What then? Is it not possible, they say, to enjoy ease both here and hereafter? This, man, is unattainable; it is one of the things impossible. It cannot, it cannot be, that he who here enjoys ease and plenty, and continually indulges in every luxury — ^who lives a vain and aimless life — can also enjoy honour hereafter. At the same time, if he be not troubled by poverty, he still is troubled by desire, and from this cause suffers restraint — a cause which gives rise to no small amount of trouble. Again, if disease do not afflict him, yet evil passion bums within, and it is no slight pain that springs from wrath; also, if trials be not laid upon him, yet wicked thoughts constantly arise to vex him. It is by no means a trivial matter to restrain lawless desire, to put a stop to vainglorious thoughts, to check insensate pride, to refrain from excess, to live in self-denial. And he who does not accomplish these things, and such as these, can never attain salvation. For that they who live luxuriously are not saved, hear what St Paul says concerning widows, " She that liveth in pleasure is dead while she liveth," (1 Tim. V. 6.) And if this is said concerning a widow, much more is it true concerning a man. Again, that it is not possible for one living a dissipated life to reach heaven, even Christ has made quite plain, when He declares, '* Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it,'' (Matt, vii. 4.) How is it then that it is said, " My yoke is easy, and my burden is light " ? (Matt. xi. 30.) For if the way be narrow and confined, how can it again be called light and easy? We answer: The former is true, because of the very nature of trial; the latter, because of the determination of him who endures trial. For it is possible that that which is by nature unendurable, may become light, when we bear it willingly. As, therefore, the apostles, being beaten, returned rejoicing that they were counted worthy to suffer shame for the name of the Lord, though the nature of such trial always causes tribulation and pain, still the previous determination of those who received the stripes, even overcame the nature of things. With respect to this same thing, St Paul says, " All that will live godly in Christ Jesus shall suffer persecution,'* (2 Tim. iii. 12.) So that if man do not persecute, the devil fights against us, and we have need of much phi- losophy and great perseverance, in order that, with the aid of prayer, we may be sober and watchful, — ^that we may not covet the possessions of others, — that we may be willing to distribute of our substance to those who are in need, — ^that we may bid farewell to all self-indulgence, both with respect to dress and with respect to food, — that we may avoid covetousness, — that we may flee drunkenness, and evil-speakingi — that we may have the tongue in subjection, — that we may not utter any unbecoming word, (for '' let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you," Eph. iv. 31,) — that we may not speak base or deceitful words. There is no small labour requisite to exhibit perfect observance of all these things.
And in order that you may learn how great a thing it is to live wisely, and that it is a work which admits no repose, hear what St Paul saith, "I keep under my body, and bring it unto subjection," (1 Cor. ix. 27.) By these words he intimates the force and great effort which it is needful to put forth in order to render the body obedient in all things. Christ also said to His disciples, '' In the world ye shall have tribulation; but be of good cheer, I have overcome the world," (John xvii 33.) This very tribulation, it is said, procures for you rest. The present life is an arena, and he that is to be crowned can have no rest while in the arena, and engaged in contest. Thus also, if any one be desirous to be crowned, he must adopt a hard and laborious mode of life, in order that having toiled here for a short period, he may hereafter enjoy perpetual repose.
7. How many troubles arise each day! How great must that soul be that is not annoyed — ^that is not vexed^ but gives thanks and praise, — that adores Him who ordains that these trials should be endured! How many unexpected things there are^ — ^how many difficulties! And we must restrain evil thoughts, and not suffer the tongue to speak any improper word, as did the blessed Job, who praised God while he endured a multitude of ills.
There are some who, if they meet with any reverse, or are slandered by any one, or if they fall into any bodily malady, any pain in the foot or head, or any other disease, immediately blaspheme. In this way they endure the affliction, but are deprived of the benefit. What doest thou, man, blaspheming against thy benefactor and Saviour I Dost thou not perceive that thou art on the brink of a precipice, and art casting thyself into an abyss of utter destruction? Nor dost thou, by blaspheming, make thy suffering lighter; but thou dost increase it, and makest thy pain more severe. It is with this intent that the tempter brings against thee a multitude of ills, — that he may lead thee into that abyss; and if he see thee blaspheming, how easily does he increase the anguish and make it greater, that, being afflicted, thou mayest rebel again. But if he see thee bearing it nobly, and in proportion to the increase of the suffering, the more giving thanks to God, he at once desists; since for the fixture he would attack thee fruitlessly and in vain. Thus also the tempter, as a dog waiting at table, if he see the man who is eating, continually throwing to him some morsel or other from the dishes on the table he waits patiently; but if, having waited once or twice, he should go away without anything, he desists for the future, because he has waited fruitlessly and in vain. Thus also does the evil one constantly attend us with open mouth; and if you should throw to him, as to a dog, a wicked word, snatching it up, he again prepares himself for more; but if you continue thankful, you as it were starve him, and quickly drive him away and make him flee. But, you say, you are not able to be silent when goaded by pain. Nor do I hiilder you from speaking: but instead of blasphemy, give utterance to praise — instead of discontent, to thankfulness.
Make confession to your Master; cry aloud in prayer: thus your suffering wUl be alleviated, the tempter will be put to flight by thanksgiving, and the aid of God will be brought nigh. Besides, if you blaspheme, you avert the help of God, and cause the tempter to be more powerful against you, and you involve yourself the more in pains; but if you give thanks, you repel the assaults of the evil spirit, and gain for yourself the care of a gracious God.
But, it is said, the tongue often by force of habit lapses into the utterance of some evil word. Whenever, then, you are failing, before the word can gain utterance, close your teeth against it firmly. Better for the tongue to shed a drop of blood now, than that hereafter craving a drop of water it should be unable to gain that comfort: better to endure pain in season, than to undergo ceaseless punishment hereafter. For the tongue of the rich man, when consumed with heat, found no relief.
God has enjoined that you should love your enemies: do you turn away from the God who loves you? He has commanded that you should bless them that despitef uUy use you, that you should speak well of those that slander you:
do you, when in no respect injured, speak evil of your benefactor and patron? Was He not able, you say, to free you from this temptation? Yes, but He permitted it that you might be the more approved. *' But, alas! " you say, " I fall! I perish! " Then this is not because of the temptation, but because of your slothfulness. For, tell me, which is the easier, blasphemy or praise? Does not the former cause those who hear it to be your enemies and opponents, and cause yourself to feel dejection, and produce afterward great pain? Does not the latter gain for you the manifold reward of wisdom, and the admiration of all, and procure great reward from God? Why, then, leaving that which is useful, and easy, and agreeable, do you instead follow that which is injurious, and painful, and corrupting? Beside this, if the pressure of trial and poverty caused you to utter blasphemy, it would follow that those who live in poverty would always be blasphemers. But in fact, those who live in poverty — many of them in extreme poverty — are constantly thankful; while others who enjoy wealth and luxury are constantly blasphemers. Thus, it is^ not the nature of the things, b>it rather our own state of mind^ that causes the one line of conduct or the other.
For this reason, therefore, let us read this parable, in order that we may learn that neither does wealth benefit the slothful man, nor does poverty in any way injure the upright. Yea, what do I say? — poverty 1 — ^ralier not aU the ills that afflict mankind, should they together assail him, can ever overthrow the soul of the godly and wise man, or persuade him to forsake virtue; and of this, Lazarus is an eicample. So also wealth can never benefit the idle and dissolute man, nor can health, nor continual prosperity, nor any other thing.
8. Let us, therefore, not say that sickness, or poverty, or the presence of danger, obliges us to blaspheme. It is not poverty, but folly, — ^not sickness, but arrogance, — ^not the presence of danger,but the absence of piety, — that leads the negligent to blasphemy and every other evil habit.
But for what reason, it is said, are some punished here, and others there, and not all here? For what rea«;on? — becaugfe if it were so, we all should perish; for all of us are worthy of punishment. Again, if no one were punished here, the mass of mankind would become more negligent; many would deny the existence of a Providence. For if men say such things even now, when we see many of the wicked enduring punishment, what would they say if this were not so? What bounds would there be to evil? For this reason God punishes some men here, and some He does not punish. He punishes some, removing their wickedness, and making their punishment in the next world lighter, or completely renewing them, and making those who live in wickedness wiser by the punishment of others. Again, some He does not punish, in order that if they should take heed to themselves, — if being touched by the manifestation of God's long-suffering they should repent — that then they may escape both punishment here and the penalty hereafter; but if they should remain hardened^and not profit by the forbearance of God, that then they may endure greater inflictions hereafter because of this their exceeding neglect. And if any of those who know these things should say that they who are thus punished are wronged, (llRng unable to repent,) we might reply thus: — that if God had foreseen that they would repent, He would not have punished them. For if He passes over those whom He knows to be incorrigible, much more would He tolerate in the present life those whom He knows to be benefited by His long-suffering, in order that they may profit by the opportunity of repentance. Since He now deals with them beforehand, He causes their future punishment to be lighter, and by these His dealings, — by the punishment of these. He makes other men more prudent and wise. But wherefore does He not act thus towards all sinners alike? It is in order that by fear arising from the punishment of others, they may be confirmed in wisdom; and giving glory to God, on account of His long-suffering, and feeling shame on account of His clemency, they may depart from iniquity. But, it is said, they do not act so? Notwithstanding after this, God is not the cause of their woe, but their own negligence, since they are careless about using these remedies to ensure their own salvation. And that you may be assured that God acts thus for this reason, mark this: — Pilate on one occasion mingled the blood of some Galileans with the sacrifices. Certain men having hastened to tell this to Christ, He said, " Suppose ye that only these Galileans* were sinners? I tell you, Nay; but except ye repent, ye shall all likewise perish," (Luke xiii. 2, 3.) Again, on another occasion, eighteen men were buried under a fallen tower, and concerning them He said the same. The words, " Think ye that they only were sinners? I say unto you, Nay," teach us that those who escaped alive were worthy of the same fate. The words, '' Except ye repent, ye shall all likewise perish,'' teach us that it was allotted to those men to suflfer, in order that those who remained alive, made afraid by the calamities happening to others, might repent and become heirs of the kingdom, " What then?
" say they; *' is another punished that I may become better? " Not so; but another is punished for his own individual iniquity; and this event also becomes a cause of salvation to those who pay heed to it, making them more zealous because of the very fear arising from those calamities. In this same way masters act; when they chastise one slave, they cause the rest to be more careful through fear. Thus, whenever you see any shipwrecked, or buried under a fallen house, or ruined by fire, or drowned in a river, or losing life in any other violent way, — when you also see others who have committed the same things, or even worse, suffering none of these things, do not say in your perplexity, " Why then is it that those who have sinned alike do not suffer the same ills V but think thus, ** One man was permitted to be destroyed or drowned, that his future punishment should be more tolerable to him, or even to make him quite pure; " while another was ordained to suffer no such calamity, in order that being taught by another's punishment he might become more submissive; but should he still remain unchanged, that he, by his own" negligence might heap up for himself unmitigated penalties; still of this unendurable punishment God is not the cause.
Again, when you see a just man afflicted, or suffering all the afore-mentioned woes, do not stumble at it; for even to himself the woes are the cause of a brighter reward.
In a word, with respect to all punishment, if it be in- flicted on sinners, it lessens the burden of sin; if on the just, it makes the soul more glorious; — and the greatest gain accrues to each of us from affliction, if only we bear it thankfully. For this is the design of punishment.
9. For this reason the history contained in the sacred Scriptures is filled with innumerable examples of this kind. Both just men and unjust are shown to us suffering ills, in order that, whether a man be just or whether he be a sinner, having these examples, he may bear ills well. And wicked men are shown to us not only suffering ills, but also prospering; so that you may not be troubled at their prosperity, since you learn from that which befell this rich man that the tormenting fire awaits them if they repent not. And the Scripture tells us that it is not possible to enjoy repose both here and hereafter; it cannot be.
Therefore it is that just men in this world live a laborious life. But " what," say they, " do you say witt respect to Abraham? " Yet who suffered so many ills as he? Was he not obliged to leave ins fatherland? Was he not separated from all his relatives? Did he not suffer want in a strange land? Did he not, like a pilgrim, continually change his abode — from Babylon to Mesopotamia, from thence to Palestine, from thence again to Egypt? How can one relate his trouble about his wife, the deadly strife with the barbarians, the carrying captive of the household of his kinsman, the many other troubles like these? And when at length he had the son, did he not suffer the hardest trial of all, being commanded to slay his cherished and beloved one with his own hand?
And what shall we say of Isaac, the sacrifice? Was he not vexed perpetually by his neighbours, deprived of his wife, (as his father had been,) and for so long a time bereaved of his child? What, again, shall we say concerning Jacob, who was brought up in his father's house? Did he not endure greater ills than his grandfather? And not to make the discourse too long by going through all these things, hear what he himself says concerning his whole life: " Few and evil have been my days, and I have not attained to the days of my fathers," (Gen. xlvii. 9.) Although he saw his son sitting on a royal throne and possessed of such glory, he did not forget the ills of the past; he had been so afficted that even in such prosperity L c^uld not be unmindful of the misfortunes tha? had befallen him. What shall we say about David? How many tragical events happened to him? Did he not also exclaim like Jacob: " The days of our years are threescore years and ten; and if by reason of strength they come to fourscore years, yet is their strength but labour and sorrow"? (Ps. xc. 10.) What with respect to Jeremiah? Did he not, because of overwhelming evils, curse the day of his birth? What shall we say of Moses? Did he not in despair exclaim, " Kill me, if thou thus deal with me"? (Numb. xi. 15.) Elijah also, that heavenly soul — he that shut heaven^ — did he not, after working so many wonders, lament before God thus: " Take away my life, for I am not better than my fathers "? (1 Kings xix. 4.) And what need is there to go through each instance? St Paul, taking them [the just] all together, ^ James v. 17.
proceeds to speak of them thus: " They wandered about in sheep-skins and goat-skins; being destitute, afflicted, tormented; of whom the world was not worthy/* (Heb. xi. 37, 38.) And, in a word, it is ever necessary that he who would please God and become approved and holy should not lead an easy, free, and dissolute life, but a laborious life, full of hardship and toil. For " no man," it is said, '* is crowned except he strive lawfully," (2 Tim. ii. 5;) and in another place, " Every man that striveth for the mastery is temperate in all things," (1 Cor. ix. 25.) He abstains from evil words and looks, from base conversation and slander, and from blasphemy and evil speaking. From this we learn that, though trial may not come upon us from any external source, it is our duty to exercise ourselves each day in fasting, self-denial, moderate diet, and a plain table, avoiding extravagance in any way. Otherwise we cannot please God. Let not any one repeat the foolish saying, that such and such a one has both the good things of this world and also of the next. It is impossible in the case of rich and luxurious sinners that the saying can be true; but if it be right to say it at all, it should be said of those who are afflicted,— of those who are in distress, — that they have the good of this world and also of the next. For they have good things in the next world as their reward; good things also they have here, being sustained by the hope of the future, and not feeling acutely present ills, because of the anticipation of future good.
But let us hear the following words of the parable: " Besides all this, between us and you there is a great gulf fixed." Well, therefore, spake David, " None of them can by any means redeem his brother, nor give to God a ransom for him," (Ps. xlix. 7.) No one can redeem even a brother, or a father, or a son. For mark, Abraham addressed the rich man as son; yet had he no power to perform the part of a father. The rich man addressed Abraham as father; but the paternal aid which a son commonly receives he was unable to gain; — in order that you may learn that neither relationship, nor friendship, nor kind feeling, nor any other existing thing, can procure release for him who is delivered to destruction by his own evil life.
10. I have said these things because it frequently happens that many, when we urge them to take heed to themselves and practise self-denial, are indolent, and turn the warning into ridicule. They say, " Do thou befriend me at that day, and then I shall be confident and have no fear." Another says, " I have a father who was a martyr;" and another, " I have a friend who is a bishop." Others bring forward their whole household. But all these excuses are idle words; for the goodness of others will not help us then. Eemember that the wise virgins did not bestow any oil on the other five virgins; but they themselves went in to the bridal feast, while the others were shut out. It is a great blessing to found our hopes of safety on our own condition; for (here no friend will ever stand in our stead. If even here it is said to Jeremiah, " Pray not thou for this people," (Jer. vii. 16,) while it was still possible for them to repent, much more will the difiSculty be increased hereafter.
What dost thou say? — that thou hadst a father who was a martyr? This very thing will then add to thy condemnation; since having had an example of goodness in thy own household, thou didst prove thyself an unworthy child of a righteous father. But thou hast a friend who is noble and admirable? Neither will he profit thee then. Why then is it said, ** Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations'' ? (Luke xvi 9.) It is not the friendship that will then avail thee, but the charity. For if the friendship alone could avail, it would be necessary to say only, " Make to yourself friends;" but now, showing that not friendship alone avails, it is added, '' of the mammon of imrighteousness.'' As if perhaps some one might say, " I am able to make friends without the mammon, and much more zealous ones than those made by means of it. But that you may know that it is charity that avails us, — that it is our work and righteous act, — be persuades us to confide, not simply in the friendship of the saints, but in the friendship caused by the right use of mammon. Knowing all these things, beloved, let us give heed to ourselves with all diligence; when we are aflSicted, let us give thanks; when we live in prosperity, let us be on our guard, becoming wise by the misfortunes of others; let us, by repentance and compunction dind continual confession, ofier praise; and if in any way we transgress in this present life, putting away the sin, and with the utmost zeal cleansing away every stain from our soul, let us beseech God to make us all fit when we die, thus to depart that we may not be with the rich man, but that, enjoying with Lazarus a place in the patriarch's bosom, we may be filled with undying blessedness; which may it be the lot of us all to attain, through the grace and kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be praise for ever and ever. Amen.
DISCOURSE IV.
CONCERNING THE RICH MAN AND LAZARUS — CONCERNING CONSCIENCE AND CONFESSION — JOSEPH AND HIS BRETHREN.
1. To-DAY it is requisite that we should explain the rest of the parable concerning Lazarus. Perhaps you may suppose that we have explained the whole of it; but I would not avail myself of any want of knowledge on your part, in order to deceive; nor would I give up the task, before I can go away with the assurance that I have explored all, as far as light is given me: as the husbandman, when he gathers the fruit of the vine, ceases not until he has cut off every little bunch. Since, therefore, I now perceive, as if beneath the leaves, some thoughts still hidden in these words, permit me to gather up also these, using the mind as a sickle. A vine being entirely stripped of fruit stands for the present barren, having leaves only. With respect to the spiritual vine of the sacred Scriptures it is not so; but when we have gathered all the fruit that is to be seen, more still remains. Thus many also before us have spoken on this subject; many perhaps after us will speak on it; but no one will be able to exhaust the whole store of wealth. For such is the nature of this abundance, that the more deeply you dig down, the more plentifully divine instruction wells forth: it is a fountain never failing.
In the last assembly we ought to have discharged this debt owing to you, but we did not think it right to pass by the memory of the good deeds of Saint Babylas,* and the two holy martyrs who followed him. Therefore, we put off the remainder of this subject, reserving the completion of the parable till to-day. Since, then, we have rendered to the fathers their praise, not according to their worth, but according to our ability; permit us now to deliver the remainder of this subject. And be not weary until we have arrived at the end, taking up our discourse from the point at which we lately left off. Where then did we leave the narrative? It was at the point where we came to the great chasm between the just and the unjust. For, when the rich man said, " Send Lazarus," Abraham answered him, " A great gulf is fixed between us and you: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence," (Luke xvi. 26.) We also showed by many arguments that it is necessary to place our hope of safety, according to the grace of God, in our own right condition, and not trust in fathers or grandfathers, or great-grandfathers, or in relations, and friends, and associates, and neighbours; for "no man can by any means redeem his brother," , (Ps. xlviii. 8.) But how much soever they who depart
this life in company with sinners, beseech and supplicate on their behalf, all that they say will be vain and useless. For again, the five virgins begged from their companions a supply of oil, and did not obtain it; he also who hid his talent in the earth, though he made many excuses, still was condemned. They, too, who fed not the Lord when He was hungry, nor gave Him drink when thirsting — they, hoping to find refuge in the plea of ignorance, did not gain any pardon or excuse. Others there are who are unable to say a word, as he who appeared at the feast clad in vile garments, being charged with the fault, was speechless. And not this man only, but also another who was unforgiving to his neighbour, of whom he demanded the hundred pence, who afterwards, when charged by his lord with cruelty and inhumanity, had nothing to reply. From these instances it is plain that nothing can help us there, if we have not the good deeds; but whether we use prayers and entreaties, or whether we be silent, the sentence of punishment and penalty will equally be uttered against us. Hear then how this man, having made request to Abraham for two things, failed to gain either of them. For, first he made supplication for himself, when he said, " Send Lazarus;" next, not for himself, but for his brethren, but he obtained neither request. If the first request was impossible, much more was the second — that on behalf of his brethren. However, if it seem good, let us carefully mark the very words themselves. For if when the magistrate causes an offender to be brought into the public court, summons ofiicers of justice, and proceeds with the trial, all hasten with eagerness to hear what questions the judge may put, and what replies the accused may make,— much more ought we to give attention in this case to what this criminal, — I mean, the rich man, requests, and what the righteous judge, by the mouth of Abraham, replies. For it was not the patriarch that was judging the case, even though he uttered the words; but, as in our earthly courts, when robbers or murderers are under accusation, the law requires that they should stand at a distance and out of sight of the judge; it enjoins that they should not hear the sound of the judge's voice, in this manner also marking their dishonour; but a messenger conveys the questions of the judge and the replies of the accused * The same thing took place then. The condemned man heard not the voice of God himself speaking to him; but Abraham acted as a deputy, conveying the words of the judge to the criminal. For he did not speak that which he said on his own authority, but he stated the divine laws to the rich man, and uttered the decisions given him from on high. And for this reason the rich man had nothing to reply.
2. Let us, therefore, carefully attend to that which is said. For I am purposely proceeding slowly through this parable: though this be the fourth day, I do not leave the subject; for I see great benefit arising from this examination, both to the rich and to the poor, and to those who are troubled because of the prosperity of the wicked and the poverty and tribulation of the just. For, in general, nothing is so great a stumbling-block and causes so much religious doubt to many people, as the fact that the rich who live in sin may enjoy great prosperity, while the just, * See Introduction, p. vL who live virtuously, are reduced to extreme pfoverty, and endure numberless other things even worse than poverty.
But this parable is sufficient to afford a remedy to make the wealthy more wise, to console the poor; it teaches the former not to be high-minded; it comforts the poor with respect to their present condition; it forbids the former to boast if, while living wickedly, they pay no penalty in this life, since a severe examination awaits them in the next world; it persuades the latter not to be troubled on account of the prosperity of others, and not to imagine that our affairs are not under the control of Providence, even if the just suffer ills here, while the wicked and depraved enjoy continual prosperity. For both will hereafter receive their desert; the former the crown which is the reward of patience and endurance, the latter the punishments and penalties which belong to sin. Let both rich and poor inscribe this parable, — the rich on the walls of their houses, the poor on the walls of their mind; and should it ever by the growth of forgetf ulness be obscured, renew it completely by means of fresh recollection. Or rather, let the rich also, instead of in their houses, write it in their mind, and constantly bear it about; and let it be their instructor and the groundwork of all their philosophy. For if we have this lastingly written in our mind, neither the delights of the present life will be able to elate us, nor its sorrows to humiliate or overthrow us; but we shall be affected by both these kinds of experience, only as we are by pictures painted on the wall. For when looking at a wall we see portrayed a rich man or a poor, we neither envy the one nor despise the other; because that which we look at is an image only and not reality. Thus, also, if we leam the real nature of riches and poverty, of honour and dishonour, and of all other things both gloomy and bright, we shall be freed from the trouble which arises from each of these classes of things. For they all are more deceptive than a shadow; and neither will a brilliant and honourable position puff up a lofty and noble soul, nor a lowly and despised position be able to trouble him.
However, it is time now for us to consider the words of the rich man: " I ask thee, father " — that is, I beseech, I beg, I supplicate thee — '' that thou wouldest send Lazarus to my father's house; for I have five brethren; that he may testify unto them, lest they also come into this place of torment," (Luke xvi. 27, 28.) Since he failed to gain that which he sought for himself, he made supplication for others. Mark how benevolent and mild he becomes when under punishment. He who despised Lazarus when present, now has regard for others who are absent: he who passed by one who was placed before his eyes, is mindful of those whom he does not see, and he entreats with great earnestness and zeal that warning should be given to them, that they might escape the evils about to overtake them. And he begs that Lazarus should be sent to his father's house, — to the place which had^been to Lazarus as an arena, the place where his virtue had been tested. Let them see him crowned, he says, who have seen him contending; let the witnesses of his poverty and hunger, of his innumerable woes, be also witnesses of his honour, his transfiguration, his complete glory; that.
96 FOUB DiscorssEs or chetsosioil being taught by both sights, they maj leam tluit our interests are not bounded bj this present life: that they may be prepared beforehand, so as to be able to escape this punishment and rain. What does Abraham re^Aj? " They hare Moses and the prophets/' he saith; ** let them hear them." Thou hast not, he implies, so much care for thy brethren as God has, who made them: He has given them many teachers, advisers, and counsellors. What, then, does the rich man say? '' Xay, £ither Abraham; but if one went unto them from the dead, they would be persuaded."
The same thing is often said now. Where are now those who say, " Who has come from thence? Who ever rose from the dead? Who can tell us what is in Hades? " How many things of this kind the rich man used to say within himself when he was living luxuriously! He did not simply request that some one should rise from the dead; but since when he heard the Scriptures he had been accustomed to despise them, to deride, to regard the things said as myths; from that which he himself had felt, he supposed that the same would be felt by his brothers. " They," he would say, " are sceptical in the same way; but if one should arise from the dead, him they will not disbelieve nor deride, but will rather give heed to his words."
What, then, does Abraham reply? "If they hear not Moses and the prophets, neither will they hear though one rose from the dead," (Luke xvL 31.) And that this is true — that he who listens not to the Scriptures, will not listen even to those who rise from the dead — of this the Jews afford an instance, who, since they did not listen to Moses and their own prophets, did not believe even when they saw the dead arise; but at the very time of the event, tried to kill the risen Lazarus; and on another occasion, at the crucifixion, vehemently opposed the apostles even while many dead were rising, 3. Bnt that you may be assured for another reason that the teaching of the apostles is more convincing than that of the restored to life, consider this — that a dead man is altogether a servant, but the things which the Scriptures declare are uttered by the Lord himself; so that though one should rise from the dead, though an angel should descend from heaven, the Scriptures would still be the surest testimony. For the Ruler of angels and the Lord of the dead and of the living has Himself given the written law. Again, that they who wish for dead men to come back, wish for a superfluous thing, is proved, in addition to that which has been said, by comparing the case of our own courts. Gehenna does not seem to exist to those who believe not. To the faithful it is plain and manifest, but still to the unbelieving it does not seem to exist. There is a court of judgment in which we hear each day that such a one is punished, another is mulcted of property, another is condemned to the mines, another to be burnt, another to be put to death in some other way. Notwithstanding that they hear all this, the evil, the wicked and abandoned are not made wise; often, indeed, many such having been captured, and escaping punishment, break out of prison, and tunning away, again return to the same courses, and commit even greater crimes than before.
Let us not, therefore, wish to hear those things from the dead which the Scriptures each day teach us, and much more clearly. For if God knew this; namely, that if certain should rise from the dead, they would benefit the living, He would not have overlooked it; He who has formed all things for our good would not have neglected this benefit. Again, if the dead arose continually to declare to us all that takes place there, even this phenomenon would in time also be disregarded; for the tempter could, with the greatest ease, adapt his wicked , teaching to such a state of affairs. He would be able often to feign appearances, or by preparing his ministers to feign death and burial, and exhibiting them as having risen from the dead, by these means he would introduce into the minds of those whom he misleads everything that he wished them to believe. For even now, when nothing of that kind takes place, the forms of the departed often have appeared in dreams, and have deceived and ruined many. Much more if such a state of things, namely, that many returned from the dead, existed, that subtle spirit would involve many in his wiles, and introduce great deception into our life. Therefore God has closed the portals, and does not permit any of those who have departed to return to tell us the things that take place there; so that the tempter cannot take advantage of such a state of things, and introduce all his deceit. For, also, when there were prophets Satan raised up false prophets, and when apostles, he raised up false apostles; even when Christ appeared, he raised up false Christs; and whenever sound doctrine has been delivered, he has introduced corrupt doctrine, sowing tares among the wheat.
So also, if this state of things had existed, he would have contrived to cause deception by his own instruments — not really raising the dead, but by sorceries and guile misleading the senses of beholders, or even, as I said before, preparing those who should simulate death, thus turning upside down and confusing all things. But God; foreseeing a 11 these things, has prevented such an attempt, and out of regard for us, has not permitted any one at any time to come from thence to relate to living men the things that take place there. He has taught us to regard the Holy Scriptures as more worthy of trust than everything else. For He has made certain things more clear to us than they would have been made by the resurrection of the dead; He has instructed the whole world; He has driven away error, and brought in the truth; He has, by the instrumentality of fishermen and men of no reputation, procured all these benefits, and afforded to us on all sides sufiicient proofs of His own providence. Therefore let us not imagine that our affairs are bounded by the present life; but let us be assured that there will be a scrutiny, and a recompense or a retribution for all that has happened here. This fact is so clear and plain to all, that both Jews and Greeks, even heretics, agree concerning it; yea, all men of every class. For if also all men do not act as wisely as they ought, with regard to the resurrection, still all agree with respect to the judgment, and future punishment and trial. All agree that there is a recompense hereafter for all the things that have happened here. For if this were not the case, why did God stretch out such a heaven and spread the earth beneath, and make the expanse of the sea, and diffuse the air? Why did He display such foresight, if He did Dot intend to be concerned in our affairs even to the end? 4. Do you not see many who, after living a virtuous life, having suffered innumerable ills, have departed henoe without receiving any good? Others, again, who have displayed every kind of evil disposition, who have plundered the possessions of others, have robbed and oppressed widows and orphans, these have departed this life after enjoying wealth and luxury and endless other good things, and have suffered no misfortune whatever. When, therefore, do the former receive the reward of their virtue, — when do the latter pay the penalty of their wickedness, if oar affairs are limited by the present life? For that, if there be a God — as there assuredly is — He is a just God, every one wUl allow; and that, if He is just, He will reward these two classes according to their deserts — this also wiU be granted. But if He intends to render to each class their desert, whereas in this life ndther class received it —neither the one, the punishment of their sin, nor the other, the reward of their virtue — ^it is manifest that an opportunity is reserved when each will receive their appropriate recompense.
And for what purpose has God put within our mind a judge so ever- watchful and vigilant, — I mean conscience? It is impossible that any judge among men should be so indefatigable as our conscience is. For judges in worldly affairs are sometimes corrupted by money, or weakened by flattery, or dissemble because of fear; and many other things there are that destroy the rectitude of their decision; but the judgment-seat of conscience never yields to any of these influences; but whether you offer money, or
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flatter, or threaten, or do any other such thing, it utters still an impartial sentence against the schemes of sinners; and whosoever commits iniquity, himself condemns himself, even though no one else should accuse him. And not once, nor twice, but even frequently, and through one's whole life, it continues to do the same; though much time may have intervened, it never forgets what has happened. At the moment when sin is committed, and before its commission, and after its commission, con* science constitutes itself our accuser; but chiefly afUr the commission. For at the time of committing the sin, being intoxicated by the pleasure, we are not so sensitive; but when the affair is passed, and has reached its conclusion, tiien, especially when all the pleasure is exhausted, the sharp sting of repentance is felt. And contrary to that which happens to women in travail, who before the birth have great and unbearable suffering, who feel the pangs of labour causing intense pain, but afterswards have relief, since the pain ceases with the birth of the infant; in the case we are considering, it is not sa For as long as we conceive and have in our mind corrupt designs, we are glad and rejoice; but when we have brought forth this evil offspring, sin, tiien we see the baseness of that which is produced and are pained; then are we in greater misery Aan women in travail. Wherefore do not, I beseech you, entertain any corrupt desire, especially the beginning of such a desire. !6ut if we have admitted any such desire, let us quench the beginnings of it; and, even if we have been negligent beyond this, let us destroy the sin which has proceeded to deeds, by confession, and tears, and self-condemnation.
Nothing is so great an antidote to sin as condemnation and repudiation of it with penitence and tears. Condemning thy own sin, thou dost put off its yoke. Who is it that speaks thus? Gk>d, the Judge himself. " Acknowledge first thy sin, that thou mayest be justified," (Isa. xliii. 26, LXX.) Why are you ashamed and blush to confess your sin? Why speak of it to man, who may blame you? Why confess it to your fellow-servant, who may cause you shame? Rather show it to the Master, to Him who cares for you, who is kindly-disposed; show the wound to the Physician.*
And even if you do not confess^ He is not ignorant of the deed, who knew it before it was committed. Why then do you not speak of it? Does the transgression become heavier by the confession? — nay, it becomes lighter and less troublesome. And it is for this reason that He would have you confess, not that you should be punished, but that you should be forgiven; not that He may learn thy sin, (how could this be, since He has seen it,) but that you may learn what favour He bestows. He wishes you to learn the greatness of His grace, that you may praise Him perfectly, that you may be slower to sin, that you may be quicker to virtue. And if you do not confess the greatness of the need, you will not understand the exceeding magnitude of His grace. I do not oblige you, He saith, to come into the midst of the assembly before a throng of witnesses; declare the sin in secret to Me only, that I may heal the sore and remove the pain. Therefore it is that He has placed within us a conscience
more faithful than a father. For a father having warned his son once, or twice, or three times, or perhaps, ten times, when he sees him remaining uncorrected, publicly renounces him and dismisses him from the house, and severs the tie of relationship; but not so does conscience act. For if once, or twice, or thrice, or a thousand times it speaks, and you obey not, it will speak again, and will not cease until the latest breath; and both in the house and in the street, at table and in the market, and on the road, often even in dreams, it places before us the image and appearance of our sins.
5. Behold the wisdom of God! He has caused the reproof of conscience not to be unceasing, (for had we been constantly accused, we could not have endured the burden,) nor has He made it so weak as to cease after a first or second warning. For if we felt self-condemnation every day and every hour, we should have been overcome by sorrow. If, again, conscience having warned us once or twice, then ceased to rebuke, we should not have reaped much benefit. Therefore He has caused the warning to be lasting^ but not unceasing: it is lasting, that we may not fall into negligence, but that always to the end of our life, being warned, we may be watchful. Again, the warning is not unceasing, nor made cumulative, in order that we may not sink under it, but that we may be refreshed by seasons of repose and other consolations. Thus complete freedom from mental pain would be ruinous to sinners; it would produce in us utter insensibility; while, on the other hand, to feel this pain unceasingly and without measure would be even more injurious. For excess of sorrow, being often strong enough to overthrow man's natural powers of mind, overwhelms the soul, and causes our good qualities to be wholly unserviceable. For this reason God has caused the convictions of conscience to be imposed on us only at intervals, these convictions being exceedingly severe, and often piercing the sinner more sharply than a goad. Not only at the time when we ourselves have sinned, but also when others have committed the same acts, conscience is roused, and with great vehemence accuses us. The fornicator, the adulturer, or the thief, not only when he himself is accused, but when he hears that others are accused of having dared the same sins, he feels as if he himself were punished; he is reminded of his own sin by the blame thrown upon others; and though* it is another that is accused, he himself, without being blamed feels the charge, since *he has dared to do the same things. In the same way, also, with regard to good deeds, when others are praised and honoured, those who have accomplished the same things rejoice with them, as though they were praised no less than the others. What, therefore, can be more miserable than the case of the sinner who, as often as I others are accused, himself feels abashed 1 What, also, is more blessed than the lot of him who, living virtuously, whenever others are praised, himself feels joy and gladness> being reminded of his own good deeds by the praise bestowed upon others? These things are the work of God's wisdom; they are instances of His exceeding providence. The warning of conscience is a divine anchor, not permitting us to be altogether wrecked in the abyss of iniquity. Not only at the time of committing the sin, but after
DTSOOtJRSE If. 105 long periods of years can conscience remind ns of old faults. Of this I shall bring clear proof from the Scriptures themselves.
The brethren of Joseph one day sold him, without having any charge to bring against him, except that he foresaw in dreams his coming honour foreshadowed to him: for " I saw," said he, " your sheaves making obeisance to my sheaf," (Gen. xxxvii. 6.) Indeed, for this very thing they ought to have the more cared for him, for he was to be the crown of the whole family, and the glory of all his race. Such, however, is envy; it makes war against its own honour; and an envious man would rather suffer a thousand ills than see his neighbour renowned, even though a share of the renown were to fall to himself. Than this what can be more wretched? This kind of feeling possessed the brethren of Joseph. Seeing him at a distance, coming to bring them provisions, they said one to another, " Come, let us kill him, and we shall see what will become of his dreams," (Gen. xxxvii. 20.) If they had no regard for him as a brother, nor felt the bond of nature, they ought to have had regard to the very aid that he brought, and to the manner of his service, in coming to supply them with sustenance. But mark how they unwittingly uttered a prophecy: " Come," said they, " let us kill him, and we shall see what will become of his dreams." If they had not plotted against him and concocted treachery, and planned that shameless scheme, they would not have experienced the full intent of those 4reams. For it was not likely that he, though meeting with no ill-fortune, would rise as high as the throne of Egypt; yet, by means of these diflSculties and hindrances, he attained such a height of splendour. For if they had not conspired against him, they would not have sold him into Egypt; if they had not sold him into Egypt^ the mistress would not have been enamoured of him; if the mistress had not been enamoured of him, he would not have been cast into prison, he would not have interpreted the dreams, he would not have been made ruler; if he had not been made ruler, the brethren would not have come to buy com, nor have bowed down before him. Thus, since they were ready to kill him, for this very cause chiefly did they feel the full meaning of the dreams. What then? Were they the procurers of all his future good, and the cause of his glory? By no means; they were ready to expose him to death, or to sorrow, or to slavery — to the uttermost ills. But the overruling Crod used the wickedness of the conspirators for the trial and approval of him who was sold and betrayed.
6. In order that this result may not be thought to arise from any casual coincidence or accidental revolution of things, God, by means of the very men who opposed it, brought to pass the very result which they opposed, using His enemies for the approval of His servants, in order that you may learn, that what God has willed no one vrill hinder, and that none will turn aside His high hand; in order that whenever you are plotted against, you may not stumble or be downcast, but be enabled to know that the plot will result in good in the end, if only you bear your lot well.
Behold, therefore, in this instance, how envy produced a royal possession; how jealousy procured for its victim a crown, and gained him a throne; those who plotted against him, themselves bore him forward to the greatness of his power. He who was plotted against governed, they who plotted served; he received homage, they paid homage. Whensoever, therefore, ills, frequent and accumulated, come upon you, be not troubled nor downcast, but abide till the end. The end will turn out in every way worthy of the beneficence of God, if only you bear thankfully the things that in the meantime befall you.
He who had these visions, being in extreme danger, who was sold by his brethren, injured by his mistress, and again thrown into prison, — he did not say within himself, "What is all this? The visions then are all delusion! I am an exile from my country and deprived of freedom; because of my God, I have not yielded to the seductions of my mistress; because of temperance and virtue, I am punished, and He has not even in this pass defended me, nor stretched forth His hand, but has suffered me to be delivered to constant and increasing bondage. After the pit, slavery befell me; after slavery, treachery; after treachery, calumny; after calumny, a prison.'' But none of these things moved him; he remained steadfast in his hope, being confident that none of the things that had been promised would ever fail.
God was, indeed, able to fulfil everything on the very same day; but in order to display His own might and the faith of His servants, he permitted a long time to intervene, and many hindrances to arise, so that you may understand His power, by His fulfilling the promises at the very time when you would give way to despair, and that you may see the patience and faith of His servants, by their not falling away from their expectation of good in the very midst of calamities.
However, as I said, the patriarchs came again, famine as an armed soldier driving them by force, and urging them to the presence of Joseph, the governor; and they wished to buy com. What, then, did he say to them? "Ye are spies." They then said within themselves, " What is this! we came to get food, and we have endangered our life!" Yes, justly! — since he also came to you bringing food, and ye put him in danger of his life. And he then endured it because of his integrity; ye now are suflFering because of hypocrisy. He was not, however, their enemy; he put on the appearance of hostility, that he might learn accurately the condition of the family. For since they had been wicked and heartless in his own case, not seeing Benjamin with them, he feared for the child, lest he had been also a brother in suffering. He commands that some one of them should be bound and left there; and that all the rest taking their com should depart, threatening them with death if they should not bring back their other brother.
Since, then, this had happened and he had said, ** Leave one here, and bring back the other brother, or ye shall die," what did they say one to another? ** Verily we were guilty concerning our brother when he besought us." Do you observe after how long time they remember that crime? They then said to their father, " An evil beast hath devoured him," (Gen. xxxvii. 33.) Now, when Joseph himself is present and listening, they bewail their crime. What can be more extraordinary than this?
BISCOUBSE 17. 109
Without a tribuittly there is conviction; without accusar tion, an apology; a proof without testimony; the very men who wrought the deed condemn themselves, and publish abroad that which was done in secret I Who had persuaded them, or obliged them, to expose in public the things dared so long before? Is it not plain that conscience, the inexorable judge, had been constantly dis* turbing their thoughts and troubling their soul? He also who had been murderously treated, sat there silently judging them; and while no one brought any charge against them, they themselves passed sentence upon themselves.
They spake thus among themselves: another also said in excuse: " Spake I not to you saying. Do not sin against the child, nor do him any harm, for he is our brother? and, behold, now his blood is required at our hands," (Gen. xlii. 22, loosely quoted.) Though there was no one who spoke thus, or said anything concerning the crime, or of murder; though the victim himself, sitting in their presence, inquired about no such thing, but rather was asking about the other brother; their conscience, taking advantage of the opportunity, arose and took possession of their mind, and when no person accused them, obliged them to confess their deeds.
Such things we ourselves often suffer, when the sins are long gone by. When we are searched by woe or misfortune, we call to mind our former ill-doings.
7. Knowing, therefore, all these things, whenever we have done any wrong, let us not wait for calamity or diflBculty, for danger and chains; but let us each hour of the day set up for ourselves this tribunal, and let us pass judgment against ourselves, and endeitTOur in every way to make our peace with God. Let us not doubt about the resurrection and future judgment, nor be hindered by what others say; but by all means, according to the truths we have learnt, let us refute them. For if we were not to render account of all we have done, God would not have set up such a tribunal within us. But this also is a proof of His kindness. For since He will hereafter require from us an account of our sins, He has placed this incorruptible judge within us, that by condemning us for our sins now and making us wiser. He may rescue us from, the future judgment. This also St Paul saith: "For if we would judge ourselves, we should not be judged by the Lord," (1 Cor. xi. 31.) In order, therefore, that we may not be punished then, nor pay the penalty then, let each of us betake himself to conscience; and unrolling his past life, and examining with care all his faults, let him condemn the soul that wrought such deeds; let him chastise his thoughts; let him be afflicted; let him be straitened in his own mind; let him require a penalty from himself for his sins, by self condemnation, by thorough penitence, by tears, by confession, by fasting and alms-giving, by temperance and love. Let us do this that by all means in our power we may be able, with all confidence, to attain the future kingdom, which may it be the lot of us all to gain by the grace and goodness of our Lord Jesus Christ, with whom to the Father be glory, and also to the Holy Spirit, for ever and ever. Amen.