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| Homily I. Against Those Who Say that Demons Govern Human Affairs.
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Homily I.
Against those who say that demons govern human
affairs, and who are displeased at the chastisement of God, and are
offended at the prosperity of the wicked and the hardships of the
just.
I indeed was hoping,
that from the continuance of my discourse, you would have had a
surfeit of my words: but I see that the contrary is happening: that
no surfeit is taking place from this continuance, but that your
desire is increased, that an addition is made not to your satiety
but to your pleasure, that the same thing is happening which the
winebibbers at heathen drinking-bouts experience; for they, the
more they pour down unmixed wine, so much the rather they kindle
their thirst, and in your case the more teaching we inculcate, so
much the rather do we kindle your desire, we make your longing
greater, your love for it the stronger. On this account, although I
am conscious of extreme poverty, I do not cease to imitate the
ostentatious among entertainers, both setting before you my table
continuously, and placing on it the cup of my teaching, filled
full: for I see that after having drunk it all, you retire again
thirsting. And this indeed has become evident during the whole
time, but especially since the last Lord’s Day: For that ye
partake of the divine oracles insatiably, that day particularly
shewed: whereon I discoursed about the unlawfulness of speaking ill
one of another, when I furnished you with a sure subject for self
accusation, suggesting that you should speak ill of your own sins,
but should not busy yourselves about those of other people: when I
brought forward the Saints as accusing themselves indeed, but
sparing others: Paul saying I am the chief of sinners, and that God
had compassion on him who was a blasphemer, and a persecutor, and
injurious,547
and calling
himself one born out of due time, and not even thinking himself
worthy of the title of Apostle:548
Peter saying “Depart from me
because I am a sinful man:”549
Matthew styling himself a publican
even in the days of his Apostleship:550
David crying out and saying “My
iniquities have gone over my head, and as a heavy burden have been
burdensome to me:”551
and Isaiah lamenting and bewailing
“I am unclean, and have unclean lips:”552
The three children in the furnace
of fire, confessing and saying that they have sinned and
transgressed, and have not kept the commandments of God. Daniel
again makes the same lamentation. When after the enumeration of
these Saints, I called their accusers flies, and introduced the
right reason for the comparison, saying, that just as they fasten
themselves upon the wounds of others, so also the accusers bite at
other people’s sins, collecting disease therefrom for their
acquaintance, and those who do the opposite, I designated bees, not
gathering together diseases, but building honeycombs with the
greatest devotion, and so flying to the meadow of the virtue of the
Saint: Then accordingly—then ye shewed your insatiable longing.
For when my discourse was extended to some length, yea to an
interminable length, such as never was, many indeed expected that
your eagerness would be quenched by the abundance of what was said.
But the contrary happened. For your heart was the rather warmed,
your desire was the rather kindled: and whence was this evident?
The acclamations at least which took place at the end were greater,
and the shouts more clear, and the same thing took place as at the
forge. For as there at the beginning indeed the light of the fire
is not very clear, but when the flame has caught the whole of the
wood that is laid upon it, it is raised to a great height; so also
accordingly this happened on the occasion of that day. At the
beginning indeed, this assembly was not vehemently stirred by me.
But when the discourse was extended to some length, and gradually
took hold of all the subjects and the teaching spread more widely,
then accordingly, then the desire
of listening was kindled in you, and the
applause broke forth, more vehemently. On this account, although I
had been prepared to say less than was spoken, I then exceeded the
measure, nay rather I never exceeded the measure. For I am
wont to measure the amount of the teaching not by the multitude of
the words spoken, but by the disposition of the audience. For he
who meets with a disgusted audience, even if he abridge his
teaching, seems to be vexatious, but he who meets with eager, and
wide-awake, and attentive hearers, though he extend his discourse
to some length, not even thus fulfils their desire.
But since it happens that there are in so great a
congregation, certain weak ones, unable to follow the length of the
discourse, I wish to suggest this to them, that they should hear
and receive, as much as they can, and having received enough should
retire: There is no one who forbids, or compels them to remain
beyond their natural strength. Let them not however necessitate the
abridgement of the discourse before the time and the proper hours.
Thou art replete, but thy brother still hungers. Thou art drunk
with the multitude of the things spoken, but thy brother is still
thirsty. Let him then not distress thy weakness, compelling thee to
receive more than thine own power allows: nor do thou vex his zeal
by preventing him from receiving all that he can take in.
2. This also happens at secular feasts. Some indeed
are more quickly satisfied, some more tardily, and neither do these
blame those, nor do they condemn these. But there indeed to
withdraw more quickly is praiseworthy, but here to withdraw more
quickly is not praiseworthy, but excusable. There to leave off more
slowly, is culpable and faulty, here to withdraw more tardily,
brings the greatest commendation, and good report. Pray why is
this? Because there indeed the tardiness arises from greediness,
but here the endurance, and patience are made up of spiritual
desire and divine longing.
But enough of preamble. And we will proceed hereupon
to that business which remained over to us from that day. What then
was that which was then spoken? that all men had one speech, just
as also they had one nature, and no one was different in speech, or
in tongue. Whence then comes so great a distinction in speech? From
the carelessness of those who received the gift—of both of which
matters we then spoke, shewing both the lovingkindness of the
Master through this unity of speech, and the senselessness of the
servants through their distinction of speech. For he indeed
foreseeing that we should waste the gift nevertheless gave it: and
they to whom it was entrusted, waxed evil over their charge. This
is then one way of explanation, not that God wrested the gift from
us but that we wasted what had been given. Then next after that,
that we received afterwards gifts greater than those lost. In place
of temporal toil he honoured us with eternal life. In place of
thorns and thistles he prepared the fruit of the Spirit to grow in
our souls. Nothing was more insignificant than man, and nothing
became more honoured than man. He was the last item of the
reasonable creation. But the feet became the head, and by means of
the first-fruits, were raised to the royal throne. For just as some
generous and opulent man who has seen some one escape from
shipwreck and only able to save his bare body from the waves,
cradles him in his hands, and casts about him a bright garment, and
conducts him to the highest honours; so also God has done in the
case of our nature. Man cast aside all that he had, his right to
speak freely, his communion with God, his sojourn in Paradise, his
unclouded life, and as from a shipwreck, went forth bare. But God
received him and straightway clothed him, and taking him by the
hand gradually conducted him to heaven. And yet the shipwreck was
quite unpardonable. For this tempest was due entirely not to the
force of the winds, but to the carelessness of the sailor.
And yet God did not look at this, but had
compassion for the magnitude of the calamity, and him who had
suffered shipwreck in harbour, he received as lovingly as if he had
undergone this in the midst of the open sea. For to fall in
Paradise is to undergo shipwreck in harbour. Why so? Because when
no sadness, or care, or labours, or toil, or countless waves of
desire assaulted our nature, it was upset and it fell. And as the
miscreants who sail the sea, often bore through the ship with a
small iron tool, and let in the whole sea to the ship from below;
so accordingly then, when the Devil saw the ship of Adam, that is
his soul, full of many good things, he came and bored it through
with his mere voice, as with some small iron tool, and emptied him
of all his wealth and sank the ship itself. But God made the gain
greater than the loss, and brought our nature to the royal throne.
Wherefore Paul cries out and says, “He raised us up with him, and
made us to sit with him, on his right hand in the heavenly places,
that in the ages to come he might shew the exceeding riches of his
grace in kindness towards us.”553
What dost thou say? the thing has already happened and
has an end, and dost thou say “in order that he might shew to the
ages to come?” Has he not shewn? He has already shewn, but not to
all men, but to me who am faithful, but the unbelieving has not yet
seen the wonder. But then, in that day the whole nature of man will
come forward, and will wonder at that which has been done, but
especially will it be more manifest to us. For we believe even now;
but hearing and sight do not put a wonder before us in the same
way, but just as in the case of kings when we hear of the purple
robe, and the diadem, and the golden raiment, and the royal throne,
we wonder indeed, but experience this in greater degree when the
curtains are drawn aside and we see him seated on the lofty
judgment seat. So also in the case of the Only-Begotten, when we
see the curtains of heaven drawn aside, and the King of angels
descending thence, and with his body-guard of the heavenly hosts,
then we perceive the wonder to be greater from our sight of it. For
consider with me what it is to see our nature borne upon the
Cherubim, and the whole angelic force surrounding it.
3. But look, with me, too, at the wisdom of
Paul, how many expressions he seeks for, so as to present to us the
lovingkindness of God. For he did not speak merely the word grace,
nor riches, but what did he say? “The exceeding riches of his
grace in kindness.”554
But notwithstanding even so, he is
below the mark; and even as the slippery bodies when grasped by
countless hands, escape our hold, and slip through easily; so also
are we unable to get hold of the lovingkindness of God in whatever
expressions we may try to grasp it, but the exceeding magnitude of
it baffles the feebleness of our utterances. And Paul therefore
experiencing this, and seeing the force of words defeated by its
magnitude, desists after saying one word: and what is this?
“Thanks be to God for his unspeakable gift.”555
For neither speech, nor any mind is
able to set forth the tender care of God. On this account he then
says that it is past finding out, and elsewhere “The peace of God
which passeth all understanding shall keep your hearts.”556
But, as I was saying, these two ways of explanation
are found in the meantime: one indeed that God has not wrested the
gift that we have lost; and next, that the good things which have
been given to us are even greater than those which we have lost.
And I wish also to mention a third too. What then is the third?
That even if he had not given the things after these, which were
greater than those we had lost, but had only taken away what had
been given to us, as we furnished the reason why, (for let this be
added); even this is enough of itself to shew his tender care
towards us. For not only to give, but also to take away what was
given, is a mark of the greatest lovingkindness, and, if you will,
let us lay bare the matter, in the case of Paradise. He gave
Paradise. This of his own tender care. We were seen to be unworthy
of the gift. This of our own senselessness. He took away the gift
from those who became unworthy of it. This came of his own
goodness. And what kind of goodness is it, says one, to take away
the gift? Wait, and thou shalt fully hear. For think, what Cain
would have been, dwelling in Paradise after his bloodguiltiness.
For if, when he was expelled from that abode, if when condemned to
toil and labour, and beholding the threat of death hanging over his
head, if seeing the calamity of his father before his eyes, and
holding the traces of the wrath of God still in his hands, and
encompassed with so great horrors, he lashed out into such great
wickedness, as to ignore nature, and to forget one born from the
same birth pangs, and to slay him who had done him no wrong, to lay
hold on his brother’s person, and to dye his right hand with
blood, and when God wanted him to be still, to refuse submission
and to affront his maker, to dishonour his parents; if this man had
continued to dwell in Paradise—look, into how great evil he would
have rushed. For if when so many restraints were laid upon him, he
leapt with fatal leaps; and if these walls were set at nought,
whither would he not have precipitated himself?
Wouldest thou learn too from the mother of
this man, what a good result the expulsion from the life of
Paradise had, compare what Eve was before this, and what she became
afterwards. Before this indeed, she considered that deceiving
Devil, that wicked Demon to be more worth believing than the
commandments of God, and at the mere sight of the tree, she
trampled under foot the law which had been laid down by Him. But
when the expulsion from Paradise came, consider how much better and
wiser she grew. For when she bare a son, she says “I have gotten
a man through the Lord.”557
She straightway flew to the master,
who before this had despised the master, and she neither ascribes
the matter to nature, nor puts the birth down to the laws of
marriage, but she recognizes the Lord of Nature, and acknowledges
thanks to Him for the birth of the little child. And she who before
this deceived her husband, afterwards
even trained the little child, and gave him
a name which of itself was able to bring the gift of God to her
remembrance: and again when she bare another, she says “God hath
raised up seed to me in place of Abel whom Cain slew.”558
The woman
remembers her calamity, and does not become impatient but she gives
thanks to God, and calls the little child after his gift,
furnishing it with constant material for instruction. Thus even in
his very deprivation God conferred greater benefit. The woman
suffered expulsion from Paradise, but by means of her ejection she
was led to a knowledge of God, so that she found a greater thing
than she lost. And if it were profitable, says one, to suffer
expulsion from Paradise, for what cause did God give Paradise at
the beginning? This turned out profitably to man, on account of our
carelessness, since, if at least, they had taken heed to
themselves, and had acknowledged their master, and had known how to
be self-restrained, and to keep within bounds, they would have
remained in honour. But when they treated the gifts which had been
given them with insolence, then it became profitable, that they
should be ejected. For what cause then did God give at first? In
order that he might shew forth his own lovingkindness, and because
He himself was prepared to bring us even to greater honour. But we
were the cause of chastisement and punishment on all sides,
ejecting ourselves through our indifference to goods which were
given to us. Just as therefore an affectionate father, at first
indeed, suffers his own son to dwell in his home, and to enjoy all
his father’s goods, but when he sees that he has become worthless
of the honour, he leads him away from his table, and puts him far
from his own sight, and often casts him forth from his paternal
home, in order that he, suffering expulsion, and becoming better by
this slight and this dishonour, may again shew himself worthy of
restoration, and may succeed to his father’s inheritance: So has
God done. He gave Paradise to man. He cast him out when he appeared
unworthy, in order that by his dwelling outside, and through his
dishonour, he might become better, and more self-restrained, and
might appear worthy again of restoration. Since after those things
he did become better, he brings him back again and says “To-day
shalt thou be with me in Paradise.”559
Dost thou see that not the gift of
Paradise but even the ejection from Paradise was a token of the
greatest tender care? For had he not suffered expulsion from
Paradise, he would not again have appeared worthy of
Paradise.
4. This argument therefore let us maintain
throughout, and let us apply it to the case of the subject lying
before us. God gave a speech common to all. This is part of his
loving kindness to men. They did not use the gift rightly, but they
lapsed to utter folly. He took away again that which had been
given. For if when they had one speech, they fell into so great
folly, as to wish to build a tower to heaven: had they not
immediately been chastised would they not have desired to lay hold
on the height of heaven itself? For why? If indeed that were
impossible for them, yet notwithstanding their impious thoughts are
made out from their plan. All which things God foresaw, and since
they did not use their oneness of speech rightly, he rightly
divided them by difference of speech. And see with me, his
lovingkindness. “Behold,” saith he “they all have one speech,
and this they have begun to do.”560
For what reason did he not at once proceed to
the division of tongues, but first of all defend himself, as if
about to be judged in a lawcourt? And yet at least no one can say
to him why hast thou thus done? yea he is at liberty to do all
things as he wills. But still as one about to give account, he thus
sets up a defence, teaching us to be gentle and loving. For if the
master defends himself to his servants, even when they have done
him this wrong; much more ought we to defend ourselves to one
another, even if we are wronged to the highest degree. See at least
how he defends himself. “Behold they have all one mouth and one
speech” saith he, “and this they have begun to do,” as if he
said let no one accuse me of this when he sees the division of
tongues. Let no one consider that this difference of speech was
made over to men from the beginning. “Behold they all have one
mouth, and one speech.” But they did not use the gift aright. And
in order that thou mayest understand that he does not chastise for
what has taken place so much as he provides for improvement in the
future, hear the sequel “and now none of all the things will fail
them, which they set on foot to do.”561
Now what he says, is of such a kind
as this. If they do not pay the penalty now, and be restrained from
the very root of their sins, they will never cease from wickedness.
For this is what “none of the things will fail them which they
set on foot to do” means, as if he said, and they will add other
deeds yet more monstrous. For such a thing is wickedness; if when
it has taken a start it be not hindered, as fire catching wood, so
it rises to an unspeakable height. Dost thou see
that the deprivation of oneness of speech was a work of much
lovingkindness? He inflicted difference of speech upon them, in
order that they might not fall into greater wickedness. Hold fast
this argument then with me, and let it ever be fixed and immoveable
in your minds, that not only when he confers benefits but even when
he chastises God is good and loving. For even his chastisements and
his punishments are the greatest part of his beneficence, the
greatest form of his providence. Whenever therefore thou seest that
famines have taken place, and pestilences, and drought and
immoderate rains, and irregularities in the atmosphere, or any
other of the things which chasten human nature, be not distressed,
nor be despondent, but worship Him who caused them, marvel at Him
for His tender care. For He who does these things is such that He
even chastens the body that the soul may become sound. Then does
God these things saith one? God does these things, and even if the
whole city, nay even if the whole universe were here I will not
shrink from saying this. Would that my voice were clearer than a
trumpet, and that it were possible to stand in a lofty place, and
to cry aloud to all men, and to testify that God does these things.
I do not say these things in arrogance but I have the prophet
standing at my side, crying and saying, “There is no evil in the
city which the Lord hath not done”562
—now evil is an ambiguous term;
and I wish that you shall learn the exact meaning of each
expression, in order that on account of ambiguity you may not
confound the nature of the things, and fall into
blasphemy.
5. There is then evil, which is really evil;
fornication, adultery, covetousness, and the countless dreadful
things, which are worthy of the utmost reproach and punishment.
Again there is evil, which rather is not evil, but is called so,
famine, pestilence, death, disease, and others of a like kind. For
these would not be evils. On this account I said they are called so
only. Why then? Because, were they evils, they would not have
become the sources of good to us, chastening our pride, goading our
sloth, and leading us on to zeal, making us more attentive. “For
when,” saith one, “he slew them, then they sought him, and they
returned, and came early to God.”563
He calls this evil therefore
which chastens them, which makes them purer, which renders them
more zealous, which leads them on to love of wisdom; not that which
comes under suspicion and is worthy of reproach; for that is not a
work of God, but an invention of our own will, but this is for the
destruction of the other. He calls then by the name of evil the
affliction, which arises from our punishment; thus naming it not in
regard to its own nature, but according to that view which men take
of it. For since we are accustomed to call by the name of evil, not
only thefts and adulteries, but also calamities; so he has called
the matter, according to the estimate of mankind. This then is that
which the prophet saith “There is no evil in the city which the
Lord hath not done.” This too by means of Isaiah God has made
clear saying “I am God who maketh peace and createth evil,”564
again naming
calamities evils. This evil also Christ hints at, thus saying to
the disciples, “sufficient for the day is the evil thereof,”565
that is to
say the affliction, the misery. It is manifest then on all sides,
that he here calls punishment evil; and himself brings these upon
us, affording us the greatest view of his providence. For the
physician is not only to be commended when he leads forth the
patient into gardens and meadows, nor even into baths and pools of
water, nor yet when he sets before him a well furnished table, but
when he orders him to remain without food, when he oppresses him
with hunger and lays him low with thirst, confines him to his bed,
both making his house a prison, and depriving him of the very
light, and shadowing his room on all sides with curtains, and when
he cuts, and when he cauterizes, and when he brings his bitter
medicines, he is equally a physician. How is it not then
preposterous to call him a physician who does so many evil things,
but to blaspheme God, if at any time He doeth one of these things,
if He bring on either famine or death, and to reject his providence
over all? And yet He is the only true physician both of souls and
bodies. On this account He often seizes this nature of ours
wantoning in prosperity, and travailing with a fever of sins, and
by want, and hunger, and death and other calamities and the rest of
the medicines of which He knows, frees us from diseases. But the
poor alone feel hunger, says one. But He does not chasten with
hunger alone, but with countless other things. Him who is in
poverty He has often corrected with hunger, but the rich and him
who enjoys prosperity, with dangers, diseases, untimely deaths. For
He is full of resources, and the medicines which He has for our
salvation are manifold.
Thus too the judges do. They do not honour, or crown
those only who dwell in cities, nor do they provide gifts alone,
but they also often correct. On
this account both the sword is sharpened by them, and tortures are
prepared; both the wheel and the stocks, and the executioners, and
countless other forms of chastisement. That which the executioner
is to the judges, famine is to God—as an executioner correcting
us and leading us away from vice. This too, it is possible to see
in the case of the husbandmen: They do not then, only protect the
root of the vine, nor hedge it round but prune it, and lop off many
of the branches; on this account not only have they a hoe, but a
sickle too, suitable for cutting: yet notwithstanding we do not
find fault with them, but then above all we admire them, when we
see them cutting off much that is unserviceable, so as through the
rejection of what is superfluous to afford great security to that
which remains. How is it not then preposterous, that we should thus
approve of a father indeed and a physician and a judge, and a
husbandman, and should neither blame nor censure him who casts his
son out of his house nor the physician who puts his patient to
torture nor the judge who corrects, nor the husbandman who prunes:
but that we should blame and smite with countless accusations God,
if he would at any time raise us up, when we are as it were,
besotted through the great drunkenness which comes of wickedness?
How great madness would it not be, not even to allow God a share of
the same self-justification, of which we allow our fellow servants
a share?
6. Fearing these things for them who reproach
God, I speak now, in order that they may not kick against the
pricks, and cover their own feet with blood, that they may not
throw stones to heaven, and receive wounds on their own head. But I
have somewhat else far beyond this to say. For omitting to ask (I
say this by way of concession) if God took from us to our profit, I
only say this; that if He took what had been given, not even thus,
could anyone be able to reproach Him. For He was Lord of his own.
Among men indeed, when they entrust us with money, and lend us
silver, we give them our thanks for the time during which they lent
it, we are not indignant at the time at which they take back their
own. And shall we reproach God who wishes to take back his own?
Indeed now is this not the extreme of folly? yea the great and
noble Job did not act thus. For not only when he received, but even
when he was deprived, he gives the greatest thanks to God saying,
“The Lord gave, the Lord hath taken away; may the name of the
Lord be blessed for ever.”566
But if it is right to give thanks
for both these even separately, and deprivation is not the less
serviceable than bestowal; what excusableness should we have, tell
me, in recompensing in a contrary spirit, and being impatient with
Him when we ought to worship, who is so gentle, and loving and
careful, who is wiser than every Physician, and more full of
affection than any father, juster than any judge, and more anxious
than any husbandman, in healing these souls of ours? What then
could be more insane and senseless than they who in the midst of so
great good order, say that we are deprived of the providence of
God? For just as if some one were to contend that the soul was
murky and cold, he would produce an example of extreme insanity, by
his opinion; so if any one doubts about the providence of God, much
rather is he liable to charges of madness.
Not so manifest is the Sun, as the providence
of God is clear. But nevertheless some dare to say that Demons
administer our affairs. What can I do? Thou hast a loving Master.
He chooses rather to be blasphemed by thee through these words,
than to commit thine affairs to the Demons and persuade thee by the
reality how Demons administer. For then thou wouldest know their
wickedness well by the experience of it. But rather indeed now it
is possible to set it before you as it were by a certain small
example. Certain men possessed of Demons coming forth out of the
tombs met Christ, and the Demons kept beseeching him to suffer them
to enter the herd of swine. And he suffered them, and they went
away, and straightway precipitated them all headlong.567
Thus do
Demons govern; and yet to them the swine were of no particular
account, but with thee there is ever a warfare without a truce, and
an implacable fight, and undying hatred. And if in the case of
those with whom they had nothing in common they did not even endure
that they should be allowed a brief breathing space of time: if
they had gotten unto their power us their enemies who are
perpetually stinging them what would they not have done? and what
incurable mischief would they not have accomplished? For for this
reason God let them fall upon the herd of swine, in order that in
the case of the bodies of irrational animals thou mayest learn
their wickedness, and that they would have done to the possessed
the things which they did to the swine, had not the demoniacs in
their very madness experienced the providence of God, is evident to
all: and now therefore when thou seest a man excited by a Demon,
worship the Master. Learn the wickedness of the Demons. For it is possible to see
both things in the case of these Demons, the lovingkindness of God,
and the evil of the Demons. The evil of the Demons when they harass
and disturb the soul of the demented: and the lovingkindness of God
whenever he restrains and hinders so savage a Demon, who has taken
up his abode within, and desires to hurl the man headlong, and does
not allow him to use his own power to the full, but suffers him to
exhibit just so much strength, as both to bring the man to his
senses, and make his own wickedness apparent. Dost thou wish to
form another example to see once more how a Demon arranges matters
when God allows him to use his own power? Consider the herds, the
flocks of Job, how in one instant of time he annihilated all,
consider the pitiable death of the children, the blow that was
dealt to his body: and thou shalt see the savage and inhuman and
unsparing character of the wickedness of the Demons, and from these
things thou shalt know clearly that if God had entrusted the whole
of this world to their authority, they would have confused and
disturbed everything, and would have assigned to us their treatment
of the swine, and of those herds, since not even for a little
breathing space of time could they have endured to spare us our
salvation. If Demons were to arrange affairs, we should be in no
better condition than possessed men, yea rather we should be worse
than they. For God did not give them over entirely to the tyranny
of the Demons, otherwise they would suffer far worse things than
these which they now suffer. And I would ask this of those who say
these things, what kind of disorder they behold in the present,
that they set down all our affairs to the arrangement of Demons?
And yet we behold the sun for so many years proceeding day by day
in regular order, a manifold band of stars keeping their own order,
the courses of the moon unimpeded, an invariable succession of
night and day, all things, both above and below, as it were in a
certain fitting harmony, yea rather even far more, and more
accurately each keeping his own place, and not departing from the
order which God who made them ordained from the beginning.
7. And what is the use of all this, says one, when
the heaven indeed, and sun, and moon, and the band of stars, and
all the rest keep much good order, but our affairs are full of
confusion and disorder. What kind of confusion, O man, and
disorder? A certain one, says he, is rich, and overbearing, He is
rapacious and covetous, he drains the substance of the poor day by
day, and suffers no terrible affliction. Another lives in
forbearance, self-restraint, and uprightness, and is adorned with
all other good qualities, and is chastened with poverty and
disease, and extremely terrible afflictions. Are these then the
matters which offend thee? Yes, these, says he. If then thou seest
both of the rapacious, many chastened, and of those living
virtuously, yea some even enjoying countless goods, why dost thou
not abandon thine opinion, and be content with the Almighty?
Because it is this very thing which offends me more. For why when
there are two evil men, is one chastened, and another gets off, and
escapes; and when there are two good men, one is honoured, and the
other continues under punishment? And this very thing is a very
great work of God’s providence. For if he were to chasten all the
evil men, here; and were to honour here all the good men, a day of
judgment were superfluous. Again if he were to chasten no wicked
man, nor were to honour any of the good, then the base would become
baser and worse, as being more careless than the excellent, and
they who were minded to blaspheme would accuse God all the more,
and say that our affairs were altogether deprived of his
providence. For if when certain evil men are chastened, and certain
good men punished, they likewise say that human affairs are subject
to no providence; if even this did not happen what would they not
say? and what words would they not send forth? On this account some
of the wicked he chastens, and some he does not chasten and some of
the good he honours and some he does not honour. He does not
chasten all, in order that he may persuade thee, that there is a
Resurrection. But he chastens some in order that he may make the
more careless, through fear by means of the punishment of the
others, more in earnest. Again he honours certain of the good, in
order that he may lead on others by his honours to emulate their
virtue. But he does not honour all, in order that thou mayest learn
that there is another season for rendering to all their recompense.
For if indeed all were to receive their deserts here, they would
disbelieve the account of the Resurrection. But if no one were to
receive his desert here, the majority would become more careless.
On this account some he chastens, and others he does not chasten,
profiting both those who are chastened, and those who are not
chastened. For he separates their wickedness from those, and he
makes the others by their punishment, more self-restrained. And
this is manifest from what Christ himself said. For when they
announced to him that a tower had been brought to the ground, and
had buried certain men, he saith to them “What think ye? that
these men were sinners
only? I say to you nay, but if ye do not repent ye also shall
suffer the same thing.”568
Dost thou see how those perished on account of
their sin, and the rest did not escape on account of their
righteousness, but in order that they might become better by the
punishment of the others? Were not then the chastened unjustly
dealt with says one? For they could without being chastened
themselves become better by the punishment of others. But if He had
known that they would become better from penitence God would not
have chastened them. For if when he foresaw that many would profit
nothing from his longsuffering, he nevertheless bears with them,
with much tolerance, fulfilling his own part, and affording them an
opportunity of coming out of their own senselessness to their sober
senses one day; how could he deprive those who were about to become
better from the punishment of others, of the benefit of repentance?
So that they are in no way unjustly treated, both their evil being
cut off by their punishment, and their chastening is to be lighter
there, because they suffered here beforehand. Again, they who were
not chastened are in no way unjustly treated; for it was possible
for them, had they wished, to have used the longsuffering of God,
to accomplish a most excellent change, and wondering at his
tolerance, to have become ashamed at his exceeding forbearance, and
one day to have gone over to virtue, and to have gained their own
salvation by the punishment of others. But if they remain in
wickedness, God is not to blame, who on this account was
longsuffering, that he might recover them, but they are unworthy of
pardon, who did not rightly use the longsuffering of God: and it is
not only possible to use this argument as a reason why all the
wicked are not chastened here, but another also not less than this.
Of what kind then is this? That if God brought upon all, the
chastenings which their sins deserved, our race would have been
carried off, and would have failed to come down to posterity. And
in order that thou mayest learn that this is true, hear the prophet
saying “If Thou observedst iniquity O Lord, who shall stand?”569
And if it
seems good to thee to investigate this saying, leaving the accurate
enquiry into the life of each, alone: (For it is not possible even
to know all that has been accomplished by each man) let us bring
forward those sins which all, without contradiction, commit: and
from these it will be plain and manifest to us, that if we were
chastened for each of our sins, we should long ago have perished.
He who has called his brother fool, “is liable to the hell of
fire” saith He.570
Is there
then any one of us who has never sinned this sin? What then? ought
he to be straightway carried off? Therefore we should have been all
carried off and would have disappeared, long ago, indeed very long
ago. Again he who swears, saith he, even if he fulfil his oath,
doeth the works of the wicked one.571
Who is there then, who has not
sworn? Yea rather who is there who has never sworn falsely? He who
looketh on a woman, saith he, with unchaste eyes,572
is wholly an adulterer, and of this
sin any one would find many guilty. When then these acknowledged
sins are such and so insufferable, and each of these of itself
brings upon us inevitable chastisement, if we were to reckon up the
secret sins committed by us, then we shall see especially that the
providence of God does not bring upon us punishment for each sin.
So that when thou seest anyone rapacious, covetous, and not
chastened, then do thou unfold thine own conscience; reckon up
thine own life, go over the sins which have been committed and thou
shalt learn rightly that in thine own case first, it is not
expedient to be chastened for each of thy sins: for on this account
the majority make reckless utterances, since they do not look on
their own case before that of others, but we all leaving our own
alone, examine that of the rest. But let us no longer do this, but
the reverse, and if thou seest any righteous man chastened,
remember Job: for if any one be righteous, he will not be more
righteous than that man, nor within a small distance of approaching
him. And if he suffer countless ills, he has not yet suffered so
much, as that man.
8. Taking this then into thy mind, cease
charging the master; learning that it is not by way of deserting
him does God let such an one suffer ill, but through desire to
crown him, and make him more distinguished. And if thou seest a
sinner punished, remember the paralytic who passed thirty eight
years on his bed. For that that man was delivered over then to that
disease through sin, hear Christ saying “Behold thou art made
whole; sin no more lest a worse thing happen to thee.”573
For either
when we are chastened, we pay the penalty of our sins, or else we
receive the occasion of crowning if, when we live in rectitude, we
suffer ill. So that whether we live in righteousness, or in sins,
chastening is a useful thing for us, sometimes making us more
distinguished, sometimes rendering us more self-controlled, and
lightening our punishment
to come for us. For that it is possible
that one chastened here, and bearing it thankfully should
experience milder punishment there hear St. Paul saying “For this
reason many are weak and sickly, and some sleep. For if we judged
ourselves, we should not be judged. But when we are judged we are
corrected by the Lord, that we should not be condemned with the
world.”574
Knowing all
these things therefore, Let us both moralize in this way on the
providence of God, and stop the mouths of the gainsayers. And if
any of the events which happen pass our understanding, let us not
from this consider that our affairs are not governed by providence,
but perceiving His providence in part, in things incomprehensible
let us yield to the unsearchableness of His wisdom. For if it is
not possible for one not conversant with it to understand a man’s
art, much rather is it impossible for the human understanding to
comprehend the infinity of the providence of God. “For his
judgments are unsearchable and his ways past finding out.”575
But
nevertheless from small portions we gain a clear and manifest faith
about the whole, we give thanks to him for all that happens. For
there is even another consideration that cannot be contradicted,
for those who wish to moralize about the providence of God. For we
would ask the gainsayers, is there then a God? and if they should
say there is not, let us not answer them. For just as it is
worthless to answer madmen, so too those who say there is no God.
For if a ship having few sailors, and passengers, would not be
conducted safely for one mile even, without the hand which guides
it, much more, such a world as this, having so many persons in it,
composed of different elements, would not have continued so long a
time, were there not a certain providence presiding over it, both
governing, and continually maintaining this whole fabric, and if in
shame, through the common opinion of all men, and the experience of
affairs, they confess that there is a God, let us say this to them.
If there is a God, as indeed there is, it follows that He is just,
for if He is not just neither is He God, and if He is just He
recompenses to each according to their desert. But we do not see
all here receiving according to their desert. Therefore it is
necessary to hope for some other requital awaiting us, in order
that by each one receiving according to his desert, the justice of
God may be made manifest. For this consideration does not only
contribute to our wisdom about providence alone, but about the
Resurrection; and let us teach others, and let us do all diligence
to shut the mouths of them who rave against the master, and let us
ourselves glorify him in all things. For thus shall we win more of
his care, and enjoy much of his influence, and thus shall we be
able to escape from real evil, and obtain future good, through the
grace and lovingkindness of our Lord Jesus Christ, By whom and with
whom be glory to the Father, with the Holy Spirit, now and always,
for ever and ever. Amen.E.C.F. INDEX & SEARCH
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