Sermons on Genesis

all things, and for this reason he received abundant rewards even in this present life. ^A Consider, I pray you, that for that brief time during which he endured slavery and prison, he administered the kingdom for eighty years. And that he ordered all things by faith, and for this reason gave commandment also concerning the transfer of his bones, hear Paul saying: *By faith Joseph, when he was dying, made mention of the going out of the children of Israel* (Heb. 11:22). And he was not content with this; but that you may learn the cause for which he commanded the transfer of his bones, he adds: *And he gave commandment concerning his bones.*

Conclusion with a moral exhortation.—Perhaps these things have been said at too great length, but forgive me. For since we have reached the end of the book, we wished to conclude this sermon also today at its end, and to add the customary exhortation, ^B so that you may remember what has been said, and we may imitate the virtue of those just men, the forgetting of past injuries toward those who have harmed us, and patience toward those who cause us trouble, and unblemished continence. For by this the just man won for himself such great grace from God. If, therefore, we too wish to obtain heavenly help, let us have the highest regard for virtue. For thus shall we attract to ourselves the grace of the Spirit, and shall pass the present life with great joy, and shall attain future blessings: which may our Lord Jesus Christ grant to us all, to whom with the Father and the Holy Spirit be glory, power and honor, now and always, and unto the ages of ages. Amen.

THE END OF THE HOMILIES ON GENESIS.

MONITUM.

^C Tillemont conjectures very well when he says that he believes Chrysostom delivered these sermons at the beginning of Lent in the year 386; but as to what concerns the fact that the first sermon was delivered on the first day of Lent, namely the Monday on which Lent began at Antioch—which in that year fell on February 16—that, I say, can be considered established only so far as we can trust the Paschal Tables, which testify that Easter fell on the fifth of April in that year. But since those Paschal Tables are not entirely free from suspicion, as we have said at greater length in the *Monitum* to the *Orations against the Jews* in the first volume, full faith is not to be placed in them. Therefore, it is certain that the first sermon on Genesis was delivered on the first day of Lent, which always began at Antioch on the Monday, two days before our Lent; but it is not equally certain on what day of the month, as you may see in the same *Monitum*.

^D That they were delivered in the year 386, Chrysostom himself clearly demonstrates when he begins his second sermon with these words: *“Are you mindful of the questions put before you previously? For you have brought us to such a degree of arrogance and audacity that we even cut through questions boldly; or rather, this would not be [a matter of] audacity, nor [of] arrogance. For not trusting in our own strength, but casting everything upon the prayers of the bishops and yours, we have stripped ourselves for the contest.”* That is: “Do you remember the questions which were recently proposed to you? For to such a point of arrogance and audacity have you brought us, that we intrepidly approach the problems: nay, this deed is neither of audacity nor of arrogance. For not relying on our own powers, but committing all things to the prayers of the prelates and to yours, we have girded ourselves for the stadium.” Here you clearly see Chrysostom girding himself for the stadium, and entering upon the Lenten sermons for the first time, and almost accusing himself of audacity for attempting so great a matter; all of which certainly indicates that he was beginning these Lenten sermons for the first time, for he did not use that manner of beginning in the following year, 387, when he [preached] the Sermons on the Statues throughout...

SERMON I.

On the beginning of Lent, on the text, "In the beginning God created the heaven and the earth" (Gen. I, 1); and on fasting and almsgiving.

1. *Fasting is compared to springtime.* — Spring is sweet to sailors, and sweet to farmers; yet spring is not as sweet to sailors or farmers as the season of fasting is to those who wish to practice philosophy—the spiritual spring of souls, the true serenity of thoughts. For to farmers, spring is sweet because they see the earth then crowned with flowers and, as it were, a varied garment spread out upon it on all sides with the growth of herbs; to sailors, spring is sweet because they can sail the backs of the seas ^A in safety, with the waves having settled and dolphins playing in great calmness, frequently tumbling beside the very walls of the ship. But to us, the spring of fasting is sweet because it is accustomed to still waves—not of waters, but of irrational desires—and places upon us a crown, not of flowers, but of spiritual graces. "For it shall give to thy head a crown of graces" (Prov. IV, 9). No swallow ^B appearing is accustomed to drive away winter as much as fasting, when it appears, drives away the winter of the passions from our mind. The soul no longer struggles against the flesh, nor does the handmaid rise up against her mistress, but this whole war of the body is dissolved. Since, therefore, there is great peace among us, and also great serenity, come, let us also pull the vessel of our instruction from harbor to harbor, conveying our gentleness to your hearing. Come, let us dare to address subtler thoughts, philosophizing about the heaven, the earth, the sea, and the remainder of the creation; for these things were read to us today.

And what is the discourse about creation to us, you say? It is very much to us, beloved. For if the Creator is perceived by way of analogy from the greatness and beauty of the creatures, by as much as we linger on the greatness of the beauty of the creatures, by that much are we guided to the Creator. It is a great good to know what is a creature and what is the Creator; what is a work and what is the Maker. For if the enemies of the truth knew how to distinguish these things accurately, they would not scramble everything, turning things upside down; not that they brought the stars and heaven down, and brought the earth up, but because they brought the King of the heavens down from His royal thrones and placed Him along with the creation, and honored the creation with the chairs of the Godhead. If the Manichaeans knew how to philosophize well about creation, they would not have honored with the prerogatives of unoriginate nature that which came from non-being, which is perishable, flowing, and mutable. If the Greeks knew how to philosophize well about creation, they would not have been led astray from the truth, nor would they have worshipped and served the creature rather than the Creator. The heaven is beautiful, but it was created for this: that you might worship the One who made it; the sun is radiant, but for this: that you might serve the One who fashioned it; but if you intend to remain in the wonder of creation and sit beside the beauty of the works, your light has become darkness—or rather, you have used the light for darkness. Do you see what a good thing it is to know the discourses concerning creation? Do not, therefore, let the profit pass by, but attend with accuracy to what is said; for we shall not speak only about heaven, and earth, and sea, but also about our own birth, and whence death comes, and whence the laborious life, and whence anxieties and cares. For God, having composed an apology for these things and for many others, sent this book to us; for God does not refuse to apologize to men, but He cries out through the prophet saying: "Come, and let us reason together, saith the Lord" (Isa. I, 18). And He not only apologizes and joins in judgment, but He also teaches how we might escape the condemnation; for He did not simply say, "Come, and let us reason together," but after He had first taught what one must say ^C and what one must do, only then did He draw them to the judgment seat. Hear, therefore, from the beginning the prophetic word. "Wash yourselves, be clean; take away your wickednesses from your souls; learn to do good, judge for the orphan, and justify the widow"; and then, He says: "Come, and let us reason together, saith the Lord." I do not wish, He says, to take you naked and destitute of righteous acts, but having armed you with defenses, so I call you to the account; for I wish to contend in judgment against you, not that I may condemn, but that I may spare. Thus also He says elsewhere: "Tell thou thy sins first, that thou mayest be justified" (Isa. XLIII, 26). You have a bitter and ungentle accuser; anticipate him and seize his order, stop his shameless mouth.

2. *God deals with man through letters.* — In the beginning, God spoke to men by Himself, as it was possible for men to hear. Thus He came to Adam; thus He rebuked Cain; thus He reasoned with Noah; thus He was a guest with Abraham. But since our nature inclined toward malice and, as it were, removed itself into some distant land, thenceforth, as if we were settled in a long sojourn, He sends letters, renewing the ancient friendship with us through a certain epistle. And God sent these letters, and Moses brought them. What, then, do the letters say? "In the beginning God created the heaven and the earth" (Gen. I, 1). For what reason does He not discourse to us about the angels, or about the archangels? For if the Creator is perceived from the creatures, He is much more manifest from those. The heaven is beautiful, but not so beautiful as an angel; the sun is radiant, but not so radiant as an archangel. For what reason, therefore, did He leave the higher way and lead us through the lower? Because He is discoursing to Jews, who were disposed more irrationally, who were enthralled by sensible things, who were just returning from Egypt, ^D where people worshipped crocodiles and dogs and monkeys; and it was not possible to guide them to the Creator by way of the higher path. For that path is higher, but it is rougher, and rising, and more steep for the weaker. For this reason He leads them through the easier way, through heaven and earth and sea, and the whole visible creation. For that this is the cause, when they had advanced a little,

^A the Prophet speaks to them about these supernal powers: Praise the Lord, he says, from the heavens, praise Him in the highest: praise Him all His angels, praise Him all His hosts; for He spoke, and they were made; He commanded, and they were created (Ps. CXLVIII, 1, 2, 5). And what is strange if this method of teaching is found in the Old Testament, since even in the New, when the time of more sublime teaching had arrived, Paul, when speaking to the Athenians, held to the same path that Moses did when instructing the Jews? For he did not make a discourse about angels or archangels, but about heaven, earth, and sea, preaching thus: God who made the world and all things that are in it, being Lord of heaven and earth, does not dwell in temples made with hands (Acts XVII, 24). But when he addressed the Philippians ^B he did not lead them by this way; but he brings them up to a more sublime discourse with these words: For in Him all things were created that are in heaven and that are on the earth, whether thrones or dominions or principalities or powers: all things were created through Him and in Him (Col. I, 16). So also John, because he had more perfect disciples, commemorated the whole of creation at once. For he did not say heaven and earth and sea, but, All things were made through Him, and without Him nothing was made that has been made (John I, 3); whether it be visible, he says, or invisible.

For just as in elementary schools, one person receives a child from its mother and teaches it the first elements, while another then takes him in turn and leads the student to more sublime teaching; so it has been done by Moses, Paul, and John. For Moses instructed our nature, which was ignorant of all things and had but recently been weaned, in the first elements of the knowledge of God. John and Paul, however, take men as if received from a schoolmaster by Moses, and lead them to more sublime teaching, while still commemorating the former things in brief. Have you seen the affinity of both Testaments? Have you seen the consensus in their teachings? Have you heard in the Old the creation of sensible things, and David saying about spiritual things: He spoke, and they were made (Ps. XXXII, 9)? Thus again in the New, after it is spoken about the invisible powers, a discourse is also held about the sensible creation: In the beginning God created the heaven and the earth. A word indeed brief and simple, and one statement, but one which can subvert all the towers of the adversaries. Apply your mind to this. ^C

Manichæans accuse the truth of falsehood. The Manichæan approaches, saying: Matter was not created; answer him: In the beginning God created the heaven and the earth; and you have at once subverted the whole of his arrogance. But he says, He does not believe the words of Scripture. Therefore, for this reason, repel him and turn away from him as if he were a madman. For he who does not believe God speaking openly, and who accuses the truth of falsehood, how would he not bear the argument of madness, namely, incredulity? But how, he says, can anything be made from nothing? But you, tell me, how can anything be made from things that were already existing? For that earth was made from non-existing things, I believe, but you doubt; that man was made from earth, we both confess. Tell me then that which is admitted and is easier: how the nature of flesh was made from earth. For from earth mud, brick, pottery, and earthenware are wont to be made; but no one has ever seen flesh made from earth. How then was the nature of flesh made? How were the bones formed? How the nerves, veins, and arteries? How the membranes, fat, flesh, skin, nails, hairs, and such a multiplicity of different substances [arise] from one underlying earth? Truly, you would not be able to tell this. How then would it not be an absurdity for one who does not know that which is clearer and easier to curiously scrutinize more difficult and arcane matters?

^D

Nevertheless, if God were like us, you may, for all I care, demand a reason; but if He is distant from us by an immense space, and excels us beyond measure, would it not be of extreme madness for those who confess His immense wisdom and power, and that it is divine and incomprehensible, to require, as if concerning some human art, the reason for each particular thing that has been made? But leaving these arguments aside, let us return to that solid rock: In the beginning God created the heaven and the earth. Stand upon that foundation, lest any wave of human cogitations move you: For the thoughts of mortals are timid and their inventions uncertain (Wis. IX, 14). Do not therefore desert that which is firm, to commit the salvation of your soul to weak and fallacious arguments; but remain in those things which you have learned, and which have been entrusted to you, and say: In the beginning God created the heaven and the earth. If the Manichæan approaches, if Marcion, if those suffering from the disease of Valentinus, if anyone else whomsoever, cast this saying in their way; if you see him laughing,

^A they have a boxwood-like color, a furrowed brow, and an appearance of moderation in their speech; but flee the bait, and discern the wolf hiding under the sheep’s fleece. On this account, hate him all the more because, while he appears gentle and mild toward his fellow servant, he is more savage than a rabid dog toward our common Lord of all, introducing an undeclared and relentless warfare into heaven and setting up a certain power in opposition to God. Flee the inventor of wickedness, hate his poisonous drugs; and hold fast with great security to the inheritance you received from the fathers, namely the faith and doctrine from the divine Scriptures. *In the beginning God made the heaven and the earth.* What is this? The heaven first, then the earth? The roof first, then the floor? For it is not subject to the necessity of nature, nor does it serve the sequence of art. For the will of God is the creator and craftsman of nature, of art, and of all that exists. *And the earth was invisible and unformed.* Why does Moses say that He brought the heaven forth completed, but crafts the earth little by little? In order that, by the superior element, having learned His power, you might be assured that He was indeed able to bring forth even this one completed, just as He did that one. But He did not do so, for your sake and for your salvation. How, you ask, for me and for my salvation? The earth is a common table, a fatherland, a nurse, and mother of all, a city, and a common tomb. For our bodies are from it, sustenance for our bodies is thence, we dwell and walk upon it, and after death, we return to it again. Therefore, so that the necessity of need might not cause you to admire it beyond its worth, and lest the abundance of its benefits trip you toward impiety, He shows it to you as it was before it came into being—unformed and shapeless—so that, having seen its weakness, you might admire the One who brought it into being and placed all this power within it; so that you might glorify the One who prepared such things for our relief. For God is glorified not only through right doctrines but also through an excellent manner of life. *For let your light,* He says, *shine before men, that they may see your good works and glorify your Father who is in heaven.* (Matt. 5.16)

4.

Laures of Bishop Flavian of Antioch

Sermon 2

Why did He say "Let there be" regarding the sun and the moon and the heaven and the others, but "Let us make" regarding man? And what is the saying, "According to image"?

1.

The power of the prayer of the Church.

and those of our presiding elders, we have cast our whole weight and prepared ourselves for the stadium. So great is the power of the Church’s prayer that, even if we were more speechless than stones, it makes our tongue lighter than any feather. For just as a west wind falling into the middle of a ship drives its sails along faster than an arrow, so too the prayer of the Church, falling upon the tongue of one who speaks, drives the discourse along more vehemently than a west wind. And so we, too, every day confidently prepare ourselves for the struggle. For if in external contests any man, having only ten or twenty friends to draw upon in so great a populace, enters the arena with such eagerness, how much more so we, who have not ten or twenty, but a whole theater composed of brothers and fathers; we shall do this with great boldness. ^A And yet, in external contests, the spectator does not profit the athlete who is struggling very much, unless perhaps to shout and praise what is occurring, and from a higher seat contend with those who contradict him. But to descend into the stadium, or to reach out a hand, or to pull the foot of an opponent, or to demonstrate any other such thing to these, is not permitted. For those who established these struggles from the beginning, by fixing sharp stakes and binding them with ropes in a circle, ward off the madness of the spectators. And what is to be wondered at, if it is not permitted for a spectator to descend, when they also command the trainer of the exercise to sit outside the arena, and from afar to offer the aid of his teaching to those struggling, and do not permit them to draw near? But here it is not so; rather, it is permitted to both teacher and spectator to descend to us, to stand near in affection, and to strengthen our power through their prayers. ^B Come then, let us grapple with those very contests of theirs. For since they, when they have seized one another in the middle, and by the force of the struggles are pushed toward the crowd standing around outside on account of the narrowness of the place, then relaxing their holds, they return again to the place of the struggle. And returning, they do not stand up and engage again, but restore themselves into that same manner and state of the holds in which they were previously divided. When, therefore, the narrowness of the place has compelled us too to break off our discourse, come, let us return to that very place of the struggle and loosen the knots from the things read to us today.

And God said, He says, Let us make man in our image and likeness.

This is the first thing worth asking: why, pray, when the heaven came to be, was it nowhere said, "Let us make," but, "Let heaven come to be," "Let light come to be," and so on for each of the kinds of creatures; but here alone is that added, "Let us make," and counsel and deliberation and communication with some other peer in honor? Who then is he who is about to be created, to whom such honor is deferred? It is man, that great and wonderful living being, and one who is more precious in the eyes of God than all creation, on account of whom the heaven and the earth and the sea and the rest of the body of creation were founded; ^C man, whose salvation God so loved that He did not spare even His Only-begotten on his account; for He did not cease to provide and work everything, until He had raised him up on high and placed him at His right hand. And truly Paul proclaims this, saying: "He raised us up together, and made us sit together in the heavenly places in Christ Jesus." For this reason there is counsel and deliberation and communication; not that God has need of counsel—far be it—but the very figure of the words bears before it the honor which is deferred to him who is being born. But how does it come about, someone will say, if he is more precious than the whole world, that he is produced after the world? It is precisely because of this, that he is more precious than the world. For just as when an Emperor is about to enter a certain city, dukes, prefects, bodyguards, and all his servants go before, in order that with the palace adorned and every other service prepared, they may receive the Emperor with great honor: so, in truth, even here, as though a king were to be introduced, the sun went before, the heaven ran ahead, light entered first, and all things were created and adorned; and then, with great honor, man is introduced.

^D Concerning the word, "Let us make," he discusses, so as to lead the enemies of the truth to recognize the Only-begotten Son of God. He refutes the Anthropomorphites. "Let us make man in our image."

^A are they companions? This is in no way consistent with reason. But who is He to whom He says, "Let us make man?" The admirable Counselor, the mighty, the God strong, the Prince of peace, the Father of the future age, He is the only-begotten Son of God. To Him, therefore, He says, "Let us make man according to our image and according to our likeness." For He did not say "my and your," or "mine and yours," but "according to our image," indicating one image and one likeness; but there is not one image or one likeness of God and the angels. For how could there be one image and likeness of the Master and the servants? Thus, your argument is refuted from every side; for indeed He revealed here an image of authority, as what follows shows. For having said "according to image and according to likeness," He added, "And let them have dominion over the fish of the sea"; but an authority of God and of the angels could not be one. For how could it be, of the servants and the Master, of the ministers and the One who commands? But also others again rise up against us, saying that God has an image such as we have, wrongly understanding what has been said. For He did not speak of an image of essence, but an image of authority, as we shall show from the things that follow. For that the divine is not human-formed, hear Paul saying: "For a man ought not to be veiled, being the image and glory of God; but the woman is the glory of the man; for this reason, he says, he ought to have a covering on his head." ^B Indeed, if He called this an image here, revealing the unchangeable nature of the form towards God, and for this reason man is called the image of God, because God is fashioned in this way, then according to them, not only the man should be called an image, but also the woman. For the type and character of man and woman are one, and the likeness is one. Why, then, is the man called the image of God, but the woman no longer? Because He does not speak of the image in the form, but of the image according to authority, which the man alone has, but the woman no longer. For the man is subject to no one, but she was made under him, as God says: "Your turning shall be to your husband, and he shall have dominion over you." For this reason the man is the image of God, since he has no one superior, just as there is no one superior to God, but he has authority over all; but the woman is the glory of the man, since she is subject to the man. And again elsewhere He says: "We ought not to think that the divine is like gold, or silver, or stone, or the engraving of art, or the thought of man." And what he says is this: He says that the divine has not only surpassed visible types, but no thought could fashion such a thing as God is. How, then, could God have the form of a man, when Paul says that there is not even any thought capable of ^C fashioning the essence of God in itself? For we all could easily imagine our own form and type in our thoughts. I wished to bring forward words about almsgiving again now, but time does not permit us; for this reason, let us turn ourselves to silence henceforth, having enjoined you to keep all that has been said with care, and to take great forethought for right conduct, so that we may not be gathered here in vain and to no purpose. For even if we preserve the correctness of dogmas, if the virtue of works is not present, we shall certainly fall short of eternal life. For, "Not everyone," He says, "who says to me, 'Lord, Lord,' shall enter into the kingdom of heaven, but he who does the will of my Father who is in heaven." Let us, therefore, do the will of God with all diligence and readiness, so that we may be able to enter into the heavens, and obtain the good things laid up for those who love God; ^D of which may we all obtain, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, and honor, now and always, and for the ages of ages. Amen.

SERMON III

1. Just as there is no benefit for those who sow, when the seeds are thrown along the road; so also there will be no advantage for the speaker, when the word is not carried toward the mind of the hearers, but the echo of the voice, having been dispersed into the air, leaves the listener without profit. I have not said these things to you simply, but so that you might not be gaping only at the simpler of thoughts, but also dare to approach the deeper ones. For if we do not now descend to the depth of the Scriptures, when shall we descend, when our limbs are light for swimming, and the eye is no longer troubled by the filthy stream of luxury, and the spirit is more enduring, so that it is not suffocated? When there is luxury and feasting and drunkenness and a table full of gluttony? But then it is not even easy to move, so much does the heavy burden of luxury weigh down the soul. Do you not see that even those who desire to find precious stones do not sit above along the shore counting the waves to find what is sought, but they dive into the very deep? And yet the labor is great in the seeking, the danger is great in the finding, and after the finding, there is no profit! For what great thing could the finding of precious stones bring into our life? I wish they did not bring great evils. For what overturns our life and makes everything upside down is nothing other than the madness for money. But yet they cast away both soul and body for the sake of temporary food, and dare to face the waves; but here there is no danger, no labor so intense, but a little and light one, and this for the sake of guarding what is found. For things found with ease seem contemptible to many. There is no disturbance of waves in the sea of the Scriptures, but this sea is more tranquil than any harbor.

^A Necessity does not force us down into the dark gulfs of the abyss, nor do we entrust our salvation to the violence of irrational waters; but here a great light shines, much brighter than the sun’s rays, and there is great serenity; every storm is removed, and the gain of what is found is so great that it cannot be explained even by any discourse. Let us not, therefore, grow weary, but let us undertake the search. You have heard that God made man in His own image, and we have said what that "in the image and likeness" is, namely, that it is not a comparison of substance, but a likeness of dominion; and that "according to the likeness" indicates that it is necessary to be gentle and mild, and to be assimilated to God as much as possible by way of virtue, as Christ says: *Be like my Father, who is in heaven* (Matt. 5:45). For just as on this broad and spacious earth some animals are more irrational, while some are more ferocious, so in the breadth of our soul some thoughts are more alien to reason and bestial, while others are more ferocious and savage. They must therefore be mastered and subdued, and their governance committed to reason. And how is it possible, someone will say, for one to subdue a bestial thought? What are you saying, man? We tame lions and render their souls gentle, and do you doubt whether you can translate the ferocity of your thoughts into gentleness? Although for the lion, ferocity is natural and gentleness is contrary to nature; for you, on the contrary, kindness is natural, while ferocity is contrary to nature. If, therefore, you expel that which is natural and insert into the soul of the beast that which is contrary to nature, will you not be able to preserve in your own soul that which is natural? Who would not attribute this to the greatest negligence? For in the soul of the lion, besides this, there is another difficulty: the soul of the beast is devoid of reasoning. And yet you have often seen lions led through the marketplace more gentle than sheep, and many who work in the workshops counted money to their keeper as a reward for the art and skill by which he rendered the beast tame; but in your soul, there is both reason and the fear of God, and much help is shown from all sides. Do not, therefore, put forward pretexts and excuses. For you can, if you wish, become gentle and mild. *Let us make man in our image and likeness, and let them have dominion over the beasts.* ^B—he did not fear. At this point the Gentiles rise up against us and contend that this is said falsely; for we do not have dominion over the beasts; rather, they dominate us in many ways and inflict great fear upon us. Indeed, this is not true; for it is sufficient to ward off a beast if a human face appears, so great is the fear of us that flows onto them. But if they make an attack to defend themselves, either driven by hunger or because we ourselves herd them into straits and do them violence, this is not true dominion. For if one of us, seeing robbers attacking, were to arm himself to defend himself, that cannot be called dominion, but only the care of protecting one’s own safety; however, I do not seek a defense from that point, but from another, which it will be useful for you to have heard. We fear the beasts and hold them in awe, and we have fallen from our dominion: I do not deny it; indeed, I readily confess it; yet that does not show that the law of God is false. For things were not so from the beginning, but they feared and trembled, and submitted themselves to man as to a master: but since we have fallen from our confidence and honor, for that reason we fear them. But whence is this clear? God brought the beasts to Adam to see what he would call them (Gen. 2:19): and Adam did not draw back as if seized by fear, but as one to whom they were subject as servants, he imposed names upon them all. This is the mark of dominion. Wherefore God, wishing also by this to show him the dignity of his authority, permitted him the imposition of names, and the names imposed upon them remained upon them from that time. For *whatever Adam called them*, he says, *such was their name*. And so, this is one indication that from the beginning the beasts were not terrible to man: the second, however, is even more manifest than the former, the serpent’s conversation with the woman. For if the beasts had been terrible to men, the woman would not have remained upon seeing the serpent, but would have fled; nor would she have accepted his counsel, nor would she have conversed with him with such security, but would have immediately fled, stunned by the sight of him: yet she even speaks with him, and does not fear, because that fear did not yet exist. ^C But after sin entered, the dignity was also taken away. And as among servants those who are more honest and illustrious are a terror to their fellow-servants, but those who have offended their master fear their fellow-servants: so it happened to man. For so long as confidence before God remained safe, he was terrible to the beasts: after he offended, he feared even the least of his fellow-servants. But if this is not so, show me that the beasts were terrible to men before sin; but you will not be able.

The fear of beasts is useful to man.

[593] let us cast it away; He left behind the species of beasts of burden, so that they might share with us in the labors of transporting goods; He left behind flocks of sheep, so that we might have a sufficient supply for the covering of our bodies; and He permitted other species of animals that bring us many other benefits. For because, in punishing man, He said: "In the sweat of your face you shall eat your bread," in order that this sweat and this toil and this labor might not be unbearable, He lightened the heavy and burdensome nature of the sweat by means of the multitude of irrational animals that participate with us in this labor and hardship. And just as a kind and caring master, having scourged his own servant, brings some relief to the lashes, so too God, having imposed a sentence, wishes in every way to make this sentence lighter, having condemned us to sweat and perpetual labor, but having provided for us many species of brute animals to share in the labor. For all these things, then, let us give thanks to Him; for both the giving of the honor to us, and the taking away of the honor again, and the not taking it all away, and the establishing of the fear of the wild beasts for us, and everything else, if one examines it, is full of great wisdom, of great care, and of great philanthropy—of which may we all be counted worthy to partake continually to the glory of God who fashioned these things: to Him be glory unto the ages of ages. Amen.

SERMON IV.

1. You heard yesterday how God made man king and ruler of the wild beasts, and how he immediately cast him out of his kingdom; or rather, it was not God, but he himself who cast himself out of the honor through disobedience. For the obtaining of the kingdom came from the philanthropy of God alone. For He did not give him this as a reward for meritorious deeds, but even before he was created, He adorned him with honor. For in order that you might not say that man, having been created after this, and having done many meritorious deeds, thus drew God to give him rule over the wild beasts, He discourses about his rule when He is about to fashion him, saying thus: "Let us make man according to our image and likeness, and let them rule over the wild beasts of the earth." Before life, the honor; before the creation, the crown; and before he even existed, he is raised to the royal throne. For men truly honor those subject to them in extreme old age after many labors and ten thousand dangers, those in peace, those in war, only then; but God did not act so, but immediately upon his coming into being, He led him to this honor, showing that what occurred is not a reward for merit, but divine grace and not an obligation. Therefore, his receiving the rule happened from the philanthropy of God alone; but his falling from the rule, from his own negligence. For just as kings remove from office those who do not obey their commands, so too did God act in the case of man, then removing him from his rule. It is necessary today to say how much other honor the nature of sin took away, and how many modes of servitude it introduced, ^B like some tyrant in manifold bonds, binding our nature with varied authorities. There is, therefore, a first authority and servitude, according to which even men rule over women; for after sin, this became necessary. For before the disobedience, she was of equal honor to the man; for even when God was fashioning her, he used the same words as for the fashioning of the man, and for the creation of the woman. Just as therefore He said concerning him, "Let us make man according to our image and likeness," and did not say, "Let man be," so also concerning her He did not say, "Let woman be," but here too: "Let us make for him a helper"; and not simply a helper, but "according to him," again showing equality of honor. Because many irrational animals brought a partnership of help into the needs of our life, so that you might not think the woman is also among the slaves, see how He makes the distinction clear. He brought the beasts, he says, before Adam, and no helper was found like him according to him. What then? Is the horse not a helper, standing alongside in the wars? Is the ox not a helper, pulling the plow and laboring with us in the sowing of the seeds? Are the donkey and the mule not helpers, working with us for the transport of goods? But so that you might not say this, for this reason He makes the division precise. For He did not say simply that no helper was found for him, but that no helper like him was found. So also here, "Let us make for him a helper," not simply, but "Let us make for him a helper according to him," He said. But these things were before sin; after sin, however: "Towards your husband is your turning, and he shall rule over you." I made you, He says, of equal honor; you did not use the rule well; move toward subjection. You did not endure freedom, accept servitude. You do not know how to rule, and through the experience of the things themselves you have shown it; become one of the ruled, and recognize the man as lord. "Towards your husband is your turning, and he shall rule over you." And behold here the philanthropy of God. For so that, having heard "He shall rule over you," she might not think the lordship burdensome, He first placed the name of care, saying, "Towards your husband is your turning," which is to say: He shall be your refuge and harbor and security; in all the evils that come upon you, I give you to turn back to him and to take refuge. And not only in this way, but He bound them together by natural necessities as if by an unbreakable bond, having wrapped them in the chain that comes from desire. Do you see how sin introduced subjection, but the resourceful and wise God used even these for our benefit? Hear how Paul also speaks about this subjection, so that you might learn again the harmony of the Old and New Testament. "A woman," he says, "let her learn in silence in all subjection." Do you see him also subjecting the woman to the man? But wait, and you shall hear the cause. Why, "in all subjection"? For a woman, he says, "I do not permit to teach." Why? For she taught Adam badly once. "Nor to have authority over the man." Why indeed?

the woman herself, He subjects? Wait and see, and hear the cause. Why, with every subjection? For a woman, He says, *I permit not to teach*. What then? Since she once taught wrongly, she must be silent. But state the reason. For Adam, he says, *was not deceived; but the woman being deceived was in transgression* (1 Tim. 2:14). Therefore, He cast her down from the throne of teaching. For he who does not know how to teach, he says, let him learn; but if he does not wish to learn, and yet wishes to teach, he will ruin both himself and his disciples—which is what happened to the woman at that time. But that she was subjected to the man, and that she was subjected on account of sin, is manifest from this; but I would wish you to hear that following statement, *And your conversion shall be to your husband, and he shall rule over you*. Paul, however, also matches dominance with benevolence. Where, then, does he do this? Writing to the Corinthians, he says: *Husbands, love your wives* (Eph. 5:25)—behold that, *Your conversion shall be to your husband*. And, *Let the wives fear their husbands* (Eph. 5:33)—behold that, *He shall rule over you*. Do you see how the rule is by no means burdensome, when a fervent lover is the lord of the woman who serves him, and when fear is joined with love? For thus is the weight of servitude removed. One kind of rule, then, disobedience introduced. For do not look at the fact that God tempered her rule as was fitting, but at the fact that He constituted the very nature of servitude through sin; which is a second kind of servitude, much more burdensome than the former, and which itself also took its origin and occasion from sin. For after the flood of Noah, that common shipwreck and destruction of the entire world, Cham sinned against his father; and having seen his father uncovered, by his accusation he uncovered him even more before his brothers, and from that point he became a slave to his brothers. For the wickedness of his purpose had corrupted the nobility of nature; and with good reason. The Scripture, therefore, offers countless excuses for the righteous man, or rather, in one word grants him entire pardon. *For Noah began*, it says, *to be a husbandman* (Gen. 9:20). That word, *began*, contains a great excuse for his drunkenness. For he did not know how much wine should be drunk, nor how; whether it should be pure or mixed with water; nor when it should be drunk, whether just as it was drawn from the wine-press, or after some time had passed. And Scripture indeed excuses the act of Noah through these things; but he who was born of him, he who was saved by him (since, because of the honor shown his father, he had not perished along with the others swept away by the tempest), having no regard for nature, not mindful of the salvation he had received, not brought to a better mind by fear, while he still saw the remains of divine wrath surviving, while the traces of the calamity appeared, while the fear of what had happened was still vigorous, treated his parent with abuse. The wise man also warns of this, saying: *Do not pride yourself on the abuse of your father, for there is no glory for you in the abuse of your father* (Eccli. 3:12). But neither did he know this; rather, he committed a sin unworthy of any pardon or excuse. Therefore, he incurred the punishment of sin, servitude, and became a slave to his brothers, ^A and lost the prerogative of honor bestowed by nature through the wickedness of his mind. You have the second kind of servitude. Do you wish to know a third? This is more burdensome than the two former ones, and much more formidable. For since we were not corrected by those, God added bonds for us. What, then, is that? That of princes and magistrates, of course; not such as that of the woman, nor such as that of servants, but much more formidable. There is to be seen on every side drawn swords, executioners, tortures, torments, punishments, and the power of life and death. But that you may know that this mode of rule also had its origin from the occasion of sin, hear Paul himself again philosophizing about this. *If, however, you wish not to fear the authority, do what is good*, he says, *and you shall have praise from it. But if you do evil, fear; for he does not carry the sword in vain* (Rom. 13:3-4). ^B Do you see that both the prince and the sword are impending on account of those who commit evil? Hear this very point again more clearly. *For he is a revenger*, he says, *to him who does evil* (Ibid.). He did not say: "For the prince is not without cause," but what? *For he does not carry the sword in vain*. He has set an armed judge over you. For as a father, loving his children, when he sees them performing their duty negligently, and because of their fatherly indulgence despising him, commits them on account of his own goodness to terrible teachers and tutors; so also God, seeing that we were despising our own nature, on account of His own goodness handed it over to certain princes as teachers and tutors, so that they might correct its negligence. But if you wish, let us look at this from the Old Testament, that this work of rule was strictly on account of our wickedness. A prophet, being indignant against the unrighteous, uses these words: *Will you be silent while the ungodly devours the righteous, and you make men as the fish of the sea, and as creeping things having no ruler?* (Habac. 1:13-14). ^C Therefore, for this reason a ruler exists, so that we may not be as creeping things; therefore a prince, so that we may not devour one another as fish. For as medicines are given on account of diseases, so are punishments on account of transgressions. For since he who lives endowed with virtue has no need of such a prefecture, hear what Paul says: *If, however, you wish not to fear the authority, do good, and you shall have praise from it* (Rom. 13:3); he is not a spectator only, but also a praiser. But why do I speak of the necessity of princes, when those who cultivate philosophy are higher even than other much greater things? For the princes of princes themselves are the laws. Yet even the laws are not needed by him who lives with modesty and equity; and hear Paul testifying to this in these words: *To the righteous, law is not laid down* (1 Tim. 1:9). And if no law is laid down, much less is any prince set over him. Behold for you a third kind of rule, which itself also has its origin taken from sin and wickedness. ^D

^A 3. But in what way, then, does Paul say that there is no authority except from God (Rom. 13:2)? It is because He Himself established it for our benefit. For sin brought the need for it, but God made use of it for our advantage. And just as the need for medicines arises from wounds, but the application of medicines comes from the wisdom of physicians; so too the need for servitude arose from sin, but for God’s wisdom to arrange it for our welfare was a wise action.

But come, be attentive, and cast off all sloth. For what purpose do I say this? I am narrating Scripture to you, but you have turned your eyes away from us to the lamps and to the one who was lighting the lamps. How much sloth is this, to leave us and pay attention to that? For I too am lighting a fire, the one from the Scriptures, and on our tongue there burns the little torch of teaching. This light is greater and better than that one; for we are not igniting a wick soaked in oil, as he is, but we are igniting souls that are watered in piety with the desire for listening. Paul once discoursed in a certain upper room. But let no one think that I am comparing myself to Paul—I am not that mad—but I do so that you may learn how much zeal one ought to show for listening. Paul, then, was discoursing in an upper room, and evening came on, just as it does now, and there were lamps in the upper room; then Eutychus fell from the window, and the fall did not dissolve the assembly, nor did death stop the theater; but they were so fixed on the listening to the divine oracles that they did not even perceive the fall. You, however, seeing nothing strange or paradoxical, but merely a man doing what is customary, have shifted your gaze there. And what excuse could there be for this? Let no one, therefore, dearly beloved, consider the rebuke to be burdensome; for we do not reproach because we hate, but because we care. For the wounds of friends are more trustworthy than the voluntary kisses of enemies (Prov. 27:6).

Be aroused, therefore, I beseech you, and leaving aside this fire, pay attention to the light of the divine Scriptures. For I want to tell you ^B of another kind of rule, not taking its subject from sin, but from nature itself. What, then, is this? That of parents toward their children. For such honor is a recompense for birth pains. For this reason, some wise man also says: "Serve your parents as you would masters" (Eccli. 3:8). Then he also adds the reason, saying: "For what will you repay them, as they have done for you?" (Ibid. 7:30). And yet, what is there that a child cannot repay to his father? He says nothing else than this: "Just as they gave birth to you, you will not be able to give birth to them." Since, therefore, we are lacking in this respect, let us exceed in other ways by the honors shown to them, not only because of the law of nature, but before nature because of the fear of God. For God also strongly wills that those who beget be honored by those who are born; and those who do this He rewards with great goods and gifts, but those who transgress the law He punishes with great and terrible evils. "He who speaks evil," He says, "of father or mother, let him die the death" (Exod. 21:17). But to those who honor them, He says something like this: "Honor your father and your mother, that it may be well with you; and you shall be long-lived upon the earth" (Exod. 20:12). What is considered the greatest good, a ripe old age and length of life, this He set as a reward for those who honor them; and what seems to be the ultimate evil, an untimely death, this He set as a penalty for those who insult them; drawing the former into goodwill by the promise of honor, and leading the latter, even against their will, away from insult by the fear of punishment.

For He does not command that the parricide simply die, nor that executioners take him from the court and lead him through the marketplace, nor that they cut off his head outside the city; but the father himself leads him into the midst of the city, and without any proof ^C he is believed; and most justly so. For he who would have chosen to spend both money and body and anything at all on behalf of his child would never have become his accuser, unless the excess of the insult was great. He leads him, therefore, into the midst of the city, then calls the whole populace, and states the accusation; and all who hear, each taking up a stone, thus throw them at the parricide. For the lawgiver desires that they be not mere spectators of the punishment, but also its executors, so that each one, looking at his own right hand, through which he himself also cast the stone against the head of the parricide, may have a sufficient reminder for correction.

Not only does this happen, but the lawgiver also hints another thing to us, that he who insults his parents has wronged not only them, but all men. For this reason, he calls all to a partnership in the punishment, as if all had been insulted, and leads the whole populace into one place and surrounds the city, teaching even those who have nothing in common with those wronged to be indignant at parents being insulted, as if nature itself were being insulted, and that such a man, like some pestilence and common disease, should be driven not only from the city, but from the light itself. For such a one is an enemy and a common foe of all, and of God, and of nature, and of the laws, and of our common life. For this reason, he commands all to join in the slaughter, as if he were producing some cleansing of the city.

May many good things accrue to you, because with such pleasure you received these words concerning the parricide, and instead of stones you pelted him with your cheers; for this is evidence that each of you has shown much goodwill toward his own father. For we are accustomed to admire ^D the laws that punish sins most when we are not ourselves conscious of those sins. Therefore, for all these things, let us give thanks to the philanthropic God, who cares for our life, and provides for parents, and considers children, and arranges all things for our salvation. For to Him is due glory, honor, and worship, with the unoriginate Father, and the Holy Spirit, now and always, and to the ages of ages. Amen.

SERMON V

^A That we are not punished on account of Adam, and that greater goods than evils were brought in through him, if we are willing to attend to ourselves; and concerning those who pass over the poor.

But I see that much fruit still appears in this. Yet do not grow weary, I pray, until we have harvested it all. For diligent farmers too, when they see a vine laden with leaves and heavy with much fruit, do not only prune away the outer clusters, but go further inward, breaking off the branches and trimming the leaves, so that not even the smallest grape can remain hidden beneath them, covered by the foliage. Do not, therefore, appear more negligent than they, and do not depart before all has been received by you, especially since the labor is indeed mine, but the fruit is yours.

Yesterday we accused women; or rather, not women, but Eve, because through sin she introduced servitude. The women might say to us: "Why, when she sinned, were we condemned, and the fall was of one person, but the crime of the entire sex?" Servants, too, could say: "Why is it that, when Canaan had insulted his father, the penalty passed to the whole race?" And those who fear the magistrates could object: "Why then, while others were living wickedly, were they themselves addicted to the yoke of servitude?" What, therefore, shall we answer to all these things? Since there is one solution for all these questions: that those former ones sinned, and by their own transgression introduced servitude; but that those who came later confirmed that introduced servitude by their own sins. For if they could have shown themselves perpetually immune from sins, perhaps they could have rightfully contradicted; but since they themselves are also liable to many penalties, they seek protection in this excuse in vain. For I did not say that sin does not now introduce servitude, but that every sin is joined with servitude, and I cast the cause upon the nature of sin, not upon the mere difference of sin. ^B Therefore, just as all incurable diseases bring death, yet they are not all of the same nature, so too all sins produce servitude, yet they are not all of the same nature. Eve sinned when she tasted of the tree, and for this reason she was condemned. Therefore, do not you, then, in turn commit another sin, perhaps even worse than that one. We would deservedly say this also about servants, and about those who are under magistrates, that while the first ones introduced sin, those who came after, succeeding to the dominion, retained the power of it by their own offenses. I can use another defense: that many, indeed, when they had returned to virtue, were released from dominion. And first, if it pleases, let us institute the discourse about women, so that you may see in what way, although the blessed Paul had placed bonds upon them, he himself has in turn loosened them. If any woman, he says, has an unbelieving husband, and he consents to dwell with her, let her not leave him (1 Cor. 7:13). For what cause? For how knowest thou, O woman, if thou shalt save thy husband (ibid. v. 16)? And in what way, he says, will a woman be able to save a husband? If she teaches, if she instructs, if she brings in a discourse about religion. But you said yesterday, O blessed Paul, "I permit not a woman to teach" (1 Tim. 2:12). How does it happen, therefore, that you make her a teacher to her husband? I do not do this as one fighting with myself, but I am in great agreement with myself. Hear, I pray, why he cast her down, and why he again raised her up to the teacher’s chair, so that you may learn the wisdom of Paul. ^C "I do not permit woman to teach," he says. Why so? Because she was not deceived (1 Tim. 2:14). But the woman, he says, was deceived. Why so? Because she was deceived. For the woman was in the transgression while being deceived. Here, however, we see the opposite. For when the husband is unbelieving, but the woman is faithful, "Let the woman teach," he says. Why so? Because she was not deceived, since she is faithful. Let the husband, therefore, learn, because he was deceived, since he is unbelieving. The turns of teaching have been exchanged: let the turns of dominion also be exchanged. Do you see in what way everywhere he shows that servitude follows not nature, but deception and sin? Therefore, deception came to the woman from the beginning, and subjection followed the deception; subsequently, deception migrated to the husband, and subjection also migrated. And just as in the beginning he entrusted the salvation of the woman to the husband, because he was not deceived, saying: "Unto thy husband is thy turning, and he shall rule over thee" (Gen. 3:16)—so also in this place, when there was a faithful woman who had an unbelieving husband, he entrusted the salvation of the husband to the woman, using these words: "For how knowest thou, O woman, if thou shalt save thy husband?" What can be clearer than this demonstration, so that it may be established that servitude follows not nature, but sin? ^D This can also be said about servants. "Art thou called being a servant? Care not for it" (1 Cor. 7:21). Do you see how he again shows the name of servitude to be naked, when virtue is present? "But even if thou canst be made free, use it rather," that is, remain rather in servitude. For what cause? "For he that is called in the Lord, being a servant, is the Lord’s freeman" (ibid. v. 22). Do you see that servitude exists only as far as the name goes, but freedom in the thing itself? Why, further, did he permit him to remain a servant? So that you might know the preeminence of freedom. For just as it is much greater and more worthy of admiration to keep the bodies of the three children unharmed while the furnace remains [lit.], than to extinguish it; so it is much greater and more admirable, while bondage remains, to show forth freedom than to dissolve the bondage. Therefore he said: "And if thou canst be made free, use it rather"; that is, remain a servant; for thou possessest the truest freedom.

B’. Do you wish to see this also in the case of those in authority? Nebuchadnezzar was king, and he had the furnace ignited with much intensity, and had the three children brought into the midst, young, destitute, having no protection, servants, captives, exiles. And what does he say? "If truly, Sedrach, Misach, Abdenago, you do not worship my gods, and do not adore the golden image which I have set up?" (Dan. 3:14).

to the golden one, which I have set up, you do not worship?" What then did they say? Behold how virtue made them, though they were captives, more royal than the king himself, and showed their spirit to be loftier than his. For they did not converse as with a king, but as if speaking to a subject, so did they answer with boldness. "There is no need," they say, "for us to answer you regarding this word. We shall not make our demonstration by words, but by deeds. There is a God in heaven able to deliver us." They reminded him of the beneficence shown to Daniel, uttering the very words which the prophet had spoken then. For what did he say? "There is no word of the Gazarene magi, of the Chaldeans, which the king demands; but there is a God in heaven who reveals mysteries." They remind him, therefore, of this utterance, so as to make him more reasonable. Then he says: "And if not, be it known to you, O king, that we do not serve your gods, and the golden image which you have set up, we do not worship." Behold the wisdom of those young men. For that those then present might not find fault with the weakness of God, if it should happen that they fell into the furnace and died, they anticipated by confessing His power, saying, "There is a God in heaven who is able to deliver us"; and that they might not, on the other hand, after escaping the flame, be thought to serve God for the sake of reward and recompense, they added, "And if not, be it known to you, O king, that we do not serve your gods, and the golden image which you have set up, we do not worship"; 667 at once proclaiming the power of God and showing the fortitude of their own soul, that no one might say concerning them that [which] the devil said slandering Job. For what said the devil concerning Job? "Does Job serve you for nothing? You have hedged in his inner and outer things." That no one, therefore, might be able to say this concerning them, they anticipated and closed that shameless mouth.

But as I was saying, even if one be a captive, even if a slave, even if a stranger, even if he sojourns in a foreign land, if he has virtue with him, he will be more royal than all kings. Have you seen the slavery of women also dissolved, and that of servants, and that of those who are ruled? Come, let me now show you the fear of wild beasts also cast out. They threw Daniel into the den in that same Babylon once; but the lions did not dare to touch him. For they saw the ancient and royal image shining in him; they beheld those characters which they used to see on Adam before the sin. For they had come to Adam with that same submission when they received their names then. And not here alone, but this happened also in the case of the blessed Paul. For he, having been cast upon the island of the barbarians, was sitting by a fire warming himself; then a viper, leaping out from the brushwood, fastened upon his hand. What then happened after this? The beast fell off immediately. For since it found no sin, it had no power even to bite; but just as we, whenever we wish to climb some smooth crag, finding no grips from anywhere, at once fall, even if there is a sea or a chasm lying beneath, so that beast also, even with the furnace underneath, not having found the hold of sin, nor where to fasten its teeth, fell into the fire and was destroyed.

...for just as if we were looking at statues devoid of soul, not breathing men, so we hasten home. Indeed, hunger compels [them], they say. And yet, hunger ought to persuade you to stop; for as the common proverb goes, "Full bellies know not the hungry," but those who are hungry recognize another’s hunger from their own necessity; or rather, it is not even possible that they should have it fully in view in this way. For you indeed hasten to a prepared table, and you cannot bear to wait even for a little while; but the poor man stands until the very evening, hastening and exerting himself to secure his daily food. And when he sees the day finished, but the money not yet all collected which might suffice for daily sustenance, he grieves and burns, and is compelled to dare things that exceed his own strength. Therefore, toward evening they beset us more vehemently, swearing, adjuring, lamenting, weeping, extending their hands, and compelled to do ten thousand other things shamelessly. For they fear that when everyone has gone home, they will have to wander in the city as if in a desert. And just as those who have been shipwrecked during the day, once they have grasped a plank, hasten to reach the harbor before evening, lest when night arrives they stay outside and suffer a more grievous shipwreck, so also the poor, fearing hunger as a shipwreck, hasten before evening to gather money sufficient for their daily victuals, lest when everyone has departed for home, they remain outside the harbor. For their harbor is the hands of those who bring them help. ^B

Chapter 4: Describes the miserable condition of the poor and reproaches the rich for their hardness of heart

Sermon VI (a). On the tree: whether Adam acquired the knowledge of good and evil from it, or whether he possessed this faculty of discernment before he ate; also on fasting, and that one should meditate at home on what is said in church (Gen. 2:17 ff.)

^A are meeting with so many and such brothers and fathers, how shall we not put aside all despondency? How shall we not reap every joy? For this gathering is superior to the assemblies in the marketplaces not only in its multitude, but in the very nature of its discourse. For those who sit in the marketplaces and sit together in circles often discourse about useless matters, and bring in cold conversation, and speak about things which concern them not at all. For we are accustomed, for the most part, to examine and busy ourselves with other people’s affairs with greater eagerness. That it is dangerous and full of peril to go forth and hear such things, and to be carried away—and that many storms have often been stirred up in families from such assemblies—I pass over now; but that all such discourse is useless, and cold, and worldly, and that spiritual discourse could never easily enter into such a gathering, no one would deny. Here, however, it is not so, but the exact opposite: every unprofitable discourse is driven away, and every spiritual teaching is brought in. For we converse about our soul, and about the goods that befit the soul, and about the crowns laid up in the heavens, and about brilliant lives, and about the philanthropy of God, and about the providence of the universe, and about all other things that most of all concern us—why we were born, and what lot will meet us after our departure from here, and in what state our affairs will be then. And of this gathering, not only are we members, but prophets and apostles share in it; and, what is greater than all, the Lord of all himself, Jesus, stands in our midst. For he says: "Where two or three are gathered in my name, there am I in the midst of them" (Matt. 18. 20). If, where two or three are gathered, he is in their midst, much more where so many men, and so many women, and so many fathers are present, apostles and prophets are in our midst.

Therefore we also speak with greater eagerness, enjoying the influence from above, and we are fulfilling our promise to you. For we promised to speak about the tree in the beginning: whether the knowledge of good and evil came to Adam from it, or whether he possessed this discernment even before the eating. Confidently, then, we would say now that he possessed this discernment even before the eating. For if he did not know what was good and what was evil, he was more irrational than the irrational animals themselves, and the master was more senseless than his servants. For how is it not absurd that goats and sheep should know which herb is useful to them and which is deadly—and not rush upon all that they see, but have the discernment and know clearly what is harmful to them and what is beneficial—while man should be deprived of such security? ^B For if he did not possess this, he would be worthy of nothing, but even more common than all others. For it would have been much better for him to dwell in darkness, and to have his eyes gouged out, and to be deprived of the light, than not to know what was good and what was evil. For if you remove this from our life, you have removed our whole life, and filled all things with much confusion. For this is that by which we differ from the irrational animals, and by which we are better than the wild beasts: in knowing vice and virtue, and in recognizing evil, and not being ignorant of good. If we know this now, and not we alone, but also Scythians and barbarians, much more did that man, before the sin, know this; and he who was honored with such honors—that is, with the "image" and "likeness" and the other blessings—would not have remained destitute of the sum of all goods. For those alone are ignorant of good and evil who are deprived of their natural faculties; but Adam was filled with much wisdom, and was a discerner of both of these. And that he was filled with spiritual wisdom, hear the proof of it. "God brought," it says, "the wild beasts to him to see what he would call them; and whatever Adam called them, this was their name" (Gen. 2. 19). Consider, therefore, how he was filled with wisdom, to have been able to impose names upon so many kinds, so various and of every species—those of the cattle, those of the reptiles, those of the birds—and for all of them to be valid. For God so accepted the imposition of the names that he did not again alter those appellations, nor, when he (Adam) sinned, did he wish to remove their names. "For everything," it says, "that Adam called them, this was their name."

2. Did this man, therefore, not know what was good and what was evil? And how could that have any reason? Again, he brought the woman to him, and seeing her, he immediately recognized the sharer of his nature. And what does he say? "This now is bone of my bones, and flesh of my flesh" (Ibid. v. 23). Since God had brought all the animals to him a little while before, Adam, wishing to show that this creature was not one of those animals, said: "This now is bone of my bones, and flesh of my flesh." Some say that he hints at something more than this, namely the manner of the creation, and that there will not again be such a manner of generation for the woman, and for this reason he said: "This now"—which another interpreter, explaining more accurately, said: "This once," as if he were saying: "Now for the first time has a woman been made from a man alone; but after this it will not be so, but from both." Bone of my bones and flesh of my flesh. For God, taking a fragment from the whole mass, thus fashioned the woman, so that she might share in the man in all things. "This," he says, "shall be called woman, because she was taken from man." Do you see how he imposes the name for this reason, so that the name might teach the communion of nature, and the teaching of the communion according to nature, and the manner of creation, might be a basis of continuous love, and a bond of concord.

(a) Just as two interpreters, Symmachus and Theodotion, translate the Hebrew words [original-script column: see facsimile] as "this once," for the letter signifies this; or it comes to the same thing, if you understand it as "this one time," that is, "once."

^A Then what does he say? "For this cause shall a man leave his father and his mother, and shall cleave unto his wife" (Gen. 2. 24). He did not say simply, "shall be united," but "shall cleave," to signify the highest union: "and they shall be one flesh." If, therefore, he knew so many things, tell me, I pray, was he ignorant of what was good and what was evil? And to whom could this seem reasonable? For if he did not know what was good and what was evil before he ate of the tree, but learned it after eating, then sin became his teacher of wisdom, and the serpent was constituted not a seducer, but a counselor of useful things, and it made the human being out of a beast. God forbid: for the matter is not so, it is not so. For if he did not know what was good and what was evil, how did he receive a commandment? For no one lays down a law for him who does not know what transgression of evil is; yet God both gave it and punished the transgressor—who, clearly, would have done neither of these, had he not from the beginning bestowed upon him the faculty of discerning virtue and vice. You see it is clear to us on every side that he not only knew what was good and what was evil after he ate, but also knew it before.

^B EPILOGUE OF THE SERMON. Let us, therefore, dearly beloved, hold fast to all these things, and upon returning home, let us set out a double table: one of food, the other of sacred reading; and let the husband repeat the things that have been said, let the wife learn them, let the children hear, and let the servants not be defrauded of this reading. Make your home a church; for you have to render an account for the salvation of your children and your servants; and just as accounts are required of us for you, so shall an account be demanded of each one of you for your servant, for your wife, and for your son. And so, after narratives of this kind, most pleasant dreams shall receive us, free from all fantasy; for whatever the soul is accustomed to meditate upon during the day, such things does it imagine and fashion in its dreams. And if we keep in mind each day what is said, there will be no need for great labor; for the subsequent sermon will be clearer to you, and our effort in teaching will be easier and lighter. Therefore, that some utility may flow from this both to us and to you—to us, because we teach, and to you, because you listen—after the bodily table, let a spiritual table also be prepared for you. For those things will be of use to you both for security and for adornment, and God will direct the business of this life to your advantage, and all things will be made easy and forward for you. "Seek ye therefore," he says, "first the kingdom of heaven, and all these things shall be added unto you" (Matt. 6. 33). Let us seek this, therefore, dearly beloved, that we may attain the goods of both this and that future life, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father and to the Holy Spirit, now and always, and unto the ages of ages. Amen.

SERMON VII

^{A B} Yesterday, I exhorted your charity at length to remember the things that had been said, and to set out a double table in the evening: to join one of food with another, that of the sermons. What then? Have you done this, and set out a double table? I know that you have done it, and that you have partaken not only of the former, but of this one also. Nor, having applied such zeal to the inferior, ought you to have neglected the superior. For this is indeed the better of the two; for the hands of cooks prepared the former, but the tongues of the prophets prepared this one; in that are the fruits of the earth, in this the fruits of the Spirit; the food of that table hastens toward corruption, the feasts of this one toward incorruption; that one sustains the present life, this one leads us to the future. That you have prepared this table along with the other, I know well, not having inquired of your footman nor of your servant, but of a messenger more faithful than all these. By what, then? By the applause, surely, with which you accepted the things that were said, and by the praise with which you commended the doctrine delivered to you. For when I said yesterday that each one of you should make his own home a church, you shouted with a loud voice and gave a sign of the pleasure with which those words had saturated you. Furthermore, he who hears what is said with pleasure, shows himself ready to put these things into action. Therefore, I set myself more promptly to teach today.

^{C D} Concerning the obligation to put the divine word into action. But rouse your minds now as well; for one must not only be aroused while the speaker is speaking, but the listeners must also be attentive, and even more so than the orator. For we indeed study one thing: to invest the Lord's money; you, however, apply even greater labor to keep it, once received, with great caution. After you have heard, therefore, bolt the doors with locks and bars, and set terrible thoughts all around your soul like guards. For the thief is impudent and watches perpetually, and frequently makes an attack; and even though he often fails, he often makes the attempt. Let these terrible guards be present, and if they see the devil approaching and preparing to snatch away any of the things that have been deposited, let them drive him off with a great cry; if secular cares invade, let them repel them; if forgetfulness from the weakness of nature causes trouble, let them rouse the memory by exercise. For it is no mediocre danger that threatens if you lose the Lord's wealth. For if those who disperse money they have received are often punished by death, what punishment shall those not suffer who have received the divine oracles, which are much more precious than these, and have lost them? For those who receive money are liable to render an account only of how they have guarded it, and nothing further is required; for as much as they have received, just so much must they restore, and nothing more is asked of them. But, having received the divine oracles, one must render an account not only of their safe-keeping, but also of much commercial profit. For we are bidden not only to return what we received, but also to offer it doubled to the Lord. Although, if it were only commanded to us to guard them...

the matter required; but when the Master commands us even to multiply them, consider how much labor and care is needed by us who have been entrusted with them. Therefore, he who was entrusted with five talents did not offer merely what he had been entrusted with, but other talents besides. For those were of the Master’s philanthropy; however, the servant also had to demonstrate his own diligence. Likewise, he who was entrusted with the two talents also gained other two, and for this reason was deemed worthy of the same honor by his own Master. But another man, having been entrusted with one talent and having offered that which he was entrusted with—not having diminished or reduced the deposit, and not having returned it by halves—because he did not demonstrate the transaction nor offer double what was entrusted to him, suffered the ultimate punishment, and very reasonably so. For if I wished, he says, for them to be merely guarded, and for no other profit to arise from them, I would not have given them into the hands of servants. But consider with me the philanthropy of the Master. He who was entrusted with the five talents offered other five, and he with the two, other two; and each enjoyed the same rewards. For just as he said to the one, "Well done, good and faithful servant; you have been faithful over a few things, I will set you over many," so also to the one who offered the two he says, "Well done, good and faithful servant; you have been faithful over a few things, I will set you over many." The income is not the same, yet the reward is the same; thus he deemed him worthy of the same honor. Why so? Because God paid attention not to the quantity of what was offered, but to the power of those working. For each of them demonstrated that which was according to his ability; but the multiplication of what was offered and the decrease were caused not by the sloth of the one, nor the diligence of the other, but by the difference of the deposit. The one received five, and offered five others; the other received two, and offered two, and he has been in no way diminished in the matter of diligence. For indeed this one worked double, and that one worked double what was entrusted; but he who had received one offered it merely single; for which reason he was also punished.

^B 2. Have you heard, therefore, how great a punishment lies in store for those who do not traffic with the Master’s money? Let us, therefore, both guard it and trade with it, and show great profit concerning it. Let no one say: "I am a layman, I am a disciple, I do not have the reasoning for teaching, being unlearned and worthy of nothing." Even if you are a layman, even if unlearned, even if you are entrusted with one talent, work that which was placed in your hands, and you will receive the same reward as the one who teaches. Now, that you keep what has been spoken, and preserve it with much precision, I strongly believe; but so that we do not consume this entire discourse on that, come, let us add what follows from what was said to us yesterday before your love, paying back to you this reward for your keeping. For he who was entrusted with the former things and kept them would naturally be worthy to receive others again. What, then, was the narrative set before us yesterday? The discourse was about the tree, and we showed that man knew the good and the evil before eating from the tree, and was filled with much wisdom, from the fact that he gave names to the beasts, from his recognizing his own wife, from his saying: "This now is bone of my ^C bones"; from the fact that he discussed marriage and child-rearing, and the union and father and mother, from the fact that he received a commandment. For no one gives a commandment and a law of what must be done and what must not be done to one who is ignorant of good and evil. Today it is necessary to speak why, if man did not receive this knowledge from the tree, the tree was called "the tree of the knowledge of good and evil"; for it is no small thing to learn why it has this appellation, and is called "the tree." Indeed, the devil also said: "In the day you eat from the tree, your eyes will be opened, and you will be as gods, knowing good and evil." How then do you say, he asks, that he did not implant the knowledge of good and evil? Who then, tell me, implanted it? Was it the devil? "Yes," he says, by saying: "You will be as gods, knowing good and evil." Then do you bring to me the testimony of the enemy and of the plotter? And yet he said that you will also be gods; did they therefore become gods? Just as, then, they did not become gods, so neither did they then receive the knowledge of good and evil. For that one is a liar, and speaks nothing true. For "in the truth," it says, "he does not stand."

Let us not, therefore, bring forward the testimony of the enemy, but let us see from the things themselves why the tree is called "the knowledge of good and evil." And first, if it seems good, let us examine what is good and evil. What then is good? Obedience. And what is evil? Disobedience. And for the present, so that we may not err concerning ^D the nature of the good and evil, let these be thoroughly examined from the Scriptures. For that this is the good and evil, hear what the prophet says: "What is good, and what does the Lord God seek from you? Tell what is good. To love the Lord your God." Do you see that obedience is good? For from love comes obedience. And again: "Two evil things," he says, "my people have done: they have forsaken me, the fountain of living water, and they have dug for themselves broken cisterns which cannot hold water." Do you see that disobedience and abandonment are evil? For now, therefore, let us hold this: that obedience is good, and disobedience is evil, and thus we will know that also. For indeed, for this reason the tree is called the knowledge of good and evil, since the commandment, which creates the exercise of obedience and disobedience, occurred concerning the tree. For Adam knew even before this that obedience was good, but disobedience was evil; he learned, however, later more clearly through the events of experience itself. Just as Cain also knew that fratricide was evil even before he slaughtered his brother; for that he knew the deed was evil, hear what he says: "Come, let us go out into the field." And yet, why do you draw him into the field after having pulled him away from the paternal [eyes]? Why do you settle him in the desert? Why do you make him naked of the protection? Why do you lead him far from the paternal sight? Why do you hide the daring crime, if you do not fear the sin? And why also after perpetrating the murder, on being questioned again, are you distressed and do you lie?

hy do you return him desolate from his father’s sight? Why do you hide your evil deeds? Why do you not reform the sin? But why, after the murder was committed, are you asked again ^A for when God said: "Where is Abel thy brother?" you answered: "Am I my brother’s keeper?" (Gen. 4.9). From which it is evident that he rushed into this deed even while he knew it well. Just as he knew before the trial that murder was something evil, but learned it more clearly afterward when he suffered the punishment and heard: "Groaning and trembling you shall be upon the earth" (Gen. 4.12); so also the father of this man, before he did eat, possessed knowledge of good and evil, albeit not as clearly as when he had eaten from the tree. Shall I speak more plainly?

We know evils better after we have performed them. We all know evils even before we commit them; but we learn them more manifesty after we have committed them, and much more manifestly when we are punished. Thus also Cain knew indeed before that fratricide was evil; but he learned it more evidently afterward when he was mulcted with punishment. For we ourselves also know that health is a good thing and sickness a troublesome thing before we experience that; but much more surely do we recognize the difference between the two when we have fallen into the illness.

The same way also with Adam: he knew indeed that obedience was something good and disobedience something evil, yet he learned it more clearly when, having tasted of the tree, he was cast out of paradise and fell from that felicity. Since, then, he fell into punishment because he tasted of the tree when God forbade it, the punishment taught him more clearly by experience how evil it is not to obey God, and how good it is to obey; wherefore it is called the tree of the knowledge of good and evil. And for what reason, if the tree itself did not possess the knowledge of good and evil, but man learned this more clearly from the very punishment brought upon him for his disobedience on account of tasting the tree, is it called the tree of the knowledge of good and evil? Because this is the custom of Scripture, that when some ^B thing happens in certain places or times, it names both the places and the times from those things. And so that what I say might become clearer, I will illustrate this for you by an example. Isaac once dug wells; when the neighbors started to destroy these wells, a conflict arose from this, and he called the well "Inimicities" (Gen. 26.21)—not because the well exercised enmity, but because enmities had arisen around it. Thus also it is called the tree of the knowledge of good and evil, not because it itself possessed knowledge, but because around it occurred the declaration of the knowledge of good and evil. Again, Abraham dug a well, Abimelech laid traps, they came together, laid aside their enmities, and having given a mutual oath, they called that well the Well of the Oath (Gen. 21.31-32); not because the well had sworn, but because the oath had been given around the well. Do you see how places do not become the causes of things, even if they receive names from the things? Since it is very necessary that examples be provided, so that what we say might be made more manifest. Again, Jacob saw angels meeting him and the camp of God, and he called the place "Camp" (Gen. 32.2). Although the place was not a camp, nevertheless the place was called "Camp" because he had seen a camp there. Do you see how he named the place from the event of the thing that had occurred in that place? Thus also the tree is called the tree of the knowledge of good and evil, not because it itself possessed the knowledge of good and evil, but because around it the demonstration of the knowledge of good and evil was made, and the exercise of disobedience and obedience. Again, Jacob saw God—as much as it is possible for Him to be seen by a man—and he called the name of that place "Species of God." Why? "Because I saw God" (Gen. 32.30). ^C And yet the place was really not the species of God, but from the thing that had happened in the place, the appellation was born. Do you see how by many things I have demonstrated that it is the custom of Scripture to impose names upon places from the things that have happened? It is accustomed to do the same also in regard to times. But that we may not weary you, come, let us transfer the discourse from sadder things to more pleasant ones. For your mind is now tired, having dwelled upon subtler concepts; wherefore it will be worth the effort to refresh it and feed it with simpler and more cheerful concepts.

Of the good things brought in through the Cross. Why the thief was introduced into paradise.

Let us return, therefore, to the saving tree of the Cross. For this removed all the evils which that had brought in—or rather, not that had brought in the evils, but man himself had brought in everything, which Christ subsequently removed entirely, and brought in goods much greater than them. For this very reason Paul says: "Where sin abounded, grace did much more abound" (Rom. 5.20); that is, the gift is greater than the sin. Therefore he says again: "Not as the offence, so also is the free gift" (Rom. 5.15); not as much as man sinned, did God give; not as great a loss, is the gain; not as much of a shipwreck, was the trade; but the goods were more than the evils; and deservedly. Since a servant brought in the evils, and they were lesser; but the Lord bestowed the goods, wherefore they were also more. Therefore he says: "Not as the offence, so also is the free gift." Then he adds the difference: "For the judgment indeed was from one unto condemnation, but the grace is of many offences unto justification." What we have said is obscure; therefore it is necessary that we add an exposition. For the judgment indeed, that is, the punishment, the torment, ^D death; "from one," namely from the sin; since one sin brought in such a great evil; but the grace removed not that sin alone, but also many others. Therefore he says: "But the grace is of many offences unto justification." For this reason John the Baptist also cried out: "Behold the Lamb of God," not "who takes away the sin of Adam," but, "Who takes away the sin of the world" (John 1.29). Do you see how it is not as the offence, so also the grace, but this tree brought in more good things than the evils that had been brought in from the beginning?

Lest you think that you are affected by damage from the first ones. The devil cast out Adam, Christ introduced the thief. And look at the discrepancy. He cast out the man who was infected with no sin, but only with the stain of disobedience; Christ introduced the thief who was carrying countless types of sins into paradise. Is this, therefore, the only thing that is admirable, that He introduced the thief into paradise, and nothing else? Something else greater can also be said. For He not only introduced the thief, but even before the whole world...

and before the apostles, so that no one of those who come after should despair of gaining entry, nor cast away all hope of his own salvation, seeing himself caught in countless evils while moving in royal courts. But ^A did the thief show forth labors and virtues and fruits? This too cannot be said, but by a bare word uttered, by faith alone, he leapt into paradise before the apostles, so that you might learn that his own righteousness did not prevail so much, as the Master’s philanthropy did everything. For what did the thief say? What did he do? Did he fast? Did he weep? Did he tear his garments? Did he show repentance over a long time? Not at all; but even on the cross, after the sentence, he attained salvation. See the speed: from the cross to heaven, from condemnation to salvation. What, then, are those words? What power do they possess, that they brought him such great goods? *Remember me*, he says, *in your kingdom* (Luke 23:42). And what is this? He asked to receive goods; he did not show study of works; but He who knows his heart did not attend to the words, but to the disposition of his mind. For those who had enjoyed the prophets' teachings, who had seen signs, who had beheld wonders, were saying about Christ, ^B *He has a demon*, and, *He deceives the crowd* (Matt. 11:18). But the thief, not having heard the prophets, not having seen wonders, watching Him nailed upon the cross, he did not attend to the ignominy, he did not look at the disgrace, but looking at the divinity itself, *Remember me*, he says, *in your kingdom*. This is new and paradoxical. You see a cross, and you remember a kingdom? What that was worthy of a kingdom did you see? A man crucified, buffeted, mocked, accused, spat upon, scourged; are these things worthy of a kingdom, tell me? Do you see that he was looking with the eyes of faith, and was not examining the things that appear? Therefore, neither did God examine the bare words, but just as this man looked into the divinity, so God looked into the thief’s heart, and says: *Today you will be with me in paradise* (Luke 23:43).

Here, pay attention; for an inquiry of no small importance arises. For the Manichaeans, those dogs, ^C the dumb and rabid, pretend the form of gentleness, but within they possess the cruel madness of dogs, and hide the wolf with the sheep’s skin. But do not look at what appears, but examine the beast hidden within. These men, then, taking hold of this passage, say: Christ said, *Amen, amen I say to you, today you will be with me in paradise*; therefore, the retribution of goods has already happened, and the resurrection is superfluous. For if on that day the thief received the goods, but his body has not yet risen even to this day, then there will no longer be a resurrection of bodies. Have you understood what was said, or is it necessary to say it again? *Amen, amen I say to you, today you will be with me in paradise*. He entered, therefore, he says, into paradise, without his body; for how, when his body was not buried, nor was it dissolved and turned to dust? And it is nowhere said that Christ raised it. But if He introduced the thief, and he enjoyed the goods without the body, it is evident that there is no resurrection of the body. For if there were a resurrection of the body, He would not have said, *Today you will be with me in paradise*, but, *at the time of the consummation, when there is a resurrection of bodies*. But if He has already introduced the thief, and his body remained corrupt outside, it is clear that there is no resurrection of bodies. Such are their arguments; but henceforth receive also those from us, or rather, not from us, but from the divine Scripture; for we do not say our own things, but those of the Holy Spirit. What are you saying? Does the flesh not share in the crowns? But if it shared in the labors, is it deprived of the rewards? And when it needed to struggle, it received the greater part of the sweat; but when it is time for crowns, does the soul alone receive the crown? Do you not hear Paul saying, that *we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or evil* ^D (2 Cor. 5:10)? Do you not hear him saying again, *It is necessary for this mortal to put on immortality, and for this corruptible to put on incorruption* (1 Cor. 15:53)? This mortal, which one? The soul, or the body? It is evident that it is the body; for the soul is by nature immortal, but the body is by nature mortal. But they cut away many of these things; nevertheless, even from those that are left, we shall prove the affinity of those that were cut away. The thief entered into paradise, he says. And what of this? Are these the goods which God promises to us?

Chapter 5.

[...can enter into the kingdom of heaven. ^A If, therefore, He promised the kingdom of heaven, but introduced the thief into paradise, He has not yet rendered to him those good things.

What is to be understood by the name of paradise.

SERMON VIII. On a stormy day, and on the assembly of the bishops, and concerning the mandate which was given to Adam, and that it was a matter of great providence that he received the law.

...the advent of the teacher (a) made him more cheerful. For the sun does not so illuminate bodies when it emits its rays from the middle of the height of the heavens, as he, emitting the rays of paternal charity from the middle of his throne, illuminates our souls. Since he himself also knew this well, he did not come to us alone, but arrived accompanied by a gathering of luminaries, that a more copious light might shine upon us. Whence it happens that the church rejoices for us and the flocks exult, and we institute our discourse with greater alacrity. For where there is a gathering of pastors, there also is the security of the sheep. Thus sailors rejoice when more pilots are present to them: for while there is tranquility of the sea and serenity of the air, with the assistance of the helmsmen they lighten the labor of their rowing, and while the sea is agitated by storms, with art and a multitude of workers they calm the battle of the waves. Therefore we also confidently undertake the discourse for the sake of teaching, and we entrust all things to their prayers. But since [alt-version omitted]

we need both an easier and a clearer hearing for you, we shall briefly remind you of the things spoken yesterday. I said that before the eating of the fruit, man knew good and evil, and that he did not receive 684 that knowledge after this tasting. I said why the tree was called "the tree of the knowledge of good and evil," and why it is the custom of Scripture, whenever an event happens in a certain place or time, to name both the place and the time from the event. Today it is necessary to read the commandment itself, by which He forbade the eating of the tree. What then is this? "And the Lord God commanded Adam, saying: Of every tree which is in paradise, thou mayest eat." The law is divine, but let us take heed. For if men, when reading letters from a king, constitute a whole theater, much more do we, when about to read the laws not of men but of God, need to rise up in soul and attend to what is said. I know that some accuse the Lawgiver and say that the law is the cause of the transgression. It is necessary, therefore, to stand against this first, and to show by the facts themselves that He did not give the law because He hated man, nor because He wished to insult our nature, but because He loved and cared for it. For that He gave it to us for our alliance, hear what Isaiah says: "For He gave the law for a help." He who hates does not help. Again, the prophet cries out: "Thy law is a lamp unto my feet, and a light unto my paths." He who hates does not dispel darkness by a lamp, nor guide with light him who has wandered. Again, Solomon: "The commandment of the law is a lamp, and light, and life, and reproof, and instruction." Behold,3 it is not only help, nor only a lamp, but also light and life; these things are not of one who hates, nor of one who wishes to destroy, but of one who holds out a hand and raises up. Therefore, Paul also writing to the Jew, and showing how great a gain the law brought, and that it is a rest, not a burden, to our nature, said: "Behold, thou art called a Jew, and restest in the law" (Rom. 2. 17). Do you see that God did not give the law to burden our nature, but to give it rest? Do you wish to learn that He also did so to honor it? Surely these things are sufficient to show the honor and the care, but I shall make this same thing clear from other testimonies. "Praise," He says, "O Jerusalem, the Lord; praise thy God, O Sion: because He hath strengthened the bolts of thy gates, He hath blessed thy children within thee; who hath placed thy borders in peace, and filleth thee with the fat of wheat" (Ps. 147. 12-14). Then, having mentioned the benefit provided by God through the rest of creation, he added the principal and greater one, speaking thus: "Who sendeth His word to Jacob, His justifications and His judgments to Israel. He hath not done in like manner to every nation, and His judgments He hath not made manifest to them" (ibid. v. 19-20). See how many good things he enumerated. The security of the city. For "He hath strengthened," he says, "the bolts of thy gates," the deliverance from wars. For "He who hath placed," he says, "thy borders in peace" — art thou an enemy? Thou hast abandoned the fountain of wisdom — meaning the law. Just as a fountain sends forth streams from every side, so the law sends forth commands from every side, watering our soul. Then, declaring the excellence of the honor that came through the law, he said: "This wisdom was not heard in Chanaan, nor was it seen in Thaiman, nor did the sons of Agar, the merchants, and the seekers, know her ways, or remember her paths" (Baruch 3. 10-12). And showing that she is spiritual and divine, "Who," he says, "hath ascended into heaven, and brought her down?" Then he added: "This is our God, there shall none other be accounted of as He. He hath found out all the way of knowledge, and hath given it to Jacob His servant, and to Israel His beloved" (ibid. v. 36-37). Therefore David also said: "He hath not done in like manner to every nation, and His judgments He hath not made manifest to them" (Ps. 147. 20). Paul, therefore, hinting at this, wrote: "What advantage then hath the Jew? Or what is the profit of the circumcision? Much every way. First indeed, because the oracles of God were committed to them" (Rom. 3. 1). Do you see how he also interpreted: "He hath not done in like manner to every nation, and His judgments He hath not made manifest to them"? For if this is the advantage of the Jew, that they alone of other men were honored with the gift of the written law, then God did not give the law to burden our nature, but to honor it. And He honored it not only by giving the law, but also by giving it through Himself; for this is also a greatest kind of honor, not only to provide it. For that this is a great gift, hear Paul also indicating this. For seeing the Jews puffed up because the prophets came to them, and curbing their pride, showing that we have enjoyed a greater honor, having obtained the instruction not through a slave but through the Master, he speaks somewhat thus when writing to the Hebrews: "God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all, in these days, hath spoken to us by His Son" (Hebr. 1. 1-2). And again elsewhere: "And not only so; but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation" (Rom. 5. 11). Do you see him indicating not at the honor [687]

not only in that he is glorying, but also in that he has received reconciliation through Christ? And again, when he was magnificently celebrating the resurrection, he says: The Lord himself shall descend from heaven (1 Thess. 4:15). See how there too everything is accomplished through the Lord; and here, not through some servant, not through an angel or an archangel, but He Himself through Himself commanded Adam, honoring man with a twofold honor: in that He gave the law, and in that He gave it by Himself. How then did that man fall? Because of his own sloth; and as many as have received the law and have not fallen, but have performed even more than had been commanded, show this. But since I see that this time is pressing us into a narrow constraint, we shall defer the discourse to another dissertation: you, however, keep what has been said safe, and hold it in memory, and teach those who have not heard, and let each one meditate on these things in church, in the marketplace, and at home. ^A For nothing is more pleasant than sacred reading. Hear indeed what the prophet says about it: How sweet are your utterances to my throat, more than honey and the honeycomb to my mouth (Ps. 118:103). Therefore, set this honeycomb upon the evening table, so that you may fill it all with spiritual delight. Do you not see wealthy men, how after their banquets they introduce citharists and flute-players? They make their homes a theater; you, make your home a heaven. And you will do this, not by changing the walls or moving the foundations, but if you invite the Lord of the heavens Himself to your table. ^B God does not blush at such banquets. For where there is spiritual doctrine, there also is temperance, and modesty, and gentleness; where husband and wife and children are bound together by the bonds of concord and friendship, there Christ dwells in the midst. For He does not seek a golden ceiling, nor the radiance of columns, nor the beauty of marble; but the beauty of the soul and the form of the mind, and a table filled with justice and abounding in the fruits of almsgiving. And if He shall see a table of such a kind, straightway He becomes a participant in such a gathering, and introduces Himself into it. For He is the one who said, You saw me hungering and you fed me (Matt. 25:35). When you hear of a poor man, and then give to the needy something of those things which have been set upon the table, you have invited the Lord to the table through a servant, and you have filled it all with the blessings of God, and by offering the firstfruits, you have provided the greatest occasion for your storehouses to be filled with many good things. ^C But the God of peace and charity, who gives bread for eating (2 Cor. 9:10), and seed to him who sows, may He multiply your sowing, and increase the fruits of justice in you all, giving His own grace, and may He deem us worthy of the kingdom of heaven: of which may it come to pass that we all become participants, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father be glory, honor, and power, together with the Holy Spirit, now and always, and for ever and ever. Amen.

NOTICE CONCERNING THE SERMON

SERMON IX.

^A the teaching, as it is being made more well-known to them from the start. And indeed, those who are always present might perhaps say that for this very reason it was not necessary to repeat what had been said, so that those who remained away and despised the assemblies, having suffered the harm in reality, might become better, being disciplined by the loss. 688 But I praise you, that you are so stung on behalf of the sloth of the brothers, and I admire your zeal; but I wish for you to temper this zeal with philanthropy. For zeal deprived of forgiveness is not zeal, but rather anger; and admonition, having no philanthropy, seems to be a kind of envy. For this reason, I urge you all the more, not to judge the sins of your neighbors bitterly. For just as he who looks upon the wounds of his brothers without forgiveness, if ever he himself should sin, will find no one to grant him forgiveness; so he who judges the failings of his neighbors with mercy, if ever he should be tripped up, will see many stretching out a hand. And I say these things now, not wishing to increase the sloth of those who remained away, but striving to intensify our care, that it might be done with reason and affection. For we also, on the previous day, extended many and long discourses against them, and we said they were not even human, as you remember, having set up as accusers against them two foremost prophets: the one saying, "I came, and there was no man; I called, and there was no one to listen" (Isa. 50:2); and the other crying out again and asking: "To whom shall I speak and testify? Their ears are uncircumcised, and they cannot hear" (Jer. 6:10). And with these and such-like things we strongly stung their mind. But now we admonish them again; for so also Paul commanded: "Reprove," he says, "rebuke, exhort" (2 Tim. 4:2). For one ought not to do this always, nor that alone, but having mixed both, to work out a perfected benefit. For if we reprove continually, we make them more shameless; and if we exhort continually, we make them more slothful. For this reason, also, physicians do not only cut, but they also bind up wounds; nor do they always apply bitter medicines, but often mild ones as well; by those former ones cleansing away the rot and decay, and by these latter ones soothing the pain from the former. For this reason, also, Paul says elsewhere: "Brothers, if a man be overtaken in any transgression, you who are spiritual, restore such a one, considering yourself, lest you also be tempted" (Gal. 6:1). Excellent admonition, perfected counsel, having much care, showing paternal bowels; truly the words are of Paul’s tongue, brothers. Immediately from the name of kinship he drew the hearer toward goodwill. You have loosed the same labor pains with him, you were nourished on the same food, you have had the same father, you have shared with him in the spiritual birth; therefore, demonstrate this kinship also in the correction of failings. "If he be overtaken." He did not say, "If he sin," but he took refuge in a form of sin that has forgiveness. For "if he be overtaken," that is, if he be circumvented, 689 if he be deceived; not speaking of him who sinned through practice, but of him who is striving to do well, but is tripped up by a demonic trial. For such a one is not so much deserving of accusation as of forgiveness. "If a man be overtaken." Again he took refuge in another form of forgiveness, the weakness of nature, which he hinted at through the appellation. Just as, therefore, the great Job, wishing to draw down forgiveness from God, said: "What is man, that You consider him, and have made an inspection of his sins?" (Job 7:17), so let us also do, whenever we intercede for some of those who have sinned, saying continuously, "He is a man," and reminding them of nature, and through this drawing the indignant one toward mercy. For this reason, also, Paul took refuge in nature and its meanness, saying, "If a man be overtaken in any transgression." He does not simply say great sins, which are beyond forgiveness and not worthy of philanthropy, but the small and constrained ones. "You who are spiritual." The one who sinned is a man, but those who are setting things right are spiritual. There he stated the name of nature; here he placed the title of virtue. But great is the distance between man and the spiritual. "You who are spiritual." If you are spiritual, show me your strength, not from your own salvation, but from the help [given] to those who have fallen. For this is the mark of a spiritual person, not to neglect his own members as if they were abandoned. "Restore such a one." Make him unhandled, he says, unconquerable, proof against the devil. "Considering yourself, lest you also be tempted."

§ 2. This is the greatest counsel, a compelling admonition. Even if he who hears is a stone, the word is sufficient to frighten him and to rouse him to the recovery of the one who has fallen. Do you not wish, he says, to have mercy as a brother? Do you not wish, since he is a man, to grant forgiveness? Do you not wish, as a spiritual person, to stretch out a hand? Consider the things concerning yourself, and you will not have need of the counselor to help the one who is lying down; rather, receive the admonition from your own self. How, and in what way? "Considering yourself," he says, "lest you also be tempted." He did not say, "For you will certainly sin," so that he might not make the word more burdensome; but how? "Lest you also be tempted." Perhaps you will sin, perhaps you will not sin. Since, therefore, the future is unknown, lay up for yourself a contribution of philanthropy, through which, [by what] you do for your neighbor, if ever you should be overturned, you will find a great storehouse of forgiveness laid up. He did not say, "Lest you also sin," "lest you also fall"—attend precisely to the power of the words themselves—but, "Lest you also be tempted." He showed that we have a pirate 690 as an enemy; and the pirate does not have an agreed-upon time for his attack, but he attacks us often even when we are sleeping and slothful; for this reason, that one who was overtaken is also worthy of forgiveness, since he was caught by a pirate. For the battle was not manifest to him, nor was the time of the war agreed upon, but he attacked him while he was unaware, and for this reason he prevailed. Thus also those who sail this great and wide sea act. Even if the ship is carried for them by favorable winds, and even if they enjoy full security, should they see others shipwrecked from afar, they do not toward their own...

the ship, and let down the anchors, and draw in the sails, and launch out with cables, and cast out planks, so that he who is on the point of being submerged by the waves, taking hold of these, might escape shipwreck. Do you also imitate the sailors, O man; for the sea is vast and spacious, namely, this present life, which has wild beasts, and is full of hidden rocks and ^A lurking reefs, a sea troubled by many waves and storms, and in which many frequently suffer shipwreck. When, therefore, you see one of those who are sailing lose the wealth of his salvation through some diabolical predicament, and tossing among the waves, and on the point of being submerged, stay the ship, and, leaving your own business, provide for his salvation immediately. For he who is beginning to be submerged does not brook delay or procrastination. Stand, therefore, quickly, and snatch him from the waves, and do everything so that you may drag him up from the depth of destruction; even if a myriad of affairs pulls you elsewhere, let nothing be considered more necessary than the salvation of one so laboring; for if you should wish to delay for a little while, he will be lost by the raging storm. Hence, in such great dangers, there is need of great haste and zeal. Listen to how Paul, having seen a man ^B being cast into the deep, is anxious and troubled, and rouses others. "Confirm your love toward him," he says, "lest by any means such a one should be swallowed up by overmuch sorrow" (2 Cor. ii. 8, 7). And for this reason he commands that the hand be offered immediately, so that, meanwhile, while we are delaying, he does not settle into being swallowed up. Let us, therefore, exercise care for our brethren.

By what sign Christians are recognized

This is the summary of our life; this is the mark by which we are recognized as to whether we are Christians, when we not only regard our own affairs, but also correct and instruct our perverse members. This is the greatest proof of faith. "In this," he says, "shall all men know that ye are my disciples, if ye have love one to another" (John xiii. 35). But sincere love is declared not by communion of the table, not by brief conversation, not by the flattery of words, but by zeal in considering what is profitable for one's neighbor, that he who has fallen may be raised up, and that the hand may be extended to those who are neglectful of their salvation, so that the things of the neighbor may be sought before one's own. This is true love. For "love seeketh not its own," but sees the things of the neighbor before its own, so that through them it may see its own (1 Cor. xiii. 5). And I myself am now not using such long discourses for my own sake, but for your sakes. Therefore, hear also, not for your own sakes, but for the sake of others who are to be instructed by you. For the body of the Church is nourished through the cohesion of the members. Just as, therefore, ^C a member that keeps all its food to itself, and does not share it with its neighbor, both injures itself and corrupts the rest of the body—take, for instance, the stomach: if it stores up the food alone, it both corrupts the rest of the body with hunger, and destroys itself by its own insatiable wickedness; but if it accepts as much as is enough for its own portion, and transmits the rest to the other members, it preserves both itself and the rest of the body in good health—so also you now, if you hold on to the things you hear from us, and do not share them with others, will both trouble him and destroy yourself by your own intemperance, and bring upon yourself the most grievous maladies, sloth and envy. For the [omission due to bad OCR/text] is through wickedness, or laziness, or sloth, that we do not share with others. On the contrary, if you cast away envy and transmit the nourishment to others, you shall be profitable both to yourself and to them. But for these things, enough has been said.

3. Now it would be worth the effort to come to the consequence of those things which were spoken of before. What then were those things? We were inquiring then about Saul and Paul, why at one time Saul, and at another time Paul, was he called; and from there we digressed into the history of many names. But because we have once started on this path, it does not seem worthy that, when a useful negotiation still presents itself, we should neglect to grasp it as we pass. For although we arrived at this topic because of Paul, nevertheless we can also discover the reasons for other names through this negotiation. Just as merchants who sail the sea, and go off into distant lands even for the sake of certain trifles: when they have come into the sought-after city, and have seen the abundance of other things useful to them, besides those for which they departed from their country, they trade for much more than they had intended. And if anyone should reproach them, they defend themselves with these words: "We have come a long way, we have endured many storms, many dangers; we have undertaken a voyage across the sea: what then prevents our negotiation from becoming more expansive?" It is proper that we too should be allowed to say such things. For seeking about the names of Paul, we found in the sequence [that which is] like a merchandising of other names: namely, that Peter was previously called Simon; and the sons of Zebedee, John and James, were called "sons of thunder." We have also found in the Old [Testament] Abraham, who before this was called Abram; and Jacob, who was named Israel; and Sarai, Sarah. We have found, besides this, that for others, names had not been changed as for these, but they retained the names imposed on them from the beginning, such as John the Baptist, Isaac, and Adam. Therefore, it would be absurd and the extreme of sloth to cast away such a treasure from our hands. For this reason we have made the discourse longer, and because we spoke before of those who retained their first name, today the intention is to speak about those with two names, or those who are called by a double name, of whom one is Abraham. Adam was always called by the same name; Isaac did not receive another appellation, but from the beginning to the end was called Isaac. But the father of Isaac was indeed called Abram before, but afterwards Abraham. For God said to him: "Thy name shall not be called Abram anymore, but Abraham shall be thy name" (Gen. xvii. 5). For he was called Abram before: but this name is not Greek, nor is it of our tongue, but he is so called in the language of the Hebrews. What then does this name mean? "Transitor" (b). For "Abram" in the voice of the Syrians is the same as "across" or "beyond," and those who are skilled in his language know it. There is also great...

alled Abram before, but this name is not Greek, nor is it our language, but it is spoken thus by the Hebrews. What then is this name translated? A traveler. For indeed Abram in the ^A Syrian tongue is called "the one from beyond," and all who are experienced in this language know it. There is indeed much affinity between the Syrian language and the Hebrew tongue. And why, he says, was he called a traveler? The land of Judea, that is to say, all of Palestine, which extends from Egypt to the Euphrates, lies to the west of Babylonia, from whence Abraham came; and a river flows through the midst of both, a common boundary for each land. Since, therefore, he was not from Palestine, but came from "beyond," from Babylonia, for this reason he received the name from both the place and the event, and was called a traveler, because he came from "beyond." And why did he come from "beyond"? Because God commanded it. And why did God command it? To show the obedience of the righteous man. And how did he show the obedience of the righteous man? In that, because of His command, he left his own land and exchanged it for a foreign one. Do you see what a long chain is woven from the name of the righteous man? This name has opened ^B to us an entire sea of history. Learn, then, his ancient name, so that when you see him inhabiting Palestine, being guided by his name toward his ancient fatherland, and learning the cause for which he left it, you may take sufficient consolation toward the same zeal. For he was a man who, before the Law and the age of the Law, demonstrated a philosophy in grace, and that which Christ later said to the disciples: "Amen, I say to you, there is no one who has left house, or brothers, or sisters, or father, or mother," who shall not receive a hundredfold and inherit eternal life; this he did through his deeds before the grace of the Gospel. And it is possible to see the philosophy of the righteous man not from this alone, but also from the promise of God itself. "Come," He says, "into the land that I will show you." For even if both homelands were visible, yet the one was his own, and the other was foreign; and the one was manifest, and the other was obscure; and the one was in his hands, and the other was in hopes; and yet he left behind things manifest and clear and in his hands, and ran toward things hidden and obscure and of which he was not yet the master, so that He might persuade and teach you that when God commands one to leave behind things that are clear, and to look toward things that are hidden, one should not contradict nor dispute. For things in our hands are not as clear as those things which are in our hopes; the present life is not as clear as that which is to come. For this one we see with our own eyes, that one we see with the eyes of faith; this one we see lying in our hands, that one we see being kept also by the promises of God. ^C

Chapter 4: The promises of God are most certain; human affairs are most uncertain

^A seeing them from afar." What do you say? Did Abraham not obtain the promises? Did he not come into Palestine? Are those things which were said, then, a lie? By no means, he says. He came indeed into Palestine, yet he did not look to this, but desired another which is in the heavens. And Paul is a witness of this fact when he adds: "And they confessed that they were strangers and pilgrims on the earth" (Heb. XI, 13). Is he a stranger who has received such a fatherland and such a region? Tell me, I pray. Certainly, he says; for he did not look to this one, but to heaven. "For they that say such things," he says, "declare plainly that they seek a country," of which "the builder and maker is God" (Ibid. vv. 14, 10)—that is to say, the heavenly and supernal Jerusalem. You have seen how God promised him a physical one, and how he himself sought the supernal Jerusalem? "For they that say such things," he says, "declare that they seek a country. And truly, if they had been mindful of that from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, a heavenly" (Ibid. vv. 15, 16). Thus, the promise is physical, but the desire of the righteous man is spiritual. But we do quite the opposite. To him God promised Palestine, but he looked to heaven; to us heaven has been promised, and we tend toward the earth.

Chapter 5: Resumes the doctrine derived from the history of Abraham

^B These things we have gained from the name of Abraham, having learned how he was convicted through his endpoints, and that he left his own land and moved to one that was foreign. And having indeed passed by the things that were certain, he looked toward those that were uncertain; and having cast away the things in his hands, he stretched toward those things that were by faith, and having taken hold of sensible things, he reached toward the intelligible, and this was before grace, before the law, before the teaching of the prophets. Whence it is manifest that he lacked a teacher, and that nature was sufficient for him, moving the thoughts of conscience so as to find the Maker of the universe. And for this reason he was called Abram, a name which his parents gave him for this reason. But perhaps someone might say immediately: "This is a lie. For were the parents of Abraham righteous? Did they please God? Did they know the future? Did they foresee the promise to be given by the Lord? Were they not impious and idolaters, and more than barbarians?" I know this too, and for this reason I praise the righteous man, that having such parents, he became such a man. For it is truly rare and admirable for a sweet fruit to be produced from a wild root. But sons living piously are not to be accused on account of the wickedness of their parents; rather, if anything is to be said that is admirable, it is that they are to be praised all the more because, having not received piety from their parents, nor having those to lead them by the hand, as if traveling in a desert and trackless waste, they were able to find the way that leads to heaven. ^C It is not, therefore, a crime to have an impious father, but to imitate the father's impiety; and it is the greatest crime, not that we have wicked parents, but that we do not take care of them, nor do we strive with all our might to rescue them from their impiety. Accordingly, where we have brought help to their souls as much as lies in us, if they remain in their wickedness, we are immune from all blame and reproach. But I have said these things so that you, beloved, might not be troubled when you hear that Abraham had an impious father. For Timothy also was allotted an impious father; for he was the son of a Judean woman, a faithful mother, but of a Greek father (Acts XVI, 1). And that his father remained in impiety and was not converted is manifest from this: for Paul, praising the faith of Timothy, says thus: "Which dwelt in thy grandmother Lois, and thy mother Eunice, and I am persuaded that in thee also" (II Tim. I, 5). Because, remaining in impiety, he was not worthy to be numbered with his son. And that the apostles had wicked fathers, Christ declared when He said: "If I by Beelzebub cast out devils, in whom do your children cast them out? Therefore they shall be your judges" (Matt. XII, 27). But let not this trouble or offend you. For from this we learn that vice and virtue are not of nature, but of the will. Indeed, if it were of nature, the evil would absolutely beget the evil, and the good the good; but because it is of election and will to be upright or wicked, for this reason often there have been good sons to wicked fathers, and studious fathers to slothful sons, so that we may always attribute these things not to nature, ^D but to the will. But since the parents of Abraham, as I have said, were impious, how did they give him this name? It was the work of Divine wisdom, dispensing through an unbelieving tongue that the boy be given a name having within it the history of future things. For He declared the same power also in Balaam, forcing him to prophesy things to come (Num. XXII), declaring that He can rule not only in His own, but also in the alien. And so that you may learn that parents, even those who are not very pious, are often unknowingly giving names to the righteous which manifest much of the dispensation of the future, we shall teach this also by another example. Lamech, who was the father of Noah, that Noah in whose time the flood occurred, was not righteous, was not pleasing to God, was not approved by God: for if he had been righteous, if he had been pleasing and acceptable to God, he would not have said, "Noah" alone "was found perfect in his generation" (Gen. VI, 9), nor would he have passed over the father of this man, if he had been righteous. Why, then, did he impose a name on the boy which held the primary history of future things, and the name of the righteous man was a prophecy? (Gen. V, 29). For his name signified the future flood. How? He called his name in the Hebrew language Noah, which is interpreted "author of rest." For *Nia* in the language of the Syrians is rest. Just as, therefore, Abraham is so named from *Abar*, which is "across" or "beyond," and Adam from *Edem*, which is "earth," because he is earthly; so this one was called Noah from *Nia*, that is, "author of rest": and the added particle declares this. For he called his name Noah, saying, "This same shall comfort us" (Gen. V, 29), calling the flood "rest." For because the flood was to take place under him, and the flood was death, but death is rest for a man (Job III, 17), he therefore called him the author of rest.

6. And that I am not forcing the interpretation, let us hear this from Scripture itself. *Lamech lived one hundred and eighty-eight years, and begat a son, and called his name Noah, saying: This one shall give us rest from our labors, and from the sorrows, and from the works of our hands, and from the earth, which the Lord cursed* (Gen. 5. 28, 29). What are you saying? "He shall give us rest"? And why, you might ask, did he not say: "This one will kill us," or "This one will cause the flood to happen"? Why did he say: "He shall give us rest"? The whole creation was transformed; the abysses broke forth from below, and the cataracts were opened from above. Everything was a strange, paradoxical, and terrifying sea, and in a common grave of mud, the bodies of men, horses, and wild beasts were hidden. And such evils—tell me—such a great disaster, do you call that "rest"? Yes, he says. For because men were living in wickedness, and the flood cut off that wickedness, those who were delivered from wickedness found rest. For just as when a body ^B is seized by various diseases and finds no remedy, if death comes and takes it, it has found rest; so too, that generation of men, like a body suffering from incurable diseases and gripped by many terrors, having no consolation, was snatched away and given rest by the arrival of the flood. For if death is a rest for a man, much more is death a rest for those living irremediably in wickedness, delivering them from their labors and not allowing the pasture of their malice to spread further, nor the burden of their sins to become heavier than it already was. For nothing is as heavy and unbearable ^C as the nature of sin; nothing provides us with as much toil and pain as the form of wickedness and transgressions. For this reason, Christ said to those living in sins: *Come to me, all you who labor and are burdened, and I will give you rest* (Matt. 11. 28). For this reason, Lamech also called the flood "rest," because it arrived and halted wickedness. I wished to extend this discourse further; for much still remains concerning the naming of Noah, but for now, store these things in the memory of your minds, and mention this to our brothers who are absent, so that we may not be compelled again to make our introductions longer; then, taking up the sequence of what has been said, let us conclude the discourse with prayers, giving thanks to God who granted us to speak these things, for to Him is the glory, unto the ages of ages. Amen.