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Then. When? After the descent of the Spirit, after the voice that was borne from above, and said, Yea, for therefore you took up arms, not to be idle, but to fight. For this cause neither does God hinder the temptations as they come on, first to teach you that you have become much stronger; next, that you may continue modest neither be exalted even by the greatness of your gifts, the temptations having power to repress you; moreover, in order that that wicked demon, who is for a while doubtful about your desertion of him, by the touchstone of temptations may be well assured that you have utterly forsaken and fallen from him; fourthly, that you may in this way be made stronger, and better tempered than any steel; fifthly, that you may obtain a clear demonstration of the treasures entrusted to you. For the devil would not have assailed you, unless he had seen you brought to greater honor. Hence, for example, from the beginning, he attacked Adam, because he saw him in the enjoyment of great dignity. For this reason he arrayed himself against Job, because he saw him crowned and proclaimed by the God of all. How then says He, And see whither the Spirit led Him up, when He had taken Him; not into a city and forum, but into a wilderness. That is, He being minded to attract the devil, gives him a handle not only by His hunger, but also by the place. For then most especially does the devil assail, when he sees men left alone, and by themselves. Thus did he also set upon the woman in the beginning, having caught her alone, and found her apart from her husband. Just as when he sees us with others and banded together, he is not equally confident, and makes no attack. Wherefore we have the greatest need on this very account to be flocking together continually, that we may not be open to the devil's attacks. 2. Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark has declared, saying, that He On this account then even He too fasts forty days, pointing out to us the medicines of our salvation; yet proceeds no further, lest on the other hand, through the exceeding greatness of the miracle the truth of His Economy should be discredited. For as it is, this cannot be, seeing that both Moses and Elias, anticipating Him, could advance to so great a length of time, strengthened by the power of God. And if He had proceeded farther, from this among other things His assumption of our flesh would have seemed incredible to many. Having then fasted forty days and as many nights,
3. But that we may not, by hurrying over these victories, mar your profit, let us begin from the first assault, and examine each with exact care. Thus, after He was an hungered, it is said,
For, because he had heard a voice borne from above, and saying, What then says Christ? To put down his pride, and to signify that there was nothing shameful in what had happened, nor unbecoming His wisdom; that which the other had passed over in silence to flatter Him, He brings forward and sets it forth, saying,
So that He begins with the necessity of the belly. But mark, I pray you, the craft of that wicked demon, and whence he begins his wrestlings, and how he does not forget his proper art. For by what means he cast out also the first man, and encompassed him with thousands of other evils, with the same means here likewise he weaves his deceit; I mean, with incontinence of the belly. So too even now one may hear many foolish ones say their bad words by thousands because of the belly. But Christ, to show that the virtuous man is not compelled even by this tyranny to do anything that is unseemly, first hungers, then submits not to what is enjoined Him; teaching us to obey the devil in nothing. Thus, because the first man did hereby both offend God, and transgress the law, as much and more does He teach you:— though it be no transgression which he commands, not even so to obey. And why say I, And therefore neither in this instance did He consent to what was said. But what says He? But if a man say, 4. What then does this accursed one? Overcome, and unable to persuade Him to do his bidding, and that when pressed by such violent hunger, he proceeds to another thing, saying,
What can the reason be, that at each temptation He adds this, How then does Christ? He is not indignant, nor provoked, but with that extreme gentleness He reasons with him again from the Scriptures, saying,
Matthew 4:7 teaching us that we must overcome the devil, not by miracles, but by forbearance and long-suffering, and that we should do nothing at all for display and vainglory. But mark his folly, even by the very testimony which he produced. For while the testimonies cited by the Lord were both of them spoken with exceeding fitness: his, on the other hand, were chance and random sayings, neither did he bring forward on his part that which applied to the matter in hand. For that it is written, But Christ, even when these things are said, does not yet reveal Himself, but as man for a while discourses with him. For the sayings, But marvel not, if he in reasoning with Christ oftentimes turn himself about. For as pugilists, when they have received deadly blows, reel about, drenched in much blood, and blinded; even so he too, darkened by the first and the second blow, speaks at random what comes uppermost: and proceeds to his third assault. 5.
For since he was now come to sinning against the Father, saying, that all that is the Father's was his, and was endeavoring to make himself out to be God, as artificer of the universe; He then rebuked him: but not even then with vehemence, but simply, And how says Luke, that How then are we to get the better of him? In the way which Christ that taught us, by fleeing to God for refuge; and neither to be depressed in famine, as believing in God who is able to feed even with a word; nor amidst whatever good things we may receive to tempt Him who gave them, but to be content with the glory which is from above, making no account of that which is of men, and on every occasion to despise what is beyond our need. For nothing does so make us fall under the power of the devil, as longing for more, and loving covetousness. And this we may see even by what is done now. For now also there are those who say,
Matthew 4:11 For when the assault was going on, He suffered them not to appear, that He might not thereby drive away the prey; but after He had convicted him in all points, and caused him to take to flight, then they appear: that you also may learn, that after your victories which are copied from His, angels will receive you also, applauding you, and waiting as guards on you in all things. Thus, for example, angels take Lazarus Luke 16:22 away with them, after the furnace of poverty and of famine and of all distress. For as I have already said, Christ on this occasion exhibits many things, which we ourselves are to enjoy. 6. Forasmuch then as all these things have been done for you, emulate and imitate His victory. And should any one approach you of those who are that evil spirit's servants, and savor the things that be of him, upbraiding you and saying, Or should he, offering glory and dominion, and an endless amount of wealth, enjoin you to worship him, stand again manfully. For neither did the devil deal so with the common Lord of us all only, but every day also he brings these his machinations to bear on each of His servants, not in mountains only and in wildernesses, nor by himself: but in cities likewise, in market-places, and in courts of justice, and by means of our own kindred, even men. What then must we do? Disbelieve him altogether, and stop our ears against him, and hate him when he flatters, and when he proffers more, then so much the more shun him. Because in Eve's case also, when he was most lifting her up with hopes, then he cast her down, and did her the greatest evils. Yea, for he is an implacable enemy, and has taken up against us such war as excludes all treaty. And we are not so earnest for our own salvation, as he is for our ruin. Let us then shun him, not with words only, but also with works; not in mind only, but also in deed; and let us do none of the things which he approves, for so shall we do all those which God approves. Yea, for he makes also many promises, not that he may give, but that he may take. He promises by rapine, that he may deprive us of the kingdom, and of righteousness; and sets treasures in the earth as a kind of gins or traps, that he may deprive us both of these and of the treasures in Heaven, and he would have us be rich here, that we may not be rich there. And if he should not be able by wealth to cast us out of our portion there, he comes another way, the way of poverty; as he did with respect to Job. That is, when he saw that wealth did him no harm, he weaves his toils by poverty, expecting on that side to get the better of him. But what could be more foolish than this? Since he that has been able to bear wealth with moderation, much more will he bear poverty with manliness; and he who desires not riches when present, neither will he seek them when absent; even as that blessed man did not, but by his poverty, on the other hand, he became still more glorious. For of his possessions that wicked demon had power indeed to deprive him, but his love toward God he not only could not take away, but made it even stronger, and when he had stripped him of all, he caused him to abound with more blessings; wherefore also he was in perplexity. For the more plagues he brought upon him, the more mighty he then saw him become. And therefore, as you know, when he had gone through all, and had thoroughly tried his metal, because he made no way, he ran to his old weapon, the woman, and assumes a mask of concern, and makes a tragical picture of his calamities in most pitiable tone, and feigns that for removal of his evil he is introducing that deadly counsel. But neither so did he prevail; nay, for his bait was perceived by that wondrous man, who with much wisdom stopped the mouth of the woman speaking at his instigation. Just so we likewise must act: though it be a brother, a tried friend, a wife, whom you will of those nearest to us, whom he has entered into, and so utters something not convenient, we must not receive the counsel for the person of him who so speaks, but for the deadly counsel turn away from the speaker. Since in fact now also he does many such things, and puts before him a mask of sympathy, and while he seems to be friendly, he is instilling his pernicious words, more grievous than poisons. Thus, as to flatter for evil is his part, so to chastise for our good, is God's. 7. Let us not then be deceived, neither let us by every mean seek after the life of ease. For See for instance how much long-suffering Pharaoh met with, and afterwards underwent for all most extreme punishment: in how many things Nebuchadnezzar offended, yet at the end expiated all; and the rich man, because he had suffered no great ill here, for this very cause chiefly became miserable, for that having lived in luxury in the present life, he departed to pay the penalty of all these things there, where he could not obtain anything at all to soothe his calamity. Yet for all this some are so cold and senseless, as to be always seeking only the things that are here, and uttering those absurd sayings, Wherefore now have I said this? Because evil demons confess hell, who would fain have hell disbelieved; but you who enjoyest honor so great, and hast been a partaker in unutterable mysteries, dost not so much as imitate them, but art become more hardened even than they. 8. Yet surely, if you are willing to believe what is evident, the things invisible ought to be believed by you, rather than those which are seen. Even though what I say be a paradox, nevertheless it is true, and among men of understanding is fully acknowledged. For whereas the eyes are often deceived, not in the things unseen only (for of those they do not so much as take cognizance), but even in those which men think they actually see, distance and atmosphere, and absence of mind, and anger, and care, and ten thousand other things impeding their accuracy; the reasoning power of the soul on the other hand, if it receive the light of the divine Scriptures, will prove a more accurate, an unerring standard of realities. Let us not then vainly deceive ourselves, neither in addition to the carelessness of our life, which is the offspring of such doctrines as these, heap up to ourselves, for the very doctrines themselves, a more grievous fire. For if there be no judgment, and we are not to give account of our deeds, neither shall we receive rewards for our labors. Observe which way your blasphemies tend, when you say, that God, who is righteous, and loving, and mild, overlooks so great labors and toils. And how can this be reasonable? Why, if by nothing else, at any rate by the circumstances of your own house, I bid you weigh these things, and then you will see the absurdity. For though you were yourself savage and inhuman beyond measure, and wilder than the very wild beasts, you would not choose at your death to leave unhonored the servant that had been affectionate to you, but requitest him both with freedom, and with a gift of money; and forasmuch as in your own person hereafter, having departed, you will be able to do him no good, you give charge concerning him to the future inheritors of your substance, beseeching, exhorting, doing everything, so that he may not remain unrewarded. So then you, who are evil, are so kind and loving towards your servant; and will the Infinite Goodness, that is, God, the Unspeakable Love to man, the kindness so vast: will He overlook and leave uncrowned His own servants, Peter and Paul, and James, and John, those who every day for His sake suffered hunger, were bound, were scourged, were drowned in the sea, were given up to wild beasts, were dying, were suffering so great things as we cannot so much as reckon up? And whereas the Olympic judge proclaims and crowns the victor, and the master rewards the servant, and the king the soldier, and each in general him that has done him service, with what good things he can; shall God alone, after those so great toils and labors, repay them with no good thing great or small? Shall those just and pious men, who have walked in every virtue, lie in the same state with adulterers, and parricides, and manslayers, and violators of tombs? And in what way can this be reasonable? Since, if there be nothing after our departure hence, and our interests reach no further than things present, those are in the same case with these, or rather not so much as in the same. For what though hereafter, as you say, they fare alike? Yet here, the whole of their time, the wicked have been at ease, the righteous in chastisement. And this what sort of tyrant, what savage and relentless man did ever so devise, touching his own servants and subjects? Did you mark the exceeding greatness of the absurdity, and in what this argument issues? Therefore if you will not any other way, yet by these reasonings be instructed to rid yourself of this wicked thought, and to flee from vice, and cleave to the toils which end in virtue: and then shall you know certainly that our concerns are not bounded by the present life. And if any one ask you, 9. Yet if you are willing to hear what we say with candor, we will solve this difficulty also. What then is the solution? He neither exacts penalty of all here, lest you should despair of the resurrection, and lose all expectation of the judgment, as though all were to give account here; nor does He suffer all to go away unpunished, lest on the other hand you should account all to be without His providence; but He both punishes and abstains from punishing: by those whom He punishes, signifying that in that world also He will exact a penalty of such as are unpunished here; and by those whom He does not punish, working upon you to believe that there is some fearful trial after our departure hence. But if He were altogether indifferent about our former deeds, He neither would have punished any here, nor have conferred benefits. But now you see Him for your sake stretching out the heaven, kindling the sun, founding the earth, pouring forth the sea, expanding the air, and appointing for the moon her courses, setting unchangeable laws for the seasons of the years, and all other things too performing their own courses exactly at a sign from Him. For both our nature, and that of creatures irrational, of them that creep, that walk, that fly, that swim, in marshes, in springs, in rivers, in mountains, in forests, in houses, in the air, in plains; plants also, and seeds, and trees, both wild and cultivated, both fruitful and unfruitful; and all things in general, moved by that unwearied Hand, make provision for our life, affording to us of themselves their ministry, not for our need only, but also for our feeling of high station. Seeing therefore order so great and fair (and yet we have not mentioned so much as the least portion thereof), do you dare say, that He who for your sake has wrought things so many and great will overlook you in the most critical points, and suffer you when dead to lie with the asses and swine: and that having honored you with so great a gift, that of godliness, whereby He has even equaled you with the angels, He will overlook you after your countless labors and toils? And how can this be reasonable? Why, these things, if we be silent Having then considered all these things, and having convinced our own soul, that after our departure hence, we shall both stand at the fearful judgment-seat, and give account of all that we have done, and shall bear our penalty, and submit to our sentence, if we continue in our negligences; and shall receive crowns and unutterable blessings, if we are willing to give a little heed to ourselves; let us both stop the mouths of them who gainsay these things, and ourselves choose the way of virtue; that with due confidence departing to that tribunal, we may attain unto the good things that are promised us, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion, now and ever, world without end. Amen.
1. Wherefore does He depart? Again instructing us not to go to meet temptations, but to give place and withdraw ourselves. For it is no reproach, the not casting one's self into danger, but the failing to stand manfully when fallen into it. To teach us this accordingly, and to soothe the envy of the Jews, He retires to Capernaum; at once fulfilling the prophecy, and making haste to catch the teachers of the world: for they, as you know, were abiding there, following their craft. But mark, I pray you, how in every case when He is about to depart unto the Gentiles, He has the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles. For to show that He neither speaks of the Jewish nation by a part of it, nor signifies obscurely all the tribes; mark how the Prophet distinguishes that place, saying Then implying that they did not of themselves seek and find, but that God showed Himself to them from above, he says to them, 2.
That hence also you might learn His dignity; namely, that as the Fathers, so He too has prophets; to which purpose Zacharias also spoke; And moreover it was necessary that what concerned Him should be spoken by another first and not by Himself. For if even after both testimonies and demonstrations so many and so great, they said, Again, if even after so many divine precautions, John's disciples, both before and after his imprisonment, were jealously disposed towards Him, and the people too suspected not Him but John to be the Christ; what would not the result have been, had none of these things taken place? For this cause both Matthew distinctly notes, that 3.
And yet John says that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when But mark both their faith, and their obedience. For though they were in the midst of their work (and you know how greedy a thing fishing is), when they heard His command, they delayed not, they procrastinated not, they said not, But if you should say, To these, then, such was His promise: but to James and John He says no such thing. For the obedience of those that had gone before had by this time paved the way for these. And besides they had also heard many things before concerning Him. And see how he does with exact care intimate unto us their poverty also: in that He found them sewing up their nets. So exceeding great was their poverty, that they were mending what was worn out, not being able to buy others. And this too was for the time no small proof of virtue, their beating poverty with ease, their supporting themselves by honest labor, their being bound one to another by the power of love, their having their father with them, and attending upon them. 4. When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He had come in accordance with the Father. And while frequenting them, He did not preach only, but also showed forth miracles. And this, because on every occasion, whenever anything is done strange and surprising, and any polity is introduced, God is wont to work miracles as pledges of his power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He showed forth anew great miracles, in that He reduced again the whole creation to its elements, and made that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He showed forth those marvellous and great prodigies, and then gave the law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He says. Thus because the kingdom He was preach ing appeared not, by the things that appear, He makes it, though invisible, manifest. And mark the evangelist's care to avoid superfluity of words; how he tells us not of every one of them that are healed, but in a few words speeds over showers of miracles. For But our inquiry is this; why it can have been that He demanded faith of none of them? For He said not, what we find Him saying after this, Now then, let us too follow Him; for we also have many diseases of our soul, and these especially He would fain heal. Since with this intent He corrects that other sort, that He may banish these out of our soul. 5. Let us therefore come unto Him, and let us ask nothing pertaining to this life, but rather remission of sins. For indeed He gives it even now, if we be in earnest. Since as then But whereas they left both country, and friends, and kinsfolk; do you not endure so much as to leave your house for the sake of drawing near, and obtaining far greater things? Or rather we do not require of you so much as this, but leave your evil habits only, and you can easily be made whole, remaining at home with your friends. But as it is, if we have any bodily ailment, we do and contrive everything to be rid of what pains us; but when our soul is indisposed, we delay, and draw back. For which cause neither from the other sort are we delivered: since the things that are indispensable are becoming to us secondary, and the secondary indispensable; and letting alone the fountain of our ills, we would fain cleanse out the streams. For that our bodily ills are caused by the wickedness of the soul, is shown both by him that had the palsy thirty and eight years, and by him that was let down through the roof, and by Cain also before these; and from many other things likewise one may perceive this. Let us do away then with the well-spring of our evils, and all the channels of our diseases will be stayed. For the disease is not palsy only, but also our sin; and this more than that, by how much a soul is better than a body. Let us therefore now also draw near unto Him; let us entreat Him that He would brace our paralyzed soul, and leaving all things that pertain to this life, let us take account of the things spiritual only. Or if you cleave unto these also, yet think of them after the other. Neither must you think lightly of it, because you have no pain in sinning; rather on this very account most of all do thou lament, that you feel not the anguish of your offenses. For not because sin bites not, does this come to pass, but because the offending soul is insensible. Regard with this view them that have a feeling of their own sins, how they wail more bitterly than such as are being cut, or burned; how many things they do, how many suffer, how greatly they mourn and lament, in order to be delivered from their evil conscience. They would not do any such thing, unless they were exceedingly pained in soul. The best thing then is, to avoid sin in the first instance: the next to it, is to feel that we sin, and thoroughly amend ourselves. But if we have not this, how shall we pray to God, and ask forgiveness of our sins, we who take no account of these matters? For when you yourself who hast offended art unwilling to know so much as this very fact, that you have sinned; for what manner of offenses will you entreat God for pardon? For what you know not? And how will you know the greatness of the benefit? Tell therefore your offenses in particular, that you may learn for what you receive forgiveness, that so you may become grateful towards your Benefactor. But you, when it is a man whom you have provoked, entreatest friends, neighbors, and door-keepers, and spendest money, and consumest many days in visiting and petitioning, and though he that is provoked utterly reject you once, twice, ten thousand times over, you despond not, but becoming more earnest you make the more entreaty; but when the God of all is provoked, we gape, and throw ourselves back, and live in luxury and in drunkenness, and do all things as usual. And when shall we be able to propitiate Him? And how shall we by this very thing fail to provoke Him so much the more? For not so much sinning, as signing without even pain, causes in Him indignation and wrath. Wherefore it were meet after all this to sink into the very earth, and not so much as to behold this sun, nor to breathe at all, for that having so placable a Master, we provoke Him first, and then have no remorse for provoking Him. And yet He assuredly, even when He is angry, does not so as hating and turning away from us, but in order that in this way at least He may win us over to Himself. For if He continued after insult befriending you, you would the more despise Him. Therefore in order that this may not be, He turns away for a little while, to have you ever with Himself. 6. Let us now, I pray you, take courage at His love to man, and let us show forth an anxious repentance, before the day come on, which permits us not to profit thereby. For as yet all depends on us, but then He that judges has alone control over the sentence. And if in thought you were to lay open that man's soul, you would see it not bound only, but squalid, and filthy, and teeming with vermin. For no better than vermin are the pleasures of luxury, but even more abominable, and destroy the body more, together with the soul also; and upon the one and upon the other they bring ten thousand scourges of sickness. On account then of all these things let us entreat the Redeemer of our souls, that He would both burst asunder our bands, and remove this our cruel jailor, and having set us free from the burden of those iron chains, He would make our spirits lighter than any wing. And as we entreat Him, so let us contribute our own part, earnestness, and consideration, and an excellent zeal. For thus we shall be able both in a short time to be freed from the evils which now oppress us, and to learn in what condition we were before, and to lay hold on the liberty which belongs to us; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen. |
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