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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 (parrhsiazes-qai) (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
long-suffering. 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.
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