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ST. JOHN CHRYSTOSTOM

HOMILIES 10-17 ON THE GOSPEL ACCORDING TO ST. MATTHEW

[Translated by Rev. Sir George Prevost, Baronet, M.A. 
of Oriel College, Oxford.]


HOMILY X: MATT. III. 1, 2.

"In those days cometh John the Baptist, preaching in the wilderness of 
Judaea, and saying, Repent ye: for the kingdom of Heaven is at hand."

    How "in those days"? For not then, surely, when He was a child, and 
came to Nazareth, but thirty years after, John cometh; as Luke also 
testifies. How then is it said, "in those days"? The Scripture is always 
wont to use this manner of speech, not only when it is mentioning what 
occurs in the time immediately after, but also of things which are to come 
to pass many years later. Thus also, for example, when His disciples came 
unto Him as He sat on the Mount of Olives, and sought to learn about His 
coming, and the taking of Jerusalem:(1) and yet ye know how great is the 
interval between those several periods. I mean, that having spoken of the 
subversion of the mother city, and completed His discourse on that subject, 
and being about to pass to that on the consummation, he inserted, "Then 
shall these things also come to pass;"(1) not bringing together the times 
by the word then, but indicating that time only in which these things were 
to happen. And this sort of thing he doth now also, saying, "In those 
days." For this is not put to signify the days that come immediately after, 
but those in which these things were to take place, which he was preparing 
to relate.

    "But why was it after thirty years," it may be said, "that Jesus came 
unto His baptism"? After this baptism He was thenceforth to do away with 
the law: wherefore even until this age, which admits of all sins, He 
continues fulfilling it all; that no one might say, that because He Himself 
could not fulfill it, He did it away. For neither do all passions assail us 
at all times; but while in the first age of life there is much 
thoughtlessness and timidity, in that which comes after it, pleasure is 
more vehement, and after this again the desire of wealth. For this cause he 
awaits the fullness of His adult age, and throughout it all fulfills the 
law, and so comes to His baptism, adding it as something which follows upon 
the complete keeping of all the other commandments.

    To prove that this was to Him the last good work of those enjoined by 
the law, hear His own words: "For thus it becometh us to fulfill all 
righteousness."(2) Now what He saith is like this: "We have performed all 
the duties of the law, we have not transgressed so much as one commandment. 
Since therefore this only remains, this too must be added, and so shall we 
"fulfill all righteousness." For He here calls by the name of 
"righteousness" the full performance of all the commandments.

    2. Now that on this account Christ came to His baptism, is from this 
evident. But wherefore was this baptism devised for Him For that not of 
himself did the son of Zacharias proceed to this, but of God who moved 
him,--this Luke also declares, when he saith, "The word of the Lord came 
unto him,"(3) that is, His commandment. And he himself too saith, "He that 
sent me to baptize with water, the same said to me, upon whom thou shalt 
see the Spirit descending like a dove, and remaining on Him, the same is He 
which baptizeth with the Holy Ghost."(4) Wherefore then was he sent to 
baptize? The Baptist again makes this also plain to us, saying, "I knew Him 
not, but that He should be made manifest to Israel, therefore am I come 
baptizing with water."(5)

    And if this was the only cause, how saith Luke, that "he came into the 
county about Jordan, preaching the baptism of repentance for the remission 
of sins?"(6) And yet it had not remission, but this gift pertained unto the 
baptism that was given afterwards; for in this "we are buried with Him,"(7) 
and our old man was then crucified with Him, and before the cross there 
doth not appear remission anywhere; for everywhere this is imputed to His 
blood. And Paul too saith, "But ye are washed, but ye are sanctified," not 
by the baptism of John, but "in the name of our Lord Jesus Christ, and by 
the Spirit of our God."(8) And elsewhere too he saith, "John verily 
preached a baptism of repentance," (he saith not "of remission,") "that 
they should believe on Him that should come after him."(9) For when the 
sacrifice was not yet offered, nether had the spirit yet come down, nor sin 
was put away, nor the enmity removed, nor the curse destroyed; how was 
remission to take place?

    What means then, "for the remission of sins?"

    The Jews were senseless, and had never any feeling of their own sins, 
but while they were justly accountable for the worst evils, they were 
justifying themselves in every respect; and this more than anything caused 
their destruction, and led them away from the faith. This, for example, 
Paul himself was laying to their charge, when he said, that "they being 
ignorant of God's righteousness, and going about(10) to establish their 
own, had not submitted themselves unto the righteousness of God."(11) And 
again: "What shall we say then? That the Gentiles, which followed not after 
righteousness, have attained(12) to righteousness; but Israel, which 
followed after the law of righteousness, hath not attained(13) unto the law 
of righteousness. Wherefore? Because they sought it not by faith, but as it 
were by works."(14)

    Since therefore this was the cause of their evils, John cometh, doing 
nothing else but bringing them to a sense of their own sins. This, among 
other things, his very garb declared, being that of repentance and 
confession. This was indicated also by what he preached, for nothing else 
did he say, but "bring forth fruits meet for repentance."(1) Forasmuch then 
as their not condemning their own sins, as Paul also hath explained, made 
them start off from Christ, while their coming to a sense thereof would set 
them upon longing to seek after their Redeemer, and to desire remission; 
this John came to bring about, and to persuade them to repent, not in order 
that they might be punished, but that having become by repentance more 
humble, and condemning themselves, they might hasten to receive remission.

    But let us see how exactly he hath expressed it; how, having said, that 
he "came preaching the baptism of repentance in the wilderness of Judaea," 
he adds, "for remission, "as though he said, For this end he exhorted them 
to confess and repent of their sins; not that they should be punished, but 
that they might more easily receive the subsequent remission. For had they 
not condemned themselves, they could not have sought after His grace; and 
not seeking, they could not have obtained remission.

    Thus that baptism led the way for this; wherefor also he said, that 
"they should believe on Him which should come after him;"(2) together with 
that which hath been mentioned setting forth this other cause of His 
baptism. For neither would it have been as much for him to have gone about 
to their houses, and to have led Christ around, taking Him by the hand, and 
to have said, "Believe in This Man;" as for that blessed voice to be 
uttered, and all those other things performed in the presence and sight of 
all.

    On account of this He cometh to the baptism. Since in fact both the 
credit of him that was baptizing, and the purport of the thing itself,(3) 
was attracting the whole city, and calling it unto Jordan; and it became a 
great spectacle.(4)

    Therefore he humbles them also when they are come, and persuades them 
to have no high fancies about themselves; showing them liable to the utmost 
evils, unless they would repent, and leaving their forefathers, and all 
vaunting in them, would receive Him that was coming.

    Because in fact the things concerning Christ had been up to that time 
veiled, and many thought He was dead, owing to the massacre which took 
place at Bethlehem. For though at twelve years old He discovered Himself, 
yet did He also quickly veil Himself again. And for this cause there was 
need of that splendid exordium and of a loftier beginning. Wherefore also 
then for the first time he with clear voice proclaims things which the Jews 
had never heard, neither from prophets, nor from any besides; making 
mention of Heaven, and of the kingdom there, and no longer saying anything 
touching the earth.

    But by the kingdom in this place he means His former and His last 
advent.

    3. "But what is this to the Jews?" one may say, "for they know not even 
what thou sayest." "Why, for this cause," saith he, "do I so speak, in 
order that being roused by the obscurity of my words, they may proceed to 
seek Him, whom I preach." In point of fact, he so excited them with good 
hopes when they came near, that even many publicans and soldiers inquired 
whet they should do, and how they should direct their own life; which was a 
sign of being thenceforth set free from all worldly things, and of looking 
to other greater objects, and of forebodings things to come. Yea, for all, 
both the sights and the words of that time, led them unto lofty thoughts.

    Conceive, for example, how great a thing it was to see a man after 
thirty years coming down from the wilderness, being the son of a chief 
priest, who had never known the common wants of men, and was on every 
account venerable, and had Isaiah with him. For he too was present 
proclaiming him, and saying, "This is he who I said should come crying, and 
preaching throughout the whole wilderness with a clear voice." For so great 
was the earnestness of the prophets touching these things, that not their 
own Lord only, but him also who was to minister unto Him, they proclaimed a 
long time beforehand, and they not only mentioned him, but the place too in 
which he was to abide, and the manner of the doctrine which he had to teach 
when he came, and the good effect that was produced by him.

    See, at least, how both the prophet and the Baptist go upon the same 
ideas, although not upon the same words.

    Thus the prophet saith that he shall come saying, "Prepare ye the way 
of the Lord, make his paths straight."(6) And he himself when he was come 
said, "Bring forth fruits meet for repentance,"(7) which corresponds with, 
"Prepare ye the way of the Lord." Seest thou that both by the words of the 
prophet, and by his own preaching, this one thing is manifested alone; that 
he was come, making a way and preparing beforehand, not bestowing the gift, 
which was the remission, but ordering in good time the souls of such as 
should receive the God of all?

    But Luke expresses somewhat further: not repeating the exordium, and so 
passing on, but setting down likewise all the prophecy. "For every valley," 
saith he, "shall be filled; and every mountain and hill shall be brought 
low; and the crooked shall be made straight, and the rough ways smooth; and 
all flesh shall see the salvation of God."(1) Dost thou perceive how the 
prophet hath anticipated all by his words; the concourse of the people. 
Thus, when he saith, "Every valley shall be filled, and every mountain and 
hill shall be brought low, and the rough ways shall be made smooth;" he is 
signifying the exaltation of the lowly, the humiliation of the self-willed, 
the hardness of the law changed into easiness of faith. For it is no longer 
toils and labors, saith he, but grace, and forgiveness of sins, affording 
great facility of salvation. Next he states the cause of these things, 
saying, "All flesh shall see the salvation of God;" no longer Jews and 
proselytes only, but also all earth and sea, and the whole race of men. 
Because by "the crooked things" he signified our whole corrupt life, 
publicans, harlots, robbers, magicians, as many as having been perverted 
before afterwards walked in the right way: much as He Himself likewise 
said, "publicans and harlots go into the kingdom of God before you,"(2) 
because they believed. And in other words also again the prophet declared 
the self-same thing, thus saying, "Then wolves and lambs shall feed 
together"(3) For like as here by the hills and valleys, he meant that 
incongruities of character(4) are blended into one and the same evenness of 
self-restraint, so also there, by the characters of the brute animals 
indicating the different dispositions of men, he again spoke of their being 
linked in one and the same harmony of godliness. Here also, as before, 
stating the cause. That cause is, "There shall be He that riseth to reign 
over the Gentiles, in Him shall the Gentiles trust:"(5) much the same as 
here too he said, "All flesh shall see the salvation of God," everywhere 
declaring that the power and knowledge of these our Gospels would be poured 
out to the ends of the world, converting the human race, from a brutish 
disposition and a fierce temper to something very gentle and mild.

    4. "And the same John had his raiment of camel's hair, and a leathern 
girdle about his loins."(6)

    Observe, how the prophets foretold some things, others they left to the 
evangelists. Wherefore also Matthew both sets down the guided by what they 
then beheld, to the memory of that blessed man; or rather, even to a 
greater astonishment. For the one indeed was brought up in cities and in 
houses, the other dwelt entirely in the wilderness from his very swaddling 
clothes. For it be away all the ancient ills, the labor, for example, the 
curse, the sorrow, the sweat; himself also to have certain tokens of such a 
gift, and to come at once to be above that condemnation. Thus he neither 
ploughed land, nor opened furrow, he ate not his bread by the sweat of his 
face, but his table was hastily supplied, and his clothing more easily 
furnished than his table, and his lodging yet less troublesome than his 
clothing. For he needed neither roof, nor bed, nor table, nor any other of 
these things, but a kind of angel's life in this our flesh did he exhibit. 
For this cause his very garment was of hair, that by his dress he might 
instruct men to separate themselves from all things human, and to have 
nothing in common with the earth, but to hasten back to their earlier 
nobleness, wherein Adam was before he wanted garments or robe. Thus that 
garb bore tokens of nothing less than a kingdom, and of repentance.

    And do not say to me, "Whence had he a garment of hair and a girdle. 
dwelling as he did in the wilderness?" For if thou art to make a difficulty 
of this, thou wilt also inquire into more things besides; how in the 
winters, and how in the heats of summer, he continued in the wilderness, 
and this with a delicate body, and at an immature age? how the nature of 
his infant flesh endured such great inconstancy of weather, and a diet so 
uncommon, and all the other hardships arising from the wilderness?

    Where now are the philosophers of the Greeks, who at random and for 
nought emulated the shamelessness of the Cynics (for what is the profit of 
being shut up in a tub, and afterwards running into such wantonness)? they 
who encompassed themselves with rings and cups, and men servants and maid 
servants, and with much pomp besides, falling into either extreme. But this 
man was not so; but he dwelt in the wilderness as in Heaven, showing forth 
all strictness of self-restraint. And from thence, like some angel from 
Heaven, he went down unto the cities, being a champion of godliness, and a 
crowned victor over the world, and a philosopher of that philosophy which 
is worthy of the heavens. And these things were, when sin was not yet put 
away, when the law had not yet ceased, when death was not yet bound, when 
the brazen gates were not yet broken up, but while the ancient polity still 
was in force.

    Such is the nature of a noble and thoroughly vigilant soul, for it is 
everywhere springing forward, and passing beyond the limits set to it; as 
Paul(1) also did with respect to the new polity.

    But why, it may be asked, did he use a girdle with his raiment? This 
was customary with them of old time, before men passed into this soft and 
loose kind of dress. Thus, for instance, both Peter(2) appears to have been 
"girded," and Paul; for it saith, "the man that owneth this girdle."(3) And 
Elijah(4) too was thus strayed, and every one of the saints, because they 
were at work continually, laboring, and busying themselves either in 
journeyings, or about some other necessary matter; and not for this cause 
only, but also with a view of trampling under foot all ornaments, and 
practising all austerity. This very kind of thing accordingly Christ 
declares to be the greatest praise of virtue, thus saying, "What went ye 
out for to see? a man clothed in soft raiment? behold, they that wear soft 
clothing are in king's houses."(5)

    But if he, who was so pure, and more glorious than the heaven, and 
above all prophets, than whom none greater was born, and who had such great 
boldness of speech, thus exercised himself in austerity, scorning so 
exceedingly all dissolute delicacy, and training himself to this hard life; 
what excuse shall we have, who after so great a benefit, and the unnumbered 
burdens of our sins, do not show forth so much as the least part of his 
penance,(6) but are drinking and surfeiting, and smelling of perfumes, and 
in no better trim than the harlot women on the stage, and are by all means 
softening ourselves, and making ourselves an easy prey to the devil?(7)

    5." Then went out to him all Judea, and Jerusalem, and all the region 
round about Jordan, and were baptized of him, confessing their sins."(8)

    Seest thou how great power was in the coming of the prophet? how he 
stirred up all the people; how he led them to a consideration of their own 
sins? For it was indeed worthy of wonder to behold him in human form 
showing forth such things and using so great freedom of speech, and rising 
up in condemnation of all as children, and having his great grace beaming 
out from his countenance. And, moreover, the appearance of a prophet after 
the great interval of time contributed to their amazement, because the gift 
had failed them, and returned to them after a long time. And the nature of 
his preaching too was strange and unusual For they heard of none of those 
things to which they were accustomed; such as wars and battles and 
victories below, and famine and pestilence, and Babylonians and Persians, 
and the taking of the city, and the other things with which they were 
familiar, but of Heaven and of the kingdom there, and of the punishment in 
hell. And it was for this cause, let me add, that although they that 
committed revolt in the wilderness, those in the company of Judas, and of 
Theudas,(9) had been all of them slain no great while before, yet they were 
not the more backward to go out thither. For neither was it for the same 
objects that he summoned them, as for dominion, or revolt, or revolution; 
but in order to lead them by the hand to the kingdom on high. Wherefore 
neither did he keep them in the wilderness. to take them about with him, 
but baptizing them, and teaching them the rules concerning self- denial, he 
dismissed them; by all means instructing them to scorn whatever things are 
on earth, and to raise themselves up to the things to come, and press on 
every day.

    6. This man then let us also emulate, and forsaking luxury and 
drunkenness let us go over unto the life of restraint. For this surely is 
the time of confession both for the uninitiated and for the baptized; for 
the one, that upon their repentance they may partake of the sacred 
mysteries; for the others, that having washed away their stain after 
baptism, they may approach the table with a clean conscience. Let us then 
forsake this soft and effeminate way of living. For it is not, it is not 
possible at once both to do penance(1) and to live in luxury. And this let 
John teach you by his raiment, by his food, by his abode. What then? dost 
thou require us, you may say, to practise such self- restraint as this? I 
do not require it, but I advise and recommend it. But if this be not 
possible to you, let us at least, though in cities, show forth repentance, 
for the judgment is surely at our doors. But even if it were further off, 
we ought not even so to be emboldened, for the term of each man's life is 
the end of the world visually to him that is summoned. But that it is even 
at the doors, hear Paul saying, "The night is far spent, the day is at 
hand;"(2) and again, "He that cometh will come, and will not tarry."(3)

    For the signs too are now complete, which announce that day. For "this 
Gospel of the Kingdoms" saith He, "shall be preached in all the world for a 
witness unto all nations; and then shah the end come."(4) Attend with care 
to what is said. He said not, "when it hath been believed by all men," but 
"when it hath been preached to(5) all." For this cause he also said, "for a 
witness to the nations," to show, that He doth not wait for all men to 
believe, and then for Him to come. Since the phrase, "for a witness," hath 
this meaning, "for accusation," "for reproof," "for condemnation of them 
that have not believed."

    But we, while hearing these things and seeing them, slumber, and see 
dreams, sunk in a lethargy, as in some very deepest night.(6) For the 
things present are nothing better than dreams, whether they be prosperous, 
or whether they be painful. Wherefore I entreat you now at length to be 
awakened, and to look another way, unto the Sun of Righteousness. For no 
man while sleeping can see the sun, nor delight his eyes with the beauty of 
its beams; but whatever he may see, he beholds all as in a dream. For this 
cause we need much penance, and many tears; both as being in a state of 
insensibility while we err, and because our sins are great, and beyond 
excuse. And that I lie not, the more part of them that hear me are 
witnesses. Nevertheless, although they be beyond excuse, let us repent, and 
we shall receive crowns.

    7. But by repentance I mean, not only to forsake our former evil deeds, 
but also to show forth good deeds greater than those. For, "bring forth," 
saith he, "fruits meet for repentance."(7) But how shall we bring them 
forth? If we do the opposite things: as for instance, hast thou seized by 
violence the goods of others? henceforth give away even thine own. Hast 
thou been guilty of fornication for a long time? abstain even from thy wife 
for certain appointed days; exercise continence. Hast thou insulted and 
stricken such as were passing by? Henceforth bless them that insult thee, 
and do good to them that smite thee. For it sufficeth not for our health to 
have plucked out the dart only, but we must also apply remedies to the 
wound. Hast thou lived in self-indulgence, and been drunken in time past? 
Fast, and take care to drink water, in order to destroy the mischief that 
hath so grown up within thee. Hast thou beheld with unchaste eyes beauty 
that belonged to another? Henceforth do not so much as look upon a woman at 
all, that thou mayest stand in more safety. For it is said, "Depart from 
evil, and do good;"(8) and again, "Make thy tongue to cease from evil, and 
thy lips that they speak no guile."(9) "But tell me the good too." "Seek 
peace, and pursue it:" I mean not peace with man only, but also peace with 
God. And he hath well said, "pursue" her: for she is driven away, and cast 
out; she hath left the earth, and is gone to sojourn in Heaven. Yet shall 
we be able to bring her back again, if we will put away pride and boasting, 
and whatsoever, things stand in her away, and will follow this temperate 
and frugal life.(10) For nothing is more grievous than wrath and fierce 
anger. This renders men both puffed up and servile, by the former making 
them ridiculous, by the other hateful; and bringing in opposite vices, 
pride and flattery, at the same time. But if we will cut off the greediness 
of this passion, we shall be both lowly with exactness, and exalted with 
safety. For in our bodies too all distempers arise from excess; and when 
the elements thereof leave their proper limits, and go on beyond 
moderation, then all these countless diseases are generated, and grievous 
kinds of death. Somewhat of the same kind one may see take place with 
respect to the soul likewise

    8. Let us therefore cut away excess, and drinking the salutary medicine 
of moderation, let us abide in our proper temperament, and give careful 
heed to our prayers. Though we receive not, let us persevere that we may 
receive; and if we do receive, then because we have received. For it is not 
at all His wish to defer giving, but by such delay He is contriving for us 
to persevere. With this intent He doth also lengthen out(1) our 
supplication, and at times permits a temptation to come upon us, that we 
may continually flee for refuge unto Him, and where we have fled for 
refuge, may there abide. Thus also do affectionate fathers act, and mothers 
that love their children; when they see their tittle children forsake their 
society, and playing with those of their own age, they cause their servants 
to enact many fearful things, that by such fear they may be constrained to 
flee for refuge to their mother's bosom. Even so doth God oftentimes hold 
out some kind of threat; not that He may bring it upon us, but that He may 
draw us unto Himself. At any rate, when we return, he doth away with our 
fear at once; since assuredly, if we were alike in temptations and at ease, 
there would have been no need o[ temptations.

    But why do I speak of us? Since even to those saints of old great was 
the lesson of that Thou hast humbled me."(2) And He Himself likewise said 
to the apostles, "In the world ye shall have tribulation."(3) And Paul 
signifies this self-same thing, when he saith, "There was given to me a 
thorn in the Wherefore also when he sough to me a thorn in the flesh, he 
messenger of Satan to buffet me."(4) Wherefore also when he sought to be 
delivered from the temptation, he obtained it not, by reason of the great 
benefit thence ensuing. And if we should go over the whole life of David, 
we shall find him more glorious in his dangers; both himself and all the 
others that were like him. For so Job at that season shone forth the more 
abundantly, and Joseph too in this way became the more approved, and Jacob 
also, and his father likewise, and his father's father; and all as many as 
ever put on crowns of peculiar glory, it was by tribulations and 
temptations that they first won their crowns, then had their names recited.

    Being conscious of all these things, according to the wise saying, let 
us "not make haste in time of trouble"(5) but let us teach ourselves one 
thing only, how to bear all nobly, and not to be curious or inquisitive 
about any of the things that are coming to pass. For to know when our 
tribulations should be done away, belongs to God who permits them to befall 
us; but to bear them, brought upon us, with all thankfulness, all that is 
the work of a good disposition on our par; and if this be so, then all our 
blessings will follow. In order therefore that these may follow, and that 
we may become better approved here, and more glorious in that world, let us 
submit to all, whatever may be brought upon us, for all thanking Him who 
knows(6) what is good for us better than we do, and loves us more ardently 
than those who gave us birth. And let both these considerations be a charm 
for us to chant to ourselves in every terror that occurs, that so we may 
quell our despondency, and in all things glorify Him, who on our behalf 
doeth and ordereth all, even God.

    For so we shall both easily repulse all hostile devices, and attain 
unto the incorruptible crowns: by the grace and love towards man of our 
Lord Jesus Christ, with whom be unto the Father glory, might, and honor, 
together with the Holy Ghost, now, and always, even for ever and ever. 
Amen.


HOMILY XI: MATT. III. 7.

"But when he saw many of the Pharisees and Sadducees come to his baptism, 
he said unto them, O generation of vipers, who hath warned you to flee from 
the wrath to come?"

    How then doth Christ say, that they did not believe John.(1) Because 
this was not believing, to decline receiving Him whom he preached. For so 
they thought they regarded their prophets and their lawgiver, nevertheless 
He said they had not regarded them, forasmuch as they received not Him, 
that was foretold by them. "For if ye had believed Moses," saith He, "ye 
would have believed Me."(1) And after this again, being asked by Christ, 
"The baptism of John, whence is it?"(2) they said, "If we shall say, Of 
earth, we fear the people; if we shall say, From heaven, He will say unto 
us, How then did ye not believe him?"

    So that from all these things it is manifest that they came indeed and 
were baptized, yet they did not abide in the belief of that which was 
preached. For John also points out their wickedness, by their sending(3) 
unto the Baptist, and saying, "Art thou Elias? Art thou Christ?" wherefore 
he also added, "they which were sent were of the Pharisees."(4)

    "What then? were not the multitudes also of this same mind"? one may 
say. Nay, the multitudes in simplicity of mind had this suspicion, but the 
Pharisees, wishing to lay hold of Him. For since it was acknowledged that 
Christ comes out of the village of David, and this man was of the tribe of 
Levi, they laid a snare by the question, in order that if he should say any 
such thing they might quickly come upon him. This at any rate he hath 
declared by what follows; for on his not acknowledging any of the things 
which they expected, even so they take hold of him, saying, "Why baptizest 
thou then, if thou be not the Christ?"(5)

    And to convince thee that the Pharisees came with one mind, and the 
people with another, hear how the evangelist hath declared this too; saying 
of the people, "that they came and were baptized of him, confessing their 
sins;"(6) but concerning the Pharisees, no longer like that, but that "when 
he saw many of the Pharisees and Sadducees coming, he said, O generation of 
vipers, who hath warned you to flee from the wrath to come?" O greatness of 
mind! How doth he discourse unto men ever thirsting after the blood of the 
prophets, and in disposition no better than serpents! how doth he disparage 
both themselves and their progenitors with all plainness!

    2. "Yea," saith one; "he speaks plainly enough, but the question is if 
there be any reason in this plainness. For be did not see them sinning, but 
in the act of change; wherefore they did not deserve blame, but rather 
praise and approbation, for having left city and houses, and making haste 
to hear his preaching."

    What then shall we say? That he had not things present, and even now 
doing, in his view, but he knew the secrets of their mind, God having 
revealed this. Since then they were priding themselves on their 
forefathers, and this was like to prove the cause of their destruction, and 
was casting them into a state of carelessness, he cuts away the roots of 
their pride. For this cause Isaiah also calls them, "rulers of Sodom," and 
"people of Gomorrah;"(7) and another prophet saith, "Are ye not as children 
of the Ethiopians;"(8) and all withdraw them from this way of thinking, 
bringing down their pride, which had caused them unnumbered evils.

    "But the prophets," you will say, "naturally did so; for they saw them 
sinning: but in this case, with what view and for what cause doeth he the 
same, seeing them obey him." To make them yet more tender-hearted.

    But if one accurately mark his words, he hath also tempered his rebuke 
with commendation. For he spake these things, as marveling at them, that 
they were become able. however late, to do what seemed almost an 
impossibility for them. His rebuke, you see, is rather that of one bringing 
them over, and working upon them to arouse themselves. For in that he 
appears amazed, he implies both their former wickedness to be great, and 
their conversion marvellous and beyond expectation. Thus, "what hath come 
to pass," saith he, "that being children of those men, and brought up so 
badly, they have repented? Whence hath come so great a change? Who hath 
softened down the harshness of their spirit? Who corrected that which was 
incurable?"

    And see how straightway from the beginning he alarmed them, by laying 
first, for a foundation, his words concerning hell. For he spake not of the 
usual topics: "Who hath warned you to flee from wars, from the inroads of 
the barbarians, from captivities, from famines, from pestilences?" but 
concerning another sort of punishment, never before made manifest to them, 
he was striking the first preparatory note, saying thus, "Who hath warned 
you to flee from the wrath to come?"

    And full well did he likewise call them, "generation of vipers." For 
that animal too is said to destroy the mother that is in travail with her, 
and eating through her belly, thus to come forth unto light; which kind of 
thing these men also did being "murderers of fathers, and murderers of 
mothers,"(9) and destroying their instructors with their own hands.

    3. However, he stops not at the rebuke, but introduces advice also. 
For, "Bring forth," says he, "fruits meet for repentance."(1)

    For to flee from wickedness is not enough, but you must show forth also 
great virtue. For let me not have that contradictory yet ordinary(2) case, 
that(3) refraining yourselves for a little while, ye return unto the same 
wickedness. For we are not come for the same objects as the prophets 
before. Nay, the things that are now are changed, and are more exalted, 
forasmuch as the Judge henceforth is coming, His very self, the very Lord 
of the kingdom, leading unto greater self-restraint, calling us to heaven, 
and drawing us upward to those abodes. For this cause do I unfold the 
doctrine also touching hell, because both the good things and the painful 
are for ever. Do not therefore abide as ye are, neither bring forward the 
accustomed pleas, Abraham, Isaac, Jacob, the noble race of your ancestors."

    And these things he said, not as forbidding them to say that they were 
sprung from those holy men, but as forbidding them to put confidence in 
this, while they were neglecting the virtue of the soul; at once bringing 
forward publicly what was in their minds, and foretelling things to come. 
Because after this they are found to say, "We have Abraham to our father, 
and were never in bondage to any man."(4) Since then it was this, which 
most of all lifted them up with pride and ruined them, he first puts it 
down.

    And see how with his honor paid to the patriarch he combines his 
correction touching these things. Namely, having said, "Think not to say, 
We have Abraham to our father," he said not, "for the patriarch shall not 
be able to profit you anything," but somehow in a more gentle and 
acceptable manner he intimated the self-same thing, by saying,

    "For God is able of these stones to raise up children to Abraham."(5)

    Now some say, that concerning the Gentiles he saith these things, 
calling them stones, metaphorically; but I say, that the expression hath 
also another meaning. But of what kind is this? Think not, saith he, that 
if you should perish, you would make the patriarch childless, this is not 
so. For with God it is possible, both out of bring them to that 
relationship; since at the beginning also it was so done. For it was like 
the birth of men out of stones, when a child came forth from that hardened 
womb.

    This accordingly the prophet also was intimating, when he said, "Look 
unto the hard rock, whence ye are hewn, and to the hole of the pit, whence 
ye are digged: look unto Abraham your father, and unto Sarah that bare 
you." (6) Now of this prophecy, you see, he reminds them, showing that if 
at the beginning he made him a father, as marvellously as if he had made 
him so out of stones, it was possible for this now also to come to pass. 
And see how he both alarms them, and cuts them off: in that he said not, 
"He had already raised up," lest they should despair of themselves, but 
that He "is able to raise up:" and he said not, "He is able out of stones 
to make men," but what was a much greater thing, "kinsmen and children of 
Abraham."

    Seest thou how for the time he drew them off from their vain 
imagination about things of the body, and from their refuge in their 
forefathers; in order that they might rest the hope of their salvation in 
their own repentance and continence? Seest thou how by casting out their 
carnal relationship, he is bringing in that which is of faith?

    4. Mark then how by what follows also he increases their alarm, and 
adds intensity to their agonizing fear.

    For having said that "God is able of these stones to raise up children 
unto Abraham," he added, "And now also the axe is laid unto the root of the 
trees," (7) by all means making his speech alarming. For as he from his way 
of life had much freedom of speech, so they needed his severe rebuke, 
having been left barren(8) now for a long time. For "why do I say" (such 
are his words) "that ye are on the point of falling away from your 
relationship to the patriarch and of seeing other, even those that are of 
stones, brought in to your preeminence? Nay, not to this point only will 
your penalty reach, but your punishment will proceed further. "For now," 
saith he, "the axe is laid unto the root of the trees." There is nothing 
more terrible than this turn of his discourse. For it is no longer "a 
flying sickle,"(9) nor "the taking down of a hedge," nor "the treading 
under foot of the vineyard;"(10) but an axe exceeding sharp, and what is 
worse, it is even at the doors. For inasmuch as they continually 
disbelieved the prophets, and used to say, "Where is the day of the 
Lord:"(11) and "let the counsel of the Holy One of Israel come, that we may 
know it,"(1) by reason that it was many years before what they said came to 
pass; to lead them off from this encouragement also, he sets the terrors 
close to them And this he declared by saying "now," and by his putting it 
to "the root." "For the space between is nothing now," saith he, "but it is 
laid to the very root." And he said not, "to the branches," nor "to the 
fruits," but "to the rook" Signifying, that if they were negligent, they 
would have incurable horrors to endure, and not have so much as a hope of 
remedy. It being no servant who is now come, as those before Him were, but 
the very Lord of all, bringing on them His fierce and most effectual 
vengeance.

    Yet, although he hath terrified them again, he suffers them not to fall 
into despair; but as before he said not "He hath raised up," but "He is 
able to raise up children to Abraham" (at once both alarming and comforting 
them); even so here also he did not say that "it hath touched the root," 
but "it is laid to the root, and is now hard by it, and shows signs of no 
delay." However, even though He hath brought it so near, He makes its 
cutting depend upon you. For if ye change and become better men, this axe 
will depart without doing anything; but if ye continue in the same ways, He 
will tear up the tree by the roots. And therefore, observe, it is neither 
removed from the root, nor applied as it is doth it cut at all: the one, 
that ye may not grow supine, the other to let you know that it is possible 
even in a short time to be changed and saved. Wherefore he doth also from 
all topics heighten their fear, thoroughly awakening and pressing them on 
to repentance. Thus first their falling away from their forefathers; next, 
others being introduced instead; lastly, those terrors being at their 
doors, the certainty of suffering incurable evils (both which he declared 
by the root and the axe), was sufficient to rouse thoroughly those even 
that were very supine, and to make them full of anxiety. I may add, that 
Paul too was setting forth the same, when he said, "A short word(2) will 
the Lord make upon the whole world."(3)

    But be not afraid; or rather, be afraid, but despair not. For thou hast 
yet a hope of change; the sentence is not quite absolute,(4) neither did 
the axe come to cut (else what hindered it from cutting, close as it was to 
the root?); but on purpose by this fear to make thee a better man, and to 
prepare thee to bring forth fruit. For this cause he added, "Therefore 
every tree, which bringeth not forth good fruit, is hewn down, and cast 
into the fire."(5) Now by the word "every," he rejects again the privilege 
which they had from their noble descent; "Why, if thou be Abraham's own 
descendant," saith he, "if thou have thousands of patriarchs to enumerate, 
thou wilt but undergo a double punishment, abiding unfruitful."

    By these words he alarmed even publicans, the soldiers' mind was 
startled by him, not casting them into despair, yet ridding them of all 
security. For along with the terror, there is also much encouragement in 
what he saith; since by the expression, "which bringeth not forth good 
fruit," he signified that what bears fruit is delivered from all vengeance.

    5. "And how," saith one, "shall we be able to bring forth fruit, when 
the edge is being applied, and the time so strait, and the appointed season 
cut short." "Thou wilt be able," saith he, "for this fruit is not of the 
same kind as that of common trees, waiting a long time, and in bondage to 
the necessities(6) of seasons, and requiring much other management; but it 
is enough to be willing, and the tree at once hath put forth its fruit. For 
not the nature of the root only, but also the skill of the husbandman 
contributes the most to that kind of fruit-bearing."

    For (let me add) on account of this,--lest they should say, "Thou art 
alarming and pressing, and constraining us, applying an axe, and 
threatening us with being cut down, yet requiring produce in time of 
punishment,"--he hath added, to signify the ease of bearing that fruit, "I 
indeed baptize you with water, but He that cometh after me is mightier than 
I, the latchet of whose shoe I am not worthy to unloose; He shall baptize 
you with the Holy Ghost and with fire:"(7) implying hereby that 
consideration(8) only is needed and faith, not labors and toils; and as it 
is easy to be baptized, so is it easy to be convened, and to become better 
men. So having stirred their mind by the fear of God's judgment, and the 
expectation of His punishment, and by the mention of the axe, and by the 
loss of their ancestors, and by the bringing in of those other children, 
and by the double vengeance of cutting off and burning, and having by all 
means softened their hardness, and brought them to desire deliverance from 
so great evils; then he brings in what he hath to say touching Christ; and 
not simply, but with a declaration of His great superiority. Then in 
setting forth the difference between himself and Him, lest he should seem 
to say this out of favor, he establishes the fact by comparison of the 
gifts bestowed by each of them. For he did not at once say, "I am not 
worthy to unloose the lachet of His shoe;" but when he had first set forth 
the little value of his own baptism, and had shown that it hath nothing 
more than to lead them to repentance (for he did not say with water of 
remission, but of repentance), he sets forth Christ's also, which is full 
of the unspeakable gift. Thus he seems to say, "Lest, on being told that He 
cometh after me, thou shouldest despise Him as having come later; learn 
thou the virtue(1) of His gift, and thou wilt clearly know that I uttered 
nothing worthy nor great, when I said, "I am not worthy to unloose the 
latchet of His shoe." So too when thou art told, "He is mightier than I," 
do not think I said this in the way of making a comparison. For I am not 
worthy to be ranked so much as among His servants, no, not even the lowest 
of His servants, nor to receive the least honored portion of His ministry." 
Therefore He did not merely say, "His shoes," but not even "the latchet," 
which kind of office was attributing what he had said to humility, he adds 
also the proof from the facts: "For He shall baptize you," saith he, "with 
the Holy Ghost and with fire."

    6. Seest thou how great is the wisdom of the Baptist? how, when He 
Himself is preaching, He saith everything to alarm, and fill them with 
anxiety; but when He is sending men to Him, whatever was mild and apt to 
recover them: not bringing forward the axe, nor the tree that is cut down 
and burnt, and cast into the fire, nor the wrath to come, but remission of 
sins, and removing of punishment, and righteousness, and sanctification, 
and redemption, and adoption, and brotherhood, and a partaking of the 
inheritance, and an abundant supply of the Holy Ghost. For all these things 
he obscurely denoted, when he said, "He shall baptize you with the Holy 
Ghost;" at once, by the very figure of speech, declaring the abundance of 
the grace (for he said not, "He will give you the Holy Ghost," but "He will 
baptize you with the Holy Ghost"); and by the specification of fire on the 
other hand indicating the vehement and uncontrollable quality of His grace.

    Imagine only what sort of men it was meet for the hearers to become, 
when they considered that they were at once to be like the prophets, and 
like those great ones. For it was on this account, you see, that he made 
mention at all of fire; that he might lead them to reflect on the memory of 
those men. Because, of all the visions that appeared unto them, I had 
almost said, the more part appeared in fire; thus God discoursed with Moses 
in the bush, thus with all the people in the mount Sinai, thus with Ezekiel 
on the cherubim.(2)

    And mark again how he rouses the hearer, by putting that first which 
was to take place after all. For the Lamb was to be slain, and sin to be 
blotted out, and the enmity to be destroyed, and the burial to take place, 
and the resurrection, and then the Spirit to come. But none of these things 
cloth he mention as yet, but that first which was last, and for the sake of 
which all the former were done, and which was fittest to proclaim His 
dignity; so that when the hearer should be told that he was to receive so 
great a Spirit he might search with himself, how and in what manner this 
shall be, while sin so prevails; that finding him full of thought and 
prepared for that lesson, he might thereupon introduce what he had to say 
touching the Passion, no man being any more offended, under the expectation 
of such a gift.

    Wherefore he again cried out, saying, "Behold the Lamb of God, which 
beareth the sin of the world."(3) He did not say, "which remitteth," but, 
that which implies a more guardian care," which heareth it." For it is not 
all one, simply to remit, and to take it upon Himself.(4) For the one was 
to be done without peril, the other with death.

    And again, he said, "He is Son of God."(5) But not even this declared 
His rank openly to the hearers (for they did not so much as know yet how to 
conceive of Him as a true Son): but by so great a gift of the Spirit that 
also was established. Therefore the Father also in sending John gave him, 
as you know, this as a first token of the dignity of Him that was come, 
saying, "Upon whom thou shalt see the Spirit descending and remaining, the 
same is He which baptizeth with the Holy Ghost."(6) Wherefore himself too 
saith, "I saw and bare record that this is the Son of God;" as though the 
one were to all time the clear evidence of the other.

    7. Then, as having uttered the gentler part of his message, and soothed 
and relaxed the hearer, he again binds him up, that he may not become 
remiss. For such was the nature of the Jewish nation; by all encouraging 
things they were easily puffed up, and corrupted. Wherefore he again 
adduces his terrors, saying,

    "Whose fan is in His hand."(1)

    Thus, as before he had spoken of the punishment, so here he points out 
the Judge likewise, and introduces the eternal vengeance. For "He will burn 
the chaff," saith he, "with unquenchable fire." Thou seest that He is Lord 
of all things, and that He is Himself the Husbandman; albeit in another 
place He calls His Father the same. For "My Father, "saith He, "is the 
Husbandman?(2) Thus, inasmuch as He had spoken of an axe, lest thou 
shouldest suppose that the thing needed labor, and the separation was hard 
to make; by another comparison he suggest the easiness of it, implying that 
all the world is His; since He could not punish those who were not His own. 
For the present, it is true, all are mingled together (for though the wheat 
appears gleaming through, yet it lies with the chaff, as on a threshing 
floor, not as in a garner), but then, great will be the separation.

    Where now are they by whom hell-fire(3) is disbelieved? Since surely 
here are two points laid down, one, that He will baptize with the Holy 
Ghost, the other, that He will burn up the disobedient. If then that is 
credible, so is this too, assuredly. Yea, this is why the two predictions 
are put by him in immediate connection, that by that which hath taken place 
already, he might accredit the other, as yet unaccomplished. For Christ too 
Himself in many places doth so, often of the same things, and often of 
opposites, setting down two prophecies; the one of which He performs here, 
the other He promises in the future; that such as are too contentious may, 
from the one which has already come to pass, believe the other also. which 
is not yet accomplished. For instance, to them that strip themselves of all 
that they have for His sake(4) He promised to give an hundred fold in the 
present world, and life eternal in that which is to come; by the things 
already given making the future also credible. Which, as we see, John 
likewise hath done in this place; laying down two things, that He shall 
both baptize with the Holy Ghost, and burn up with unquenchable fire. Now 
then, if He had not baptized with the Spirit the apostles, and all every 
day who are willing, thou mightest have doubts concerning those other 
things too; but if that which seems to be greater and more difficult, and 
which transcends all reason, hath been done, and is done every day; how 
deniest thou that to be true, which is easy, and comes to pass according to 
reason? Thus having said, "He shall baptize with the Holy Ghost and with 
fire," and having thence promised great blessings; lest thou, released 
wholly from the former things, grow supine, he hath added the fan, and the 
judgment thereby declared. Thus, "think not at all," saith he, "that your 
baptism suffices, if ye become ordinary persons(5) hereafter:" for we need 
both virtue, and plenty of that known self-restraint.(6) Therefore as by 
the axe he urges them unto grace, and unto the font, so after grace he 
terrifies them by the fan, and the unquenchable fire. And of the one sort, 
those yet unbaptized, he makes no distinction, but saith in general "Every 
tree that bringeth not forth good fruit is hewn down,"(7) punishing all the 
unbelievers. Whereas after baptism He works of their faith.

    Let no man then become chaff, let no one be tossed to and fro, nor lie 
exposed to wicked desires, blown about by them easily every way. For if 
thou continue wheat, though temptation be brought on thee, thou wilt suffer 
nothing dreadful; nay, for in the threshing floor, the wheels of the car, 
that are like saws,(8) do not cut in pieces the wheat; but if thou fall 
away into the weakness of chaff, thou wilt both here suffer incurable ills, 
being smitten of all men, and there thou wilt undergo the eternal 
punishment. For all such persons both before that furnace become food for 
the irrational passions here, as chaff is for the brute animal: and there 
again they are material and food for the flame.

     Now to have said directly that He will judge men's doings, would not 
so effectually procure acceptance for His doctrine: but to blend with it 
the parable, and so establish it all, was apter to persuade the hearer, and 
part so discourses with them; threshing floor, and harvest, and vineyard, 
and wine-press, and field, and net, and fishing, and all things familiar, 
and among which they were busied He makes ingredients in His discourses 
This kind of thing then the Baptist likewise did here, and offered an 
exceeding great demonstration of his words, the giving of the Spirit. For 
"He who hath so great power, as both to forgive sins, and to give the 
Spirit, much more will these things also be within His power:" so he 
speaks.

    Seest thou how now in due order the mystery(1) came to be laid as a 
foundation, before the resurrection and judgment?(2)

    "And wherefore," it may be said, "did he not mention the signs and 
wonders which were straightway to be done by Him?" Because this was greater 
than all, and for its sake all those were done. Thus, in his mention of the 
chief thing, he comprehended all; death dissolved, sins abolished, the 
curse blotted out, those long wars done away; our entrance into 
paradise,(3) our ascent into heaven, our citizenship with the angels, our 
partaking of the good things to come: for in truth this is the earnest of 
them all. So that in mentioning this, he hath mentioned also the 
resurrection of our bodies, and the manifestation of His miracles here, and 
our partaking of His kingdom, and the good things, which "eye hath not 
seen, nor ear heard, neither have entered into the heart of main"(4) For 
all these things He bestowed on us by that gift. It was therefore 
superfluous to speak of the signs that were immediately to ensue, and which 
sight can judge of; but those were meet to be discoursed on, whereof they 
doubted; as for instance, that He is the Son of God; that He exceeds John 
beyond comparison; that He "beareth(5) the sin of the world;" that He will 
require an account of all that we do; that our interests are not limited to 
the present, but elsewhere every one will undergo the due penalty. For 
these things were not as yet proveable by sight.

    8. Therefore, knowing these things, let us use great diligence, while 
we are in the threshing floor; for it is possible while we are here, to 
change even out of chaff into wheat, even as on the other hand many from 
wheat have become chaff. Let us not then be supine, nor be carried about 
with every wind; neither let us separate ourselves from our brethren, 
though they seem to be small and mean; forasmuch as the wheat also compared 
with the chaff is less in measure, but better in nature. Look not therefore 
to the forms of outward pomp, for they are prepared for the fire, but to 
this godly humility, so firm and indissoluble, and which cannot be cut, 
neither is burnt by the fire. It being for their sake that He bears long 
with the very chaff, that by their intercourse with them they may become 
better. Therefore judgment is not yet, that we may be all crowned together, 
that from wickedness many may be convened unto virtue.

    Let us tremble then at hearing this parable. For indeed that fire is 
unquenchable. "And how," it may be said, "is it unquenchable?" Seest thou 
not this sun ever burning, and never quenched? didst thou not behold the 
bush burning, and not consumed? If then thou also desirest to escape the 
flame, lay up alms beforehand, and so thou wilt not even taste of that 
fire. For if, while here, thou wilt believe what is told thee, thou shalt 
not so much as see this furnace, after thy departure into that region; but 
if thou disbelieve it now, thou shalt know it there full well by 
experience, when no sort of escape is possible. Since in truth no entreaty 
shall avert the punishment from them who have not shown forth an upright 
life. For believing surely is not enough, since even the devils tremble at 
God, but for all that they will be

    9. Wherefore our care of our conduct hath son of our continually 
assembling you here; not simply that ye should enter in, but that ye should 
also reap some fruit from your continuance here. But if ye come indeed 
constantly, but go away again reaping no fruit from thence, ye will have no 
advantage from your entering in and attendance in this place.

    For if we, when sending children to teachers, should we see them 
reaping no benefit thereby, begin to be severe in blaming the teachers, and 
remove them often to others; what excuse shall we have for not bestowing 
upon virtue even so much diligence as upon these earthly things, but 
forever bringing our tablets home empty? And yet our teachers here are more 
in number and greater. For no less than prophets and apostles and 
patriarchs, and all righteous men, are by us set over you as teachers in 
every Church. And not even so is there any profit, but if you have joined 
in chanting two or three Psalms, and making the accustomed prayers at 
random and anyhow, are so dismissed, ye think this enough for your 
salvation. Have ye not heard the prophet, saying (or rather God by the 
prophet), "This people honoreth me with their lips, but their heart is far 
from me?"(1)

    Therefore, test this be our case too, wipe thou out the letters, or 
rather the impressions, which the devil hath engraven in thy soul; and 
bring me a heart set free from worldly tumults, that without fear I may 
write on it what I will. Since now at least there is nothing else to 
discern, except his letters;--rapines, covetings, envy, jealousy. Wherefore 
of course, when I receive your tablets, I am not able so much as to read 
them. For I find not the letters, which we every Lord's day inscribe on 
you, and so let you go; but others, instead of these, unintelligible and 
misshapen. Then, when we have blotted them out, and have written those 
which are of the Spirit, ye departing, and giving up your hearts to the 
works of the devil, give Him again power to substitute his own characters 
in you. What then will be the end of all this, even without any words of 
mine, each man's own conscience knoweth. For I indeed will not cease to do 
my part, and to write in you the right letters. But if ye mar our 
diligence, for our part our reward is unaltered, but your danger is not 
small.

    Now, though I would fain say nothing to disgust you, yet I beseech 
again and entreat you,(2) imitate at least the little children's diligence 
in these matters. For so they first learn the form of the letters, after 
that they practise themselves in distinguishing them put out of shape, and 
then at last in their reading they proceed orderly by means of them. Just 
so let us also do; let us divide virtue, and learn first not to swear, nor 
to forswear ourselves, nor to speak evil; then proceeding to another 
row,(3) not to envy, not to lust, not to be gluttonous, not to be drunken, 
not fierce, not slothful, so that from these we may pass on again to the 
things of the Spirit, and practise continence, and neglect of the belly, 
temperance, righteousness, to be above glory, and gentle and contrite in 
mind; and let us join these one with another, and write them upon our soul.

    10. And all these let us practise at home. with our own friends, with 
our wife, with our children. And, for the present, let us begin with the 
things that come first, and are easier; as for instance, with not sweating; 
and let us practise this one letter continually at home. For, in truth, 
there are many at his wife annoying and angering him, sometimes an indocile 
and disorderly child urgues him on to threatening and swearing. If now at 
home, when thus continually galled, thou shouldest attain not to be tempted 
into swearing, thou wilt in the market-place also have power with ease to 
abide unconquered.

    Yea, and in like sort, thou will attain to keep thyself from insulting 
any, by not insulting thy wife, nor thy servants, nor any one else among 
those in thy house. For a man's wife too not seldom, praising this or that 
person, or bemoaning herself, stirs him up to speak evil of that other. But 
do not thou let thyself be constrained to speak evil of him that is 
praised, but bear it all nobly. And if thou shouldest perceive thy servants 
praising other masters, be not perturbed, but stand nobly. Let thy home be 
a sort of lists, a place of exercise for virtue, that having trained 
thyself well there, thou mayest with entire skill encounter all abroad.

    Do this with respect to vainglory also. For if thou train thyself not 
to be vainglorious in company of thy wife and thy servants, thou wilt not 
ever afterwards be easily caught by this passion with regard to any one 
else. For though this malady be in every case grievous and tyrannical, yet 
is it so especially when a woman is present. If we therefore in that 
instance put down its power, we shall easily master it in the other cases 
also.

    And with respect to the other passions too, let us do this self-same 
thing, exercising ourselves against them at home, and anointing ourselves 
every day.

    And that our exercise may be easier, let us further enact a penalty for 
ourselves, upon our transgressing any of our purposes. And let the very 
penalty again be such as brings with it not loss, but reward,--such as 
procures some very great gain. And this is so, if we sentence ourselves to 
intenser fastings, and to sleeping often on the bare ground, and to other 
like austerity. For in this way will much profit come unto us from every 
quarter; we shall both live the sweet life of virtue here, and we shall 
attain unto the good things to come and be perpetually friends of God.

    But in order that the same may not happen again,--that ye may not, 
having here admired what is said, go your way, and cast aside at random, 
wherever it may chance, the tablet of your mind, and so allow the devil to 
blot out these things;--let each one, on returning home, call his own wife, 
and tell her these things, and take her to help him; and from this day let 
him enter into that noble school of exercise, using for oil the supply of 
the Spirit. And though thou fall once, twice, many times in thy training, 
despair not, but stand again, and wrestle; and do not give up until thou 
hast bound on thee the glorious crown of triumph over the devil, and hast 
for the time to come stored up the riches of virtue in an inviolable 
treasure-house.

    For if thou shouldest establish thyself in the habits of this noble 
self-restraint, then, not even when remiss, wilt thou be able to transgress 
any of the commandment, habit imitating the solidity of nature, Yea, as to 
sleep is easy, and to eat, and to drink, and to breathe, so also will the 
deeds of virtue be easy to us, and we shall reap to ourselves that pure 
pleasure, resting in a harbor without a wave, and enjoying continual calm, 
and with a great freight bringing our vessel into haven, in that City, on 
that day; and we shall attain unto the undecaying crowns, unto which may we 
all attain, by the grace and love towards man of our Lord Jesus Christ, to 
whom be all glory and might, now and always, and world without end. Amen.


HOMILY XII: MATT. III. 13.

"Then cometh Jesus from Galilee to Jordan," etc.

    WITH the servants the Lord, with the criminals the Judge, cometh to be 
baptized. But be not thou troubled; for in these humiliations His 
exaltation doth most shine forth. For He who vouchsafed to be borne so long 
in a Virgin's womb, and to come forth thence with our nature, and to be 
smitten with rods, and crucified, and to suffer all the rest which He 
suffered;--why marvellest thou if He vouchsafed also to be baptized, and to 
come with the rest to His servant. For the amazement lay in that one thing, 
that being God, He would be made Man; but the rest afar this all follows in 
course of reason.

    For this cause, let me add, John also by way of anticipation said all 
that he had said before, that he "was not worthy to unloose the latchet of 
His shoe;" and all the rest, as for instance, that He is Judge. and rewards 
every man according to his desert, and that He will bestow His Spirit 
abundantly on all; in order that when thou shouldest see Him coming to the 
baptism, thou mightest not suspect anything mean. Therefore he forbids Him, 
even when He was come, saying.

    "I have need to be baptized of Thee, and comest Thou to me."(1) For, 
because the baptism was "of repentance," and led men to accuse themselves 
for their offenses, lest any one should suppose that He too "cometh to 
Jordan" in this sort of mind, John sets it right beforehand, by calling Him 
both Lamb, and Redeemer from all the sin that is in the world. Since He 
that was able to take away the sins of the whole race of men, much more was 
He Himself without sin. For this cause then he said not, "Behold, He that 
is without sin," but what was much more, He "that beareth the sin of the 
world," in order that together with this truth thou mightest receive that 
other with all assurance, and having received it mightest perceive, that in 
the conduct of some further economy He cometh to the baptism. Wherefore 
also he said to Him when He came, "I have need to be baptized of Thee, and 
comest Thou to me?"

    And he said not, "And art Thou baptized of me?" nay, for this he feared 
to say: but what? "And comest Thou to me?" What then doth Christ? What He 
did afterwards with respect to Peter, this did He then also. For so he too 
would have forbidden Him to wash his feet, but when he had heard, "What I 
do thou knowest not now, but thou shalt know hereafter, "and "thou hast no 
part with me,"(2) he speedily withdrew from his determination, and went 
over to the contrary. And this man again in like manner, when he had heard, 
"Suffer it to be so now, for thus it becometh us to fulfill all 
righteousness,"(3) straightway obeyed. For they were not unduly 
contentious, but they manifested both love and obedience, and made it their 
study to be ruled by their Lord in all things.

    And mark how He urges him on that very ground which chiefly caused him 
to look doubtfully on what was taking place; in that He did not say, "thus 
it is just," but "thus it becometh." For, inasmuch as the point unworthy of 
Him was in his mind chiefly this, His being baptized by His servant, He 
stated this rather than anything else, which is directly opposed to that 
impression: as though He had said, "Is it not as unbecoming that thou 
avoidest and forbiddest this? nay, for this self-same cause I bid thee 
suffer it, that it is becoming, and that in the highest degree."

    And He did not merely say, "suffer," but He added, "now." "For it will 
not be so forever," saith He, "but thou shalt see me such as thou desirest; 
for the present, however, endure this." Next He shows also how this 
"becometh" Him. How then doth it so? "In that we fulfill the whole law;" 
and to express this He said, "all righteousness." For righteousness is the 
fulfilling of the commandments "Since then we have performed all the rest 
of the commandments," saith He, "and this alone remains, it also must be 
added: because I am come to do away the curse that is appointed for the 
transgression of the law. I must therefore first fulfill it all, and having 
delivered you from its condemnation, in this way bring it to an end. It 
becometh me therefore to fulfill the whole law, by the same rule that it 
becometh me to do away the curse that is written against you in the law: 
this being the very purpose of my assuming flesh, and coming hither."

    2. "Then he suffereth Him. And Jesus, when He was baptized, went up 
straightway out of the water; and, lo, the heavens were opened unto Him, 
and he saw the Spirit of God descending like a dove, and lighting upon 
Him."(1)

    For inasmuch as many supposed that John was greater than He, because 
John had been brought up all his time in the wilderness, and was son of a 
chief priest, and was clothed with such raiment, and was calling all men 
unto his baptism, and had been born of a barren mother; while Jesus, first 
of all, was of a damsel of ordinary rank (for the virgin birth was not yet 
manifest to all); and besides, He had been brought up in an house, and held 
converse with all men, and wore this common raiment; they suspected Him to 
be less than John, knowing as yet nothing of those secret things;--and it 
fell out moreover that He was baptized of John, which thing added support 
to this surmise, even if none of those mentioned before had existed; for it 
would come into their mind that this man was one of the many (for were He 
not one of the many, He would not have come with the many to the baptism), 
but that John was greater than He and far more admirable:--in order 
therefore that this opinion might not are opened, when He is baptized, and 
the Spirit comes down, and a voice with the Spirit, proclaiming the dignity 
of the Only Begotten. For since the voice that said, "This is my beloved 
Son," would seem to the multitude rather to belong to John, for It added 
not, "This that is baptized," but simply This, and every hearer would 
conceive it to be said concerning the baptizer, rather than the baptized, 
partly on account of the Baptist's own dignity, partly for all that hath 
been mentioned; the Spirit came in form of a dove, drawing the voice 
towards Jesus, and making it evident to all, that This was not spoken of 
John that baptized, but of Jesus who was baptized.

    And how was it, one may say, that they did not believe, when these 
things came to pass? Because in the days of Moses also many wonderful works 
were done, albeit not such as these; and after all those, the voices, and 
the trumpets, and the lightnings, they both forged a calf, and "were joined 
unto Baal-peor." And those very persons too, who were present at the time, 
and saw Lazarus arise, so far from believing in Him, who had wrought these 
things, repeatedly attempted even to slay Him. Now if seeing before their 
eyes one rise from the dead, they were so wicked, why marvel at their not 
receiving a voice wafted from above? Since when a soul is uncandid and 
perverse, and possessed by the disease of envy, it yields to none of these 
things; even as when it is candid it receives all with faith, and hath no 
great need of these.

    Speak not therefore thus, "They believed not," but rather inquire, "Did 
not all things take place which ought to have made them believe?" For by 
the prophet also God frames this kind of defense of His own ways in 
general. That is, the Jews being on the point of ruin, and of being given 
over to extreme punishment; lest any from their wickedness should 
calumniate His providence, He saith, "What ought I to have done to this 
vineyard, that I have not done?"(2) Just so here likewise do thou reflect; 
"what ought to have been done, and was not done?" And indeed whensoever 
arguments arise on God's Providence, do thou make use of this kind of 
defense, against those who from the wickedness of the many try to raise a 
prejudice against it. See, for instance, what astonishing things are done, 
preludes of those which were to come; for it is no more paradise, but 
Heaven that is opened.

    But let our argument with the Jews stand over unto some other time; for 
the present, God working with us, we would direct our discourse to what is 
immediately before us.

    3. "And Jesus, when He was baptized, went up straightway out of the 
water; and lo! the heavens were opened unto Him."(1)

    Wherefore were the heavens opened? To inform thee that at thy baptism 
also this is done, God calling thee to thy country on high, and persuading 
thee to have nothing to do with earth. And if thou see not, yet never doubt 
it. For so evermore at the beginnings of all wonderful and spiritual 
transactions, sensible visions appear, and such-like signs, for the sake of 
them that are somewhat dull in disposition, and who have need of outward 
sight, and who cannot at all conceive an incorporeal nature, but are 
excited only by the things that are seen: that so, though afterward no such 
thing occur, what hath been declared by them once for all at the first may 
be received by thy faith.

    For in the case of the apostles too, there was a "sound of a mighty 
wind,"(2) and visions of fiery tongues appeared, but not for the apostles' 
sake, but because of the Jews who were then present. Nevertheless, even 
though no sensible signs take place, we receive the things that have been 
once manifested by them. Since the dove itself at that time therefore 
appeared, that as in place of a finger (so to say) it might point out to 
them that were present, and to John, the Son of God. Not however merely on 
this account, but to teach thee also, that upon thee no less at thy baptism 
the Spirit comes. But since then we have no need of sensible vision, faith 
sufficing instead of all. For signs are "not for them that believe, but for 
them that believe not."(3)

    But why in the fashion of a dove? Gentle is that creature, and pure. 
Forasmuch then as the Spirit too is '"a Spirit of meekness,"(4) He 
therefore appears in this sort. And besides, He is reminding us of an 
ancient history. For so, when once a common shipwreck had overtaken the 
whole world, and our race was in danger of perishing, this creature 
appeared, and indicated the deliverance from the tempest, and bearing an 
olive branch,(5) published the good tidings of the common calm of the whole 
world; all which was a type of the things to come. For in fact the 
condition of men was then much worse, and they deserved a much sorer 
punishment. To prevent thy despairing, therefore, He reminds thee of that 
history. Because then also, when things were desperate, there was a sort of 
deliverance and reformation; but then by punishment, now, on the contrary, 
by grace and an unspeakable gift.(6) Therefore the dove also appears, not 
bearing an olive branch, but pointing out to us our Deliverer from all 
evils, and suggesting the gracious hopes. For not from out of an ark doth 
she lead one man only, but the whole world she leads up into heaven at her 
appearing, and instead of a branch of peace from an olive, she conveys the 
adoption to all the world's offspring in common.

    Reflect now on the greatness of the gift, and do not account His 
dignity the less for His appearing in such a likeness. For I actually hear 
some saying,(7) that "such as is the difference between a man and a dove, 
so great is that between Christ and the Spirit: since the one appeared in 
our nature, the other in the likeness of a dove." What must we say then to 
these things? That the Son of God did indeed take upon Him the nature of 
man, but the Spirit took not on Him the nature of a dove. Therefore the 
evangelist also said not, "in the nature of a dove," but "in the form of a 
dove." Accordingly, never after did He so much as appear in this fashion, 
but at that moment only. And if on this account thou affirmest His dignity 
to be less, the cherubim too will be made out by this reasoning much His 
superior, even as much so as an eagle is to a dove: because they too were 
figured into that visible shape. And the angels too superior again, for 
they no less have many times appeared in the fashion of men. But these 
things are not so, indeed they are not. For the truth of an economy is one 
thing, and the condescension of a temporary vision another.

    Do not now, I pray thee, become unthankful towards thy Benefactor nor 
with the very contraries(8) requite Him that hath bestowed on thee the 
fountain of blessedness. For where adoption is vouchsafed, there is also 
the removing of evils, and the giving of all good things.

    4. On this very account the Jewish baptism ceases, and ours takes its 
beginning. And what was done with regard to the Pass-over, the same ensues 
in the baptism also. For as in that case too, He acting with a view to 
both, brought the one to an end, but to the other He gave a beginning: so 
here, having fulfilled the Jewish baptism, He at the same time opens also 
the doors of that of the Church; as on one table then, so in one river now, 
He had both sketched out the shadow, and now adds the truth. For this 
baptism alone hath the grace of the Spirit, but that of John was destitute 
of this gift. For this very cause in the case of the others that were 
baptized no such thing came to pass, but only in the instance of Him who 
was to hand on(1) this; in order that, besides what we have said, thou 
mightest learn this also, that not the purity of the baptizer, but the 
power of the baptized, had this effect. Not until then, assuredly, were 
either the heavens opened, nor did the Spirit make His approach.(2) Because 
henceforth He leads us away from the old to the new polity, both opening to 
us the gates on high, and sending down His Spirit from thence to call us to 
our country there; and not merely to call us, but also with the greatest 
mark of dignity. For He hath not made us angels and archangels, but He hath 
caused us to become "sons of God," and "beloved," and so He draws us on 
towards that portion of ours.

    Having then all this in thy mind, do thou show forth a life worthy of 
the love of Him who calls thee, and of thy citizenship in that world, and 
of the honor that is given thee. Crucified as thou art to the world, and 
having crucified it to thyself, show thyself with all strictness a citizen 
of the city of the heavens And do not, because thy body is not translated 
unto heaven, suppose that thou hast anything to do with the each; for thou 
hast thy Head abiding above. Yea with this very purpose the Lord, having 
first come here and having brought His angels, did then, taking thee with 
Him, depart thither; that even before thy going up to that place, thou 
mightest understand that it is possible for thee to inhabit earth as it 
were heaven.

    Let us then keep watch over that noble birth, which we received from 
the beginning; and let us every day seek more and more the palaces there, 
and account all that is here to be a shadow and a dream. For so, had any 
king among those on each, finding thee poor and a beggar, made thee 
suddenly his son, never wouldest thou have thought upon thy cottage, and 
thy cottage's mean appointments. Yet surely in that case the difference is 
not much. Do not then either in this case take account of any of the former 
things, for thou art called unto much greater. For both He who calls is the 
Lord of the angels, and the good things that are given surpass all both 
word and thought. Since not from earth to earth doth He remove thee, as the 
king doth, but from earth to heaven, and from a mortal nature to an 
immortal, and to glory unspeakable, then only possible to be properly 
manifested, when we shall actually enjoy it.

    Now then, having to partake of such blessings, do I see thee minding 
money, and clinging to the pomp which is here? And dost thou not esteem all 
that is seen to be more vile than beggars rags? And how wilt thou appear 
worthy of this honor? And what excuse wilt thou have to plead? or rather, 
what punishment wilt thou not have to suffer, who after so great a gift art 
running to thy former vomit? For no longer art thou punished merely as a 
man, but as a son of God that hath sinned; and the greatness of thy honor 
becomes a mean of bringing a sorer punishment on thee. Since we too punish 
not equally slaves that do wrong, and sons committing the same offense; and 
most of all when they have received some great kindness from us.

    For if he who had paradise for his portion, for one disobedience 
underwent such dreadful things after his honor; we, who have received 
Heaven, and are become joint heirs with the Only Begotten, what excuse 
shall we have, for running to the serpent after the dove? For it will be no 
longer, "Dust thou art, and unto dust shalt thou return,"(3) and thou 
"tillest the ground,"(4) and those former words, that will be said to 
us;(5) but what is far more grievous than these, the "outer darkness,"(6) 
the bonds that may not be burst, the venomous worm, the "gnashing of 
teeth;" and this with great reason. For he that is not made better even by 
so great a benefit, would justly suffer the most extreme, and a yet more 
grievous punishment. Elias once opened and shut Heaven, but that was to 
bring down rain, and restrain it whereas to thee the heaven is not so 
opened, but in order for thee to ascend thither; and what is yet more, not 
to ascend only, but to lead up others also, if thou wilt; such great 
confidence and power hath He bestowed on thee in all that is His.

    5. Forasmuch then as our house is there, there let us store up all, and 
leave nothing here, lest we lose it. For here, though thou put a lock on 
it, and doors, and bars, and set thousands of servants to watch it; though 
thou get the better of all the crafty ones, though thou escape the eyes of 
the envious, the worms, the wasting that comes of time; which is 
impossible;--death at any rate thou writ never escape, but wilt be deprived 
of all those things in one moment of time; and not deprived of them only, 
but wilt have to transfer them into the hands often of thy very enemies. 
Whereas if thou wouldest transfer them into that house, thou wilt be far 
above all. For there is no need to apply either key, or doors, or bars; 
such is the virtue(1) of that city, so inviolable is this place, and by 
nature inaccessible to corruption and all wickedness.

    How then is it not of the utmost folly, where destruction and waste is 
the lot of all that is stored, there to heap up all, but where things abide 
untouched and increase, there not to lay up even the least portion; and 
this, when we are to live there forever? For this cause the very 
heathens(2) disbelieve the things that we say, since our doings, not our 
sayings, are the demonstration which they are willing to receive from us; 
and when they see us building ourselves fine houses, and laying out gardens 
and baths, and buying fields, they are not willing to believe that we are 
preparing for another sort of residence away from our city.

    "For if this were so," say they, "they would turn to money all they 
have here, and lay them up beforehand there;" and this they divine from the 
things that are done in this world. For so we see those who are very rich 
getting themselves houses and fields and all the rest, chiefly in those 
cities in which they are to stay. But we do the contrary; and with all 
earnest zeal we get possession of the earth, which we are soon after to 
leave; giving up not money only, but even our very blood for a few acres 
and tenements: while for the purchase of Heaven we do not endure to give 
even what is beyond our wants, and this though we are to purchase it at a 
small price, and to possess it forever, provided we had once purchased it.

    Therefore I say we shall suffer the utmost punishment, departing 
thither naked and poor; or rather it will not be for our own poverty that 
we shall undergo these irremediable calamities, but also for our making 
others to be such as ourselves. For when heathens see them that have 
partaken of so great mysteries earnest about these matters, much more will 
they ring themselves to the things heaping much fire upon our head. For 
when we, who ought to teach them to despise all things that appear, do 
ourselves most of all urge them to the lust of these things; when shall it 
be possible for us to be saved, having to give account for the perdition of 
others? Hearest thou not Christ say, that He left us to be for salt and for 
lights in this world, in order that we may both brace up(3) those that are 
melting in luxury, and enlighten them that are darkened by the care of 
wealth? When therefore we even cast them into more thorough darkness, and 
make them more dissolute, what hope shall we have of salvation? There is 
none at all; but wailing and gnashing our teeth, and bound hand and foot, 
we shall depart into the fire of hell, after being full well worn down by 
the cares of riches.

    Considering then all these things, let us loose the bands of such 
deceit, that we may not at all fall into those things which deliver us over 
to the unquenchable fire. For he that is a slave to money, the chains both 
here and there will have him continually liable to them; but he that is rid 
of this desire will attain to freedom from both. Unto which that we also 
may attain, let us break in pieces the grievous yoke of avarice, and make 
ourselves wings toward Heaven; by the grace and love towards man of our 
Lord Jesus Christ, to whom be glory and might forever and ever. Amen.


HOMILY XIII: MATT. IV. I.

    "Then was Jesus led up of the Spirit into the wilderness, to be tempted 
of the devil."

    THEN. When? After the descent of the Spirit, after the voice that was 
borne from above, and said, "This is My Beloved Son, in whom I am well 
pleased." And what was marvellous, it was of the Holy Spirit; for this, he 
here saith, led Him up. For since with a view to our instruction He both 
did and underwent all things; He endures also to be led up thither, and to 
wrestle against the devil: in order that each of those who are baptized, if 
after his baptism he have to endure greater temptations may not be troubled 
as if the result were unexpected, but may continue to endure all nobly, as 
though it were happening in the natural course of things.

    Yea, for therefore thou didst take up arms, not to be idle, but to 
fight. For this cause neither doth God hinder the temptations as they come 
on, first to teach thee that thou art become much stronger; next, that thou 
mayest continue modest neither be exalted even by the greatness of thy 
gifts, the temptations having power to repress thee; moreover, in order 
that that wicked demon, who is for a while doubtful about thy desertion of 
him, by the touchstone of temptations may be well assured that thou hast 
utterly forsaken and fallen from him; fourthly, that thou mayest in this 
way be made stronger, and better tempered than any steel; fifthly, that 
thou mayest obtain a clear demonstration of the treasures entrusted to 
thee.

    For the devil would not have assailed thee, unless he had seen thee 
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 saith He, "Pray that ye enter not into temptation."(1) For 
this cause he doth not show thee Jesus simply going up, but "led up" 
according to the principle of the Economy;(2) signifying obscurely by this, 
that we ought not of ourselves to leap upon it, but being dragged thereto, 
to stand manfully.

    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 doth 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 hath declared, saying, 
that He "was with the wild beasts"(3)), behold with how much craft he draws 
near, and wickedness; and for what sort of opportunity he watches. For not 
in his fast, but in his hunger he approaches Him; to instruct thee how 
great a good fasting is, and how it is a most powerful shield against the 
devil, and that after the font,(4) men should give themselves up, not to 
luxury and drunkenness, and a full table, but to fasting. For, for this 
cause even He fasted, not as needing it Himself, but to instruct us. Thus, 
since our sins before the font(4) were brought in by serving the belly: 
much as if any one who had made a sick man whole were to forbid his doing 
those things, from which the distemper arose; so we see here likewise that 
He Himself after the font brought in fasting. For indeed both Adam by the 
incontinence of the belly was cast out of paradise; and the flood in Noah's 
time, this produced; and this brought down the thunders on Sodom. For 
although there was also a charge of whoredom, nevertheless from this grew 
the root of each of those punishments; which Ezekiel also signified when he 
said, "But this was the iniquity of Sodom, that she waxed wanton in pride 
and in fullness of bread, and in abundance of luxury."(5) Thus the Jews 
also perpetrated the greatest wickedness, being driven upon transgression 
by their drunkenness and delicacy.(1)

    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(2) 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,

    "He was afterwards an hungered;(3) "affording him a point to lay hold 
of and approach, that by actual conflict He might show how to prevail and 
be victorious. Just so do wrestlers also: when teaching their pupils how to 
prevail and overcome, they voluntarily in the lists engage with others, to 
afford these in the persons of their antagonists the means of seeing and 
learning the mode of conquest. Which same thing then also took place. For 
it being His will to draw him on so far, He both made His hunger known to 
him, and awaited his approach, and as He waited for him, so He dashed him 
to earth, once, twice, and three times, with such ease as became Him.

    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, "The tempter came, and said 
unto Him, If Thou be Son of God, command that these stones be made 
bread."(4)

    For, because he had heard a voice borne from above, and saying, "This 
is My beloved Son;" and had heard also John bearing so large witness 
concerning Him, and after that saw Him an hungered; he was thenceforth in 
perplexity, and neither could believe that He was a mere man, because of 
the things spoken concerning Him; nor on the other hand receive it that He 
was Son of God, seeing Him as he did in hunger. Whence being in perplexity 
he utters ambiguous sounds. And much as when coming to Adam at the 
beginning, he feigns things that are not, that he may learn the things that 
are; even so here also, not knowing clearly the unutterable mystery of the 
Economy, and who He may be that is come, he attempts to weave other nets, 
whereby he thought to know that which was hidden and obscure. And what 
saith he? "If Thou be Son of God, command that these stones be made bread." 
He said not, because thou art an hungered, but, "if Thou be Son of God;" 
thinking to cheat Him with his compliments. Wherefore also he was silent 
touching the hunger, that he might not seem to be alleging it, and 
upbraiding Him. For not knowing the greatness of the Economy which was 
going on, he supposed this to be a reproach to Him. Wherefore flattering 
Him craftily, he makes mention of His dignity only.

    What then saith 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,

    "Man shall not live by bread alone."(5)

    So that He begins with the necessity of the belly. But mark, I pray 
thee, the craft of that wicked demon, and whence he begins his wrestlings, 
and how he doth 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 doth He 
teach thee:--though it be no transgression which he commands, not even so 
to obey.

    And why say I, "transgression"? "Why, even though something expedient 
be suggested by the devils,(6) do not thou," saith He, "even so give heed 
unto them." Thus, for instance, He stopped the mouths of those deals(6) 
also, proclaiming Him Son of God. And Paul too again(7) rebuked them, 
crying this self-same thing; and yet what they said was profitable; but he 
more abundantly dishonoring them, and obstructing their plot against us, 
drove them away even when doctrines of salvation were preached by them, 
closing up their mouths, and bidding them be silent.

    And therefore neither in this instance did He consent to what was said. 
But what saith He? "Man shall not live by bread alone." Now His meaning is 
like this: "God is able even by a word to nourish the hungry man;" bringing 
him a testimony out of the ancient Scripture, and teaching us, though we 
hunger, yea, whatever we suffer, never to fall away from our Lord.

    But if a man say, "still He should have displayed Himself;" I would ask 
him, with what intent, and for what reason? For not at all that he might 
believe did the other so speak, but that he might, as he thought, over-
argue(1) Him into unbelief. Since the first of mankind were in this way 
beguiled and over-argued by him, not putting earnest faith in God. For the 
contrary of what God had said he promised them, and puffed them up with 
vain hopes, and brought them to unbelief, and so east them out of the 
blessings they actually possessed. But Christ signifies Himself not to have 
consented, either to him then or afterwards to the Jews his partisans, in 
their demand of signs: invariably instructing us, whatever we may have 
power to do, yet to do nothing vainly and at random; nor even when want 
urges to obey the devil.

    4. What then doth 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,

    "If Thou be Son of God, cast Thyself down; for it is written, He shall 
give His angels charge concerning Thee, and in their hands they shall bear 
Thee up."(2)

    What can the reason be, that at each temptation He adds this, "If Thou 
be Son of God?" Much the same as he did in that former case, he doth also 
at this time. That is, as he then slandered God, saying, "In the day ye 
eat, your eyes shall be opened;"(3) thereby intending to signify, that they 
were beguiled and overreached, and had received no benefit; even so in this 
case also he insinuates this same thing, saying, "in vain God hath called 
Thee Son, and hath beguiled Thee by His gift; for, if this be not so, 
afford us some dear proof that Thou art of that power." Then, because 
Christ had reasoned with him from Scripture, he also brings in a testimony 
of the prophet.

    How then doth Christ? He is not indignant, nor provoked, but with that 
extreme gentleness He reasons with him again from the Scriptures, saying, 
"Thou shalt not tempt the Lord thy God:"(4) 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 thou 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 par that which applied to the matter in 
hand. For that it is written, "He shall give His angels charge concerning 
Thee," this surely is not advice to dash and toss one's self down headlong; 
and moreover, this was not so much as spoken concerning the Lord. However, 
this for the time He did not expose, although there was both insult in his 
manner of speech, and great inconsistency. For of God's Son no man requires 
these things: but to cast one's self down is the part of the devil, and of 
demons. Whereas God's part is to raise up even them that are down. And if 
He ought to have displayed His own power, it would not have been by casting 
and tossing Himself down at random, but by saving others. But to cast 
ourselves down precipices, and into pits, pertains properly to his troop. 
Thus, for example, the juggler among them doth everywhere.

    But Christ, even when these things are said, doth not yet reveal 
Himself, but as man for a while discourses with him. For the sayings, "Man 
shall not live by bread alone;" and, "Thou shalt not tempt the Lord thy 
God," suited one not greatly revealing Himself, but representing Himself as 
one of the many.

    But marvel thou 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. "And he leadeth Him up into a high mountain, and showeth Him all the 
Kingdoms, and saith, All these things will I give Thee, if Thou wilt fall 
down and worship me. Then saith He, Get thee behind me, Satan, for it is 
written, Thou shalt worship the Lord thy God, and Him only shalt thou 
serve."(5)

    For since he was now come to sinning against the Father, saying, that 
all that is the Fathers 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, "Get thee hence, Satan;" which itself had 
in it something of command rather than of rebuke. For as soon as He had 
said to him, "Get thee hence," He caused him to take to flight; since he 
brought not against Him any other temptations.

    And how saith Luke, that "he ended all temptation."(1) To me it seems 
that in mentioning the chief of the temptations, he had spoken of all, as 
though the rest too were included in these. For the things that form the 
substance of innumerable evils are these: to be a slave to the belly, to do 
anything for vainglory, to be in subjection to the madness of riches Which 
accordingly that accursed one considering, set last the most powerful of 
all, I mean the desire of more: and though originally, and from the 
beginning, he was travailing to come to this, yet he kept it for the last, 
as being of more force than the rest. For in fact this is the manner of his 
wrestling, to apply those things last, which seem more likely to overthrow. 
And this sort of thing he did with respect to Job likewise. Wherefore in 
this instance too, having begun with the motives which seem to be viler and 
weaker, he goes on to the more prevailing.

    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 doth 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, "All these things will we give 
thee, if thou wilt fall down and worship;" who are indeed men by nature, 
but have become his instruments. Since at that time too he approached Him, 
not by himself only, but also by others. Which Luke also was declaring, 
when he said, that "he departed from Him for a season;"(2) showing that 
hereafter he approached Him by his proper instruments.

    "And, behold, angels came and ministered unto Him."(3) 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 thou also mayest 
learn, that after thy victories which are copied from His, angels will 
receive thee also applauding thee, and waiting as guards on thee in all 
things. Thus, for example, angels take Lazarus(4) 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 thee, do thou 
emulate and imitate His victory. And should any one approach thee of those 
who are that evil spirit's servants, and savor the things that be of him, 
upbraiding thee and saying, "If thou art marvellous and great, remove the 
mountain;" be not troubled, nor confounded, but answer with meekness, and 
say some such thing as thou hast heard thy Lord say: "Thou shalt not tempt 
the Lord thy God."

    Or should he, offering glory and dominion, and an endless amount of 
wealth, enjoin thee to worship him, do thou 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 hath 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 hath 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,(1) 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.(2) 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 hath entered into, and 
so utters something not convenient,(3) 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 doth 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 "whom the Lord loveth," it is said, "He 
chasteneth."(4) Wherefore when we enjoy prosperity, living in wickedness, 
then most of all should we grieve. For we ought ever to be afraid while we 
sin, but especially when we suffer no ill. For when God exacts our 
penalties by little and little, he makes our payment for these things easy 
to us; but when he is long-suffering for each of our negligences, He is 
storing us up, if we continue in such things, unto a great punishment. 
Since, if for the well-doers affliction be a necessary thing, much more for 
them that sin.

    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, 
"Let me enjoy all things present for a time, and then I will consider about 
things out of sight: I will gratify my belly, I will be a slave to 
pleasures, I will make full use of the present life; give me to-day, and 
take tomorrow." Oh excess of folly! Why, wherein do they who talk so differ 
from goats and swine? For if the prophet(5) permits not them to be 
accounted men, that "neigh after their neighbors wife," who shall blame us 
for esteeming these to be goats and swine, and more insensible than assess, 
by whom those things are held uncertain, which are more evident than what 
we see? Why, if thou believest nothing else, attend to the devils in their 
scourging, to them who had our hurt for their object in all their practice, 
both in word and deed. For thou wilt not, I am sure, contradict this, that 
they do all to increase our security, and to do away with the fear of hell, 
and to breed disbelief of the tribunals in that world. Nevertheless, they 
that are so minded, by cryings and wailings do oftentimes proclaim the 
torments that are there.(6) Whence is it then that they so speak, and utter 
things contrary to their own will? From no other cause, but because they 
are under the pressure of stronger compulsion. For they would have not been 
minded of their own accord to confess either that they are tormented by 
dead men, or that they at all suffer anything dreadful.

    Wherefore now have I said this? Because evil demons confess hell, who 
would fain have hell disbelieved; but thou 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. "But who," one will say, "hath come from those in hell, and hath 
declared these things?" Why, who hath arrived here from heaven, and told us 
that there is a God who created all things? And whence is it Gear that we 
have a soul? For plainly, if thou art to believe the things only that are 
in sight, both God and angels, and mind and soul, will be matter of 
doubting to thee, and in this way thou wilt find all the doctrines of the 
truth gone.

    Yet surely, if thou art willing to believe what is evident, the things 
invisible ought to be believed by thee, 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 ye 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 
thine own house, I bid thee weigh these things, and then thou wilt see the 
savage and inhuman beyond measure, and wilder than the very wild beasts, 
thou wouldest not choose at thy death to leave unhonored the servant that 
had been affectionate to thee, but requitest him both with freedom, and 
with a gift of money; and forasmuch as in thine own person hereafter, 
having departed, thou wilt be able to do him no good, thou givest charge 
concerning him to the future inheritors of thy substance, beseeching, 
exhorting, doing everything, so that he may not remain unrewarded.

    So then thou, who art evil, art so kind and loving towards thy 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 o much a 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 hath 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 the same. For what though hereafter, as thou sayest, 
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?

    Didst thou mark the exceeding greatness of the absurdity, and in what 
this argument issues? Therefore if thou wilt not any other way, yet by 
these reasonings be instructed to rid thyself of this wicked thought, and 
to flee from vice, and cleave to the toils which end in virtue: and then 
shalt thou know certainly that our concerns are not bounded by the present 
life. And if any one ask thee, "Who hath come from thence and brought word 
what is there?" say unto him, "of men not one; for surely he would have 
been often disbelieved, as vaunting, and exaggerating the thing; but the 
Lord of the angels hath brought word with exactness of all those things. 
What need then have we of any man, seeing He, that will demand account of 
us, crieth aloud every day, that He hath both made ready a hell, and 
prepared a kingdom; and affords us Gear demonstrations of these things? For 
if He were not hereafter to judge, neither would he have exacted any 
penalty here.

    9. "Well, but as to this very point how can it be reasonable? that of 
the wicked some should be punished, others not? I mean, if God be no 
respecter of persons, as surely He is not why can it be that of one He 
exacts a penalty, but another He suffers to go away unpunished? Why, this 
is again more inexplicable than the former."

    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 
thou shouldest despair of the resurrection, and lose all expectation of the 
judgment, as though all were to give account here; nor doth He suffer all 
to go away unpunished, lest on the other hand thou shouldest 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 
doth not punish, working upon thee 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 
thou seest Him for thy sake stretching out the heaven, kindling the sun, 
founding the each, pouting 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.(1)

    Seeing therefore order so great and fair (and yet we have not mentioned 
so much as the least portion thereof), darest thou say, that He who for thy 
sake hath wrought things so many and great will overlook thee in the most 
critical points, and suffer thee when dead to lie with the asses and swine: 
and that having honored thee with so great a gift, that of godliness, 
whereby He hath even equaled thee with the angels, He will overlook thee 
after thy countless labors and toils?

    And how can this be reasonable? Why, these things, if we be silent "the 
stones will immediately cry out;"(2) so plain are they, and manifest, and 
more lurid than the sunbeam itself.

    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.


HOMILY XIV: MATT. IV. 12.

"Now when Jesus had heard that John was delivered up, He departed into 
Galilee.'

    1. WHEREFORE doth He depart? Again instructing us not to go to meet 
temptations,(1) but to give place and withdraw ourselves, For it is no 
reproach, the not casting one's self into danger, but the falling 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,(2) 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 thee, how in every case when He is about to depart 
unto the Gentiles, He hath 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 "The land of Nephthalim, by the way of the sea,(1) beyond Jordan, 
Galilee of the Gentiles, the people which sat in darkness, saw great 
light:"(2) by darkness here not meaning that which is sensible, but men's 
errors and ungodliness. Wherefore he also added, "They which sat in the 
region and shadow of death, to them light is sprung up." For that thou 
mightest learn that neither the light nor the darkness which he speaks of 
are sensible, in discoursing of the light, he called it not merely light, 
but "a great light" which elsewhere he expresses by the word, True:(3) and 
in describing the darkness, he termed it, "a shadow of death."

    Then implying that they did not of themselves seek and find, but that 
God showed Himself to them from above, he saith to them, "Light is sprung 
up;" that is, the light of itself sprang up and shone forth: it was not 
that they first ran to the light. For in truth the condition of men was at 
the worst before Christ's coming. Since they more than "walked in 
darkness;" they" sat in darkness;" a kind of sign that they did not even 
hope to be delivered. For as persons not even knowing where to put a step 
forward, so they sat, overtaken by the darkness, not being able so much as 
to stand any more.

    2. "From that time Jesus began to preach and to say, Repent; for the 
kingdom of heaven is at hand."

    "From that time:" what time? After John was cast into prison. And 
wherefore did He not preach to them from the beginning? Indeed what 
occasion for John at all, when the witness of His works was proclaiming 
Him?

    That hence also thou mightest learn His dignity; namely, that as the 
Fathers, so He too hath prophets; to which purpose Zacharias also spake; 
"And thou, child, shalt be Jews; which motive He himself alleged, saying, 
"John came neither eating nor drinking, and they say, he hath a devil. The 
Son of Man came eating and drinking, and they say, Behold a man gluttonous 
and a winebibber, a friend of publicans and sinners. But wisdom is 
justified of her children."(5)

    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 sad, ''Thou bearest record of 
Thyself, Thy record is not true:"(6) had He, without John's saying 
anything, come into the midst, and first borne record Himself; what would 
they not have said? For this cause, neither did He preach before John, nor 
did He work miracles, until John was cast into prison; lest in this way the 
multitude should be divided. Therefore also John did no miracle at all; 
that by this means also might give over the multitude to Jesus, His 
miracles drawing them unto Him.

    Again, if even after so many divine precautions,(7) John's disciples, 
both before and after his imprisonment, were jealousy 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 "from that time He began to 
preach;" and when He began His preaching. He Himself also taught this same 
doctrine, which the other used to preach; and no word as yet concerning 
Himself cloth the doctrine which he preached say. Because it was for the 
time a great thing even for this to be received, forasmuch as they had not 
as yet the proper opinion about Him. Therefore also at the beginning He 
puts nothing severe or grievous, as the other did, mentioning an axe, and a 
tree cut down; a fan, and a threshing-floor, and unquenchable fire; but His 
preludes are gracious: the Heavens and the kingdom there are the good 
tidings which he declares to His hearers.

    3. "And walking by the sea of Galilee, He saw two brethren, Simon that 
was surnamed Peter, and Andrew his brother, casting a net into the sea; for 
they were fishers. And He saith unto them, Come ye after me, and I will 
make you fishers of men. And they left their nets, and followed Him."(8) 
And yet John saith 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 "John was not yet 
cast into prison;" but here, after he was in confinement. And there Andrew 
calls Peter, but here Jesus calls both. And John saith, Jesus seeing Simon 
coming, saith, "Thou an Simon, the Son of Jona, thou shalt be called 
Cephas, which is by interpretation, a stone."(1) But Matthew saith that he 
was already called by that name; for his words are, "Seeing Simon that was 
called Peter" And from the place whence they were called, and from many 
other things, one may perceive this; and from their ready obedience, and 
abandonment of all. For now they were well instructed beforehand. Thus, in 
the other case, Andrew is seen coming into His house, and hearing many 
things; but here, having heard one bare word, they followed immediately. 
Since nether was it unnatural(2) for them to follow Him at the beginning, 
and then leave Him again and return anew to their own craft, when they saw 
both John thrown into prison, and Himself departing. Accordingly you see 
that He finds them actually fishing. But He neither forbad them at the 
first when minded to withdraw, nor having withdrawn themselves, did He let 
them go altogether; but He gave way when they started aside from Him, and 
comes again to win them back; which kind of thing is the great point in 
fishing.(3)

    But mark both their faith, and their obedience. For though they were in 
the midst of their work (and ye know how greedy a thing fishing is), when 
they heard His command. they delayed not, they procrastinated not, they 
said not, "let us return home, and converse with our kinsfolk," but "they 
forsook all and followed," even as Elisha did to Elijah"(4) Because such is 
the obedience which Christ seeks of us, as that we delay not even a moment 
of time, though something absolutely most needful should vehemently press 
on us. Wherefore also when some other had come unto Him, and was asking 
leave to bury his own father,(5) not even this did He permit him to do: to 
signify that before all we ought to esteem the following of Himself.

    But if thou should say, "the promise is very great;" even for this do I 
most admire them, for that when they had not as yet seen any sign, they 
believed in so great a reach of promise, and accounted all but second to 
that attendance. And this, because they believed that by what words they 
were caught, by the same they would be able to catch others also.

    To these, then, such was His promise: but to James and John He sixth 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 doth 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 was 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, whensoever 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,(6) 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 saith.

    Thus because the kingdom He was preaching appeared not, by the things 
that appear, He makes it, though invisible, manifest.

    And mark the evangelist's care to avoid superfluity of words;(1) how he 
tells us not of every one of them that are healed, but in a few words 
speeds over showers of miracles.(2)

    For "they brought unto Him," saith he, "all that were sick with divers 
diseases, and torments, and those which were possessed with devils, and 
those which were lunatic, and those that had the palsy, and He healed 
them."

    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, "Believe 
ye that I am able to do this?"(3) because He had not as yet given proof of 
His power. And besides, the very act of approaching Him, and of bringing 
others to Him, exhibited no common faith. For they brought them even from 
far; whereas they would never have brought them, unless they had persuaded 
themselves of great things concerning Him.

    Now then, let us too follow Him; for we also have many