Saint John Chrysostom : HOMILY VIII. ROM. IV. 1, 2.

"What shall we then say that Abraham, our father as pertaining to the

flesh, hath found? For if Abraham were justified by works, he hath

whereof to glory; but not before God."

HE had said (5 Mss. eipen), that the world had become guilty before

God, and that all had sinned, and that boasting was excluded and

that it was impossible to be saved otherwise than by faith. He is now

intent upon showing that this salvation, so far from being matter of

shame, was even the cause of a bright glory, and a greater than that

through works. For since the being saved, yet with shame, had

somewhat of dejection in it, he next takes away this suspicion too.

And indeed he has hinted at the same already, by calling it not barely

salvation, but "righteousness. Therein" (he says) "is the

righteousness of God revealed." (Rom. i. 17.) For he that is saved as

a righteous man has a confidence accompanying his salvation. And

he calls it not "righteousness" only, but also the setting forth of the

righteousness of God. But God is set forth in things which are

glorious and shining, and great. However, he nevertheless draws

support for this from what he is at present upon, and carries his

discourse forward by the method of question.

And this he is always

in the habit of doing both for clearness sake, and for the sake of

confidence in what is said. Above, for instance, he did it, where he

says, "What advantage then hath the Jew?" (ib. iii. 1.) and, "What

then have we more than they?" (ib. 9) and again, "where then is

boasting? it is excluded" (Rom. iii. 27): and here, "what then shall we

say that Abraham our father?" etc. Now since the Jews kept turning

over and over the fact, that the Patriarch, and friend of God, was the

first to receive circumcision, he wishes to show, that it was by faith

that he too was justified. And this was quite a vantage ground to

insist upon (periousia nikhs pollhs). For for a person who had no

works, to be justified by faith, was nothing unlikely. But for a person

richly adorned with good deeds, not to be made just from hence, but

from faith, this is the thing to cause wonder, and to set the power of

faith in a strong light. And this is why he passes by all the others,

and leads his discourse back to this man. And he calls him "father,

as pertaining to the flesh," to throw them out of the genuine

relationship (suggeuias guhsias) to him, and to pave the Gentiles'

way to kinsmanship with him. And then he says, "For if Abraham

were justified by works, he hath whereof to glory: but not before

God." After saying that God "justified the circumcision by faith and

the uncircumcision through faith," and making the same sufficiently

sure in what he said before, he now proves it by Abraham more

clearly than he promised, and pitches the battle for faith against

works, and makes this righteous man the subject of the whole

struggle; and that not without special meaning. Wherefore also he

sets him up very high by calling him "forefather," and putting a

constraint upon them to comply with him in all points. For, Tell me

not, he would say, about the Jews, nor bring this man or that before

me.

For I will go up to the very head of all, and the source whence

circumcision took its rise. For "if Abraham," he says, "was justified

by works, he hath whereof to glory: but not before God." What is

here said is not plain, and so one must make it plainer. For there are

two "gloryings," one of works, and one of faith. After saying then, "if

he was justified by works, he hath whereof to glory; but not before

God;" he points out that he might have whereof to glory from faith

also, yea and much greater reason for it. For the great power of Paul

is especially displayed in this, that he turns what is objected to the

other side, and shows that what seemed rather to be on the side of

salvation by works, viz. glorying or boldness of claim (parrhsiazesqai)

(parrhsiazes-qai) belonged much more truly to that by faith. For

he that glorieth in his works has his own labors to put forward: but

he that finds his honor in having faith in God, has a much greater

ground for glorying to show, in that it is God that he glorifieth and

magnifieth. For those things which the nature of the visible world

tells him not of, in receiving these by faith in Him, he at once

displays sincere love towards Him, and heralds His power clearly

forth. Now this is the character of the noblest soul, and the

philosophic spirit, and lofty mind. For to abstain from stealing and

murdering is trifling sort of acquirement, but to believe that it is

possible for God to do things impossible requires a soul of no mean

stature, and earnestly affected towards Him; for this is a sign of

sincere love. For he indeed honors God, who fulfils the

commandments, but he doth so in a much greater degree who thus

followeth wisdom (filosofpn) by his faith. The former obeys Him, but

the latter receives that opinion of Him which is fitting, and glorifies

Him, and feels wonder at Him more than that evinced by works. For

that glorying pertains to him that does aright, but this glorifieth God,

and lieth wholly in Him. For he glorieth at conceiving great things

concerning Him, which redound to His glory. And this is why he

speaks of having whereof to glory before God. And not for this only,

but also for another reason: for he who is a believer glorieth again,

not only because he loveth God in sincerity, but also because he

hath enjoyed great honor and love from him. For as be shows his

love to Him by having great thoughts about Him, (for this is a proof

of love), so doth God also love him, though deserving to suffer for

countless sins, not in freeing him from punishment only, but even by

making him righteous. He then hath whereof to glory, as having been

counted worthy of mighty love.

Ver. 4. "For to him that worketh is the reward not reckoned of grace,

but of debt."

Then is not this last the greatest? he means. By no means: for it is to

the believer that it is reckoned. But it would not have been reckoned,

unless there were something that he contributed himself. And so he

too hath God for his debtor, and debtor too for no common things,

but great and high ones. For to show his high-mindedness and

spiritual understanding, he does not say "to him that believeth"

merely, but Ver. 5. "To him that believeth on Him that justifieth the

ungodly."

For reflect how great a thing it is to be persuaded and have full

confidence that God is able on a sudden not to free a man who has

lived in impiety from punishment only, but even to make him just,

and to count him worthy of those immortal honors. Do not then

suppose that this one is lowered in that it is not reckoned unto the

former of grace. For this is the very thing that makes the believer

glorious; the fact of his enjoying so great grace, of his displaying so

great faith. And note too that the recompense is greater. For to the

former a reward is given, to the latter righteousness. Now

righteousness is much greater than a reward. For righteousness is a

recompense which most fully comprehends several rewards.

Therefore after proving this from Abraham, he introduces David also

as giving his suffrage in favor of the statement made. What then doth

David say? and whom doth he pronounce blessed? is it him that

triumphs in works, or him that hath enjoyed grace? him that hath

obtained pardon and a gift? And when I speak of blessedness, I

mean the chiefest of all good things; for as righteousness is greater

than a reward, so is blessedness greater than righteousness. Having

then shown that the righteousness is better, not owing to Abraham's

having received it only but also from reasonings (for he hath whereof

to boast, he says, before God); he again uses another mode of

showing that it is more dignified, by bringing David in to give his

suffrage this way. For he also, he says, pronounces him blessed who

is so made righteous, saying, Ver. 7. "Blessed are they whose

iniquities are forgiven."

And he seems to be bringing a testimony beside his purpose. For it

does not say, Blessed are they whose faith is reckoned for

righteousness. But he does so on purpose, not through

inadvertency, to show the greater superiority. For if he be blessed

that by grace received forgiveness, much more is he that is made

just, and that exhibits faith. For where blessedness is, there all

shame is removed, and there is much glory, since blessedness is a

greater degree both of reward and of glory. And for this cause what

is the advantage of the other he states as unwritten, "Now to him that

worketh is the reward reckoned not of grace;" but what the

advantage of the faithful is, he brings Scriptural testimony to prove,

saying, As David saith, "Blessed are they whose iniquities are

forgiven, and whose sins are covered." What, he means, is it that you

say? Is it that "it is not of debt but of grace that he receives

forgiveness?" But see it is this person who is pronounced blessed.

For he would not have pronounced him so, unless he saw him in the

enjoyment of great glory. And he does not say this "forgiveness"

then comes upon the circumcision; but what saith he?

Ver. 9. "Cometh this blessedness then" (which is the greater thing)

"upon the cirCumcision or upon the uncircumcision?"

For now the subject of enquiry is, With whom is this good and great

thing to be found; is it with the circumcision or with the

uncircumcision? And notice its superiority! For he shows that it is

so far from shunning the uncircumcision, that it even dwelt gladly

with it before the circumcision. For since he that pronounced it

blessed was David, who was himself also in a state of circumcision,

and he was speaking to those in that state, see how eagerly Paul

contends for applying what he said to the uncircumcised. For after

joining the ascription of blessedness to righteousness, and showing

that they are one and the same thing, he enquires how Abraham

came to be righteous. For if the ascription of blessedness belong to

the righteous, and Abraham was made righteous, let us see how he

was made righteous, as uncircumcised or circumcised?

Uncircumcised, he says.

"For we say that faith was reckoned to Abraham for righteousness."

After mentioning the Scripture above (for he said, "What saith the

Scripture? Abraham believed in God, and it was counted unto him

for righteousness,") here he goes on to secure also the judgment of

the speakers, and shows that justification took place in the

uncircumcision. Then from these grounds he solves another

objection which is starting up. For if when in uncircumcision, one

might say he was justified, to what purpose was the circumcision

brought in?

Ver. 11. "He received it," he says, "a sign and seal of the

righteousness that was by the faith, which he had being yet

uncircumcised."

See you how he shows the Jews to be as it were of the class of

parasites (i.e. guests), rather than those in uncircumcision, and that

these were added to the others? For if he was justified and crowned

while in uncircumcision, the Jews came in afterwards, Abraham is

then the father first of the uncircumcised, which through faith

appertain to him, and then of those in the circumcision. For he is a

forefather of two lines. See you faith lightening up? for till it came

the patriarch was not justified. See you the uncircumcision offering

no hindrance? for he was uncircumcised, yet was not hindered from

being justified. The circumcision therefore is behind the faith. And

why wonder that it is behind the faith, when it is even behind the

uncircumcision. Nor is it behind faith only, but very far inferior to it,

even so far as the sign is to the reality of which it is the sign; for

instance, as the seal is to the soldier. (See Hom. iii. on 2 Cor. at the

end.) And why, he says, did he want a seal then? He did not want it

himself. For what purpose then did he receive it? With a view to his

being the father alike of them that believe in uncircumcision and in

circumcision. But not of those in circumcision absolutely: wherefore

he goes on to say, "To them who are not of the circumcision only?

For if to the uncircumcised, it is not in that he is uncircumcised that

he is their father, although justified in uncircumcision; but in that

they imitated his faith; much less is it owing to circumcision that he

is the forefather of those in the state of circumcision, unless faith

also be added. For he says that the reason of his receiving

circumcision was that either of us two parties might have him for a

forefather, and that those in the uncircumcision might not thrust

aside those in the circumcision. See how the former had him for their

forefather first. Now if the circumcision be of dignity owing to its

preaching righteousness, the uncircumcision even hath no small

preeminence in having received it before the circumcision. Then wilt

thou be able to have him as a forefather when thou walkest in the

steps of that faith, and art not contentious, nor a causer of division

in bringing in the Law. What faith? tell me.

Ver. 12. "Which he had being yet uncircumcised."

Here again he lays low the lofty spirit of the Jews by reminding them

of the time of the justification. And he well says, "the steps," that you

as well as Abraham may believe in the resurrection of bodies that are

dead. For he also displayed his faith upon this point. And so if you

reject the uncircumcision, be informed for certain that the

circumcision is of no more use unto you. For if you follow not in the

steps of his faith, though you were ten thousand times in a state of

circumcision, you will not be Abraham's offspring. For even he

received the circumcision for this end, that the man in a state of

uncircumcision might not cast thee off. Do not then demand this of

him too." For it was you whom the thing was to be an assistance to,

not he. But he calls it a sign of the righteousness. And this also was

for thy sake, since now it is not even this: for thou then wert in need

of bodily signs, but now there is no need of them. "And was it not

possible," one might say, "from his faith to learn the goodness of his

soul?" Yes, it was possible but thou stoodest in need of this addition

also. For since thou didst not imitate the goodness of his soul, and

weft not able to see it, a sensible circumcision was given thee, that,

after having become accustomed to this of the body, thou mightest

by little and little be led on to the true love of wisdom in the soul

also, and that having with much seriousness received it as a very

great privilege, thou mightest be instructed to imitate and revere

thine ancestor. This object then had God not only in the

circumcision, but in all the other rites. the sacrifices, I mean, and the

sabbath, and feasts. Now that it was for thy sake that he received the

circumcision, learn from the sequel. For after saying that he received

a sign and a seal, he gives the reason also as follows. That he might

be the father of the circumcision--to those who received the spiritual

circumcision also, since if you have only this (i.e. the carnal), no

farther good will come to you. For this is then a sign, when the

reality of which it is the sign is found with thee, that is, faith; since if

thou have not this, the sign to thee has no longer the power of a

sign, for what is it to be the sign of? or what the seal of, when there

is nothing to be sealed? much as if you were to show one a purse

with a seal to it, when there was nothing laid up within. And so the

circumcision is ridiculous if there be no faith within. For if it be a

sign of righteousness, but you have not righteousness, then you

have no sign either. For the reason of your receiving a sign was that

you might seek diligently for that reality whereof you have the sign:

so that if you had been sure of diligently seeking thereafter without

it, then you had not needed it. But this is not the only thing that

circumcision proclaims, namely righteousness, but righteousness in

even an uncircumcised man. Circumcision then does but proclaim,

that there is no need of circumcision.

Vet. 14. "For if they which are of the Law be heirs, faith is made void,

and the promise made of none effect."

He had shown that faith is necessary, that it is older than

circumcision, that it is more mighty than the Law, that it establisheth

the Law. For if all sinned, it was necessary: if one being

uncircumcised was justified, it is older: if the knowledge of sin is by

the Law and yet it was without the Law made evident, it is more

mighty: if it has testimony borne to it by the Law, and establisheth

the Law, it is not opposed to it, but friendly and allied to it. Again, be

shows upon other grounds too that it was not even possible by the

Law to attain to the inheritance, and after having matched it with the

circumcision, and gained it the victory, he brings it besides into

contrast with the Law in these words, "For if they which are of the

Law be heirs, faith is made void." To prevent them anyone from

saying that one may have faith and also keep up the Law, he shows

this to be impracticable. For he that clings to the Law, as if of saving

force, does disparagement to faith's power; and so he says, "faith is

made void," that is, there is no need of salvation by grace. For then it

cannot show forth its own proper power; "and the promise is made

of none effect." This is because the Jew might say, What need have I

of faith? If then this held, the things that were promised, would be

taken away along with faith. See how in all points he combats with

them from the early times and from the Patriarch. For having shown

from thence that righteousness and faith went together in the

inheritance, he now shows that the promise did likewise. For to

prevent the Jew from saying, What matters it to me if Abraham was

justified by faith? Paul says, neither can what you are interested

with, the promise of the inheritance, come into effect apart from it:

which was what scared them most. But what promise is he speaking

of? That of his being "the heir of the world," and that in him all

should be blessed. And how does he say that this promise is made

of none effect?

Ver. 15. "Because the Law worketh wrath: for where no Law is, there

is no transgression."

Now if it worketh wrath, and renders them liable for transgression, it

is plain that it makes them so to a Curse also. But they that are liable

under a curse, and punishments, and transgression, are not worthy

of inheriting, but of being punished and rejected. What then

happens? faith comes, drawing on it the grace, so that the promise

comes into effect. For where grace is, there is a remitting, and where

remitting is, there is no punishment. Punishment then being

removed, and righteousness succeeding from faith, there is no

obstacle to our becoming heirs of the promise.

Vet. 16. "Therefore it is of faith," he says, "that it might be by grace;

to the end the promise might be sure to all the seed."

You see that it is not the Law only that faith establisheth, but the

promise of God also that it will not allow to fall to the ground. But the

Law, on the other hand, by being kept to unseasonably, makes even

the faith of none effect, and hindereth the promise. By this he shows

that faith, so far from being superfluous, is even necessary to that

degree, that without it there is no being saved. For the Law worketh

wrath, as all have transgressed it. But this doth not even suffer wrath

to arise at all: for "where no Law is," he says, "there is no

transgression." Do you see how he not only does away with sin after

it has existed, but does not even allow it to be produced? And this is

why he says "by grace." For what end? Not with a view to their being

put to shame, but to the end that the promise might be sure to all the

seed. Here he lays down two blessings, both that the things given

are sure, and also that they are to all the seed, so gathering in those

of (he Gentiles, and showing that the Jews are without, if they

contend against the faith. For this is a surer thing than that. For faith

doeth thee no hurt (be not contentious), but even now thou art in

danger from the Law, it preserves thee. Next having said, "to all the

seed," he defines what seed he meaneth. That which is of faith, he

says, so blending with it their relationship to the Gentiles, and

showing that they must not be proud of Abraham who do not believe

as he did. And see a third thing which faith effected besides. It

makes the relationship to that righteous man more definite (akri

beste-ran), and holds him up as the ancestor of a more numerous

issue. And this is why he does not say merely Abraham, but "our

father," ours who believe. Then he also seals what he has said by the

testimony- Ver. 17. "As it is written," he says, "I have made thee a

father of many nations."

Do you observe that this was ordered by Providence from of old?

What then, he means, does He say this on account of the

Ishmaelites, or of the Amalekites, or of the Hagarenes? This

however, as he goes on he proves more distinctly not to be said of

these. But as yet he presses forward to another point, by which

means he proves this very thing by defining the mode of the

relationship, and establishing it with a vast reach of mind. What then

does he say?

"Before (or, answering to, katenan

But his meaning is something of this sort, as God is not the God of a

part, but the Father of all, so is he also. And again, as God is a father

not by way of the relationship of nature, but by way of the affiance of

faith, so is he also inasmuch as it is obedience that makes him father

of us all. For since they thought nothing of this relationship, as

clinging to that grosser one, he shows that this is the truer

relationship by lifting his discourse up to God. And along with this

he makes it plain that this was the reward of faith that he received.

Consequently, if it were not so, and he were the father of all the

dwellers upon earth, the expression before (or answering to) would

be out of place, while the gift of God would be curtailed. For the

"before," is equivalent to "alike with." Since where is the marvel,

pray, in a man's being the father of those sprung from himself? This

is what is every man's lot. But the extraordinary thing is, that those

whom by nature he had not, them he received by the gift of God. And

so if thou wouldest believe that the patriarch was honored, believe

that he is the father of all. But after saying, "before Him Whom he

believed, even God," he does not pause here, but goes on thus;

"Who quickeneth the dead, and calleth those things which be not as

though they were," so laying beforehand his foundations for

discoursing upon the resurrection. And it was serviceable also to his

present purpose. For if He could "quicken the dead" and bring in

"those things that were not as though they were," then could He also

make those who were not born of him to be his children. And this is

why he does not say, bringing in the things which are not, but calling

them, so showing the greater ease of it. For as it is easy to us to call

the things which are by name, so to Him it is easy, yea, and much

easier to give a subsistence to things that are not. But after saying,

that the gift of God was great and unspeakable, and having

discoursed concerning His power, he shows farther that Abraham's

faith was deserving of the gift, that you may not suppose him to have

been honored without reason. And after raising the attention of his

hearers to prevent the Jew from clamoring and making doubts, and

saying, "And how is it possible for those who are not children to

become children?" he passes on to speak of the patriarch, and says,

Ver. 18. "Who against hope believed in hope, that he might become

the father of many nations, according to that which was spoken, So

shall thy seed be."

How was it that he "believed in hope against hope?" It was against

man's hope, in hope which is of God. (For he is showing the loftiness

of the action, and leaving no room for disbelieving what is said.)

Things which are contrary to one another, yet faith blends them

together. But if he were speaking about such as were from Ishmael,

this language would be superfluous: for it was not by faith but by

nature that they were begotten. But he bringeth Isaac also before us.

For it was not concerning those nations that he believed, but

concerning him who was to be from his barren wife. If then it be a

reward to be father of many nations, it would be so of those nations

clearly of whom he so believed. For that you may know that he is

speaking of them, listen to what follows.

Ver. 19. "And being not weak in faith, he considered his own body

now dead."

Do you see how he gives the obstacles, as well as the high spirit of

the righteous man which surmounts all? "Against hope," he says,

was that which was promised: this is the first obstacle. For Abraham

had no other person who had received a son in this way to look to.

They that were after him looked to him, but he to no one, save to God

only. And this is why he said, "against hope." Then, "his body now

dead." This is a second. And, "the deadness of Sarah's womb." This

is a third, aye and a fourth obstacle.

Ver. 20. "But he staggered not at the promise of God through

unbelief." For God neither gave any proof nor made any sign, but

there were only bare words promising such things as nature did not

hold out any hopes of. Yet still he says, "he staggered not." He does

not say, "He did not disbelieve," but, "He staggered not," that is, he

neither doubted nor hesitated though the hindrances were so great.

From this we learn, that if God promise even countless

impossibilities, and he that heareth doth not receive them, it is not

the nature of things that is to blame, but the unreasonableness of

him who receiveth them not. "But was strong in faith." See the

pertinacity of Paul. For since this discourse was about them that

work and them that believe, he shows that the believer works more

than the other, and requires more power, and great strength, and

sustains no common degree of labor. For they counted faith

worthless, as having no labor in it. Insisting then upon this, he

shows that it is not only he that succeeds in temperance, or any

other virtue of this sort, but he that displays faith also who requires

even greater power. For as the one needs strength to beat off the

reasonings of intemperance, so hath the faithful also need of a soul

endued with power, that he may thrust aside the suggestions of

unbelief. How then did he become "strong?" By trusting the matter,

he replies, to faith and not to reasonings: else he had fallen. But how

came he to thrive in faith itself? By giving glory to God, he says.

Ver. 21. "And being fully persuaded that what He had promised, He

was able also to perform."

Abstaining then from curious questionings is glorifying God, as

indulging in them is transgressing. But if by entering into curious

questions, and searching out things below, we fail to glorify Him,

much more if we be over curious in the matter of the Lord's

generation, shall we suffer to the utmost for our insolence. For if the

type of the resurrection is not to be searched into, much less those

untterable and awestriking subjects. And he does not use file word

"believed" merely, but, "being fully persuaded." For such a thing is

faith, it is clearer than the demonstration by reasons, and persuades

more fully. For it is not possible for another reasoning succeeding to

it to shake it afterwards. He indeed that is persuaded with words may

have his persuasion altered too by them. But he that stays himself

upon faith, hath henceforward fortified his hearing against words

that may do hurt to it.

Having said then, that he was justified by faith, he shows that he

glorified God by that faith; which is a thing specially belonging to a

good life. For, "Let your light so shine before men, that they may see

your good works, and glorify your Father Which is in heaven." (Matt.

v. 16.) But lo! this is shown also to belong to faith! Again, as works

need power, so doth faith. For in their case the body often shareth

the toil, but in the faith the well-doing belongeth to the soul alone.

And so the labor is greater, since it has no one to share the

struggles with it. Do you observe how he shows that all that

belonged to works attached to faith in a far greater degree, as having

whereof to glory before God,--requiring power and labor,--and again,

glorifying God?

And after saying, that "what He had promised, He is able also to

perform," he seems to me to speak beforehand of things to come.

For it is not things present merely that He promises, but also things

to come. For the present are a type of the other. It is then a sign of a

weak, little, and pitiful mind not to believe. And so when any make

faith a charge against us, let us make want of faith a charge against

them in return, as pitiful, and little-minded, and foolish, and weak,

and no better in disposition than asses. For as believing belongs to a

lofty and high-born soul, so disbelieving doth to a most

unreasonable and worthless one, and such as is sunken drowsily

(katenhnegmenhs) into the senselessness of brutes. Therefore

having left these, let us imitate the Patriarch, and glorify God as he

gave Him glory. And what does it mean, gave Him glory? He held in

mind His majesty, His boundless power. And having formed a just

conception of Him, he was also "fully persuaded" about His

promises.

Let us then also glorify Him by faith as well as by works, that we may

also attain to the reward of being glorified by Him. "For them that

glorify Me, I will glorify" (1 Sam. ii. 30), He says: and indeed, if there

were no reward, the very privilege of glorifying God were itself a

glory. For if men take a pride in the mere fact of speaking eulogies of

kings, even if there be no other fruit of it; consider how glorious it

must be, that our Lord is glorified by us: as again, how great a

punishment to cause Him to be by our means blasphemed. And yet

this very being glorified, He wisheth to be brought about for our

sakes, since He doth not need it Himself. For what distance dost

thou suppose to be between God and man? as great as that between

men and worms? or as great as between Angels and worms? But

when I have mentioned a distance even thus great, I have not at all

expressed it: since to express its greatness is impossible. Would

you, now, wish to have a great and marked reputation among

worms? Surely not. If then thou that lovest glory, wouldest not wish

for this, how should He Who is far removed from this passion, and

so much farther above us, stand in need of glory from thee?

Nevertheless, free from the want of it as He is, still He saith that He

desireth it for thy sake. For if He endured for thy sake to become a

slave, why wonder that He upon the same ground layeth claim to the

other particulars also? For He counts nothing unworthy of Himself

which may be conducive to our salvation. Since then we aware of

this, let us shun sin altogether, because by reason of it He is

blasphemed. For it says, "flee from sin, as from the face of a serpent:

if thou comest too near unto it, it will bite thee" (Ecclus. xxi. 2): for it

is not it that comes to us, but we that desert to it. God has so

ordered things that the Devil should not prevail over us by

compulsion (Gr. tyranny): since else none would have stood against

his might. And on this account He set him a distant abode, as a kind

of robber and tyrant. And unless he find a person unarmed and

solitary for his assaults, he doth not venture to attack him. Except he

see us travelling by the desert," he has not the courage to come near

us. But the desert and place of the Devil is nothing else than sin. We

then have need of the shield of faith, the helmet of salvation, the

sword of the Spirit, not only that we may not get evil intreated, but

that ever should he be minded to leap upon us, we may cut off his

head. Need we have of continual prayer that he may be bruised

under our feet, for he is shameless and full of hardihood, and this

though he fights from beneath. But yet even so he gets the victory:

and the reason is, that we are not earnestly set upon being above his

blows. For he has not even the power to lift himself very high, but he

trails along upon the ground. And of this the serpent is a type. But if

God set him in that rank from the beginning, much more will He now.

But if thou dost not know what fighting from beneath may be, I also

will try to explain to thee the manner of this war. What then may this

fighting "from beneath" (John viii. 23) be? It is standing upon the

lower things of the world to buffet us, such as pleasure and riches

and all the goods of this life. And for this reason, whoever he seeth

flying toward heaven, first, he will not even be able to leap so far.

Secondly, even if he should attempt he will speedily fall. For he hath

no feet; be not afraid: he hath no wings; fear not. He trails upon the

earth, and the things of the earth. Do thou then have naught in

common with the earth, and thou wilt not need labor even. For he

hath not any knowledge of open fight: but as a serpent he hideth him

in the thorns, nestling evermore in the "deceitfulness of

riches." (Matt. xiii. 22.) And if thou wert to cut away the thorns, he

will easily be put to flight, being detected: and if thou knowest how

to charm him with the inspired charms he will straightway be struck.

For we have, we surely have, spiritual charms, even the Name of our

Lord Jesus Christ and the might of the Cross. This charm will not

only bring the serpent out of his lurking places, and cast him into the

fire (Acts xxviii. 5), but even wounds it healeth. But if some that have

said this Name have not been healed, it came of their own little faith,

and was not owing to any weakness in what they said. For some did

throng Jesus and press. Him (Luke viii. 44, 45), and got no good

therefrom. But the woman with an issue, without even touching His

Body, but merely the hem of His garment, stanched a flux of blood of

so long standing. (So St. Aug. Serm. LXII. iii. 4, P. 124 O. T.) This

Name is fearful alike to devils, and to passions, and to diseases. In

this then let us find a pleasure, herewith let us fortify ourselves. It

was thus Paul waxed great, and yet he was of the like nature with

ourselves, so the whole choir of the Disciples. But faith had made

him a perfectly different person, and so much did it abound in them,

that even their garments had great force. (Acts xix. 12.) What excuse

then shall we deserve, if even the shadows and the garments of

those men drave off death (Acts v. 15), but our very prayers do not

so much as bring the passions down? What is the reason a of it?

Our temper is widely different. For what nature gives, is as much

ours as theirs. For he was born and brought up just as we are, and

dwelt upon the earth and breathed the air, as we do. But in other

points he was far greater and better than we are, in zeal, in faith, and

love. Let us then imitate him. Let us allow Christ to speak through

us. He desireth it more than we do: and by reason of this, He

prepared this instrument, and would not have it remain useless and

idle, but wisheth to keep it ever in hand. Why then dost thou not

make it serviceable for the Maker's hand, but lettest it become

unstrung, and makest it relaxed through luxury, and unfittest the

whole harp for His use, when thou oughtest to keep the members of

it in full stretch, and well strung, and braced with spiritual salt. For if

Christ see our soul thus attuned, He will send forth His sounds even

by it. And when this taketh place, then shalt thou see Angels leaping

for joy, (skirtpntas) and Archangels too, and the Cherubim. Let us

then become worthy of His spotless hands. Let us invite Him to

strike even upon our heart. For He rather needeth not any inviting.

Only make it worthy of that touch, and He will be foremost in running

unto thee. For if in consideration of their attainments not yet

reached, He runneth to them (for when Paul was not yet so advanced

He yet framed that praise for him) when He seeth one fully furnished,

what is there that He will not do? But if Christ shall sound forth and

the Spirit shall indeed light upon us, and we shall be better than the

heaven, having not the sun and the moon fixed in our body, but the

Lord of both sun and moon and angels dwelling in us and walking in

us. And this I say, not that we may raise the dead, or cleanse the

lepers, but that we may show forth what is a greater miracle than all

these--charity. For wheresoever this glorious thing shall be there the

Son taketh up His abode along with the Father, and the grace of the

Spirit frequenteth. For "where two or three are gathered together in

My Name," it says, "there am I in the midst of them." (Matt. xviii. 20.)

Now this is for great affection, and for those that are very intimate

friends, to have those whom they love on either side of them. Who

then, he means, is so wretched as not to wish to have Christ in the

midst? We that are at variance with one another! And haply some

one may ridicule me and ask, What is it that you mean? Do you not

see that we are all within the same walls, and under the same

enclosure of the Church, standing under the same fold with

unanimity; that no one fighteth, that we be under the same shepherd,

crying aloud in common, listening in common to what is being said,

sending up our prayers in common,--and yet mention fighting and

variance? Fighting I do mention, and I am not mad nor out of my

sober mind. For I see what I sees and know that we are under the

same fold, and the same shepherd. Yet for this cause I make the

greater lamentation, because, though there are so many

circumstances to draw us together, we are at variance. And what

sedition, it will be said, see you here? Here truly I see none. But

when we have broken up, such an one accuses such another,

another is openly insulting, another grudges, another is fraudulent,

and rapacious, and violent, another indulges in unlawful love,

another frames countless schemes of deceit. And if it were possible

to open. your souls, then ye would see all things distinctly, and know

that I am not mad. Do you not see in a camp, that when it is peace,

men lay down their arms and cross over unarmed and undefended

into the camp of the enemy, but when they are protected with arms,

and with guards and outposts, the I nights are spent in watching,

and the fires are kept continually burning, this state of things is no

longer peace but war? Now this is what may be seen among us. For

we are on our guard against one another, and fear one another and

talk each of us into his neighbor's ear. And if we see any one else

present, we hold our peace, and draw in all we were going to say.

And this is not like men that feel confidence, but like those that are

strictly on their guard. "But these things we do (some one may say,)

not to do wrong, but to escape having it done us." Yea, for this I

grieve, that living as we do among brethren, we need be on our

guard against having wrong done us; and we light up so many fires,

and set guards and out-posts! The reason is the prevalence of

falsehood, the prevalence of craft, the prevailing secession of

charity, and war without truce. By this means one may find men that

feel more confidence in Gentiles (Greeks) than in Christians. And

yet, how ashamed we ought to be of this; how we ought to weep and

bewail at it! "What then, some may say, is to become of me? such

and such an one is of ungainly temper, and vexatious." Where then

is your religion (Gr. philosophy)? where are the laws of the Apostles,

which bid us bear one another's burdens? (Gal. vi. 2.) For if you have

no notion of dealing well by your brother, when are you to be able to

do so by a stranger? If you have not learnt how to treat a member of

your own self, when are you likely to draw to you any from without,

and to knit him to yourself? But how am I to feel? I am vexed

exceedingly almost to tears, for I could have sent forth large

fountains from mine eyes (Jer. ix. 1), as that Prophet says, seeing as

I do countless enemies upon the plain more galling than those he

saw. For he said, upon seeing the aliens coming against them, "My

bowels! I am pained at my bowels." (ib. iv. 19.) But when I see men

arrayed under one leader, yet standing against one another, and

biting and tearing their own members, some for money's sake, and

some for glory's, and others quite at random ridiculing and mocking

and wounding one another in countless ways, and corpses too

worse treated than those in war, and that it is but the bare name of

the brethren that is now left, myself feel my inability to devise any

lament fitting such a catastrophe as this! Reverence now, oh

reverence, this Table whereof we all are partakers! (1 Cor. x. 16-18.)

Christ, Who was slain for us, the Victim that is placed thereon! (Heb.

xiii. 10.) Robbers when they once partake of salt, cease to be robbers

in regard to those with whom they have partaken thereof; that table

changes their dispositions, and men fiercer than wild beasts it

makes gentler than lambs. But we though partakers of such a Table,

and sharers of such food as that, arm ourselves against one another,

when we ought to arm against him who is carrying on a war against

all of us, the devil. Yet this is why we grow weaker and he stronger

every day. For we do not join to form in defence against him, but

along with him we stand against each other, and use him as a

commander for such hostile arrays, when it is he alone that we ought

to be fighting with. But now letting him pass, we bend the bow

against our brethren only. What bows, you will say? Those of the

tongue and the mouth. For it is not javelins and darts only, but words

too, keener far than darts, that inflict wounds. And how shall we be

able to bring this war to an issue? one will ask. If thou perceivest

that when thou speakest ill of thy brother, thou art casting up mire

out of thy mouth, if thou preceivest that it is a member of Christ that

thou art slandering, that thou art eating up thine own flesh (Ps. xxvii.

2), that thou art making the judgment set for thee more bitter (fearful

and uncorrupt as it is), that the shaft is killing not him that is smitten,

but thyself that shot it forth. But he did you some wrong, may be,

and injured you? Groan at it, and do not rail. Weep, not for the wrong

done thee, but for his perdition, as thy Master also wept at Judas,

not because Himself was to be crucified, but because he was a

traitor. Has he insulted thee and abused thee? Beseech God for him,

that He may speedily become appeased toward him. He is thy

brother, he is a member of thee, the the fruit of the same pangs as

thyself, he has been invited to the same Table. But he only makes

fresh assaults upon me, it may be said. Then is thy reward all the

greater for this. On this ground then there is the best reason for

abating one's anger, since it is a mortal wound that he has received,

since the devil hath wounded him. Do not thou then give a further

blow, nor cast thyself down together with him. For so long as thou

standest thou hast the means of saving him also. But if thou dash

thyself down by insulting deeds in return, who is then to lift you both

up? Will he that is wounded? Nay, for he cannot, now that he is

down. But wilt thou that art fallen along with him? And how shall

thou, that couldest not support thine own self, be able to lend a hand

to another? Stand therefore now nobly, and setting thy shield before

thee, and draw him, now he is dead, away from the battle by thy longsuffering.

Rage hath wounded him, do not thou also wound him, but

cast out even that first shaft. For if we associate with each other on

such terms, we shall soon all of us become healthful. But if we arm

ourselves against one another, there will be no farther need even of

the devil to our ruin. For all war is an evil, and civil war especially.

But this is a sorer evil than even a civil one, as our mutual rights are

greater than those of citizenship, yea, than of kindred itself. Of old,

Abel's brother slew him and shed the blood of his kinsman. But this

murder is more lawless than that, in that the rights of kinsmanship

are greater, and the death a sorer evil. For he wounded the body, but

thou hast whetted thy sword against the soul. "But thou didst first

suffer ill." Yes, but it is not suffering ill, but doing it, that is really

suffering ill. Now consider; Cain was the slayer, Abel was the slain.

Who then was the dead? He that after death crieth, (for He saith,

"The voice of thy brother's blood crieth to Me,") (Gen. iv. 10), or he

who while he lived was yet trembling and in fear? He was, assuredly

he was, more an object of pity than any dead man. Seest thou how to

be wronged is better, though a man come even to be murdered?

learn that to wrong is worse, though a man should be strong enough

even to kill. He smote and cast down his brother, yet the latter was

crowned, the former was punished. Abel was made away with and

slain wrongfully, but he even when dead accused (comp. John v. 45),

and convicted and overcame: the other, though alive, was

speechless, and was ashamed, and was con victed, and effected the

opposite of what he intended. For he made away with him because

he saw him beloved, expecting to cast him out of the love also. Yet

he did but make the love more intense, and God sought him more

when dead, saying, "Where is thy brother Abel?" (Gen. iv. 9.) For

thou hast not extinguished the desire towards him by thine envy, but

hast kindled it up the more. Thou hast not lessened his honor by

slaying him, but hast made it the more ample. Yet before this God

had even made him subject to thee, whereas since thou hast slain

him, even when dead, he will take vengeance upon thee. So great

was my love towards him. Who then was the condemned person, the

punisher or the punished? He that enjoyed so great honor from God,

or he that was given up to a certain novel and unexpected

punishment? Thou didst not fear him (he would say) while alive, thou

shall fear him therefore when dead. Thou didst not tremble when on

the point of thrusting with the sword. Thou shall be seized, now the

blood is shed, with a continual trembling. While alive he was thy

servant, and thou showedst no forbearance to him. For this reason,

now he is dead, he hath become a master thou shalt be afraid of.

Thinking then upon these things, beloved, let us flee from envy, let

us extinguish malice, let us recompense one another with charity,

that we may reap the blessings rising from it, both in the present life

and the life which is to come, by the grace and love toward man, etc.

Amen.