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What then? Ought we not to blame them that sin? Because Paul also says this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, Romans 14:10 How then does He say elsewhere, And besides, if this were to obtain, all would be lost alike, whether in churches, or in states, or in houses. For except the master judge the servant, and the mistress the maid, and the father the son, and friends one another, there will be an increase of all wickedness. And why say I, friends? Unless we judge our enemies, we shall never be able to put an end to our enmity, but all things will be turned upside down. What then can the saying be? Let us carefully attend, lest the medicines of salvation, and the laws of peace, be accounted by any man laws of overthrow and confusion. First of all, then, even by what follows, He has pointed out to them that have understanding the excellency of this law, saying,
But if to many of the less attentive, it seem yet rather obscure, I will endeavor to explain it from the beginning. In this place, then, as it seems at least to me, He does not simply command us not to judge any of men's sins, neither does He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles. And I think that certain Jews too are here hinted at, for that while they were bitter accusing their neighbors for small faults, and such as came to nothing, they were themselves insensibly committing deadly sins. Herewith towards the end also He was upbraiding them, when He said, Well then, I think that these are comprehended in His invective; that He is checking them beforehand as to those things, wherein they were hereafter to accuse His disciples. For although His disciples had been guilty of no such sin, yet in them were supposed to be offenses; as, for instance, not keeping the sabbath, eating with unwashen hands, sitting at meat with publicans; of which He says also in another place, And the Corinthians 1 Corinthians 4:5 too Paul did not absolutely command not to judge, but not to judge their own superiors, and upon grounds that are not acknowledged; not absolutely to refrain from correcting them that sin. Neither indeed was He then rebuking all without distinction, but disciples doing so to their teachers were the object of His reproof; and they who, being guilty of innumerable sins, bring an evil report upon the guiltless. This then is the sort of thing which Christ also in this place intimated; not intimated merely, but guarded it too with a great ter ror, and the punishment from which no prayers can deliver. 2.
That is, Do you see, how these two commandments are both easy, and fraught with great blessings to the obedient, even as of evils on the other hand, to the regardless? For both he that forgives his neighbor, has freed himself first of the two from the grounds of complaint, and that without any labor; and he that with tenderness and indulgence inquires into other men's offenses, great is the allowance of pardon, which he has by his judgment laid up beforehand for himself.
And besides, it is not of great things (as I have already observed), nor of things prohibited, that this is said, but of those which are not even counted offenses. Wherefore He said also.
Yea, for many now do this; if they see but a monk wearing an unnecessary garment, they produce against him the law of our Lord, Matthew 10:10 while they themselves are extorting without end, and defrauding men every day. If they see him but partaking rather largely of food, they become bitter accusers, while they themselves are daily drinking to excess and surfeiting: not knowing, that besides their own sins, they do hereby gather up for themselves a greater flame, and deprive themselves of every plea. For on this point, that your own doings must be strictly inquired into, you yourself hast first made the law, by thus sentencing those of your neighbor. Account it not then to be a grievous thing, if you are also yourself to undergo the same kind of trial.
Here His will is to signify the great wrath, which He has against them that do such things. For so, wheresoever He would indicate that the sin is great, and the punishment and wrath in store for it grievous, He begins with a reproach. As then unto him that was exacting the hundred pence, He said in His deep displeasure,
Do you see, that He forbids not judging, but commands to cast out first the beam from your eye, and then to set right the doings of the rest of the world? For indeed each one knows his own things better than those of others; and sees the greater rather than the less; and loves himself more than his neighbor. Wherefore, if you do it out of guardian care, I bid you care for yourself first, in whose case the sin is both more certain and greater. But if you neglect yourself, it is quite evident that neither do you judge your brother in care for him, but in hatred, and wishing to expose him. For what if he ought to be judged? It should be by one who commits no such sin, not by you. Thus, because He had introduced great and high doctrines of self denial, lest any man should say, it is easy so to practise it in words; He willing to signify His entire confidence, and that He was not chargeable with any of the things that had been mentioned, but had duly fulfilled all, spoke this parable. And that, because He too was afterwards to judge, saying, But you, so far from casting out your own beam, dost not even see it, but another's mote thou not only see, but also judgest, and essayest to cast it out; as if any one seized with a grievous dropsy, or indeed with any other incurable disease, were to neglect this, and find fault with another who was neglecting a slight swelling. And if it be an evil not to see one's own sins, it is a twofold and threefold evil to be even sitting in judgment on others, while men themselves, as if past feeling, are bearing about beams in their own eyes: since no beam is so heavy as sin. His injunction therefore in these words is as follows, that he who is chargeable with countless evil deeds, should not be a bitter censor of other men's offenses, and especially when these are trifling. He is not overthrowing reproof nor correction, but forbidding men to neglect their own faults, and exult over those of other men. For indeed this was a cause of men's going unto great vice, bringing in a twofold wickedness. For he, whose practice it had been to slight his own faults, great as they were, and to search bitterly into those of others, being slight and of no account, was spoiling himself two ways: first, by thinking lightly of his own faults; next, by incurring enmities and feuds with all men, and training himself every day to extreme fierceness, and want of feeling for others. 3. Having then put away all these things, by this His excellent legislation, He added yet another charge, saying,
For nothing results, beyond greater mischief to them that are so disposed when they hear; for both the holy things are profaned by them, not knowing what they are; and they are the more lifted up and armed against us. For this is meant by, Nay, And full well did He say, It is not, you see, that those truths furnish them with armor, but they become fools in this way of their own accord, being filled with more willfulness. On this account it is no small gain for them to abide in ignorance, for so they are not such entire scorners. But if they learn, the mischief is twofold. For neither will they themselves be at all profited thereby, but rather the more damaged, and to you they will cause endless difficulties. Let them hearken, who shamelessly associate with all, and make the awful things contemptible. For the mysteries we too therefore celebrate with closed doors, and keep out the uninitiated, not for any weakness of which we have convicted our rites, but because the many are as yet imperfectly prepared for them. For this very reason He Himself also discoursed much unto the Jews in parables, 4.
For inasmuch as He had enjoined things great and marvellous, and had commanded men to be superior to all their passions, and had led them up to Heaven itself, and had enjoined them to strive after the resemblance, not of angels and archangels, but (as far as was possible) of the very Lord of all; and had bidden His disciples not only themselves duly to perform all this, but also to correct others, and to distinguish between the evil and them that are not such, the dogs and them that are not dogs (although there be much that is hidden in men):— that they might not say, However, not simply to ask did He command us, but with much assiduity and earnestness. For this is the meaning of By Despond not therefore, O man, nor show less of zeal about virtue, than they do of desire for wealth. For things of that kind you have often sought and not found, but nevertheless, though thou know this, that you are not sure to find them, you put in motion every mode of search; but here, although having a promise that you will surely receive, thou dost not show even the smallest part of that earnestness. And if you dost not receive straightway, do not even thus despair. For to this end He said, 5. And if you doubt my affirmation, at any rate believe His example.
Because, as among men, if you keep on doing so, you are even accounted troublesome, and disgusting: so with God, when you do not so, then thou dost more entirely provoke Him. And if you continue asking, though thou receive not at once, thou surely wilt receive. For to this end was the door shut, that He may induce you to knock: to this end He does not straightway assent, that you may ask. Continue then to do these things, and you will surely receive. For that you might not say,
Do thou also therefore ask nothing worldly, but all things spiritual, and you will surely receive. For so Solomon, because he asked what he ought, behold how quickly he received. Two things now, you see, should be in him that prays, asking earnestly, and asking what he ought:
Now this He said, not to bring an evil name on man's nature, nor to condemn our race as bad; but in contrast to His own goodness He calls paternal tenderness evil, so great is the excess of His love to man. Do you see an argument unspeakable, of power to arouse to good hopes even him that has become utterly desperate? Now here indeed He signifies His goodness by means of our fathers, but in what precedes by the chief among His gifts, by the 6. After this, to indicate that we ought neither to feel confidence in prayer, while neglecting our own doings; nor, when taking pains, trust only to our own endeavors; but both to seek after the help from above, and contribute withal our own part; He sets forth the one in connection with the other. For so after much exhortation, He taught also how to pray, and when He had taught how to pray, He proceeded again to His exhortation concerning what we are to do; then from that again to the necessity of praying continually, saying,
Summing up all in brief, and signifying, that virtue is compendious, and easy, and readily known of all men. And He did not merely say, Then the praise also, before the rewards, is exceeding great.
7. And yet after this He said, And not only herein is the part of virtue easy, but also by the end again it becomes yet easier. For not the passing away of our labors and toils, but also their issuing in a good end (for they end in life) is enough to console those in conflict. So that both the temporary nature of our labors, and the perpetuity of our crowns, and the fact that the labors come first, and the crowns after, must prove a very great relief in our toils. Wherefore Paul also called their affliction See, at any rate, how He on another side also makes it easy, commanding not to hold intercourse with the dogs, nor to give one's self over to the swine, and to And all these things He says, thoroughly to awaken our alacrity; even as elsewhere also He said, Let it not then bewilder us, when many things spring up hence, that turn to our vexation. For the way is strait, and the gate narrow, but not the city. Therefore must one neither look for rest here, nor there expect any more anything that is painful. Now in saying, For besides that it is strait, there are also many to overthrow us in the way that leads there. Wherefore He also added, 8. Then, lest when they had heard that it was narrow and strait, and that they must walk on a way opposite to the many, and must keep themselves from swine and dogs, and together with these from another more wicked kind, even this of wolves; lest, I say, they should sink down at this multitude of vexations, having both to go a way contrary to most men, and therewith again to have such anxiety about these things: He reminded them of what took place in the days of their fathers, by using the term, And by the figure of
For among heretics one may often find actual goodness, but among those whom I was mentioning, by no means.
And see His gentleness: how He said not,
Now what He says is like this: they have nothing gentle nor sweet; it is the sheep only so far as the skin; wherefore also it is easy to discern them. And lest you should have any the least doubt, He compares it to certain natural necessities, in matters which admit of no result but one. In which sense Paul also said, And if He states the same thing twice, it is not tautology. But, lest any one should say,
But Christ says not this, that for the wicked there is no way to change, or that the good cannot fall away, but that so long as he is living in wickedness, he will not be able to bear good fruit. For he may indeed change to virtue, being evil; but while continuing in wickedness, he will not bear good fruit. What then? Did not David, being good, bear evil fruit? Not continuing good, but being changed; since, undoubtedly, had he remained always what he was, he would not have brought forth such fruit. For not surely while abiding in the habit of virtue, did he commit what he committed. Now by these words He was also stopping the mouths of those who speak evil at random, and putting a bridle on the lips of all calumniators. I mean, whereas many suspect the good by reason of the bad, He by this saying has deprived them of all excuse. 9. Then forasmuch as He had not commanded to punish, but only to beware of them, He, at once both to comfort those whom they vex, and to alarm and change them, set up as a bulwark against them the punishment they should receive at His hands, saying,
Then, to make the saying less grievous, He added,
That He might not seem to introduce the threatening as His leading topic, but to be stirring up their mind in the way of admonition and counsel. Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an And though it appear indeed to be some single judgment, the being burnt up, yet if one examine carefully, these are two punishments. For he that is burnt is also cast of course out of God's kingdom; and this latter punishment is more grievous than the other. Now I know indeed that many tremble only at hell, but I affirm the loss of that glory to be a far greater punishment than hell. And if it be not possible to exhibit it such in words, this is nothing marvellous. For neither do we know the blessedness of those good things, that we should on the other hand clearly perceive the wretchedness ensuing on being deprived of them; since Paul, as knowing these things clearly, is aware, that to fall from Christ's glory is more grievous than all. And this we shall know at that time, when we shall fall into the actual trial of it. But may this never be our case, O thou only-begotten Son of God, neither may we ever have any experience of this irremediable punishment. For how great an evil it is to fall from those good things, cannot indeed be accurately told: nevertheless, as I may be able, I will labor and strive by an example to make it clear to you, though it be but in some small degree. Let us then imagine a wondrous child, having besides His virtue the dominion of the whole world, and in all respects so virtuous, as to be capable of bringing all men to the yearning of a father's affection. What theft do you think the father of this child would not gladly suffer, not to be cast out of His society? And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear But mark even here His gentleness; in that He does not at all speak of His benefits, nor say, Even here He shows His love, and indicates the yearning which He has toward you: not saying, What amount of punishment, then, is so grievous as these words? For if any one seeing but a man who was his benefactor an hungered, would not neglect him; or if he should neglect him, being upbraided with it, would choose rather to sink into the earth than to hear of it in the presence of two or three friends; what will be our feelings, on hearing these words in the presence of the whole world; such as He would not say even then, were He not earnestly accounting for His own doings? For that not to upbraid did He bring these things forward, but in self-defense, and for the sake of showing, that not without ground nor at random was He saying, 10. Let us therefore, beloved, fear the hearing these words. Life is not a plaything: or rather our present life is a plaything, but the things to come are not such; or perchance our life is not a plaything only, but even worse than this. For it ends not in laughter, but rather brings exceeding damage on them who are not minded to order their own ways strictly. For what, I pray you, is the difference between children who are playing at building houses, and us when we are building our fine houses? What again between them making out their dinners, and us in our delicate fare? None, but just that we do it at the risk of being punished. And if we do not yet quite perceive the poverty of what is going on, no wonder, for we are not yet become men; but when we have become so, we shall know that all these things are childish. For so those other things too, as we grow to manhood, we laugh to scorn; but when we are children we account them to be worth anxiety; and while we are gathering together potsherds and mire we think no less of ourselves than they who are erecting their great circuits of walls. Nevertheless they straightway perish and fall down, and not even when standing can they be of any use to us, as indeed neither can those fine houses. For the citizen of Heaven they cannot receive, neither can he bear to abide in them, who has his country above; but as we throw down these with our feet, so he too those by his high spirit. And as we laugh at the children, weeping at that overthrow, even so these also, when we are bewailing it all, do not laugh only, but weep also: because both their bowels are compassionate, and great is the mischief thence arising. Let us therefore become men. How long are we to crawl on the earth, priding ourselves on stones and stocks? How long are we to play? And would we played only! But now we even betray our own salvation; and as children when they neglect their learning, and practise themselves in these things at their leisure, suffer very severe blows; even so we too, spending all our diligence herein, and having then our spiritual lessons required of us in our works, and not being able to produce them, shall have to pay the utmost penalty. And there is none to deliver us; though he be father, brother, what you will. But while these things shall all pass away, the torment ensuing upon them remains immortal and unceasing; which sort of thing indeed takes place with respect to the children as well, their father destroying their childish toys altogether for their idleness, and causing them to weep incessantly. 11. And to convince you that these things are such, let us bring before us wealth, that which more than anything seems to be worthy of our pains, and let us set against it a virtue of the soul (which soever you will), and then shall you see most clearly the vileness thereof. Let us, I say, suppose there are two men (and I do not now speak of injuriousness, but as yet of honest wealth); and of these two, let the one get together money, and sail on the sea, and till the land, and find many other ways of merchandise (although I know not quite, whether, so doing, he can make honest gains); nevertheless let it be so, and let it be granted that his gains are gotten with honesty; that he buys fields, and slaves, and all such things, and suppose no injustice connected therewith. But let the other one, possessing as much, sell fields, sell houses, and vessels of gold and silver, and give to the poor; let him supply the necessitous, heal the sick, free such as are in straits, some let him deliver from bonds, others let him release that are in mines, these let him bring back from the noose, those, who are captives, let him rescue from their punishment. Of whose side then would you be? And we have not as yet spoken of the future, but as yet of what is here. Of whose part then would ye be? His that is gathering gold, or his that is doing away with calamities? With him that is purchasing fields, or him who is making himself a harbor of refuge for the human race? Him that is clothed with much gold, or him that is crowned with innumerable blessings? Is not the one like some angel come down from Heaven for the amendment of the rest of mankind; but the other not so much as like a man, but like some little child that is gathering all together vainly and at random? But if to get money honestly be thus absurd, and of extreme madness; when not even the honesty is there, how can such a man choose but be more wretched than any? I say, if the absurdity be so great; when hell is added thereto, and the loss of the kingdom, how great wailings are due to him, both living and dead? 12. Or will you that we take in hand some other part also of virtue? Let us then introduce again another man, who is in power, commanding all, invested with great dignity, having a gorgeous herald, and girdle, and lictors, and a large company of attendants. Does not this seem great, and meet to be called happy? Well then, against this man again let us set another, him that is patient of injuries, and meek, and lowly, and long suffering; and let this last be despitefully used, be beaten, and let him bear it quietly, and bless them that are doing such things. Now which is the one to be admired, I pray you? He that is puffed up, and inflamed, or he that is self-subdued? Is not the one again like the powers above, that are so free from passion, but the other like a blown bladder, or a man who has the dropsy, and great inflammation? The one like a spiritual physician, the other, a ridiculous child that is puffing out his cheeks? For why do you pride yourself, O man? Because you are borne on high in a chariot? Because a yoke of mules is drawing you? And what is this? Why, this one may see befalling mere logs of wood and stones. Is it that you are clothed with beautiful garments? But look at him that is clad with virtue for garments, and you will see yourself to be like withering hay, but him like a tree that bears marvellous fruit, and affords much delight to the beholders. For you are bearing about food for worms and moths, who, if they should set upon you, will quickly strip you bare of this adorning (for truly garments and gold and silver, are the one, the spinning of worms; the other earth and dust, and again become earth and nothing more): but he that is clothed with virtue has such raiment, as not only worms cannot hurt, but not even death itself. And very naturally; for these virtues of the soul have not their origin from the earth, but are a fruit of the Spirit; wherefore neither are they subject to the mouths of worms. Nay, for these garments are woven in Heaven, where is neither moth, nor worm, nor any other such thing. Which then is better, tell me? To be rich, or to be poor? To be in power, or in dishonor? In luxury, or in hunger? It is quite clear; to be in honor, and enjoyment, and wealth. Therefore, if you would have the things and not the names, leave the earth and what is here, and find you a place to anchor in Heaven: for what is here is a shadow, but all things there are immovable, steadfast, and beyond any assault. Let us therefore choose them with all diligent care, that we may be delivered from the turmoil of the things here, and having sailed into that calm harbor, may be found with our lading abundant, and with that unspeakable wealth of almsgiving; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the might, world without end. Amen.
Wherefore said He not, And here He seems to me to be censuring the Jews chiefly, laying as they did the whole stress upon the doctrines, and taking no care of practice. For which Paul also blames them, saying, And why marvel if He has bestowed gifts on men that have believed on Him, though without life suitable to their faith, when even on those who have fallen from both these, He is unquestionably found working? For so Balaam was an alien both from faith and from a truly good life; nevertheless grace wrought on him for the service of other men. And Pharaoh too was of the same sort: yet for all that even to him He signified the things to come. And Nebuchadnezzar was very full of iniquity; yet to him again He revealed what was to follow after many generations. Daniel iii And again to the son of this last, though surpassing his father in iniquity, He signified the things to come, ordering a marvellous and great dispensation. Daniel v Accordingly because then also the beginnings of the gospel were taking place, and it was requisite that the manifestation of its power should be abundant, many even of the unworthy used to receive gifts. Howbeit, from those miracles no gain accrued to them; rather they are the more punished. Wherefore unto them did He utter even that fearful saying, Let us fear therefore, beloved; and let us take great heed to our life, neither let us account ourselves worse off, in that we do not work miracles now. For that will never be any advantage to us, as neither any disadvantage in our not working them, if we take heed to all virtue. Because for the miracles we ourselves are debtors, but for our life and our doings we have God our debtor. 3. Having now, you see, finished all, having discoursed accurately of all virtue, and pointed out the pretenders to it, of various kinds, both such as for display fast and make prayers, and such as come in the sheep's hide; and them too that spoil it, whom He also called swine and dogs: He proceeds to signify how great is the profit of virtue even here, and how great the mischief of wickedness, by saying,
As thus: What they shall suffer who do not (although they work miracles), you have heard; but you should know also what such as obey all these sayings shall enjoy; not in the world to come only, but even here. Do you see how He varies His discourse; at one time saying, Thus whereas all His discourse had been touching the future; of a kingdom, and an unspeakable reward and consolation, and the like; His will is, out of things here also to give them their fruits, and to signify how great is the strength of virtue even in the present life. What then is this her strength? To live in safety, to be easily subdued by no terror, to stand superior to all that despitefully use us. To this what can be equal? For this, not even he that wears the diadem can provide for himself, but that man who follows after virtue. For he alone is possessed of it in full abundance: in the ebb and flow of the things present he enjoys a great calm. The truly marvellous thing being this, that not in fair weather, but when the storm is vehement, and the turmoil great, and the temptations continual, he cannot be shaken ever so little.
By And now, what can be happier than this kind of life? For this, not wealth, not strength of body, not glory, not power, nor ought else will be able to secure, but only the possession of virtue. For there is not, nay there is not another life we may find free from all evils, but this alone. And you are witnesses, who know the plots in king's courts, the turmoils and the troubles in the houses of the rich. But there was not among the apostles any such thing. What then? Did no such thing befall them? Did they suffer no evil at any man's hand? Nay, the marvel is this above all things, that they were indeed the object of many plots, and many storms burst upon them, but their soul was not overset by them, nor thrown into despair, but with naked bodies they wrestled, prevailed, and triumphed. Thou then likewise, if you be willing to perform these things exactly, shall laugh all ills to scorn. Yea, for if you be but strengthened with such philosophy as is in these admonitions, nothing shall be able to hurt you. Since in what is he to harm you, who is minded to lay plots? Will he take away your money? Well, but before their threatening you were commanded to despise it, and to abstain from it so exceedingly, as not so much as even to ask any such thing of your Lord. But does he cast you into prison? Why, before your prison, you were enjoined so to live, as to be crucified even to all the world. But does he speak evil? Nay, from this pain also Christ has delivered you, by promising you without toil a great reward for the endurance of evil, and making you so clear from the anger and vexation hence arising, as even to command you to pray for them. But does he banish you and involve you in innumerable ills? Well, he is making the crown more glorious for you. But does he destroy and murder you? Even hereby he profits you very greatly, procuring for you the rewards of the martyrs, and conducting you more quickly into the untroubled haven, and affording you matter for a more abundant recompence, and contriving for you to make a gain of the universal penalty. Which thing indeed is most marvellous of all, that the plotters, so far from injuring at all, do rather make the objects of their despite more approved. To this what can be comparable? I mean, to the choice of such a mode of life as this, and no other, is. Thus whereas He had called the way strait and narrow; to soothe our labors on this side also, He signifies the security thereof to be great, and great the pleasure; even as of the opposite course great is the unsoundness, and the detriment. For as virtue even from things here was signified by Him to have her rewards, so vice also her penalties. For what I am ever saying, that I will say now also: that in both ways He is everywhere bringing about the salvation of His hearers on the one hand by zeal for virtue, on the other by hatred of vice. Thus, because there would be some to admire what He said, while they yield no proof of it by their works, He by anticipation awakens their fears, saying, Though the things spoken be good, hearing is not sufficient for security, but there is need also of obedience in actions, and the whole lies chiefly in this. And here He ends His discourse, leaving the fear at its height in them. For as with regard to virtue, not only from the things to come did He urge them (speaking of a kingdom, and of Heaven, and an unspeakable reward, and comfort, and the unnumbered good things): but also from the things present, indicating the firm and immoveable quality of the Rock; so also with respect to wickedness, not from the expected things only does He excite their fears (as from the tree that is cut down, and the unquenchable fire, and the not entering into the kingdom, and from His saying, 4. Wherefore also He made His argument more expressive, by trying its force in a parable; for it was not the same thing to say,
And well did He call this man Such an one was Ahab, but not such Elijah (since when we have put virtue and vice along side of one another, we shall know more accurately the difference): for the one had built upon the rock, the other on the sand; wherefore though he were a king, he feared and trembled at the prophet, at him that had only his sheepskin. Such were the Jews but not the apostles; and so though they were few and in bonds, they exhibited the steadfastness of the rock; but those, many as they were, and in armor, the weakness of the sand. For so they said, But the Apostles not so, but how? Such an one was Elias too: wherefore also with the same freedom did he discourse to the people. For as the former said, Do you see the rock? Do you see the sand; how easily it sinks down, how it yields to calamities? How it is overthrown, though it have the support of royalty, of number, of nobility? For them that pursue it, it makes more senseless than all. And it does not merely fall, but with great calamity: for For although the argument from what is to come be vaster, yet is this of more power to restrain the grosser sort, and to withdraw them from wickedness. Wherefore also he ended with it, that the profit thereof might make its abode in them. Conscious therefore of all these things, both the present, and the future, let us flee from vice, let us emulate virtue, that we may not labor fruitlessly and at random, but may both enjoy the security here, and partake of the glory there: unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the might forever and ever. Amen.
Yet was it rather natural for them to grieve at the unpleasantness of His sayings, and to shudder at the loftiness of His injunctions; but now so great was the power of the Teacher, that many of them were even caught thereby, and thrown into very great admiration, and persuaded by reason of the sweetness of His sayings, not even when He ceased to speak, to depart from Him at all afterwards. For neither did the hearers depart, He having come down from the mountain, but even then the whole auditory followed Him; so great a love for His sayings had He instilled into them. But they were astonished most of all at His authority. For not with reference to another, like the prophet and Moses, did He say what He said; but everywhere indicating Himself to be the person that had the power of deciding. For so, when setting forth His laws, He still kept adding, And yet it was likely that this too would disturb them. For if, when they saw Him by His works showing forth His authority, the scribes were for stoning and persecuting Him; while there were words only to prove this, how was it other than likely for them to be offended? And especially when at first setting out these things were said, and before He had given proof of His own power? But however, they felt nothing of this; for when the heart and mind is candid, it is easily persuaded by the words of the truth. And this is just why one sort, even when the miracles were proclaiming His power, were offended; while the other on hearing mere words were persuaded and followed Him. This, I would add, the evangelist too is intimating, when he says, But do thou mark, I pray you, the Lord's consideration, how He varies the mode of profiting His hearers, after miracles entering on words, and again from the instruction by His words passing to miracles. Thus, both before they went up into the mountain, He healed many, preparing the way for His sayings; and after finishing that long discourse to the people, He comes again to miracles, confirming what had been said by what was done. And so, because He was teaching as 2.
But the apostles not so: rather in what way? The whole people being in amazement, they said, And it was not that He said this, but did it not; but the work also followed immediately. Whereas, if he had not spoken well, but the saying had been a blasphemy, the work ought to have been interrupted. But now nature herself gave way at His command, and that speedily, as was meet, even more speedily than the evangelist has said. For the word, But He did not merely say, Because, as we know, He came not to heal bodies only, but also to lead the soul unto self-command. As therefore He from that time forward no more forbad to eat with unwashen hands, introducing that excellent law, which relates to the indifference of meats; just so in this case also, to instruct us for the future, that the soul must be our care—that leaving the outward purifications, we must wipe that clean, and dread the leprosy thereof alone, which is sin (for to be a leper is no hindrance to virtue):— He Himself first touches the leper, and no man finds fault. For the tribunal was not corrupt, neither were the spectators under the power of envy. Therefore, so far from blaming, they were on the contrary astonished at the miracle, and yielded thereto: and both for what He said, and for what He did, they adored his uncontrollable power. 3. Having therefore healed his body, He bids him,
Now some say, that for this intent He bade him tell no man, that they might practise no craft about the discerning of his cure; a very foolish suspicion on their part. For He did not so cleanse as to leave the cleansing questionable, but He bids him
But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again. Leviticus 14:1-32 For neither did He in every instance set it aside, nor in every instance keep it, but sometimes He did the one, sometimes the other; by the one making way for the high rule of life that was to come, by the other checking for a while the insolent speech of the Jews, and condescending to their infirmity. And why marvel, if just at the beginning He Himself did this, when even the very apostles, after they were commanded to depart unto the Gentiles, after the doors were opened for their teaching throughout the world, and the law shut up, and the commandments made new, and all the ancient things had ceased, are found sometimes observing the law, sometimes neglecting it? But what, it may be said, does this saying, But what is, And if they were not in fact to be the better, hereby most of all one may perceive His respect for the law, that although He foreknew they would reap no benefit, He fulfilled all His part. For this very thing He did indeed foreknow, and foretold it: not saying, This, we may observe, He says elsewhere also; 4. Therefore bearing these things in mind, let us also fulfill all our duties to our neighbor, and to God let us give thanks continually. For it is too monstrous, enjoying as we do His bounty in deed every day, not so much as in word to acknowledge the favor; and this, though the acknowledgment again yield all its profit to us. Since He needs not, be sure, anything of ours: but we stand in need of all things from Him. Thus thanksgiving itself adds nothing to Him, but causes us to be nearer to Him. For if men's bounties, when we call them to memory, do the more warm us with their proper love-charm; much more when we are continually bringing to mind the noble acts of our Lord towards us, shall we be more diligent in regard of His commandments. For this cause Paul also said, For this cause even the awful mysteries, so full of that great salvation, which are celebrated at every communion, are called a sacrifice of thanksgiving, because they are the commemoration of many benefits, and they signify the very sum of God's care for us, and by all means they work upon us to be thankful. For if His being born of a virgin was a great miracle, and the evangelist said in amaze, But let us be thankful not for our own blessings alone, but also for those of others; for in this way we shall be able both to destroy our envy, and to rivet our charity, and make it more genuine. Since it will not even be possible for you to go on envying them, in behalf of whom you give thanks to the Lord. Wherefore, as you know, the priest also enjoins to give thanks for the world, for the former things, for the things that are now, for what has been done to us before, for what shall befall us hereafter, when that sacrifice is set forth. For this is the thing both to free us from earth, and to remove us into heaven, and to make us angels instead of men. Because they too form a choir, and give thanks to God for His good things bestowed on us, saying, Wherefore Paul also, everywhere in his epistles, gives thanks for God's gracious acts to the world. Let us too therefore continually give thanks, for our own blessings, and for those of others, alike for the small and for the great. For though the gift be small, it is made great by being God's gift, or rather, there is nothing small that comes from Him, not only because it is bestowed by Him, but also in its very nature. And to pass over all the rest, which exceed the sand in multitude; what is equal to the dispensation that has taken place for our sake? In that what was more precious to Him than all, even His only-begotten Son, Him He gave for us His enemies; and not only gave, but after giving, did even set Him before us as food; Himself doing all things that were for our good, both in giving Him, and in making us thankful for all this. For because man is for the most part unthankful, He does Himself everywhere take in hand and bring about what is for our good. And what He did with respect to the Jews, by places, and times, and feasts, reminding them of His benefits, that He did in this case also, by the manner of the sacrifice bringing us to a perpetual remembrance of His bounty in these things. No one has so labored that we should be approved, and great, and in all things right-minded, as the God who made us. Wherefore both against our will He befriends us often, and without our knowledge oftener than not. And if you marvel at what I have said, I point to this as having occurred not to any ordinary person, but to the blessed Paul. For even that blessed man, when in much danger and affliction, often besought God that the temptations might depart from him: nevertheless God regarded not his request, but his profit, and to signify this He said, 5. Now what great thing does He ask, in requiring us to be thankful in return for such tender care? Let us then obey, and everywhere keep up this. Since neither were the Jews by anything ruined so much, as by being unthankful; those many stripes, one after another, were brought upon them by nothing else than this; or rather even before those stripes this had ruined and corrupted their soul. And this springs from pride, and from thinking one's self worthy of something. But the contrite will acknowledge grounds of thanksgiving to God, not for good things only, but also for what seem to be adverse; and how much soever he may suffer, will count none of his sufferings undeserved. Let us then also, the more we advance in virtue, so much the more make ourselves contrite; for indeed this, more than anything else is virtue. Because, as the sharper our sight is, the more thoroughly do we learn how distant we are from the sky; so the more we advance in virtue, so much the more are we instructed in the difference between God and us. And this is no small part of true wisdom, to be able to perceive our own desert. For he best knows himself, who accounts himself to be nothing. Thus we see that both David and Abraham, when they had come up to the highest pitch of virtue, then best fulfilled this; and would call themselves, the one, Such an one was he that says, Him therefore let us emulate and follow. And we shall follow him, if we rid ourselves of earth, and of things on earth. For nothing makes a man to be so ignorant of himself, as the being rivetted to worldly concerns: nor does anything again so much cause men to be rivetted to worldly concerns, as ignorance of one's self: for these things depend upon each other. I mean, that as he that is fond of outward glory, and highly esteems the things present, if he strive for ever, is not permitted to understand himself; so he that overlooks these things will easily know himself; and having come to the knowledge of himself, he will proceed in order to all the other parts of virtue. In order therefore that we may learn this good knowledge, let us, disengaged from all the perishable things that kindle in us so great flame, and made aware of their vileness, show forth all lowliness of mind, and self-restraint: that we may attain unto blessings, both present and future: by the grace and love towards man of our Lord Jesus Christ, with whom be glory, might, and honor, to the Father, together with the Holy and Good Spirit, now and ever, and world without end. Amen. |
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