To the Same, Letter 30

when they had fulfilled their own part, God also in turn fulfilled His. For the achievement was not God’s alone in these matters for which they were to receive a reward, but the beginning and the preludes were of their own resolve; by providing this, noble and courageous, they drew upon themselves the inclination of God, and brought to completion what they had striven for. ^B 16. Do you see that no one else can injure him who does not injure himself? Behold, then: as for youth, and captivity, and orphanhood, and deportation to a foreign land, and seclusion and forsakenness by those who should have stood by them, and a grievous command, and the great fear of death that loomed like a rampart in the eunuch’s mind, and poverty, and scarcity, and the fact of being in the midst of barbarians, and having enemies as masters, and being handed over to the very hands of kings, and the separation from all their kin, and the alienation from priests and prophets and others who had care of them, and the cessation of libations and sacrifices, and the removal of the temple and the psalms—none of these things harmed them. On the contrary, they flourished more greatly then than when they enjoyed these things in their own country. Having completed this first contest, and having bound a brilliant crown about themselves, and having kept the Law even in a foreign land, and having trampled underfoot a tyrannical command, and having conquered the fear of the fiend, and having suffered no harm from any quarter, just as if they were sitting at home, they thus finished the work without anxiety and were called to other tests. And they were the same men again; and a contest more grievous than the former was imposed upon them: a furnace was kindled, and a barbarian army was drawn up against them along with the king; and the entire Persian power was stirred up, and everything was contrived for their deception and violence: varied kinds of music, and diverse modes of punishment, and threats, and an appearance that was fearful on every side, and words more fearful than the appearance. But still, since they did not betray themselves, but contributed all that was their own, they were never harmed in any way; rather, they bound about themselves crowns more brilliant than the former. For Nebuchadnezzar did indeed bind them and cast them into the furnace, yet he did not harm them, but rather benefited them more greatly, and made them more illustrious. And having no temple (for I shall say the same things again), nor altar, nor fatherland, nor priests, nor prophets, in a foreign and barbarian land, in the very midst of the furnace, between all that army, while the king himself who was working these things was watching, they set up a brilliant trophy and carried off a manifest victory, singing that wondrous and paradoxical song, which from that time is sung to this day everywhere in the inhabited world, and will be sung even in future generations. Thus, therefore, when no one injures himself, he can be harmed by no one else; for I shall not cease constantly to sing this statement. For if captivity, and slavery, and seclusion, and loss of fatherland and all one’s kin, and death, and conflagration, and such a great army, and a tyrant so cruel, did not have the power to mar anything in the own virtue of three young men, captives, slaves, strangers, being in a foreign land, but rather the intrigue became an occasion for them for greater boldness; what will be able to injure him who is sober? There is nothing, even if he has the whole world warring against him. But, you say, God stood by them then and snatched them from the flame. Most certainly; and if you also provide all that is your own, what comes from God will surely follow. ^C 17. Nevertheless, I do not admire and congratulate those youths and call them enviable for this reason alone, that they trampled the flame and became stronger than the activity of the fire; but because they were bound for the sake of true doctrines, and were cast into a furnace, and were handed over to the fire. For here their entire trophy was perfected; and as soon as they were brought down into the furnace, a crown was being placed upon them, and at the time of those words it began to be woven, even before the outcome of events, which they spoke when brought into the presence of the king with much boldness and frankness: "We have no need to give thee an answer regarding this matter. For our God, whom we serve, is in the heavens, and is able to deliver us from the furnace of burning fire; and he will deliver us from thy hands, O king. But if not, be it known to thee, O king, that we do not serve thy gods, and we do not worship the golden image which thou hast set up" (Dan. 3:16-18). From these words I proclaim them victorious; from these, having seized the prize of victory, they ran to the brilliant crown of martyrdom, adding the confession of deeds to the confession of words. But if, when they were cast in, the fire respected their bodies, and loosened their bonds, and granted them to walk below without fear, and forgot its own natural activity, and the furnace became a spring of cool waters: this was then a miracle of the grace of God and of the supernatural operation from above. For the athletes, even before these things happened, as soon as they stepped into the flame, both set up the trophy, and carried off the victory, and bound on the crown, and were proclaimed both in heaven and on earth, and nothing was lacking for them for their success. What, then, could you have to say to these things? Have you been carried off into exile, and have you been cast out of your fatherland? Behold, these same things happened to them. Have you endured captivity, and did you come under barbarian masters? But you will find that this also happened to them. But you do not have anyone present there to correct your affairs, nor to admonish and teach you? They, too, were deprived of this care. But have you been bound? But have you been burned? But have you died? For you cannot say to me anything more grievous than these. But behold, they, too, passing through all things, became more brilliant through each of these, and far more illustrious, and gathered greater treasure in the heavens. And the Jews, though they possessed a temple, and an altar, and the ark, and the Cherubim, and the mercy seat, and the veil, and an infinite multitude of priests, and daily worships, and morning and evening sacrifices, and continuously hearing the prophets, the living and the dead, resounding in their ears, and bearing about the memory of the wonders in Egypt, and in the desert, and all the others, and rocking these on their hands, having them written on their doorposts, and enjoying much wondrous power at that time, not only did they gain no benefit, but they were even harmed, having set up idols in the very temple itself, and having slaughtered their sons and daughters under trees, and everywhere, almost, in the land of Palestine committing those unlawful deeds.

had done, and having dared infinite other more atrocious crimes. Yet these men, living in the midst of barbarism, in a hostile and enemy-inhabited land, in a tyrannical house, and deprived of all that care, being dragged to punishment and burned, not only were they not harmed thereby, not in a small or great degree, but indeed they shone even more brightly. Having known these things, therefore, and having gathered similar examples from the divinely inspired Scriptures (for many such examples are to be found, even in the case of different persons), let us not think that the difficulty of times or circumstances, or the necessity, violence, and tyranny of those in power, is sufficient for our defense when we commit sin. For that which I said in the beginning, I will also now use to end my discourse: if anyone receives any harm or detriment, he receives this entirely from himself, not from others, even if there are infinite numbers of people who bring harm and injuries. For if indeed he does not receive these things from himself, even if all the inhabitants of the earth and sea were to rush in with a common counsel, they would not be able to trouble in the least him who is keeping watch and is sober in the Lord. Let us therefore be sober, I beseech you, and keep watch always, and let us bear all bitter things with a generous soul, so that we may possess those eternal and immortal goods, in Christ Jesus our Lord, to whom be glory and empire, now and always, and unto the ages of ages. Amen.

ADMONITION

THE SAME AUTHOR'S DISCOURSE TO THOSE WHO HAVE BEEN SCANDALIZED BY ADVERSITIES, AND OVER THE PERSECUTION AND PERVERSION OF THE PEOPLE AND MANY PRIESTS, AND CONCERNING THE INCOMPREHENSIBLE, AND AGAINST THE JEWS

Physicians, indeed, when they undertake to cure those seized by fever or laboring under some other disease, study this first: to see the sick, because being positioned far from them, they would not be able to assist them with their own aid; for such is the condition of that art, and such is the nature of those diseases. But we, who study to heal not just one or another, but all who inhabit the whole world who have suffered scandal, require nothing of the kind. For we do not ask to gain access to the house of any of the sick, nor to learn where they lie, nay, we do not even desire to look upon the sick themselves. We do not handle instruments,

481 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, ^A [we] make expenditures, by commanding the sick to purchase things necessary for their medical treatment: but even if they are unknown to us, and even if they are settled in the very furthest corners of the inhabited world, and even if they are in the midst of barbarians, and even if they lie in the very depths of poverty, and even if they are so destitute that they even lack necessary food, nothing of these things becomes an obstacle to our medical treatment; but remaining in one place, without instruments and drugs, and food and drink, and money, and long journeys, we drive away this disease. By what means and in what way? By preparing the medicine of the Word, which becomes all these things for those who are sick, and better than all the things mentioned. For it nourishes more than bread, and heals more than medicine, and burns more powerfully than fire, yet it causes no pain, but checks the foul streams of evil thoughts; and it cuts through rotting things more sharply than an iron blade, without pain. And producing this costs no money, nor does it consume those in poverty. Having prepared this medicine, therefore, we transmit it to all, and I know that all will enjoy being healed, provided only that they would attend to what is said with precision and good will.

Chap. I. That it is necessary that the cause be stated from which the scandal has arisen.

Chap. II. That it is dangerous and full of folly to curiously inquire and search into the hidden wisdom of God.

nor even the beginning of the search; so that not only is he unable to reach the end, but he cannot even investigate the beginning of his dispensations. And when he had said, "How unsearchable are his judgments, and his ways past finding out!" and had marveled and been struck with awe, he ended his discourse with a glorification, adding and saying: "For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen" (Rom. 11:34-36). The meaning of these words is this: he himself is the fountain, he is the author of all good things, needing no participant and no counselor; he borrows neither knowledge nor understanding from another, for he is the Creator himself; he brought all things out of non-existence, and he himself preserves and guards the things he has brought forth as it pleases him. For those words, "Of him, and through him, and to him are all things," indicate nothing other than that he is the Author of created things, and that by him all things are held together and preserved. ^A Then, mindful of the gift he bestowed upon us, he says elsewhere: "Thanks be to God for his unspeakable gift" (2 Cor. 9:15). That we are unable to embrace his gifts in speech, or to explain them, but that they exceed all human mind, he further declares when he says: "The peace of God, which passes all understanding, will guard your hearts" (Phil. 4:7). If, therefore, the depth of his riches and wisdom and knowledge is immense, if his judgments are unsearchable and his ways past finding out, if his gift is unspeakable and his peace passes all understanding—not mine and yours only, or that of some other, nor of Paul or Peter alone, but even that of the archangels themselves and the supernal powers—what excuse will you be worthy of, what pardon will you be judged to have, I ask, you who are driven headlong by such madness and insanity ^B that you strive inquisitively to comprehend things that are unsearchable, and demand an account of all God’s providence? For if he who was endowed with such knowledge, and who possessed such immense confidence before God, and had been enriched with so many spiritual gifts, gives way and despairs of being able to search out that knowledge—and not only that he is unable to find it, but cannot even scrutinize its beginning, since that is also impossible—are you not the most miserable of all, and seized by a most grievous frenzy, to persist in the opposite path to his? For he does not say these things only, but also, writing to the Corinthians long ago concerning knowledge, and showing how, although we have learned many things, the measure of our knowledge is nevertheless very small and minimal, he says: "If any man think that he knows any thing, he knows nothing yet as he ought to know" (1 Cor. 8:2). ^C Then, signifying that much knowledge is lacking to us, while the fuller and larger portion is reserved for the future age, and that only a very small thing is granted to us, he added: "We know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away" (1 Cor. 13:9-10). Nor does he stop here, but wishing to show how great is the difference between this knowledge and that, and that there is a great deficiency, he makes this manifest through different comparisons: "When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, in a riddle; but then face to face" (1 Cor. 13:11-12). Do you see how great the difference is? As much as between a little child and a perfect man; ^D as much as between a mirror and a riddle, or some other obscure vision of things, and a clear vision: for this is what "face to face" means. Why, then, do you rave and go mad, while you boldly, in vain and to no purpose, attempt what is forbidden? Why do you not obey Paul when he says: "Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me thus?" (Rom. 9:20)? Free will. Do you see how much obedience he requires? How much silence? For he is not saying this to abolish free will; God forbid: but he indicates that he who seeks such things ought to be as mute as the very nature of clay, which follows the craftsman wherever he leads, neither resisting nor inquisitively inquiring. Therefore, he admonishes us of our nature, and makes mention of the clay and the potter. Yet the potter and the clay have the same substance. But if, where the substance is the same, there is such great obedience, where there is an immense difference both in substance and knowledge and all other things, what pardon will he obtain who is so rash and impudent that he inquisitively scrutinizes the things of God his Creator? Think, O man, who you are; for this is what his words signify, "Who are you?" Are you not clay? Are you not ashes and dust? Are you not embers? Are you not smoke? Are you not grass? Are you not the flower of grass? For the prophets frequently bring forward all these comparisons when they strive to express the vileness of our nature. But he whom you inquisitively scrutinize is immortal, immutable, always is, and is in the same way, without beginning, without end, incomprehensible to the soul, exceeds the mind, surpasses thought, is inexplicable, ineffable, incomprehensible not to me and to you alone, not to prophets and apostles, but even to the heavenly powers, which are pure, invisible, incorporeal, and dwell perpetually in the heavens.

CAP. III. That the divinity is incomprehensible not only to us, but also to the heavenly powers.

When, therefore, you see the Seraphim flying around that sublime and exalted throne, veiling their eyes with the covering of their wings, and hiding their feet, and their backs, and their faces, and pouring forth a cry full of admiration, do not imagine that they have wings and feet, since those powers are incorporeal; but by these figures understand that he who sits upon the throne is inaccessible and incomprehensible (Is. 6:2-3). For he is incomprehensible and inaccessible even to them, even if he did accommodate himself to our infirmity; for that which he was, did not appear at that time. For God does not sit, nor is he contained by a throne, nor is he circumscribed by place. But if they could not gaze upon him sitting and placed upon a throne, and surrounded by them (all of which are things that conform to our infirmity, and do not mean he is sitting), but not being able to bear the radiance leaping forth from there, they veiled their eyes with the covering of their wings, and only glorified, and only sang hymns, and with much trembling offered that mystical song of sanctification: do you not from this...

^A confession, do you throw yourself into the earth, ^B or are you anxious to examine with such temerity the providence of God, which is ineffable, unspeakable, and incomprehensible to the heavenly powers? For all things of His are known with precision only to the Son and to the Holy Spirit, and to no other; and John the Evangelist and Paul the Apostle have declared this. The son of thunder, therefore, being very dear to Christ and having this token—which was the greatest proof of virtue—and enjoying such intimacy that he would recline upon His breast, says thus: "No one has seen God at any time"—calling knowledge a vision—"the only-begotten Son, who is in the bosom of the Father, he has explained Him" (John 1:18). Christ Himself also, revealing this long ago while conversing with the people of the Hebrews, said: "No one has seen the Father, except he who is from God; he has seen the Father" (John 6:46). But the vessel of election, having fallen into the discourse concerning His economy, and wishing to say all the unspeakable things which he learned—how he knew them—speaks thus: "We speak wisdom in a mystery, the hidden one, which God predestined before the ages for our glory, which none of the rulers of this age knew; for if they had known, they would not have crucified the Lord of glory. But as it is written: 'Eye has not seen, and ear has not heard, and it has not ascended into the heart of man, those things which God has prepared for those who love Him'" (1 Cor. 2:7-9). How then did we know these things, O Paul? Who is it that announced them and made them clear—things unseen, unheard, and which did not ascend into the heart of man? Speak and show who it is that brought us such knowledge? "But to us," he says, "God revealed them through His Spirit" (1 Cor. 2:10). Then, so that someone might not suppose that he only knows these things which God revealed to us through Him, and that he does not have all knowledge, he added: "For the Spirit searches all things, even the depths of God. For who among men knows the things of a man, except the spirit of man which is in him? So also, no one knows the things of God, except the Spirit of God" (1 Cor. 2:11). What he says is of this kind: just as a man himself knows his own things, and knows with precision everything he plans and has in his mind, so also the Holy Spirit knows with precision all the unspeakable knowledge of God. Having said, therefore, "So also, no one knows the things of God, except the Spirit of God," he excluded not only men, but the entire heavenly creation from this precise knowledge.

^C Wherefore also a certain wise saying exhorts: "Do not seek things harder than you, and do not examine things stronger than you; consider the things that were commanded to you; for more things than the understanding of men have been shown to you" (Eccl. 3:22, 25). What he says is of this kind: "Not even the things you possess did you have by learning them from yourself, and nature did not suffice for you for the knowledge of all things, but you received the knowledge of the greater things from above; for they were far too great to be comprehended by your understanding. Why then do you contend to examine the deeper things from yourself, when even many of them that you do know surpass your mind, and you have those from elsewhere?" Paul also, revealing this, said: "For what do you have that you did not receive? But if indeed you received it, why do you boast as if you had not received it?" (1 Cor. 4:7). Cease, then, however late, from such contention, and submit to that wisest counsel which says: "Do not say, 'What is this? Why is this?' For all things have been created for their need" (Eccl. 39:21).

CAP. IV.

nor the say, "How can these things be good?" For the sentence which emanates from the calculation and judgment of the Creator is clearer than any demonstration derived from works. And for this reason, He has used plainer language. For just as if a person, while unlearned, should wish to buy medicines and were to order that they first be shown to a physician, he does not ask for any other demonstration of their efficacy when he has learned for certain that they have been seen and praised by him, but departs content with the judgment of the craftsman when he hears that the physician has seen and praised them; so, likewise, Moses, desiring to cut off every occasion for impudent curiosity from those who were to enjoy the creatures, announced to them and said that God had seen them, praised them, and judged them to be good, and not simply good, but very good. Do not, therefore, curiously inquire, nor investigate by reasoning the things that have been made, since you are instructed with such a testimony regarding their excellence. For if you are not content with this word and wish to proceed to an inquiry into created things, and cast yourself into the whirlpool and waves of reasonings, from which you will feel a great storm stirred up, you will understand nothing more, but will drive yourself headlong into a most grievous shipwreck. For you will not be able to find all the reasons for each of the things that have been made, but you will even vituperate many of the things that seem good to you now if you apply a depraved mind to them. For such is the imbecility of human reason that it is often moved in the opposite direction, and in passing judgment on the creature, many contend in direct opposition to one another. For the Gentiles, indeed, having admired it more than they ought, exceeded the measure and deemed it to be God: the Manichaeans, however, and other heretics in turn, said that it was the work of a god who was not good; some have cut off one part of it, attributed it to a certain spontaneous matter, and judged it unworthy of the craftsmanship of God. Thus, as I said before, if one applies a depraved reason and mind, he will accuse many of those things which seem to be good. For what appears more beautiful to you than the sun? Yet this brilliant and pleasant star hurts weak eyes, and when it sends forth fiercer rays, it burns the land, produces fevers, often dries up crops and renders them useless, makes trees unfruitful, and renders a part of the inhabited world unfit for habitation and hostile to us. What then? Shall we, I ask, on this account accuse the sun? Far from it; but rather, ordering our reasonings to be quiet, we shall lay hold of that rock and that word, "And God saw everything that He had made, and behold, it was very good" (Gen. 1:31); since even those things which have been enumerated by me now are very good and convenient. But, as I said above, one must always return to that voice and say: Behold, all things that God made are very good. But is it not good to be free from chores, to enjoy oneself, and to indulge in pleasure? Hear Solomon, who tried every kind of pleasure and says: "It is better to go to the house of mourning than to go to the house of feasting" (Eccles. 7:8). But is night a bad thing? (For it is necessary to use the arguments of our opponents.) Nay, it is itself a relaxation from labors, a liberation from cares, a solace for illnesses, not a mediocre respite from fear and dangers: it restores the body, makes the mind vivid, and recreates and refreshes limbs fatigued by labor. But is disease a bad thing? Whence then did Lazarus report his crown? But is poverty bad? Whence then did Job obtain his glory? But are frequent and continuous afflictions harmful? Whence then did it happen that the apostles became famous and illustrious? Furthermore, what is the path that leads to life? Is it not narrow and constricted? Do not, therefore, say, "Why this? To what end this?" but as in the dispensations, so also in the creatures of God, the same silence that the clay provides to the potter, provide the same to your Creator, O man.

Caput V. That one must believe that the providence of God governs all things, and that the greatest demonstration of this matter is supplied to those who doubt by created things.

What then? someone will say; do you not wish me to know for certain and believe that all things are governed by the providence of God? I do indeed wish and pray and vehemently desire it; yet not that one should scrutinize His providence, nor curiously inquire into it. For if you already know and have decided to have faith, do not ask; but if you doubt, question the earth, the heaven, the sun, the moon, the various kinds of brute animals, the seeds, the plants, the mute fishes, the rocks, the mountains, the glens, the hills, the night, the day. Since the providence of God is clearer than the sun and its rays, and at any time, in any place, in deserts, in cultivated and uncultivated regions, on land, in the sea, and wherever you betake yourself, you will see manifest and suitable monuments of this providence, both old and new, and voices sent from everywhere clearer than this rational voice of ours, from which he who wishes to apply his ears will be instructed concerning this care of His. For this reason, the prophet also, wishing to show the excellence of these voices, said: "There is no speech or language where their voices are not heard" (Ps. 18:4). For our speech indeed is known only to those who are of the same tongue, not to those who are of a different one: but that voice which is sent forth by the creatures can be heard by all the nations that inhabit the whole world.

Caput VI. Concerning the love of God which passes all other love; an example is brought forward from the story of Jonah.

And among those who are upright and modest, before any demonstration from works, the mere affirmation of God suffices, not only to show providence, but also His exceeding love toward us. For He does not provide for us in any manner, but in such a way that He loves at the same time, and pursues us with a vehement and immense love, free indeed from all passion, but most ardent, most intense, sincere, indissoluble, and which can never be extinguished. And when divine Scripture wishes to insinuate this to us, it produces indeed comparisons drawn from human affairs, and it produces many examples of love, providence, and care. Yet it does not wish us to subsist in these only, but even to transcend the examples with our mind. For it did not produce these as sufficient to indicate His benevolence, but as things known to the hearers, and which were more able than any other to show—

^C in that they once lamented and mourned and said: *The Lord has forsaken me, and my God has forgotten me*—at that moment, the prophet adds, saying: *Will a woman forget her child, or fail to have mercy on the offspring of her womb?* ^D By this he says that just as she would not forget her children, so neither would God forget the human race. Then, that you may learn that the prophet brought forth this image not so much wishing to show the measure of God’s love as equal to that of a mother for the offspring of her womb, but because this measure of love was more familiar and excellent than others (notwithstanding that God’s affection is far greater than that), he added: *But even if a woman were to forget these, yet I will not forget you, says the Lord.* Do you see how He surpassed the mother’s measure?

And that you may learn that He surpassed by a wide margin both the mother’s affection and the father’s longing for his children, the prophet says: *As a father has compassion on his children, so has the Lord had compassion on those who fear Him.* And He Himself again introduces this image of love, for He knew that it possessed something more excellent than others. The Master of both the prophets and of all things, declaring that even this measure is surpassed by far by God’s care—and that as much as the distance of light from darkness, and of wickedness from goodness, so much is the measure of God’s kindness and providence above paternal affection—listen to what He says: *Who is there among you, for whom, if his son asks for bread, will he not give him a stone? Or if he asks for a fish, will he not give him a serpent? If you, then, being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give good things to those who ask Him?*—showing that as much as the distance between wickedness and goodness is, so much is God’s goodness superior to the care of fathers.

I have said these examples so that, when I bring forward other images of this affection, you may not stop your understanding at the measure related by the prophets, but having this standard, you may be carried further in your mind and see the ineffable excess of His love. For He is not content with the measures of nature, but, leaving them behind and exceeding them, He adds other examples again. Such is the lover: he wishes to demonstrate this to the beloved through many arguments. This is what He Himself also does, extending the discourse to the magnitude of local distances, not that you should think His affection is only that much, but because this measure of distances alone was more excellent and familiar to the hearers. Through David He says: *According to the height of heaven from the earth, the Lord has strengthened His mercy on those who fear Him*; and, *As far as the east is from the west, so far has He removed our iniquities from us.* Through Isaiah: *For My thoughts are not as your thoughts, nor are My ways as your ways; but as far as heaven is from the earth, so far do My ways exceed your ways, and My thoughts your thoughts.* He said these things having discussed the forgiveness of sins above, and having said: *For I will forgive your iniquities abundantly.* ^A Then, showing how much, He added this example; and he is not content with these alone, but brings the discourse down to another, more vivid image.

For in Hosea He said: *What shall I do to you, Ephraim? What shall I do to you, Judah? I will set you as Admah, and as Zeboim. My heart is turned within Me; My repentance is troubled.* What He says is: "I did not endure," He says, "the word of the threat." He speaks in human terms, not so that you might suspect anything human—far from it—but so that from the most vivid phrase you might grasp a love that is God-befitting, genuine, and indissoluble. For just as someone in love with someone else in a mad way does not choose to hurt the beloved even to the point of words, so He Himself says: "Since I only spoke, and hurt them with the word, My heart is turned within Me." For He does not refrain from bringing forward even these most weighty images to show that this is the characteristic of one who extremely loves. And He did not stop there, but proceeds even further, again bringing a deeper example and saying: *As a bridegroom shall rejoice over a bride, so shall the Lord rejoice over you*; for in the beginning, loves are especially warmer and more fervent and in their prime. And it is said thus, not that you might suspect anything human—for I will not cease saying the same things again—but so that from these you might see the warmth, the genuineness, the intensity, the fire of love.

Then, having said that He loves as a father, and more than a father; as a mother, and more than a mother; as a bridegroom, and more than a bridegroom; that it is as much as the distance of heaven from the earth, and more than that; that it is as much as the east is distant from the west, and more than that—He does not even stop there with the images, but proceeds further to the manifestation of a much humbler example. For when Jonah, after his flight and God’s reconciliation with the Ninevites, was at a loss because the threatened things did not come to pass, and having suffered some human passion and become downcast, God commanded a ray to cast forth a warmer flame, then commanded the earth to fashion for him a shelter out of a plant; and having comforted him with excess and refreshed him, then having grieved him by destroying the shelter—because He saw him rendered one way by the one, and constrained by the other—listen to what He says to him: *You spared the gourd, for which you did not labor, nor did you nourish it; and shall I not spare Nineveh, the great city, in which dwell more than twelve myriads of men who do not know their right hand from their left?* ^B What He says is like this: "The shade of the plant did not soothe you as much as the salvation of the Ninevites gladdened Me; nor did its removal grieve you as much as their destruction grieved Me." So against My will was their destruction. Do you see how

and here, as well, He goes beyond the image. For He did not say, “You indeed have spared the gourd,” and then rest there, but added, “For which you have not labored, nor did you nourish it.” Since farmers love those plants most of all upon which they have bestowed the most labor—so that he might show that in this way humanity is also embraced by his love—he added this: “For if you defended the work of another,” he says, “much more do I defend my own, and that of which I am the creator.” Then he mollifies the accusation against them by saying: “Who did not know their right hand or their left,” to declare that they had erred through simplicity rather than malice, which the very end of their repentance demonstrates. Indeed, when he also reproves others who were lamenting, as if they had been abandoned, he addresses them with these words: “Ask me concerning my sons, and concerning the works of my hands, command me” (Isai. 45.11). As if he were to say: “Who admonishes and encourages a father to care for his own children? Or a craftsman and maker, not to let his own work perish? Is it true, then, among men, that the condition of nature or of craft suffices for you, so that there is no doubt at all about his solicitude, but do you think that I have need of an encourager to protect and defend my children or my works?” He said these things, not that they did not need to encourage Him, but so that they might know that God performs His own parts even before being entreated, yet He wills that others should entreat and ask Him, because He knows that a great profit issues from this for those who entreat Him. Do you see how most manifestly and clearer than the sun the demonstration of His ineffable providence shines forth from these examples? Consider, moreover: He brought into the middle the father, the mother, the bridegroom, the bride, the distance of heaven and earth, the interval between the rising and the setting sun, the farmer, and the one who labors over vegetables, the builder, the progenitor, the ardent lover who is troubled if he has offended the one he loves even by a word—and He shows that the goodness of God surpasses all of these as much as uprightness conquers malice.

Caput VII. The Demonstration of Divine Providence from Created Things.

^A And for the upright and modest, as I have said, these things suffice; but since some are earthen, stubborn, refractory, and addicted to the flesh, come, let us demonstrate His providence from the very works themselves, as much as lies within us. For to have expressed the whole, or even a small part of it, would be no easy task, so immense and infinite is it, and it shines forth from both small and great things alike, whether they are those that fall under our eyes or those that are not seen at all. But yet, let us institute the proof from those things which fall under our eyes. For He created this wondrous and harmonious creation for no other reason than for your sake; and He created it for your sake alone, so beautiful and great, so varied and precious, and perennial, useful, and fruitful in every respect, both for the sustenance and strengthening of the body, and for the instruction of the soul, and as a way prepared for the knowledge of God. For neither did the angels have need of it—for how could they have need of it, who existed already before it was created? For that those beings are far more ancient than this, hear how God shows it by those words with which He addresses Job: “When the stars were made, all my angels praised me, and cried out with a great voice”—that is, being struck by the multitude, the beauty, the position, the necessity, the variety, the radiance, the splendor, the harmony, and all other things which those beings discern much more precisely than we do. ^B Nor did He adorn it with stars only, but He also decorated it with the sun and the moon, providing you with much pleasure and much utility from both at either time. ^C For what is more beautiful than the heaven, which is now illuminated by the sun and moon, and now, as if by certain javelins of the eyes, illuminates the earth with an immense swarm of stars, and provides certain guides and conductors for sailors and travelers? For he who furrows the sea and sits at the helm, and exposes himself to the incursions of the waves and the insults of turbulent billows and the violent blast of the winds and the dark shadows of a moonless night, trusts so much in His government and guidance; and that star placed in the heights, although separated by such a great interval, leads him safely as if it were near and close by, and brings him to port; nor does it emit any voice, but by its appearance it shows the way to them and grants them the ability to safely traverse the seas, while it designates the times for them, so that at one time the ship must be kept inside the harbor, and at another time it must be confidently brought out into the open sea, and they do not fall unwittingly, on account of ignorance of the future, into a wintry day and suffer shipwreck. ^D And not only do those things mark the measures and seasons of whole years, but they also diligently represent the hour and the turn of each night, and bring it about that from the very aspect of them we learn when the greater part of it has passed, and when the lesser part still remains, and conversely, what is useful not only to sailors but also to travelers, so that they may not set out on a journey in the dead of night, nor remain at home at an inappropriate time. This, along with the stars, is diligently observed also by the courses of the moon. For just as the sun directs the hours of the day, so the moon directs the hours of the night, and brings forth many other utilities, and a temperate state of the air, and the generation of dew so that the seeds, being irrigated, may germinate; and it provides many benefits from itself for the strengthening of the human race; and while it rests in the middle between the choir of the stars and the splendor of the sun—it is indeed smaller than these, but more excellent and much greater. Nor does a mediocre pleasure and utility arise for the spectators from that variety, just as there is no common benefit from the seasons and the four tempests of the year, whether you consider the measure, or the magnitude and brevity, or the infinite diversity; for it is permitted to behold one smaller, another larger and more splendid, and to see certain of them appear at different times. The supreme and most skillful wisdom of God surely effects great variety everywhere, both that He may give a specimen of His power as the producer of miracles and that He may provide for the convenience of things that are seen by the eyes, and offer much immense utility, and with all these things also pleasure. For what is more pleasant than the heaven, which now, as if it were a shroud...

^A of pure and pellucid texture, is spread over our heads, and now is seen adorned like a meadow rich in flowers, and shows its own crown? For it is not as pleasant to look upon a meadow by day, as it is pleasant and delightful to look upon heaven by night, crowned on every side with the myriad flowers of the stars—flowers that never fade, but always display their own beauty in its purity. And what is more pleasant than it, when night has passed away and the ray has not yet risen, when it is embellished, reddening with the first rays of the rising sun like some saffron-colored cloak? And what could be a more beautiful spectacle than the sun rising at dawn, and in a small moment of time illuminating with the rays of its beams all the earth, all the sea, every mountain, forest, and hill, and the whole heaven, stripping off the night’s covering from the things that are seen, and showing everything naked before our eyes? Who could be struck with amazement at its courses, its good order, its unchanging and unobstructed ministry through so many periods of years, its beauty which is perpetually flourishing, the radiance, the brightness, the purity that associates with so many bodies and is nowhere defiled? Add to these things the unspeakable utility that is in seeds, in plants, in the bodies of humans, quadrupeds, fishes, airs, stones, herbs, that which is on the earth, in the sea, in the air, in all things simply that are seen. For all things have need of it and enjoy its utility, and become better by partaking of it—not only bodies, nor plants, but also waters, lakes, springs, rivers, and the very nature of the air itself, which becomes refined, cleansed, and clearer. ^B For this reason also the Psalmist, wishing to reveal its beauty, its perpetually bright and flourishing season, the flower that never drops, its seemliness, its shapeliness, and its unobstructed ministry, spoke thus: *He has set his tabernacle in the sun* (Ps. XVIII, 6), that is, in the heavens themselves; by saying this, he hints that it is the tabernacle of God. *And he as a bridegroom coming out of his bridechamber.* Then, also showing the ease of its ministry, he added: *He shall rejoice as a giant to run his course.* Then concerning that which is lasting and sufficient for the whole world: *His going out is from the end of heaven, and his circuit even to the end of heaven* (Ibid. v. 7). Then concerning that which is useful and beneficial to all: *And there is no one that shall hide himself from his heat.* It is possible, if you are not weary, to learn of His providence also from other things: from the clouds, from the seasons, from the turnings, from the winds, from the sea and the varied kinds of things in it, from the earth and the quadrupeds in it, the reptiles, the birds that fly in the air, the land animals, from the amphibians in lakes and springs and rivers, from the inhabited world, from the uninhabited, from the seeds that grow, the trees, herbs, plants in the deserts and in the non-deserts, from those budding in plains, in ravines, in mountains, in forests, from those that grow ^C of their own accord, from those that grow with labor and agriculture, from animals tame and untame, wild and domesticated, small and great, from those that appear in winter, in summer, and in autumn—birds and quadrupeds, fishes, plants, and herbs—from those things that occur in the night and in the day, from the rains, from the measure of the years, from death, from life, from the labor that is allotted to us, from despondency, from respite, from the grains and drinks given to us, from trades, from arts, from wood, from stones, from the mountains of metals, from the navigable sea, from the unnavigable, from islands, from harbors, from shores, from the surface of the deep, from the depth of the waters, from the nature of the elements whereof the world consists for us, from the ordering of the seasons, from the difference in the measure of day and night, from disease and health, from our members, from the constitution of the soul, from the arts and the wisdom provided in them to the human race, from the utility of the brute animals, plants, and other creatures that serve us, from the smallest and most worthless animals. For what is smaller and more unsightly than a bee? What is more worthless than ants and cicadas? Yet even these emit a ^D clear voice on behalf of God’s providence, power, and wisdom. For this reason also the Prophet, deemed worthy of such a Spirit, traversing the body of creation and passing through a few things, cried out with great astonishment that marvelous voice: *How magnified are Thy works, O Lord! In wisdom hast Thou made them all* (Ps. CIII, 24). And all these things, O man, are for you. For indeed the winds are for you (for we shall return the discourse to the beginning), in order that they may fan your bodies that have labored, in order that they may cleanse away the defilement from the mud, and the heaviness that arises from smoke and furnaces and other exhalations, in order that they may mitigate the heat from the ray, in order that they may make the stifling air light, in order that they may nourish the seeds, in order that they may make plants grow, in order that they may travel with you on the sea, and be servants of agriculture on the land—there, indeed, impelling ships faster than a dart, thus making the voyage light and easy, and here helping you to cleanse the threshing floors, separating the chaff from the grain, and lightening the toil of the work, in order that they may make the air light and pleasant for you, in order that they may delight you also in other ways, now whistling sweetly and pleasantly, now gently pressing upon plants and shaking the leaves of trees, in order that they may make your sleep in the season of summer and spring sweeter than honey, in order that, as they do upon trees, they may also perform the same upon the backs of the sea and upon the river waters, raising their surface, and providing you with great delight from the sight, and before this delight, also very great utility. For these are also useful to the waters in another way, not letting the waters stand and rot continuously, but by constantly moving and fanning them, they render them fresh and flourishing, and more suitable for the nourishment of the animals swimming in them. And if you should wish to examine the night itself, you will see also from it much of the Creator’s providence. For it rests your body that has labored, and it looses and relaxes your members, which are strained by the daily toils, changing and restoring them to vigor through rest; and indeed it does not...

restores his strength. Furthermore, it relieves you of daily annoyances and delivers you from untimely anxieties; often, it even quenches a fever in a sick man by applying the contrary remedy of sleep, guiding the art of physicians, which is often agitated and wavering, to a tranquil port, and rendering one immune to many labors. And its utility is so great, its convenience so vast, that the day often perishes miserably for those who are denied the chance to rest in it. For if anyone were to suppose that the rest of the night, the remission, and the relaxation were removed—by whose benefit all things are recreated, and the exhausted soul and the tired body, having been roused with an alert mind, attack their daily labors—he would see this animal rendered useless. But if anyone, by watching and working, or even by idling, were to add nights to days, and do this for too long, he would die immediately, or if that did not happen, he would certainly be seized by a long illness and perceive no utility from his daily labors, since his strength would be wholly worn out and exhausted.

On the various kinds of fish and wild beasts.

But if it should please you to traverse with speech the innumerable schools of fish—those that live in ponds, in springs, those in the navigable sea, those in the expanse not visited by ships—or if we look at the immense flocks of birds, those in the air, those on the earth, those in both water and earth (for some of them have a double life), those that are wild, others that are tamed, those that remain wild forever, those that are fit for food, and those that are not—and if we examine the beauty of each, their wings, their melodious voice; but even if we should inquire only into their differences, whether in song, or in food, or their dwellings, customs, uses, and the services by which they minister to us, and examine all of these, and their magnitudes, and their smallness, and their offspring, and their upbringing, and the great and immense variety in them; and if we do this same thing for fish, and from there carry our speech to the plants that grow everywhere on earth, and look at the fruit of each of these, and their utility, and their sweet odor, and their appearance, and situation, and leaves, and color, and shape, and magnitude, and smallness, and their convenience, and the ways of working them, and the distinctions of their barks, trunks, and branches, and meadows, and gardens; then pass on to different spices, and investigate their varying places, and in what ways they are discovered, and tended, and cultivated, and how they are of use to us for medicine; and beyond these, again, if we walk to the mountains also, abounding in metals—which themselves are no insignificant number—and investigate many other things among creatures: what speech, finally, or what span of time would suffice us for the attainment of the knowledge of them? And all these things were founded for you; for you, O man; arts for you, and institutions, and cities, and villages; sleep for you, and death for you, and life for you, and growth, and the works of nature so many, and this world of such a kind for you now, and again, a better one for you. For you can know from the words of Paul that a better one is to come, and that for your sake: *For the creation itself shall be delivered from the bondage of corruption* (Rom. 8.21): ^A that is, that it may no longer be subject to corruption. Then, to indicate that it would be adorned with such honor for your sake, he added: *Into the liberty of the glory of the children of God.* But if our speech were not to become very prolix and exceed measure, I would philosophize much about death, and in this I would especially indicate the wisdom and providence of God, and I would say much about corruption, about pus, about worms, and about ash, which many complain of and lament especially—that our bodies must be resolved into dust and worms—and from that we would indicate His immense providence and solicitude. For from the same providence, from the same goodness by which He fashioned us when we were not yet, this also flows, that He has commanded us to die and to encounter such an end. ^B Although the things are by nature different, nevertheless they are the works of one goodness: since when a man departs from life, he is affected by no damage from it, if indeed even while life endures, he gathers many gains from it, and from another’s body perceives his own utility. For when he has seen one who not long ago was walking with him resolved into worms, and pus, and ash, and dust, even if the arrogance of the devil itself swells, he is restrained by fear, he is kept in check, he behaves modestly, he is taught to philosophize, he introduces into his mind humility, the parent of goods. Thus it happens that neither is he who has departed from life harmed; ^C for he will recover this body incorrupt and immortal; and he who is still occupied in the stadium will gather the greatest gains from the fact that another is not at all harmed. For death was not brought into our life as a teacher of common modesty, to instruct the mind and bridle the passions of the soul, to calm the waves and restore tranquility. Since, therefore, it shines forth more clearly than this light that the providence of God exists, both from those things which have been said and from many others, do not curiously scrutinize things that are superfluous, nor, seeking the causes of all things, go after those which you cannot comprehend. For He granted even this, that we should exist, out of His own goodness, not because He needed our ministry. ^D Therefore, He is to be praised and adored by us, not only because He founded us, nor because He bestowed a soul, incorporeal and endowed with reason, nor because He rendered us more excellent than all other things, nor because He conferred dominion over all things which are seen and permitted power, but because He did this when He was in no way in need of us. For this is the wondrous thing in His goodness, that when there was no need of our ministry for Him, He brought us forth. For before we were brought into light, even the angels and supernal virtues, He was endowed with His own glory and felicity, but for the sake of His own kindness alone He procreated us, and founded all these things for our sake, and indeed many things more than these.

CAP. VIII. That there is a demonstration of providence in that natural and written law were given, and that He took care that illustrious men should become teachers of those nations by their own migrations, to whom they were received, and that afterward He bestowed the head of goods, the advent of His Only-begotten. Just men forced to migrate.

Therefore He also gave us a written law, and sent prophets, and performed miracles, and before all these things, just as soon as He fashioned man, He implanted a law as a teacher by nature, just as a pilot for a ship, and a charioteer for a horse, so that by the reasonings...

^A of his soul he might govern him. Thus, indeed, even Abel knew Him, though there were no letters, no prophets, no apostles, no written law echoing, but he had the law implanted within him. Thus Cain; for he too knew Him; and though both knew Him and recognized His lordship, they did not both tread the same path, but the one followed the path of wickedness, the other the path of virtue. And yet, not even then did He abandon him, but even when he had fallen and been tripped, He set him aright and made him enjoy His care; first by exhorting and counseling, and later by fear and trembling, admonishing, training, and teaching. Since, however, the majority of men surrendered such a great gift—I mean the benefit deriving from natural instruction—not even then did He leave them, nor did He deliver them over to total destruction, but He remained, training and admonishing them through events, through benefits, through punishments, through creation itself, which works every day and fulfills its customary service, through things which happen paradoxically contrary to custom, and through the righteous ones from the beginning. For He moved admirable men, full of philosophy, from place to place. For He caused Abraham now to go to Palestine, now into Egypt; and Jacob to Syria; Moses again to Egypt; the three children to Babylon, and Daniel, and Ezekiel; and Jeremiah to Egypt. Then He also gave the Law, and sent prophets, and struck, and released, and delivered over to captivity, and deemed worthy of freedom, and from the beginning until the end He never ceased doing and accomplishing everything on behalf of our race. For He was not content with the instruction from creation that leads only to the knowledge of God, but since many, through their own ungratefulness, profited nothing from it, He cut other paths of instruction, and at the end He wrought the chief of all goods, and sent His own Son, ^B the genuine, the only-begotten Son, and He who is of the same nature as He becomes what I am, and walking upon the earth, He associated with men, and ate, and drank, and traveled round the earth, training, teaching, admonishing, working wonders, through those things which He foretold, through those things which He exhorted, through those things which He counseled, through those things which He suffered, through those things which He endured, through those things which He promised, through those things which He gave. For some things He provided from then on, while others He reserved for the future; that He would indeed give these, He made clear by the miracles He wrought while still living on the earth, and by the outcome of all the things He foretold afterwards. “Who shall speak of the mighty acts of the Lord, [and] make all His praises heard?” (Ps. 105:2). Who would not be beside himself, who would not shudder at His ineffable care, considering how for the sake of ungrateful servants He delivered up the only-begotten Son to death, a death cursed, a death ignominious, for those who had dared the incurable, the death of those condemned? For He was crucified on a high beam, and was spat upon, and buffeted, and struck on the cheek, and mocked, and buried in a show of grace, and a seal was placed upon His tomb; and He underwent all these things for your sake, and for your care, so that the tyranny of sin might be destroyed, ^C so that the citadel of the devil might be demolished, so that the nerves of death might be severed, so that the gates of heaven might be opened to us, so that the curse might be obliterated, so that the former condemnation might be dissolved, so that you might learn patience, so that you might be trained in endurance, so that nothing—neither insults, nor scoffs, nor scourges, nor attacks of the enemies of this present life, nor death, nor outrage, nor plots, nor false accusations, nor evil suspicions, nor anything else of such things—might grieve you. For He Himself passed through all things, and participated in all these things with you, and through all things He prevailed with abundance, training you and teaching you to fear none of such things. And not even with these alone was He content, but even after ascending into heaven He granted the ineffable grace of the Holy Spirit, and sent apostles who would minister to this. And seeing them, the heralds of life, suffering ten thousand evils, being scourged, being insulted, being drowned at sea, being stretched by hunger and thirst, living daily ^D with death, He endured for your sake, and for your care. For your sake, O man, He even prepared a kingdom, for your sake those ineffable goods, that lot in the heavens, the various and manifold mansions, the blessedness that can never be explained in words. Having so many proofs of His providence, therefore—those in the New [Testament], those in the Old, those in the present life, those in the future, things to come, things that have come to pass, things being accomplished each and every day, things from the beginning, things in the middle, things at the end, things perpetually, things concerning the body, things concerning the soul—and seeing snowflakes of proofs carried from everywhere, proclaiming His providence, do you still doubt? But you do not doubt; you believe that He provides, and you have convinced yourself of this. Therefore, be troubled no further, knowing this clearly, that you have a Master more affectionate than fathers, and more caring than mothers, more loving than a bridegroom loving a bride, who considers your salvation His own rest, and who rejoices more in this than you do in the release from dangers and deaths (as He needed to show through Jonah), and who displays every kind of love that a father has for children, or a mother for offspring, or a vine-dresser for plants, or a builder for his craft, or a bridegroom for a bride, or a young man for a virgin, and who wills to remove evils from you as far as the east is from the west, as much as heaven is higher than the earth (for we have demonstrated this too), or rather, not only so much, but even much more; just as we have shown, moving the discourse concerning these matters, and having exhorted not to stop at the images, nor to think one can comprehend the providence of God in one's reasonings. For the providence of God is ininterpretable and incomprehensible, His goodness is unutterable, and His philanthropy is unsearchable. Therefore, knowing all these things, and by the things through which He declared [His will],

499 and not examine the secrets of doctors. ^A If, therefore, all these things are known to you, both from those things which He has spoken, and from those which He has done, and those which He is to do, do not inquire curiously, nor search, nor say, "Why this? To what end this?" For is it not the mark of a madman, and does it not savor of extreme dementia and insanity, not to inquire curiously into a physician while he is cutting, while he is burning, while he is applying bitter remedies—even if he is a servant—but rather to lie in silence while the master suffers these things, and to render thanks to him on account of the burning, and on account of the cutting and the medications (and this when the outcome is uncertain; for often many have killed by performing these acts); and to obey him, being utterly subject to him while he does these things? And to show the same attitude toward the sailor and the architect, or toward the others who profess different crafts? It is ridiculous, I say, for an unlearned and inexperienced man to demand the causes of all things that happen from a craftsman, yet to scrutinize curiously that immense, ineffable, inexplicable, incomprehensible wisdom, and to inquire why this or that is done, and this when we know well that error does not fall into this wisdom, that His goodness is great, that His providence is ineffable, that all things which are done by Him for our sake arrive at a prosperous end: provided that our own parts are not wanting; that He does not want anyone to perish, both willing and able to save all? Is it not, therefore, an act of extreme dementia ^B to inquire curiously from the beginning and immediately, and not to await the end of those things which are being done, into Him who both wills and is able to save all?

Cap. IX. That one must not inquire curiously, and that the end of things must be awaited.

But especially when one must not inquire curiously either from the beginning or afterward; but if you are such a curious and diligent investigator, await the end, and consider what outcome these things finally attain, and do not be troubled or frightened from the start. For if some inexperienced person should see a goldsmith at the beginning melting gold, and mixing it with ashes and chaff, unless he awaits the end, he will think the gold has perished. So also if someone born and raised at sea, when suddenly transplanted to inhabit the interior lands, since he has never heard of the method of cultivating fields, should see the stored wheat, and see it kept shut away by doors and bolts, and defended from moisture, and then subsequently should see it brought out by the farmer and sown, thrown out, and exposed to all passersby in the field, and not only not defended from moisture, but exposed to be soaked by mud and dung, and no guard placed over it—would he not judge that the wheat has perished, and condemn the farmer who is doing these things? But this condemnation is to be attributed not to the nature of the thing, but to the ignorance and lack of experience of the person who did not judge correctly, and who passed sentence immediately from the beginning. For if he had awaited the summer, and had seen the crop flourishing, and the sickle sharpened, and the wheat which had been sown and left without a guard, ^C having been rotted and corrupted and exposed to the mud, suddenly having germinated and multiplied, appearing beautiful, and having cast off its old state, having grown with much vigor as if surrounded by bodyguards and garments, and having raised its stalk on high, and having delighted and fed the spectator and enriched him with no small profit—then indeed he would have marveled all the more that through such losses the fruit had been brought to such fertility and beauty. You too, my man, do not inquire curiously into the common Lord of all; but if you are so contentious and bold that you wish to rave with this insanity, at least await the end of those things which are being done. For the farmer also awaits the whole winter, and does not look at those things which the wheat suffers at the time of cold, but at those things which it is to enjoy: it would certainly be much more equitable that, for the sake of Him who is the farmer of the whole world and of our souls, you await the end. I do not say the end in this present life only (for often that occurs even here), but also in the future. For the dispensation of both these lives looks to one end, namely our salvation and the celebration of our name. For although it is divided by time, yet it is linked by its goal; and just as now there is winter, now summer, yet each change of the year looks to one end, the maturity of the crops: so in truth it will be with our affairs. Therefore, when you see the Church dispersed, ^D oppressed by extreme evils, those who are most illustrious in it harassed and struck with blows, its president banished very far away, do not look only at these things, but also at those which are to come from them, the retributions, the remunerations, the rewards, the prizes. "For he who has persevered to the end, he will be saved" (Matt. 10:22), He says. For in the Old Testament, because the doctrine of the resurrection had not yet become known, both things took place in this life; but in the New it does not always happen so: but sometimes adverse things happen to us in this age, while prosperous things await our departure from this life. Nevertheless, even if prosperous things had happened to them in this life, they would have been most worthy of admiration even in this, that those who did not possess them, because the doctrine of the resurrection had not been known to them, and they saw things happening contrary to the promises of God, were not scandalized, were not terrified, nor were they disturbed, and they acquiesced in His incomprehensible providence, and did not suffer scandal on account of the things which were happening in a contrary manner, but having perceived the power and the skill of His wisdom, they awaited the end—nay rather, before the end, whatever was being perpetrated against them, they endured with thanksgiving, and did not cease to glorify God who permitted these things to be done. This discourse perhaps seems obscure to you: wherefore I shall endeavor to render it clearer.

Cap. X. That the ancients also awaited the end of things. Abraham commanded to sacrifice his son.

When Abraham had once become an old man, and was unfit for procreating children, and had become as dead through the progress of age; so that he could become a father, he was in no better state than those already deceased; when therefore the just man was old, and very old, and had exceeded the limits of the natural faculty for procreating offspring by a long interval, and had Sarah as a wife more barren than a rock, God promises to make him a father of so many descendants, that to multiply...

^A their number in proportion to that of the stars. And yet he, when there were so many obstacles, when his age had already descended into extreme old age, and his wife was disabled both by age and by nature—for not only did old age prevent it, but the very disability of nature itself; for even when she was young, the workshop of nature was useless, since the woman was barren. Wherefore Paul also, pointing this out, says: *And the deadness of Sarah's womb* (Rom. 4:19); he did not say the deadness of Sarah simply, so that you might not suspect only her age, but the very deadness of her womb, which had occurred not from age alone, but from nature as well. But nevertheless, even when there were such great obstacles, as I said, knowing what the promise of God is, how resourceful it is and rich, and not hindered by the laws of nature, nor by the difficulty of circumstances, nor by anything else, but proceeding through opposites, and bringing the promised thing into effect, [487/488] he accepted what was said, and believed the promise, and, not allowing the agitation from his reasonings even to be stirred at all, he judged it to be trustworthy, just as it indeed is, with regard to the fulfillment of the promise by Him who promised, not examining how and in what manner these things would be, and why it was not in youth, but in old age, and late and slowly.

Wherefore Paul also proclaims him with a bright voice, saying thus: *Who against hope believed in hope, that he might become the father of many nations* (Rom. 4:18). What is *against hope in hope*? Against human hope, in the hope of God, which overcomes all things, which is able to do all things, which prevails over all. And he believed not only that he would become a father, but of so many nations, he the old man and childless, who had a barren and aged wife, according to what was said: *So shall thy seed be* (Gen. 15:5). *And not being weak in faith, he considered not his own body now dead, being about a hundred years old, neither yet the deadness of Sarah's womb: and in the promise of God he staggered not through unbelief, but was strengthened by faith, giving glory to God, and being fully persuaded, that what he had promised, he was able also to perform* (Rom. 4:19-21)ᾱ.

What he says is such as this: Leaping up and springing forth immediately from human infirmity, and having run up to the height of Him who promised, and having considered His ineffable power, he was clearly persuaded that what was said would surely be. And by this he ^B especially glorified God, in that he did not pry or investigate, but yielded to the incomprehensible nature of His ^C wisdom and power and did not doubt at all about what was spoken. Do you see that this is especially what it means to glorify God, always to yield to the incomprehensible nature of His providence and to His ineffable power and wisdom, and not to pry or investigate, nor to say, "Why this? To what end this? How will this be?"

But this is not the only thing that is marvelous, but that even his son, that only-begotten and genuine one, he was commanded to sacrifice after this promise, and not even then was he scandalized. And yet there were many things capable of scandalizing one who was not sober and watchful; and first this very command—if God accepts such sacrifices, and commands fathers to be the murderers of their own children, and to end life by a violent death, ^D and to consign children to an untimely death, and to become the ones who lay their own hands upon those they have begotten, and desires his own altar to be bloodied with such blood, and the paternal right hand to be armed against the only-begotten child, and for the righteous man to be more cruel than a murderer! And along with this, the tyranny of nature was also roaring and disturbing him, not only because he was a father, but because he was also full of affection, and the father of such a child, genuine, only-begotten, beautiful to look upon, and beautiful to consider. For he was in the very flower of his age, and blooming with a double beauty then, both in the beauty of his soul and in the beauty of his body. And he was not only dear because of affection, but also because he was given beyond expectation. For you know how desirable such children are, those given beyond expectation and hope, and not bestowed by the law of nature, as he was.

And along with all these things, the greatest thing capable of providing a scandal was the declaration and the promise; for what was commanded was contrary to it. For what had been promised was, *So shall thy seed be, as the stars of the heaven* (Gen. 15:5); but what was commanded was for the only-begotten son, from whom he was about to fill the whole inhabited world, to be taken out of the way, and to be delivered to death and to a most cruel slaughter. But not even so was he scandalized, nor was that righteous man disturbed, nor did he suffer anything of the sort which it was likely for one of the foolish and those dragged upon the ground to suffer. For he did not say to himself, "What is this? Far be it; I am not persuaded. Must I become a child-murderer? Have we been deceived? Have we been misled? Is this God's command? It is impossible, and it is impossible that my right hand should be stained with such blood. And how shall the matters of the promise have an end? For if I slay the root, whence the branches? Whence the fruits? If I bury the source, whence the rivers? If I do away with the son, whence to me the multitude of descendants comparable to the multitude of the stars? How then did He promise other things, and now commands contrary ones?" None of these things did he say; none of these things did he contemplate. But rather, flying back again to the power of Him who had promised—the ineffable, the resourceful, the rich, that which shines forth through opposites, that which is higher than the laws of nature, that which is more powerful than all things, that which has nothing that opposes it—and with much full persuasion he finished the command, and slaughtered his son, and stained his right hand, and reddened the sword, and drove the blade through the throat; for even if not in act, yet in intention he fulfilled all these things.

Wherefore Moses also, wondering at him, said thus: *And it came to pass after these things, that God did tempt Abraham, and said unto him, Take thy son thy beloved, whom thou lovedst, Isaac, and offer him up for one of the mountains, which I will tell thee of* (Gen. 22:1-2). These are the steps of the promise, those of the declaration, which say that he shall be the father of a multitude of descendants, and his seed shall be as the stars of the heaven. Behold how, *after these things*, having heard to slaughter the son from whom so great a multitude was about to be, he accepted to slay this one and to sacrifice him, and to take him out of the way, and to offer him as a victim to God. And Paul again, wondering at him from this, says thus:

^A “By faith Abraham, when he was tested, offered up Isaac” (Heb. 11:17); then, in order to teach what a great thing he did and what a specimen of excellent faith he exhibited, he added: “And he who had received the promises was offering up his only begotten son.” The meaning of these things is as follows: It cannot be said, he says, that he had two most beloved sons and expected that, with one being destroyed, that great multitude would be born from the other of whom he would be the father; rather, he had only this one, and the promise depended on him alone; yet he did not refuse to slay him. Just as in the promise of his generation, he was not hindered from having faith by the condition of his own dead body nor by the sterility of his wife’s nature, so here too he was not hindered by death. Compare, therefore, these things with what is now happening, and you will look upon your own pusillanimity, and you will look upon the meanness of those who are scandalized, and you will clearly understand that your scandal takes its origin from nowhere else than that you in the least do not yield to the incomprehensible providence of God, but everywhere examine the manner of His dispensations, and demand the causes of the things that are done, and scrutinize each individual detail—which if it had happened to Abraham, he would clearly have limped in maintaining his faith. But this did not happen to him, and for this reason he was famous and illustrious, and he obtained all things that had been promised. He was neither scandalized by his old age, nor by the command that followed; nor did he consider the coming command a hurdle to the promise, nor that the sacrifice would remove the promise from the middle, nor did he fall into such despair as to think that the promise was at an end, although he was coming to the very end of the matters. For do not answer me with this, that God did not permit the command to go into effect, nor the right hand of the just man to be bloodied; but consider this: that the just man knew nothing of these things, nor did he know that he would receive him back alive and thus return home; rather, he had intended his whole mind toward the slaughter. ^B For this reason he is called from heaven a second time. For he did not say, “Abraham” simply, but, “Abraham, Abraham” (Gen. 22:11), restraining and calling back, by the doubling of the voice, the intent of his mind fixed upon the sacrifice; so entirely was he leaning toward performing the command. You see how the whole matter was completed and perfected by the resolve of his mind, and that no scandal appeared anywhere. The cause of this was that he did not curiously inquire into the actions of God. But what of Joseph? Tell me, I pray: did not something like this happen to him? For to him also some great promise had been offered by God, and again, things contrary to the promise were happening. For it had been promised through dreams that his brothers would worship him, and a double vision foretold this, both the one concerning the stars and the other concerning the sheaves. But the things that happened after the visions were clearly contrary to the visions. For first, a grave conflict was excited from this in his father’s house, and they who had been born from the same womb, violating the laws of kinship and breaking through the bonds of brotherly love, and finally crushing the very rights of nature, became enemies and foes, and more savage than wolves toward their brother because of the occasion of those visions; and just as if some wild and monstrous beasts were snatching a lamb from the midst, so they were daily laying snares for him. And the parent and author of this war was a certain wicked jealousy and unjust envy; and burning with wrath, they were breathing out his slaughter each day, while envy was lighting this furnace in them and exciting the flame. And because, while he stayed at home and spent time with his parents, they could bring nothing of evil upon him, they detract from his reputation, and brand his name with the mark of infamy, and accuse him with perverse calumny, and contend to take away his father’s love for him, so that he might more easily be captured by their snares. Then later, finding him outside far from the sight of his father, when they had found him coming to them in the desert, carrying provisions for himself and having set out to visit them, they neither revered the cause of his journey nor were they ashamed of the brotherly table, but were sharpening their swords and girding themselves for the slaughter, and all became fratricides of their brother, though they could object nothing small or great against him, whom they were about to kill; but they were envious of the causes for which he ought to have been rewarded and preached, and they were opposing him and attacking him with slanders. But he did not even so turn away from meeting them, but showed brotherly love even toward such great impropriety; they, on the contrary, endeavored to kill one so affected; and as much as was in them, they killed him, and stained their hands with blood, and performed the fratricide. ^C Nevertheless, the skillful wisdom of God, which even in desperate things opens a second path, snatched him from their wicked hands when they were about to drive him headlong into a pit and deliver him to death. For one of the brothers did indeed advise them to recall them from that fratricide, but God turned their mind and hindered the slaughter. But not even here did this vehemence of evils stop, but it progressed again further. For since they had been prohibited from killing him, but wrath still burned and fury was strong, and the storm of passion was raging, they poured out their anger into something else. For those cruel, inhuman, and brutal men threw him, stripped and bound, into a pit; then they tasted the foods he had brought, and he was occupied in the pit seized by the fear of looming death, while they were given to delicacies and drunkenness.

Joseph is sold by his brothers. Joseph is tempted by his mistress.

Nor did their madness proceed only thus far; but when they had seen men who were barbarians, and living far from their region, descending into Egypt, they seized their brother and sold him to them, so that they might contrive for him another death, one longer, more bitter, and filled with many miseries. For since he was a youth, and yet very young, and had been educated with much liberty in his father’s house, and having experienced no slavery or the misery of slavery, consider how he was affected—who had suddenly become a slave from a free man, a foreigner from a citizen, and had been dragged away into extreme captivity, not only into slavery, but also from his father and mother, and from all his relatives.

For what was there that was not sufficient to perturb him? The suddenness, the unexpectedness, the result contrary to hope and unexamined, the severity of the calamity, that it was from brothers—and brothers whom he loved—and that he had done them no small, no great injustice, but rather had even conferred benefits upon them, that he should suffer these things? ^A Yet he was not perturbed by any of these things, but was led away by those merchants into Egypt, exchanging one servitude for another. For indeed, even there he became a slave again, and the Hebrew dwelt in a barbarian house—he who was noble, who was free with a double freedom, both that of the body and that of the soul. And he was not perturbed even by this, nor was he scandalized at what had come to pass, recalling the visions which had promised the contrary things; nor did he curiously inquire, "Why do these things happen?" And while those fratricides, those wolves and beasts, although they had committed such injustices, remained in their father’s house, he, who was expected to rule over them, was a captive, a slave, sold into a foreign land, suffering the ultimate misery—not only not ruling over them, but even becoming their slave, having suffered things from a great distance away, contrary to the promises. For not only did he fail to obtain the kingdom then, but he also fell away from his country, his freedom, and the sight of his parents. ^B And not even here did his struggles cease; rather, another deeper abyss was being dug, having yet again death and slaughter, a death filled with ignominy and a slaughter full of shame. For the mistress, seeing him with unjust eyes, and being captivated by the youth’s beauty, being overpowered by his brilliant appearance, she herself again wove deceits and snares. And having spread the nets of intemperance on all sides, she watched every day to take the youth into her own trap, and to cast him into the abyss of adultery and to deliver him to an immortal death. And every day she went out to this hunt, pricked by passion, and armed for this intemperate love every day; and once, having caught him alone, she held him for the unjust bed by force, and attempted to compel him to break the marriage of another, and set out to corrupt his self-control. ^C But yet, even from this, that just man did not suffer anything painful; but he overcame with much ease the tyranny of desire, the tumults of youth, the scheming of the intemperate woman, the approaches of the mistress, the confusion of youth, and everything that was likely to arise from that touch, and look, and madness—like an eagle stretching its wings high, and having stripped off the very garments and left them in her intemperate hands, he went out naked of garments, but having a brilliant mantle of self-control, and one more conspicuous than the purple itself.

Thence again was the sword sharpened for him, and death was meditated, and the waves were raised to a greater height, and the madness of the woman was kindled more vehemently than the Babylonian furnace. For the desire was raised higher, and anger, another most grievous passion, was added with much savagery; and ^D she looked for murder, and ran to the sword, and sought for a most lawless slaughter, and hastened to slay the athlete of self-control, the combatant of endurance and patience. And she rushed to her husband, and announced what had happened, not as the truth of the matter was, but as she herself had constructed the drama of the slander; she persuaded the judge of what she wished, accusing the desert, and as one wronged, she sought for vengeance, carrying around the garments of the innocent youth in those unclean hands as proof of what she said. And the corrupted judge did not bring the accused into the courtroom, did not grant him a hearing, but condemned him who had not even seen a courtroom, as one caught, as one convicted, and as a perfected adulterer; and he cast him into prison and delivered him to chains. And he who had bound on so many crowns of virtue was then in the prison, with sorcerers, with grave-robbers, with murderers, with those who had dared the most extreme crimes.

But yet, none of these things perturbed him. And one man, having offended the king, was released, while he remained inside for a long time, receiving the ultimate punishment for those things for which he ought to have been crowned and hailed. And not even so was he perturbed, nor was he scandalized, nor did he say, "What is this? To what end is this? I, who am to rule over my brothers—not only have I fallen from this honor, but also from my country, and house, and parents, and freedom, and security, and I was taken up by those very ones who were going to worship me? Then after the slaughter I was sold, I became a slave of barbarians, and I exchanged masters continuously; and not even here did my terrible circumstances stop, but everywhere there are abysses and cliffs. After the brothers' plot, and the slaughter, and the slavery—both the first and the subsequent one—again death was meditated for me, and a slander more grievous than the former, and a scheme, and an approach, and a corrupted courtroom, and an accusation having much shame, and travailing with slaughter for us. And without having received a hearing, simply and as it happened I was carried off into prison, and I am bound in chains with adulterers and murderers and those who have dared the most extreme crimes. And the chief cupbearer was freed from both chains and prison; but I, not even after him, have been able to enjoy any security. And to him the dream went out into reality according to my interpretation; but I am in incurable evils. Did those visions pre-declare these things? Is this the number of the stars? These the sheaves? Where are the things of the promises? Where are the things of the assurances? Have we been deceived? Have we been tricked? For where will my brothers worship me henceforth—the slave, the captive, the prisoner, him being thought an adulterer, him in danger of the most extreme things, him removed so far from them? All those things are gone, and have perished."

He said and thought none of these things, but waited for the end, knowing himself also the resourcefulness of God and His well-stocked wisdom; and not only was he not scandalized, but he even exulted and took pride in what was happening. But what of David, tell me? Was he not, after being anointed to

Chapter 11

[507] David, say, I ask you? Was he not, after he had been anointed king and designated by the suffrage of God, and had received the sceptre of the Hebrew people, and had raised that glorious trophy over the barbarian, afflicted with the most grievous evils, besieged by wars and snares on the part of Saul, brought into peril of his life, sent into dangerous battles, incessantly wandering through the desert, a vagabond, an exile, a stranger, cast out of his home and his country? What need is there of many words? Finally, he was completely ousted from his country and his own land, and was living among barbarian enemies and most hostile men, and was enduring a life more grievous than slavery, since he was even in want of necessary sustenance. And yet he was suffering these things after the advent of Samuel, after he had been anointed with oil, after the promise of the kingdom, after the sceptre, after the diadem, after the election of God, after the suffrage ^A conferred upon him: and yet nothing of these brought scandal upon him, nor did he say, not even then: "What is this? I, the king, and destined to enjoy such an empire, cannot even remain safe as a private citizen; but I have become a wanderer, an exile, a stranger, cast out of my home and seats, and banished into the region of the barbarians, and I even lack necessary food, and I see the peril of my life threatening me every day. Where are the promises of the kingdom? Where are the pledges of that empire?" He neither said nor thought any of these things, nor was he scandalized because of the things that had happened, but he himself awaited the end of the promises. I could mention countless others who, when they had fallen into adverse matters, were not in the least perturbed, but keeping in mind the promise of God, even though they beheld events contrary to the promises, by the benefit of this excellent patience, they brought back glorious crowns. And you, therefore, await the end, most beloved; for it will certainly arrive, either in this age or in the future; and yield everywhere to the incomprehensible providence of God, nor say: "What remedy can indeed be applied to so many evils?" nor curiously inquire into the way in which God is accustomed to perform miracles.

Caput XI. That this did not happen at once, and that the ancients were not scandalized when they saw all things turning out contrary at the beginning.

For not even at that time were those righteous men inquiring, "How and in what way will these things happen?" But when they beheld all things, if human reasonings are observed, brought into desperation, not even then were they disturbed or terrified; but they bore all things patiently, and collected the most certain pledge and argument of future prosperous success from the power of him who had promised, and did not lose heart because of the contrary condition of the things that had happened. For they knew for certain that He was skillful and wise, and therefore able to restore even desperate matters, and to bring them back to a better state than the former, and with the utmost facility to impose an end upon His promises. And so, most beloved, whether evils are ended in this life, glorify God; or if they are involved in greater difficulties, give thanks even so, nor suffer scandal, since you well know that the providence of God is immense and cannot be sufficiently expressed, and that it will certainly come to pass that all things will obtain a fitting end, whether in this age or [508] in the future. But if anyone, while he hears of the future, and out of excessive pusillanimity hastens to behold this in this life, we will say to him that then the true life and constant and immobile things remain for us. For present things are a journey; but those are a fatherland: the things of this age are like spring flowers, but those are like immovable rocks: there are crowns and remunerations that know no end, there are rewards and prizes, there are intolerable punishments and torments for those who have perpetrated such crimes. What then shall we say to those whom we see scandalized in the meantime? someone will say. But why do you not also mention those who are made more illustrious by this, but bring forward only those who were masking themselves with the pretext of religion, and are now detected? Do you not see that gold is accustomed to be purified, but lead is found to be such? That chaff is separated from the wheat, wolves from sheep, hypocrites from those who live endowed with true piety? Therefore, if at any time you see the scandals of these, let their excellent deeds and praises come to your mind. ^B Some were supplanted, but many more stood firm, and compared for themselves a greater reward, not prostrated by the power of the ensnarers nor by the difficulty of the times. But those who were supplanted should impute this to themselves, since the three children, although torn away from the priests, from the temple, from the altar, and from all the rest of the observation of the Law, and caught in the middle of the region of the barbarians, observed the law with the utmost diligence: in like manner Daniel, and many others, and some who were led away into captivity did no harm, but others who remained at home, and had enjoyed all the goods that were available in their country, offended, and were condemned.

Caput XII. For what reason wicked men and demons and the devil are in this world; why scandals are permitted.

But if you ask for what reason these things have been permitted, and do not acquiesce in the arcane reasons of His dispensations, but strive to inquire into all things curiously, you will, proceeding little by little, propound many other questions, for example, why heresies are permitted, for what reason the devil, for what reason demons, why wicked men, and those who supplant many: and what is the head of all these things, why the antichrist comes, who possesses such power for deception that, as Christ said, he will perform such things as to lead into error, if possible, even the elect (Matt. 24:24). But these things are not to be inquired into, but all things are to be committed to the incomprehensible wisdom of God. For he who is generous and constant, although ^C countless waves, although countless storms may rush in, is not only harmed in no way, but even becomes more robust; but the weak, and soft, and slothful often falls even when no one is attacking. But if by chance you contend to know also some reason even now, hear that which has been made known to us. For there are many others known to God, who governs all our affairs in a diverse and various way: however, receive this for the meantime, which we know. We say that these scandals have been permitted so that the rewards of the strong and generous might not be diminished, which God also hinted at when addressing Job, saying,

léywn: "Did I answer you otherwise than so that you might appear just?" And Paul also says: *For there must be also heresies among you, that they which are approved may be made manifest* (1 Cor. 11.19). But when you hear "There must be heresies," do not think that he says these things by way of command or legislation; God forbid! But he is foretelling the future, and announcing beforehand the gain from this for the vigilant. For then, he says, your virtue, which cannot be deceived, will appear more clearly. Furthermore, the wicked were permitted for another reason as well, so that they might not be snatched away and excluded from the benefit that comes to them from their transformation. Thus Paul was saved, thus the thief, thus the harlot, thus the tax collector, thus many others. Whereas if they had been snatched from here before they changed, not one of them would have been saved.

Regarding the Antichrist, Paul also mentions another reason. What kind of reason? That every excuse might be closed off to the Jews from that point on. For what excuse could they have, having not received Christ, they who are going to believe in him? Therefore he says, *That they all might be judged who believed not the truth, that is, in Christ, but had pleasure in unrighteousness, that is, in the Antichrist* (2 Thess. 2.11). For since they said that they did not believe in him because he claimed to be God—"For this cause," they say, "we stone you, because you, being a man, make yourself God"—though they heard him mostly referring himself to the Father, saying that he had come with His consent, and proving this by many arguments; what will they say when they accept the Antichrist, who claims to be God, and does not even mention the Father, but does the very opposite? This Christ also reproached them with by predicting it, saying: *I came in my Father’s name, and you receive me not; if another shall come in his own name, him you will receive* (John 5.43). For these reasons offences were permitted. ^B But if you speak of those who are scandalized, I will show you those who shone more brightly because of this; and I will tell you the same thing again: that it was not right, because of the inattention and sloth of others, that those who are able to be vigilant and wakeful, and to bind upon themselves ten thousand crowns from these things, should be deprived of the recompense of their rewards. For the latter would have been harmed if they had not received the occasions for these struggles; but the former, who were harmed by it, would have only themselves to blame for their own downfalls, and those who were not only not scandalized, but were even made brighter and stronger by this, would condemn them.

Chapter XIII

And after all these things, when a famine overtook him, did he not become a wanderer again, and was he not troubled, nor disturbed, but showed the same obedience, philosophy, and patience, and went down into Egypt, and having obeyed God when He commanded such things, was he deprived of his wife, and did he see her being insulted—at least as far as the Egyptian was concerned—and did he endure things more grievous than death, being struck in the most critical matters? For what was more burdensome, tell me, than for a wife bound to him by the law of marriage, after such great accomplishments, for her to be seen being snatched by barbarian lust, being brought inside into the royal courts, and being insulted? For even if the deed did not occur, he himself expected this, and bore all things nobly, and neither did calamities trip him up, nor did prosperities puff him up; but in the difference between the times he preserved his own mind unchanged. And what of the time when He promised him a son, were there not ten thousand obstacles from his reasonings? and having calmed all those, and having removed the tumult of them, did he not shine forth from his faith? And when he was commanded to consecrate him, did he not, with great speed, as if he were intending to lead him into the bridal chamber and escort him as a bridegroom, lead him up? And having almost gone beyond nature itself, and having been released from being a man, he offered a sacrifice, the like of which was new and paradoxical, and he alone wrestled this struggle, not making a woman, nor a servant, nor any other of those with him, a participant. For he knew, he knew clearly the height of the mountain, the weight of the command, the ^D

greatness of that commandment, and the magnitude of that struggle: for what cause did he alone undertake this course, and run, and strive, and obtain the crown, and was proclaimed victor? What priest taught him these things? What doctor? What prophet? None, truly: but because he was endowed with a virtuous soul, it sufficed him for everything. What then of Noah? Whom had he as priest? Whom as doctor? Whom as instructor? Since he alone, when the whole world was infected with wickedness, walked the contrary way, and preserved virtue, and so shone forth to others, that in the common shipwreck of the world, he not only escaped safe and sound himself, but also rescued others from the impending perils by the abundance of his own virtue? Whence did he become just? Whence perfect? Whose priesthood and whose teacher’s industry did he use? There is no one who can say this. Furthermore, his son, although he had a domestic teacher assiduous in the virtue of his father, and was imbued with his admonitions, whether through words or through deeds, and observed the outcome of events, when even from the calamity and from the safety a no small admonition was provided, became wicked toward his parent, and mocked and exposed the nakedness of his begetter. Do you see how in every instance there is a need for a virtuous soul? What of Job, tell me; what prophets had he heard? With what doctrine had he been imbued? None. Yet this man, too, although nothing of that kind was provided, showed himself most exquisitely endowed with every kind of virtue. For he had his resources in common with the poor, and not his resources only, but his very body. For he received travelers into his house, and it was the house of the needy rather than of its master; with the strength of his body he defended those suffering injury, but with the prudence and wisdom of his tongue he imposed silence on his detractors, and finally displayed the evangelical life shining forth in all his actions. And I examine the matter thus. ^A *Blessed are the poor in spirit,* says Christ (Matt. V, 3). He succeeded in this through his deeds. For *if I rejected the judgment of my manservant or maidservant,* he says, *when they were at variance with me. For what shall I do, when the Lord makes a visitation? Were not they also made, as I was in the womb? And were we not made in the same womb?* (Job XXXI, 13-15). *Blessed are the meek, for they shall inherit the earth* (Matt. V, 4). But what was meeker than that man, of whom his servants used to say: *Who can give us of his flesh, that we may be filled?* (Job XXXI, 31). So fierce were they in their love for him. *Blessed are they that mourn, for they shall be comforted* (Matt. V, 5). But he was not devoid of this virtue either. Hear what he says: *For if I had sinned willingly, I would have dreaded the crowd of the people, so as not to declare my iniquity* (Job XXXI, 33, 34). Furthermore, he who was so affected, there is no doubt that he mourned it beyond measure. *Blessed are they that hunger and thirst after justice* (Matt. V, 6). See this also wonderfully accomplished by him. *I have broken,* he says, *the grinders of the wicked, and out of the midst of their teeth I have plucked away the prey* (Job XXIX, 17). *I put on justice, and I was clothed with judgment as with a garment* (Ibid. v. 14). *Blessed are the merciful, for they shall obtain mercy* (Matt. V, 7). ^B But this man was merciful not only in money, or while clothing the naked, and feeding the hungry, succoring widowhood, and guarding orphans, and moderating the defects of injured nature, but also with the very affection of a sympathizing spirit. *For I have wept,* he says, *over every powerless man, and I have groaned, seeing a man in necessities* (Job XXX, 25). For as if he were the common father of all, so he would remedy the calamities of individuals, or lament them, and by words, and deeds, and by the affection of a sympathizing heart, and by tears, and by all modes, he would raise up those pressed by calamities, so that all took refuge in him as in a common harbor. *Blessed are the clean of heart, for they shall see God* (Matt. V, 8). And this he performed with no mediocre praise. For hear God testifying this about him: *There is no man like him on the earth, a man without crime, just, truthful, revering God, and abstaining from every evil thing* (Job I, 8). *Blessed are they that suffer persecution for justice’ sake, for theirs is the kingdom of heaven* (Matt. V, 10). And thence he gathered a great abundance of struggles and rewards. For he was not vexed by men, but the very first author of evils, the devil, was borne against him, and having moved all his machines, he made an attack upon him, drove him from his house and country, and cast him into the dunghill, despoiled him of all his money, his possessions, his children, and the very health of his body, and tormented him with most grievous hunger; and truly with him certain of his ^C friends were insulting him not a little, and lacerating the sores of his soul. *Blessed are you when men shall revile you, and persecute you, and say all that is evil against you, lying, for my sake. Be glad and rejoice, for your reward is very great in heaven* (Matt. V, 11, 12). But he obtained this beatitude also in abundance. For even those who were present with him then assailed him with accusations, saying that he was being punished with lighter penalties than he had deserved for his transgressions, weaving long accusations against him, and speeches overflowing with lies and calumnies. Yet he, too, when peril threatened them, defended them from the plague to be inflicted by God, nor did he keep in himself any memory of those things which they had said against him. And in this also he was again fulfilling that precept, *Love your enemies, pray for those who persecute you* (Matt. V, 44). Since he both loved them, and prayed for them, and appeased the wrath of God, and blotted out their sins: although he had not heard any prophet, any evangelist, any priest, any doctor, or any other person whatsoever giving counsel to embrace virtue. Do you see how great is the praise of a noble soul, and how it suffices for itself to pursue virtue, even if it be cultivated by no one’s care and industry? And yet he had ancestors who were not only not good, but infected with many vices. Indeed, of the prince of his race Paul speaks thus: *Lest there be any fornicator or profane person, as Esau, who for one dish sold his birthright* (Hebr. XII, 16).

CAP. XIV. That there were many scandals also in the times of the apostles, and many corrupted, and frequent persecutions and murders of teachers.

^A what Paul says: *You know this, that all who are in Asia turned away from me, of whom are Phygelus and Hermogenes* (2 Tim. 1:15). Were the teachers not inhabiting prisons? Were they not surrounded by chains? Were they not suffering extreme evils from their own and from strangers? Were they not followed by grievous wolves that entered into the flocks? Was this not what Paul was predicting to the Ephesians when he sent for them to Miletus? *For I know,* he says, *that after my departure grievous wolves will enter in among you, not sparing the flock. And from among your own selves men will arise speaking perverse things, to draw away the disciples after them* (Acts 20:29-30). Did not Alexander the coppersmith cause him countless troubles, driving him from every side, warring, brawling, and bringing him into such distress that he even instructed the disciple and said: *Whom you also beware: for he has greatly withstood our words* (2 Tim. 4:15)? Was not a whole nation of the Galatians corrupted by certain false brethren, and did they not desert to Judaism (Gal. 2:4)? And of the beginnings of his preaching, was not Stephen, who flowed like a river and convinced everyone, who stopped the shameless tongues of the Jews, to whom no one could resist, who turned all Jewish things upside down, who had set up a bright trophy and a conspicuous victory—was this noble and wise man, filled with grace, and benefiting so great a Church, even after a long time in his preaching, suddenly snatched away and condemned ^B as a blasphemer and stoned? Furthermore, what of James? Was he not also from the beginning, and from the very starting-line, so to speak, plucked away, and beheaded for the sake of the Jews by Herod, thus ending his life, such a pillar and such a support of the truth (Acts 12:2)? How many were scandalized at that time as these things were happening? But those who stood, stood firm, and stood more firmly. Hear, then, what Paul says in writing to the Philippians: *But I want you to know, brethren, that the things which have happened to me have rather fallen out to the furtherance of the gospel, so that the greater number of the brethren in the Lord, being confident by my bonds, are much more bold to speak the word of God without fear* (Phil. 1:12-14). Do you see bravery? Do you see boldness? Do you see strength of soul? Do you see a philosophic mind? They saw the teacher locked in a prison and in chains, being strangled, being beaten, and suffering countless terrible things, and not only were they not scandalized, nor were they troubled, but they even gained greater zeal, and took more progress for their struggles from the sufferings of the teacher. But, one says, others were drawn away. Neither do I deny this; for it is likely that many would be drawn away as these things happened; but, as I have often said, and saying it I shall not cease, I will say this even now: these men should rightly blame this on themselves, not on the nature of things. For, indeed, Christ, departing from hence, left this inheritance to us, saying, *In the world you shall have tribulation* (John 16:33); and, *You shall be brought before governors and kings* (Matt. 10:18); and, *The time will come when everyone who kills you will think he offers service to God* (John 16:2). ^C So you pointlessly bring to me those who are scandalized everywhere; for these things were always happening. And what do I say of the things of the apostles? How many were scandalized by the cross of the common Master of us all, and became even more lawless and bolder, and passing by mocked him, saying: *You who destroy the temple, and build it in three days, save yourself! If you be the Son of God, come down from the cross, and we will believe in you* (Matt. 27:40)? Yet, those men would have no excuse because of the cross. For the thief accuses all such people. For he saw him crucified above, and not only was he not scandalized, but from this he took a greater theme to philosophize, and transcending all human things, and lightened by the wing of faith, he philosophized about the future. For seeing him crucified, scourged, insulted, given gall to drink, spit upon, mocked by such a mob, condemned by a court of law, led away to death, he was not scandalized by any of these; but seeing the cross and the nails fastened, and such mockery being done by the corrupted crowd, he himself walked the straight path saying: *Remember me in your kingdom* (Luke 23:42); and he was gagging the one who accused him, and confessing his own sins, and philosophizing about the resurrection: and this, not having seen the dead raised, not lepers cleansed, not the lame corrected, not the sea reined in, not demons cast out, ^D not loaves multiplying, not the other things which the Jewish crowd had beheld, and having beheld, crucified him. But this man, having seen him crucified, also confessed him God, and remembered the kingdom, and philosophized about the things to come; while they, having beheld him working miracles, and having enjoyed the teaching both by words and by deeds, not only profited nothing, but were brought down to the lowest chasm of destruction, having raised him onto the cross itself. Do you see that the thankless and the negligent do not gain anything even from those who benefit them, while the grateful and the sober-minded, from those things by which others are scandalized, from these they derive the greatest benefits? This is possible to see in the case of Judas and in the case of Job. For Judas was not even saved by Christ who corrected the world; but Job was not even harmed by the devil who destroyed so many. But the one, suffering countless evils, was crowned; but the other, having beheld signs, and having done them himself, having raised the dead and cast out demons (for he himself had also received this authority), having heard countless things about the kingdom and Gehenna, having shared in the mystical table, having participated in the most fearful supper, and having enjoyed such favor and providence, as much as Peter and James and John, or rather much more—for along with other care and the condescension, which he shared in much, he had also been entrusted with the money of the poor: even then, after such things, he was driven mad, and admitting Satan through greed into his own mind, he became the traitor.

traitor, and the very sum of all evils was what he brought about, when he sold such blood for thirty pieces of silver and betrayed the Master with a deceitful kiss. How many do you think were scandalized by this very thing, that a betrayal should be allowed to occur by a disciple? And what ^B of the dweller in the desert, the fruit of the barren woman, the son of Zacharias, who was deemed worthy to baptize that holy and fearful head, and to become the forerunner of his own Master—when he was living in prison, when he was being beheaded, and when his slaughter became the reward for a harlot’s dance, how many do you think were scandalized then? And what do I say of then? How many now, after so much time has passed, are scandalized when they hear these things? But why do I mention John, and the prison, and that slaughter, and busy myself with the servants, when I ought to return to the Master himself?

Cap. XV. That those who are foolish are scandalized even by that which is the head of all good things—namely, the Cross, through which the world has been saved.

Cap. XVI. That he who does not do injury to himself can be harmed by no one.

Cap. XVII. That the Cross is the greatest document of the providence, goodness, and love of God.