Because many of these also were born of women that were slaves; but nevertheless the difference of the parents did not make a difference in the children. For all were equally both patriarchs and heads of tribes. For this is the precedence of the Church, this the prerogative of the nobility that is among us, taking its type from the beginning. So that whether thou be bond or free, you have from thence nothing more nor less; but the question is all about one thing only, namely, the mind, and the disposition of the soul. 4. But besides what we have said, there is another cause also, wherefore he has mentioned even this history; for to be sure, Zara's name was not cast at random on that of Phares. (For indeed it was irrelevant, and superfluous, when he had mentioned Phares, from whom he was to trace Christ's genealogy, to mention Zara also.) Wherefore then did he mention him? When Thamar was on the point of giving birth to them, the pangs having come upon her, Zara put forth his hand first. Genesis 38:27 Then the midwife, when she saw this, in order that the first should be known, bound his hand with scarlet; but the child, when he was bound, drew in his hand, and when he had drawn it in, Phares came forth first, and then Zara. The midwife when she saw this said, Do you see the dark expression of mysteries? For it was not without purpose that these things were recorded for us: since neither was it worth our study to learn, what it might be that the midwife said; nor worth a narrative to know, that he who came out second, put forth his hand first. What then is the mysterious lesson? First, from the name of the child we learn what is inquired, for Phares is What then? Some of those who have examined these things accurately say, that these children are a type of the two nations. And so in order that you might learn that the polity of the latter people shone forth previously to the origin of the former, the child that has the hand stretched forth does not show itself entire, but draws even it in again; and after his brother had glided forth whole, then he too appears entire. And this took place also with regard to the two nations. I mean, that after the polity of the Church had been manifested in the times of Abraham, and then had been withdrawn in the midst of its course, the Jewish people came, and the legal polity, and then the new people appeared entire with their own laws. Wherefore also the midwife says, 5. Do you see that it was not for few nor small causes that he brought to our remembrance the whole history concerning Judah? For this end he has mentioned Ruth also and Rahab, the one an alien, the other an harlot, that you may learn that He came to do away with all our ills. For He has come as a Physician, not as a Judge. Therefore in like manner as those of old took harlots for wives, even so God too espoused unto Himself the nature which had played the harlot: and this also prophets from the beginning declare to have taken place with respect to the Synagogue. But that spouse was ungrateful towards Him who had been an husband to her, whereas, the Church, when once delivered from the evils received from our fathers, continued to embrace the Bridegroom. See, for instance, what befell Ruth, how like it is to the things which belong to us. For she was both of a strange race, and reduced to the utmost poverty, yet Boaz when he saw her neither despised her poverty nor abhorred her mean birth, as Christ having received the Church, being both an alien and in much poverty, took her to be partaker of the great blessings. But even as Ruth, if she had not before left her father, and renounced household and race, country and kindred, would not have attained unto this alliance; so the Church too, having forsaken the customs which men had received from their fathers, then, and not before, became lovely to the Bridegroom. Of this therefore the prophet discourses unto her, and says, 6. Let no one therefore be high-minded on account of these matters, but let him consider the forefathers of the Lord, and put away all his haughtiness, and let good actions be his pride; or rather, not even these. For thus it was that the Pharisee came to be inferior to the Publican. Thus, if you would show the good work to be great, have no high thought, and you have proved it so much the greater. Make account that you have done nothing, and then you have done all. For if, being sinners, when we account ourselves to be what we are, we become righteous, as indeed the Publican did; how much more, when being righteous we account ourselves to be sinners. Since if out of sinners men are made righteous by a lowly mind (although this were not to be lowly-minded but to be right-minded); if then to be right-minded avails so much in the case of sinners, consider what will not lowliness of mind do with respect to righteous men. Do not then mar your labors, nor cast away from you the fruits of your toils, neither run thou in vain, making frustrate all your labor after the many courses you have run. Nay, for your Lord knows your good works better than you do. Though thou give but a cup of cold water, not even this does He overlook; though thou contribute but a farthing, though you should utter a sigh only, He receives it all with great favor and is mindful thereof, and assigns for it great rewards. But wherefore do you search out your own doings, and bring them out before us continually? Do you not know, that if you praise yourself, God will no more praise you? Even as if you bewail yourself, He will not cease proclaiming you before all. For it is not at all His will that your labors should be disparaged. Why do I say, disparaged? Nay, He is doing and contriving all things, so that even for little He may crown you; and He goes about seeking excuses, whereby you may be delivered from hell. For this cause, though you should work but the eleventh hour of the day, He gives your wages entire; and though thou afford no ground of salvation, He says, Let us not therefore lift up ourselves, but let us declare ourselves unprofitable, that we may become profitable. For if you call yourself approved, you have become unprofitable, though thou were approved; but if useless, you have become profitable, even though thou were reprobate. 7. Wherefore it is necessary to forget our good actions. Be not therefore for ever parading them, lest some one should take them away. As was the case with the Pharisee, for bearing them about upon his lips; whence also the devil caught them away. And yet it was with thanksgiving he made mention of them, and referred the whole to God. But not even did this suffice Him. For it is not thanksgiving to revile others, to be vainglorious before many, to exalt one's self against them that have offended. Rather, if you are giving thanks to God, be content with Him only, and publish it not unto men, neither condemn your neighbor; for this is not thanksgiving. Would you learn words of thanksgiving? Hearken unto the Three Children, saying, 8. Let us beware therefore of saying anything about ourselves, for this renders us both odious with men and abominable to God. For this reason, the greater the good works we do, the less let us say of ourselves; this being the way to reap the greatest glory both with men and with God. Or rather, not only glory from God, but a reward, yea, a great recompense. Demand not therefore a reward that you may receive a reward. Confess yourself to be saved by grace, that He may profess Himself a debtor to you; and not for your good works only, but also for such rightness of mind. For when we do good works, we have Him debtor for our good works only; but when we do not so much as think we have done any good work, then also for this disposition itself; and more for this, than for the other things: so that this is equivalent to our good works. For should this be absent, neither will they appear great. For in the same way, we too, when we have servants, Luke 17:10 do then most approve them when, after having performed all their service with good will, they do not think they have done anything great. Wherefore, if you would make your good deeds great, do not think them to be great, and then they will be great. It was in this way that the centurion also said, For nothing is so acceptable to God as to number one's self with the last. This is a first principle of all practical wisdom. For he that is humbled, and bruised in heart, will not be vainglorious, will not be wrathful, will not envy his neighbor, will not harbor any other passion. For neither when a hand is bruised, though we strive ten thousand times, shall we be able to lift it up on high. If therefore we were thus to bruise our heart likewise, though it were stirred by ten thousand swelling passions, it could not be lifted up, no, not ever so little. For if a man, by mourning for things pertaining to this life, drives out all the diseases of his soul, much more will he, who mourns for sins, enjoy the blessing of self-restraint. 9. Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus
He has divided all the generations into three portions, to indicate that not even when their form of government was changed did they become better, but alike under an aristocracy, and under a king, and under an oligarchy, they were in the same evil ways, and whether popular leaders, or priests, or kings controlled them, it was no advantage to them in the way of virtue. But wherefore has he in the middle portion passed over three kings, and in the last, having set down twelve generations, affirmed them to be fourteen? The former question I leave for you to examine; for neither is it needful for me to explain all things to you, lest ye should grow indolent: but the second we will explain. To me then he seems in this place to be putting in the place of a generation, both the time of the captivity, and Christ Himself, by every means connecting Him with us. And full well does he put us in mind of that captivity, making it manifest that not even when they went down there, did they become more sober-minded; in order that from everything His coming may be shown to be necessary.
How is it then that Luke not only traces the genealogy, but does it through a greater number? As was natural, Matthew having led the way, he seeks to teach us somewhat in addition to former statements. And each too in like manner imitated his master; the one Paul, who flows fuller than any river; the other Peter, who studies brevity. 2. And what may be the reason that Matthew said not at the beginning, in the same way as the prophet, And if ever miracles were done, they were done for the aliens' sake, to increase the number of the proselytes; and for manifestation of God's power, if haply their enemies having taken them captives, fancied they prevailed, because their own gods were mighty: like as in Egypt, out of which no small And what took place at a later period were few and at intervals; for example, when the sun stood still in its course, and started back in the opposite direction. And this one may see to have occurred in our case also. For so even in our generation, in the instance of him who surpassed all in ungodliness, I mean Julian, many strange things happened. Thus when the Jews were attempting to raise up again the temple at Jerusalem, fire burst out from the foundations, and utterly hindered them all; and when both his treasurer, and his uncle and namesake, made the sacred vessels the subject of their open insolence, the one was 3. Wherefore, that he was not acting without an object, or by chance, when he distributed Christ's forefathers into three portions, is plain from what has been said. And mark, too, whence he begins, and where he ends. From Abraham to David; from David to the captivity of Babylon; from this unto Christ Himself. For both at the beginning he put the two in close succession, David and Abraham, and also in summing up he mentions both in the same way. And this, because, as I have already said, it was to them that the promises were made. But why can it be, that as he mentioned the captivity of Babylon, he did not mention also the descent into Egypt? Because they had ceased to be any longer afraid of the Egyptians, but the Babylonians they dreaded still. And the one thing was ancient, but the other fresh, and had taken place of late. And to the one they were carried down for no sins, but to the other, transgressions were the cause of their being removed. And also with regard to the very names, if any one were to attempt to translate their etymologies, even thence would he derive great matter of divine speculation, and such as is of great importance with regard to the New Testament: as, for instance, from Abraham's name, from Jacob's, from Solomon's, from Zorobabel's. For it was not without purpose that these names were given them. But lest we should seem to be wearisome by running out a great length, let us pass these things by, and proceed to what is urgent. 4. Having then mentioned all His forefathers, and ending with Joseph, he did not stop at this, but added,
Matthew 1:18 And observe a most admirable order in the things he has mentioned. For he did not proceed directly to the birth, but puts us in mind first, how many generations he was from Abraham, how many from David, and from the captivity of Babylon; and thus he sets the careful hearer upon considering the times, to show that this is the Christ who was preached by the prophets. For when you have numbered the generations, and hast learned by the time that this is He, you will readily receive likewise the miracle which took place in His birth. Thus, being about to tell of a certain great thing, His birth of a virgin, he first shadows over the statement, until he has numbered the generations, by speaking of 5. How then was He born, I pray you?
Matthew 1:18 He says not And wherefore did she not conceive before her espousal? It was, as I said at first, that what had been done might be concealed awhile, and that the Virgin might escape every evil suspicion. For when he, who had most right of all to feel jealousy, so far from making her a show, or degrading her, is found even receiving and cherishing her after her conception; it was quite clear that, unless he had fully persuaded himself that what was done was of the operation of the Holy Spirit, he would not have kept her with him, and ministered to her in all other things. And most properly has he said, that Proceed therefore no further, neither require anything more than what has been said; neither say thou, 6. Shame on them who busy themselves touching the generation on high. For if this birth, which has witnesses without number, and had been proclaimed so long a time before, and was manifested and handled with hands, can by no man be explained; of what excess of madness do they come short who make themselves busy and curious touching that unutterable generation? For neither Gabriel nor Matthew was able to say anything more, but only that it was of the Spirit; but how, of the Spirit, or in what manner, neither of them has explained; for neither was it possible. Nor think that you have learned all, by hearing 7.
Having said that it was of the Holy Ghost, and without cohabitation, he establishes his statement in another way again. Lest any one should say, 8. The matter then being in this state, and all at their wits' end, the angel comes to solve all their difficulties. But it is worth inquiring, why the angel did not speak sooner, before the husband had such thoughts: but, Wherefore then did not the angel speak before Joseph became troubled. For we must needs explain the former difficulty first. For what reason then did he not speak? Lest Joseph should be unbelieving, and the same happen to him as to Zacharias. For when the thing was visible, belief was thenceforth easy; but when it had not yet a beginning, it was not equally easy to receive his saying. For this reason the angel spoke not at the first, and through the same cause the Virgin too held her peace. For she did not think to obtain credit with her betrothed husband, in declaring to him a thing unheard of, but rather that she should provoke him the more, as though she were cloking a sin that had been committed. Since if she herself, who was to receive so great a favor, is affected somewhat after the manner of man, and says, 9. Why then, it may be asked, did he not so in the Virgin's case also, and declare the good tidings to her after the conception? Lest she should be in agitation and great trouble. For it were likely that she, not knowing the certainty, might have even devised something amiss touching herself, and have gone on to strangle or to stab herself, not enduring the disgrace. For wondrous indeed was that Virgin, and Luke points out her excellency, saying, that when she heard the salutation, she did not straightway pour herself out, neither did she accept the saying, but And this many of the simpler sort, not understanding, have said there is a discordance; because Luke says it was Mary to whom he declared the good tidings, but Matthew, that it was Joseph; not knowing that both took place. And this sort of thing it is necessary to bear in mind throughout the whole history; for in this way we shall solve many seeming discordances. 10. The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself.
Do you see the mildness of the husband? So far from punishing, he did not even declare it to any one, no not even to her whom he suspected, but was thinking it over with himself, as aiming to conceal the cause even from the Virgin herself. For neither is it said that he was minded to And why not openly, as to the shepherds, and to Zacharias, and to the Virgin? The man was exceedingly full of faith, and needed not this vision. Whereas the Virgin, as having declared to her very exceeding good tidings, greater than to Zacharias, and this before the event, needed also a marvellous vision; and the shepherds, as being by disposition rather dull and clownish. But this man, after the conception, and wide the interval between the two men; wherefore neither was there need of rebuke. But by saying, Now having mentioned her name, he stayed not at this, but added also, But what means, 12. Then having obscurely signified the matter in hand, he mentioned not the evil suspicion; but, in a manner more reverent and seemly, by telling the cause of travail he removed this also; implying that the very thing which had made him afraid, and for which he would have cast her out—this very thing, I say, was a just cause why he should take her and retain her in his house. Thus more than entirely doing away with his distress. A strange thing it was which he spoke of, surpassing man's reason, and above all the laws of nature. How then is he to believe, to whom such tidings are altogether new? Or rather, not by things past only, but like wise by things to come, he wins him over.
Matthew 1:21 For do not thou, because He is of the Holy Ghost, imagine that you are an alien to the ministry of this dispensation. Since although in the birth you have no part, but the Virgin abode untouched, nevertheless, what pertains to a father, not injuring the honor of virginity, that do I give you, to set a Name on that which is born: for Then lest on the other hand any one should from this suspect him to be the father, hear what follows, with what exact care he states it. 13. For this cause too the angel came bringing His name from Heaven, hereby again intimating that this is a wondrous birth: it being God Himself who sends the name from above by the angel to Joseph. For neither was this without an object, but a treasure of ten thousand blessings. Wherefore the angel also interprets it, and suggests good hopes, in this way again leading him to belief. For to these things we are wont to be more inclined, and therefore are also fonder of believing them. So having established his faith by all, by the past things, by the future, by the present, by the honor given to himself, he brings in the prophet also in good time, to give his suffrage in support of all these. But before introducing him, he proclaims beforehand the good things which were to befall the world through Him. And what are these? Sins removed and done away. Here again the thing is signified to be beyond all expectation. For not from visible wars, neither from barbarians, but what was far greater than these, from sins, he declares the glad tidings of deliverance; a work which had never been possible to any one before. But wherefore, one may ask, did he say, And mark how he has by the way discovered to us also His dignity, by calling the Jewish nation 14. Forasmuch then as we have partaken of so great a gift, let us do everything not to dishonor such a benefit. For if even before this honor, what was done was worthy of punishment, much more now, after this unspeakable benefit. And this I say not now for no cause, but because I see many after their baptism living more carelessly than the uninitiated, and having nothing peculiar to distinguish them in their way of life. It is, you see, for this cause, that neither in the market nor in the Church is it possible to know quickly who is a believer and who an unbeliever; unless one be present at the time of the mysteries, and see the one sort put out, the others remaining within. Whereas they ought to be distinguished not by their place, but by their way of life. For as men's outward dignities are naturally to be discovered by the outward signs with which they are invested, so ours ought to be discernible by the soul. That is, the believer ought to be manifest not by the gift only, but also by the new life. The believer ought to be the light and salt of the world. But when thou dost not give light even to yourself, neither bind up your own gangrene, what remains, whereby we are to know you? Because you have entered the holy waters? Nay, this to you becomes a store of punishment. For greatness of honor is, to them who do not choose to live worthy of the honor, an increase of vengeance. Yea, the believer ought to shine forth not only by what he has received from God, but also by what he himself has contributed; and should be discernible by everything, by his gait, by his look, by his garb, by his voice. And this I have said, not that display, but that the profit of beholders, may be the rule by which we frame ourselves. 15. But now, what things soever I might seek to recognize you by, I find you in all points distinguished by the contraries of the same. For whether by your place I would fain discern you, I see you spending your day in horse races, and theatres, and scenes of lawlessness, in the wicked assemblies in the market places, and in companies of depraved men; or by the fashion of your countenance, I see you continually laughing to excess, and dissolute as a grinning and abandoned harlot; or by your clothes, I see you in no better trim than the people on the stage; or by your followers, you are leading about parasites and flatterers; or by your words, I hear you say nothing wholesome, nothing necessary, nothing of moment to our life; or by your table, yet heavier from thence will the charge against you appear. By what then, tell me, am I to recognize the believer in you, while all the things I have mentioned give the contrary sentence? And why do I say, the believer? Since I can not clearly make out whether you are a man. For when you are like an ass, kicking, and like a bull, wantoning, and like a horse neighing after women; when thou dost play the glutton like the bear, and pamper your flesh as the mule, and bear malice like the camel; also? Further, if I were bidding you make another man gentle, not even so ought I to seem as one enjoining impossible things; however, you might then object that you have not the control of another's disposition, and that it does not altogether rest with you. But now it is your own wild beast, and a thing which absolutely depends on you. What plea then have you? Or what fair excuse will you be able to put forth, turning as you are a lion into a man, and regardless that you yourself art of a man becoming a lion; upon the beast bestowing what is above nature, but for yourself not even preserving what is natural? Yea, while the wild beasts are by your earnest endeavors advanced into our noble estate, you are by yourself cast down from the throne of the kingdom, and thrust out into their madness. Thus, imagine, if you will, your wrath to be a kind of wild beast, and as much zeal as others have displayed about lions, so much do thou in regard of yourself, and cause that way of taking things to become gentle and meek. Because this too has grievous teeth and talons, and if you tame it not, it will lay waste all things. For not even lion nor serpent has such power to rend the vitals as wrath, with its iron talons continually doing so. Since it mars, we see, not the body only, but the very health likewise of the soul is corrupted by it, devouring, rending, tearing to pieces all its strength, and making it useless for everything. For if a man nourishing worms in his entrails, shall not be able so much as to breathe, his inward parts all wasting away; how shall we, having so large a serpent eating up all within us (it is wrath I mean), how, I say, shall we be able to produce anything noble? 17. How then are we to be freed from this pest? If we can drink a potion that is able to kill the worms within us and the serpents. For though you should become infinitely conspicuous, you will be nothing better than the base: rather for this selfsame cause you will even be baser. For when they who are willing to give you glory, and make you illustrious, do for this very cause ridicule you, that you desire the glory which comes of them, how can such instances fail to turn the contrary way in regard of you. For indeed this thing is among those which attract censure. So that even as in the case of one desiring to commit adultery or fornication, should any one praise or flatter him, by this very act he becomes an accuser rather than a commender of the person indulging such desires: so with regard to him who is desirous of glory; when we all praise, it is accusation rather than praise which we bestow on those who wish to be made glorious. 18. Why then bring upon yourself that, from which the very opposite is wont to befall you. Yea, if you will be glorified, despise glory; so shall you be more illustrious than any. Why feel as Nebuchadnezzar felt? For he too set up an image, thinking from wood and from a senseless figure to procure to himself an increase of fame, and the living would fain appear more glorious by the help of that which has no life. Do you see the excess of his madness; how, thinking to do honor, he rather offered insult, to himself? For when it appears that he is relying rather on the lifeless thing, than on himself and the soul that lives in him, and when for this cause he advances the stock unto such high precedence, how can he be other than ridiculous, endeavoring as he does to adorn himself, not by his way of living, but by planks of wood? Just as if a man should think proper to give himself airs, because of the pavement of his house, and his beautiful staircase rather than because he is a man. Him do many too among us imitate now. For as he for his image, so some men claim to be admired for their clothes, others for their house; or for their mules and chariots, and for the columns in their house. For inasmuch as they have lost their being as men, they go about gathering to themselves from other quarters such glory as is full of exceeding ridicule. But as to the noble and great servants of God, not by these means, but by such as best became them, even by such did they shine forth. For captives as they were, and slaves, and youths, and strangers, and stripped of all resources of their own, they proved at that time far more awful than he who was invested with all these things. And while Nebuchadnezzar found neither so great an image, nor satraps, nor captains of the host, nor endless legions, nor abundance of gold, nor other pomp, enough to meet his desire, and to show him great; to these, on the other hand, stripped of all this, their high self-restraint alone was sufficient, and showed him that wore the diadem and the purple, as much inferior in glory to those who had no such thing, as the sun is more glorious than a pearl. For they were led forth in the midst of the whole world, being at once youths, and captives, and slaves, and straightway on their appearance the king darted fire from his eyes, and captains, and deputies, and governors, and the whole amphitheatre of the devil, stood around; and a voice of pipes from all sides, and of trumpets, and of all music, borne up to Heaven, was sounding in their ears, and the furnace burned up to a boundless height, and the flame reached the very clouds, and all was full of terror and dismay. But none of these things dismayed them, but they laughed it all to scorn, as they would children mocking them, and exhibited their courage and meekness, and uttering a voice clearer than those trumpets, they said, Then when they considered that it was possible that God might be willing even to permit them to be burnt; lest, if this should come to pass, they might seem to be speaking falsehoods; they add this also and say, For it was not for rewards and recompenses that they did what they did, but out of love alone; and yet they were in captivity too, and in slavery, and had enjoyed no good thing. Yea, they had lost their country, and their freedom, and all their possessions. For tell me not of their honors in the king's courts, for holy and righteous as they were, they would have chosen ten thousand times rather to have been beggars at home, and to have been partakers of the blessings in the temple. 19. These men then let us also imitate. Because now too there is set up a golden image, even the tyranny of Mammon. But let us not give heed to the timbrels, nor to the flutes, nor to the harps, nor to the rest of the pomp of riches; yea, though we must needs fall into a furnace of poverty, let us choose it, rather than worship that idol, and there will be From this furnace Lazarus too went forth, not less glorious than those children; but the rich man who was in the place of them that worshipped the image, was condemned to hell. For indeed what we have now mentioned was a type of this. Wherefore as in this instance they who fell into the furnace suffered no hurt, but they who sat without were laid hold of with great fierceness, so likewise shall it be then. The saints walking through the river of fire shall suffer no pain, nay they will even appear joyous; but they that have worshipped the image, shall see the fire rest upon them fiercer than any wild beast, and draw them in. So that if any one disbelieves hell, when he sees this furnace, let him from the things present believe things to come, and fear not the furnace of poverty, but the furnace of sin. For this is flame and torment, but that, dew and refreshment; and by this stands the devil, by that, angels wafting aside the flame. 20. These things let them hear that are rich, that are kindling the furnace of poverty. For though they shall not hurt those others, Then, an angel went down with those children; now, let us go down with them that are in the furnace of poverty, and by almsdeeds let us make a Let us not therefore sit down without the furnace, feeling no pity towards the poor; lest the same befall us as then befell those executioners. For if you should go down to them, and take your stand with the children, the fire will no longer work you any harm; but if you should sit above and neglect them in the flame of their poverty, the flame will burn you up. Go down therefore into the fire, that you may not be burnt up by the fire; sit not down without the fire, lest the flame catch hold of you. For if it should find you among the poor, it will depart from you; but if alienated from them, it will run upon you quickly, and catch you. Do not therefore stand off from them that are cast in, but when the devil gives command to cast them that have not worshipped gold into the furnace of poverty, be not thou of them that cast others in, but of them that are cast in; that you may be of the number of the saved, and not of the burned. For indeed it is a most effectual dew, to be held in no subjection by desire of wealth, to be associate with poor persons. These are wealthier than all, who have trampled under foot the desire of riches. Forasmuch as those children too, by despising the king at that time, became more glorious than the king. And thou therefore, if you despise the things of the world, shall become more honorable than all the world; like those holy men, In order then to become worthy of the things in Heaven, I bid you laugh to scorn things present. For in this way you shall both be more glorious here, and enjoy the good things to come, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might for ever and ever. Amen. Matthew 1:22-23.
I hear many say, For if after the bath you would not choose to hurry into the market place, lest by the business in the market you should destroy the refreshment thence derived; much more ought we to act on this principle after the Communion. But as it is, we do the contrary, and in this very way throw away all. For while the profitable effect of what has been said to us is not yet well fixed, the great force of the things that press upon us from without sweeps all entirely away. That this then may not be the case, when you retire from the Communion, you must account nothing more necessary than that you should put together the things that have been said to you. Yes, for it were the utmost folly for us, while we give up five and even six days to the business of this life, not to bestow on things spiritual so much as one day, or rather not so much as a small part of one day. See ye not our own children, that whatever lessons are given them, those they study throughout the whole day? This then let us do likewise, since otherwise we shall derive no profit from coming here, drawing water daily into a vessel with holes, and not bestowing on the retaining of what we have heard even so much earnestness as we plainly show with respect to gold and silver. For any one who has received a few pence both puts them into a bag and sets a seal thereon; but we, having given us oracles more precious than either gold or costly stones, and receiving the treasures of the Spirit, do not put them away in the storehouses of our soul, but thoughtlessly and at random suffer them to escape from our minds. Who then will pity us after all this, plotting against our own interests, and casting ourselves into so deep poverty? Therefore, that this may not be so, let us write it down an unalterable law for ourselves, for our wives, and for our children, to give up this one day of the week entire to hearing, and to the recollection of the things we have heard. For thus with greater aptness for learning shall we approach what is next to be said; and to us the labor will be less, and to you the profit greater, when, bearing in memory what has been lately spoken, you hearken accordingly to what comes afterwards. For no little does this also contribute towards the understanding of what is said, when you know accurately the connection of the thoughts, which we are busy in weaving together for you. For since it is not possible to set down all in one day, you must by continued remembrance make the things laid before you on many days into a kind of chain, and so wrap it about your soul: that the body of the Scriptures may appear entire. Therefore let us not either today go on to the subjects set before us, without first recalling what was lately said to our memory. 2. But what are the things set before us today? And the angel proceeds to refer Joseph to Isaiah; in order that even if he should, when awakened, forget his own words, as newly spoken, he might by being reminded of those of the prophet, with which he had been nourished up continually, retain likewise the substance of what he had said. And to the woman he mentioned none of these things, as being a damsel and unskilled in them, but to the husband, as being a righteous man and one who studied the prophets, from them he reasons. And before this he says, 3. What then says this oracle? How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, Therefore, to say, But if Jews are obstinate, we will ask the, when was the child called, 4. But if, when their mouths are stopped on this point, they should seek another, namely, what is said touching Mary's virginity, and should object to us other translators, saying, that they used not the term But even if they bring in the testimony of those others, yet so the tokens of victory would be with us. Because the Scripture is wont to put the word And what goes before also establishes this interpretation. For he does not merely say, 5.
And when he had taken her, How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, 6. Nevertheless they, who did not believe at first, became afterwards admirable, and illustrious. At least when Paul and they that were of his company had come up to Jerusalem about decrees, they went in straightway unto James. For he was so admired as even to be the first to be entrusted with the bishop's office. And they say he gave himself up to such great austerity, that even his members became all of them as dead, and that from his continual praying, and his perpetual intercourse with the ground, his forehead became so callous as to be in no better state than a camel's knees, simply by reason of his striking it so against the earth. This man gives directions to Paul himself, when he was after this come up again to Jerusalem, saying, 7. And these things we tell you, that you may not hear only, but imitate also his manly severity, his plainness of speech, his righteousness in all things; that no one may despair of himself, though hitherto he have been careless, that he may set his hopes on nothing else, after God's mercy, but on his own virtue. For if these were nothing the better for such a kindred, though they were of the same house and lineage with Christ, until they gave proof of virtue; what favor can we possibly receive, when we plead righteous kinsmen and brethren, unless we be exceeding dutiful, and have lived in virtue? As the prophet too said, intimating the selfsame thing, Let us not then be looking open-mouthed towards others. For it is true, the prayers of the saints have the greatest power; on condition however of our repentance and amendment. Since even Moses, who had rescued his own brother and six hundred thousand men from the wrath that was then coming upon them from God, had no power to deliver his sister; and yet the sin was not equal; for whereas she had done despite but to Moses, in that other case it was plain impiety, what they ventured on. But this difficulty I leave for you; while that which is yet harder, I will try to explain. For why should we speak of his sister? Since he who stood forth the advocate of so great a people had not power to prevail for himself, but after his countless toils, and sufferings, and his assiduity for forty years, was prohibited from setting foot on that land, touching which there had been so many declarations and promises. What then was the cause? To grant this favor would not be profitable, but would, on the contrary, bring with it much harm, and would be sure to prove a stumbling-block to many of the Jews. For if when they were merely delivered from Egypt, they forsook God, and sought after Moses, and imputed all to him; had they seen him also lead them into the land of promise, to what extent of impiety might they not have been cast away? And for this reason also, let me add, neither was his tomb made known. And Samuel again was not able to save Saul from the wrath from above, yet he oftentimes preserved the Israelites. And Jeremiah prevailed not for the Jews, but some one else he did haply cover from evil by his prophecy. And Daniel saved the barbarians from slaughter, Daniel 2:24 but he did not deliver the Jews from their captivity. And in the Gospels too we shall see both these events come to pass, not in the case of different persons, but of the same; and the same man now prevailing for himself and now given up. For he who owed the ten thousand talents, though he had delivered himself from the danger by entreaty, yet again he prevailed not, Matthew 18:26-34 and another on the contrary, who had before thrown himself away, afterwards had power to help himself in the greatest degree. Luke 15:13-20 But who is this? He that devoured his Father's substance. So that on the one hand, if we be careless, we shall not be able to obtain salvation, no not even by the help of others; if, on the other hand, we be watchful, we shall be able to do this by ourselves, and by ourselves rather than by others. Yes; for God is more willing to give His grace to us, than to others for us; that we by endeavoring ourselves to do away His wrath, may both enjoy confidence towards Him, and become better men. Thus He had pity on the Canaanitish woman, thus He saved the harlot, thus the thief, when there was none to be mediator nor advocate. 8. And this I say, not that we may omit supplicating the saints, but to hinder our being careless, and entrusting our concerns to others only, while we fall back and slumber ourselves. For so when He said, 9. Disperse therefore, that you may not lose; keep not, that you may keep; lay out, that you may save; spend, that you may gain. If your treasures are to be hoarded, do not thou hoard them, for you will surely cast them away; but entrust them to God, for thence no man makes spoil of them. Do not thou traffic, for you know not at all how to gain; but lend unto Him who gives an interest greater than the principal. Lend, where is no envy, no accusation, nor evil design, nor fear. Lend unto Him who wants nothing, yet has need for your sake; who feeds all men, yet is an hungered, that you may not suffer famine; who is poor, that you may be rich. Lend there, where your return cannot be death, but life instead of death. For this usury is the harbinger of a kingdom, that, of hell; the one coming of covetousness, the other of self-denial; the one of cruelty, the other of humanity. What excuse then will be ours, when having the power to receive more, and that with security, and in due season, and in great freedom, without either reproaches, or fears, or dangers, we let go these gains, and follow after that other sort, base and vile as they are, insecure and perishable, and greatly aggravating the furnace for us? For nothing, nothing is baser than the usury of this world, nothing more cruel. Why, other persons' calamities are such a man's traffic; he makes himself gain of the distress of another, and demands wages for kindness, as though he were afraid to seem merciful, and under the cloak of kindness he digs the pitfall deeper, by the act of help galling a man's poverty, and in the act of stretching out the hand thrusting him down, and when receiving him as in harbor, involving him in shipwreck, as on a rock, or shoal, or reef.
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