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1. When lately we made mention of the Pharisee and the publican,
and hypothetically yoked two chariots out of virtue and vice; we
pointed out each truth, how great is the gain of humbleness of mind,
and how great the damage of pride. For this, even when conjoined with
righteousness and fastings and tithes, fell behind; while that, even
when yoked with sin, outstripped the Pharisee's pair, even although
the charioteer it had was a poor one. For what was worse than the
publican? But all the same since he made his soul contrite, and
called himself a sinner; which indeed he was; he surpassed the
Pharisee, who had both fastings to tell of and tithes; and was
removed from any vice. On account of what, and through what?
Because even if he was removed from greed of gain and robbery, he had
rooted over his soul the mother of all evils--vain-glory and pride.
On this account Paul also exhorts and says "Let each one prove his
own work; and then he will have his ground of boasting for himself,
and not for the other." Whereas he publicly came forward as an
accuser of the whole world; and said that he himself was better than
all living men. And yet even if he had set himself before ten only,
or if five, or if two, or if one, not even was this endurable; but
as it was, he not only set himself before the whole world, but also
accused all men. On this account he fell behind in the running. And
just as a ship, after having run through innumerable surges, and
having escaped many storms, then in the very mouth of the harbour
having been dashed against some rock, loses the whole treasure which is
stowed away in her--so truly did this Pharisee, after having
undergone the labours of the fasting, and of all the rest of his
virtue, since he did not master his tongue, in the very harbour
underwent shipwreck of his cargo. For the going home from prayer,
whence he ought to have derived gain, having rather been so greatly
damaged, is nothing else than undergoing shipwreck in harbour.
2. Knowing therefore these things, beloved even if we should have
mounted to the very pinnacle of virtue, let us consider ourselves last
of all; having learned that pride is able to cast down even from the
heavens themselves him who takes not heed, and humbleness of mind to
bear up on high from, the very abyss of sins him who knows how to be
sober. For this it was that placed the publican before the Pharisee;
whereas that, pride I mean and an overweening spirit, surpassed even
an incorporeal power, that of the devil; while humbleness of mind and
the acknowledgment of his own sins committed brought the robber into
Paradise before the Apostles. Now if the confidence which they who
confess their own sins effect for themselves is so great, they who are
conscious to themselves of many good qualities, yet humble their own
souls, how great crowns will they not win. For when sinfulness be put
together with humbleness of mind it runs with such ease as to pass and
out-strip righteousness combined with pride. If therefore thou have
put it to with righteousness, whither will it not reach? through how
many heavens will it not pass? By the throne of God itself surely it
will stay its course; in the midst of the angels, with much
confidence. On the other hand if pride, having been yoked with
righteousness, by the excess and weight of its own wickedness had
strength enough to drag down its confidence; if it be put together with
sinfulness, into how deep a hell will it not be able to precipitate him
who has it? These things I say, not in order that we should be
careless of righteousness, but that we should avoid pride; not that we
should sin, but that we should be sober-minded. For humbleness of
mind is the foundation of the love of wisdom which pertains to us.
Even if thou shouldest have built a superstructure of things
innumerable; even if almsgiving, even if prayers, even if fastings,
even if all virtue; unless this have first been laid as a foundation,
all will be built upon it to no purpose and in vain; and it will fall
down easily, like that building which had been placed on the sand.
For there is no one, no one of our good deeds, which does not need
this; there is no one which separate from this will be able to stand.
But even if thou shouldest mention temperance, even if virginity,
even if despising of money, even if anything whatever, all are unclean
and accursed and loathsome, humbleness of mind being absent.
Everywhere therefore let us take her with us, in words, in deeds, in
thoughts, and with this let us build these (graces).
3. But the things belonging to humbleness of mind have been
sufficiently spoken of; not for the value of the virtue; for no one
will be able to celebrate it in accordance with its value; but for the
intelligence of your love. For well do I know that even from the few
things that have been said you will embrace it with much zeal. But
since it is also necessary to make clear and manifest the apostolic
saying which has been to-day read; seeming as it does to many to
afford a pretext for indolence; so that some may not, providing for
themselves hence a certain frigid defence, neglect their own
salvation--to this let us direct our discourse. What then is this
saying? "Whether m pretence," it says, "or in sincerity, Christ
is preached." This many wrest absolutely,o and just as happens,
without reading what precedes and what comes after it; but having cut
it off from the sequence of the remaining members, to the destruction
of their own soul they put it forward to the more indolent. For
attempting to seduce them from the sound faith; then seeing them afraid
and trembling; on the ground of its not being without danger to do
this, and desiring to relieve their fears, they bring forward this
apostolic declaration, saying, Paul conceded this, by saying,
"Whether m pretence or in sincerity, let Christ be proclaimed."
But these things are not (true), they are not. For in the first
place he did not say "let him be proclaimed," but "he is
proclaimed," and the difference between this and that is wide. For
the saying "let him be proclaimed" belongs to a lawgiver; but the
saying "he is proclaimed" to one announcing the event. For that
Paul does not ordain a law that there should be heresies, but draws
away all who attended to him, hear what he says, "If any one
preaches to you a gospel besides what ye have received, let him be ana
thema, were it even I, were it even an angel from the heavens."
Now he would not have anathematized both himself and an angel, if he
had known the act to be without danger. And again--"I am jealous
of you with a jealousy of God," he says; "for I have betrothed you
to one husband a chaste virgin: and fear lest at some time, as the
serpent beguiled Eve by his wiliness, so your thoughts should be
corrupted from the singleness that is towards Christ." See, he both
set down singleness, and granted no allowance. For if there were
allowance, there was no danger; and if there was no danger Paul would
not have feared: and Christ would not also have commanded that the
tares should be burned up, if it were a thing indifferent to attend to
this one or that or another; or to all indiscriminately.
4. What ever then is what is meant? I wish to narrate to you the
whole history from a point a little earlier; for it is needful to know
in what circumstances Paul was when he was writing these things by
letter. In what circumstances therefore was he? In prison and chains
and intolerable perils. Whence is this manifest? From the epistle
itself. For earlier than this he says, "Now I wish you to know,
brethren, that the circumstances in which I am have come rather to the
furtherance s of the Gospel; so that my bonds have become manifest in
Christ in the whole Court, and to all the others; and a good many of
the brethren, trusting to my bonds, the more exceedingly dare
fearlessly to speak the word." Now Nero had then cast him into
prison. For just as some robber having set foot in the house, while
all are sleeping, when stealing every thing, if he see any one having
lit a lamp, both extinguishes the light and slays him who holds the
lamp, in order that he may be allowed in security to steal and rob the
property of others; so truly also the Caesar Nero then, just as any
robber and burglar while all were sleeping a deep and unconscious
slumber; robbing the property of all, breaking into marriage
chambers, subverting houses, displaying every form of wickedness;
when he saw Paul having lighted a lamp throughout the world; (the
word of his teaching;) and reproving his wickedness, exerted himself
both to extinguish what was preached, and to put the teachers out of
the way; in order that he might be allowed with authority to do
anything he pleased; and after binding that holy man, cast him into
prison. It was at that time then that the blessed Paul wrote these
things. Who would not have been astounded? who would not have
marvelled? or rather who could adequately have been astounded at and
admired that noble and heaven-reaching soul; in that, while bound in
Rome and imprisoned, at so great a distance as that, he wrote a
letter to the Philippians? For you know how great is the distance
between Macedonia and Rome. But neither did the length of the way,
nor the amount of time (required), nor the press of business, nor
the peril and the dangers coming one upon another, nor anything else,
drive out his love for and remembrance of the disciples; but he
retained them all in his mind; and not so strongly were his hands bound
with the chains as his soul was bound together and rivetted by his
longing for the disciples: which very thing itself indeed also
declaring, in the preface of the Epistle he said, "On account of my
having you in my heart, both in my bonds, and in the defence and
confirmation of the Gospel." And just as a King, having ascended
upon his throne at morning-tide and taken his seat in the royal
courts, immediately receives from all quarters innumerable letters; so
truly he also, just as in royal courts, seated in the dungeon, both
received and sent his letters in far greater number; the nations from
all quarters referring to his wisdom every thing about what had taken
place among themselves; and he administered more business than the
reigning monarch in proportion to his having had a larger dominion
entrusted to him. For in truth God had brought and put into his hands
not those who inhabited the country of the Romans only, but also all
the barbarians, both land and sea. And by way of showing this he said
to the Romans, "Now I would not that ye should be ignorant,
brethren, that ofttimes I have purposed to come to you, and have been
hindered until the present; in order that I might have some fruit also
among you, as among the rest of the Gentiles too. Both to Greeks
and barbarians, both to wise and those without understanding I am a
debtor." Every day therefore he was in anxious thought at one moment
for Corinthians, at another for Macedonians; how Philippians, how
Cappadocians, how Galatians, how Athenians, how they who inhabited
Pontus. how all together were. But all the same, having had the
whole world put into his hands, he continually cared not for entire
nations only, but also for each single man; and now indeed he
despatched a letter on behalf of Onesimus, and now on behalf of him
who among the Corinthians had committed fornication. For neither used
he to regard this--that it was the individual who had sinned and
needed advocacy; but that it was a human being; a human being, the
living thing most precious to God; and for whose sake the Father had
not spared even the Only-begotten.
5. For do not tell me that this or that man is a runaway slave, or a
robber or thief, or laden with countless faults, or that he is a
mendicant and abject, or of low value and worthy of no account; but
consider that for his sake the Christ died; and this sufficeth thee
for a ground for all solicitude. Consider what sort of person he must
be, whom Christ valued at so high a price as not to have spared even
his own blood. For neither, if a king had chosen to sacrifice himself
on any one's behalf, should we have sought out another demonstration
of his being some one great and of deep interest to the King--I
fancy not--for his death would suffice to show the love of him who had
died towards him. But as it is not man, not angel, not archangel;
but the Lord of the heavens himself, the only-begotten Son of God
himself having clothed himself with flesh, freely gave himself on our
behalf. Shall we not do everything, and take every trouble, so that
the men who have been thus valued may enjoy every solicitude at our
hands? And what kind of defence shall we have? what allowance? This
at least is the very thing by way of declaring which Paul also said,
"Do not by thy meat destroy him for whose sake Christ died." For
desiring to shame, and to bring to solicitude, and to persuade to care
for their neighbours, those who despise their brethren, and look down
upon them as being weak, instead of all else he set down the Master's
death.
Sitting then in the prison he wrote the letter to the Philippians from
that so great distance. For such as this is the love that is according
to God: it is interrupted by no one of human things, since it has its
roots from above in the heavens and its recompense. And what says he?
"Now I desire that ye should know, brethren" Seest thou solicitude
for his scholars? seest thou a teacher's carefulness? Hear too of
loving affection of scholars towards their teacher, that thou mayest
know that this was what made them strong and unconquerable--the being
bound together with one another. For if "Brother helped by brother
is as a strong city;" far more so many bound together by the bonds of
love would have entirely repulsed the plotting of the wicked demon.
That indeed then Paul was bound up with the disciples, requires not
even any demonstration further nor argument for us, since in truth even
when in bonds he anxiously cared for them, and each day, he was also
dying for them, burning with his longing.
6. And that the disciples too were bound up with Paul with all
perfectness; and that not men only but women also, hear what he says
about Phoebe. "Now I commend to you Phoebe the sister, being a
deaconess of the Church which is in Cenchreae; that ye may receive
her in the Lord worthily of the saints, and stand by her, in whatever
matter she may require you, since she has proved a helper of many; and
of me myself." But in this instance he bore witness to her of her
zeal so far as help went (only;) but Priscilla and Aquila went as
far even as death for Paul's sake; and about them he thus writes,
saying, "Aquila and Priscilla salute you, who for my life's sake
laid down their own neck;" for death clearly. And about another
again writing to these very persons he says, "Because he went as far
as death; having counselled ill for his life, in order that he might
supply your deficiency in your service towards me. Seest thou how they
loved their teacher? how they regarded his rest before their own life?
On this account no one surpassed them then. Now this I say, not
that we may hear only, but that we may also imitate; and not to the
ruled only, but also to those who rule is what we say addressed; in
order that both scholars may display much solicitude about their
teachers, and the teachers may have the same loving affection as Paul
about those placed under them; not those present only, but also those
who are far off. For also Paul, dwelling in the whole world just as
in one house, thus continually took thought for the salvation of all;
and having dismissed every thing of his own; bonds and troubles and
stripes and straits, watched over and inquired into each day, in what
state the affairs of the disciples were; and often for this very
purpose alone sent, now Timothy, and now Tychicus; and about him he
says, "That he may know your circumstances, and encourage your
hearts:" and about Timothy; "I have sent him, being no longer
able to contain myself; lest in some way the tempter have tempted
you." And Titus again elsewhere, and another to another place.
For since he himself, by the compulsion of his bonds being often
detained in one place, was unable to meet those who were his vitals,
he met them through the disciples.
7. And then therefore being in bonds he writes to the Philippians,
saying, "Now I desire that ye should know, brethren," calling the
disciples brethren. For such a thing as this is love; it casts out
all inequality, and knows not superiority and dignity; but even if one
be higher than all, he descends to the lowlier position of all; just
what Paul also used to do. But let us hear what it is that he desires
they should know. "That the things which happened unto me," he
says, "have fallen out rather to the furtherance of the gospel."
Tell me, how and in what way? Hast thou then been released from thy
bonds? hast thou then put off thy chain? and dost thou with free
permission preach in the city? hast thou then, having gone into an
assembly, drawn out many long discourses about the faith, and departed
after gaining many disciples? hast thou then raised the dead and been
made an object of wonder? hast thou then cleansed lepers, and all were
astounded? hast thou driven away demons, and been exalted? No one of
these things, he says. How then did the furtherance of the gospel
take place? tell me. "So that my bonds," he says, "have become
openly known in the whole Court, and to all the rest." What sayest
thou? this then, this was the furtherance, this the advance, this
the increase of the proclamation--that all knew that thou wast bound.
Yes, he says: Hear at least what comes next, that thou mayest learn
that the bonds not only proved no hindrance, but also a ground of
greater freedom of speech. "So that several of the brethren in the
Lord, in reliance on my bonds, more abundantly dare fearlessly to
speak the word." What sayest thou, O Paul? have thy bonds
inspired not anxiety but confidence? not fear but earnest longing?
The things mentioned have no consistency.I too know it. For neither
did these things take place according to the consistency of human
affairs, he means, but what came about was above nature, and the
successes were of divine grace. On this account what used to cause
anxiety to all others, that to him afforded confidence. For also if
any one, having taken the leader of an army land confined him, have
made this publicly known, he throws the whole camp into flight; and if
any one have carried a shepherd away from the flock, the security with
which he drives off the sheep is great. But not in Paul's case was
it thus, but the contrary entirely. For the leader of the army was
bound, and the soldiers became more forward in spirit; and the
confidence with which they sprung upon their adversaries was greater:
the shepherd was in confinement, and the sheep were not consumed, nor
even scattered.
8. Who ever saw, who ever heard of, the scholars taking greater
encouragement in the dangers of their teachers? How was it that they
feared not? how was it that they were not terrified? how was it that
they did not say to Paul, "Physician, heal thyself," deliver
thyself from thy manifold perils, and then thou will be able to procure
for us those countless good things? How was it they did not say these
things? How! It was because they had been schooled, from the grace
of the Spirit, that these things took place not out of weakness, but
out of the permission of the Christ; in order that the truth might
shine abroad more largely; through bonds and imprisonments and
tribulations and straits increasing and rising, to a greater volume.
Thus is the power of Christ in weakness perfected. For indeed if his
bonds had crippled Paul and made him cowardly; either himself or those
belonging to him; one could not but feel difficulty; but if rather
they prepared him to feel confidence and brought him into greater
renown, one must be astounded and marvel, how through a thing
involving dishonour glory was procured for the disciple--through a
thing inspiring Cowardice confidence and encouragement resulted to them
all. For who was not astounded at him then, seeing him encircled with
a chain? Then demons took to flight all the more, when they saw him
spending his time in a prison. For not so splendid does the diadem
make a royal head, as the chain his hands; not owing to their proper
nature, but owing to the grace that darted brightness on them. On
this account it was that great encouragement resulted to the disciples.
For also they saw his body indeed bound, but his tongue not bound,
his hands indeed tightly manacled, but his voice unshackled, and
traversing the whole world more swiftly than the solar ray. And this
became to them an encouragement; learning as they did from the facts
that no one of present things is to be dreaded. For when the soul has
been genuinely imbued by divine longing and love, it pays regard to no
one of things present; but just as those who are mad venture themselves
against fire and sword and wild beasts and sea and all else, so these
too, maddened with a most noble and most spiritual frenzy, a frenzy
arising from sanity, used to laugh at all things that are seen. On
this account, seeing their teachers bound, they the more exulted, the
more prided themselves; by facts giving to their adversaries a
demonstration that on all sides they were impregnable and indomitable.
9. Then therefore, when matters were in this state, some of the
enemies of Paul, desiring to fan up the war to greater vehemence, and
to make the hatred of the tyrant, which was fell towards him greater,
pretended that they themselves also preached; (and they did preach the
right and sound faith,) for the sake of the doctrine advancing more
rapidly: and this they did, not with the desire to disseminate the
faith; but in order that Nero, having learnt that the preaching was
increasing and the doctrine advancing, might the sooner have Paul led
away to execution? There were therefore two schools; that of Paul's
scholars and that of Paul's enemies; the one preaching out of
sincerity, and the others out of love of contention and the hatred they
felt towards Paul. And by way of declaring this he said, "Some
indeed through envy and strife are preaching Christ," (pointing out
those his enemies) "but some also through good pleasure;" saying
this about his own scholars. Then next about those; "Some indeed
out of contentiousness," (his enemies,) not purely, not soundly,
but, "thinking that they are thereby bringing pressure upon my bonds;
but the others out of love;" (this again about his own brethren;)
"knowing that I am set 'for the defence of the gospel." For what?
Nevertheless, in any way; whether in pretence or in sincerity,
Christ is being announced." So that vainly and to no purpose is this
saying taken in reference to heresies. For those who then were
preaching were not preaching corrupt doctrine; but sound and right
belief. For if they were preaching corrupt doctrine, and were
teaching other things contrary to Paul, what they desired was certain
not to succeed to them. Now what did they desire? That the faith
having grown, and the disciples of Paul having become numerous, it
should rouse Nero to greater hostility. And if they were preaching
different doctrines, they would not have made the disciples of Paul
numerous; and by not doing so, they would not have exasperated the
tyrant. He does not therefore say this--that they were bringing in
corrupt doctrines--but that the motive from which they were
preaching, this was corrupt. For it is one thing to state the pretext
of their preaching, and another that their preaching itself was not
sound. For the preaching does not become sound when the doctrine is
laden with deception; and the pretext does not become sound when the
preaching indeed is sound, but they who preach do not preach for the
sake of God, but either with a view of enmity, or with a view to the
favour of others.
10. He therefore does not say this--that they were bringing in
heresies; but that it was not from a right motive, nor through piety
that they were preaching what they did preach. For it was not that
they might increase the gospel that they were doing this; but that they
might wage war against him, and throw him into greater danger--on
this account he accuses them. And see how with exactitude he laid it.
"Thinking," he says, "that they were putting pressure upon my
bonds." He did not say, putting, but "thinking they were putting
upon," that is supposing, by way of pointing out that even if they so
supposed, still he himself was not in such a position; but that he
even rejoiced on account of the advance of the preaching. He added
therefore saying, "But in this I both rejoice and will rejoice:"
whereas if he held their doctrines deception, and they were bringing in
heresies, Paul could not possibly rejoice. But since the doctrine
was sound and of genuine parentage, on this account he says, "I
rejoice and will rejoice." For what if they are destroying themselves
by doing this out of contentiousness? Still, even unwillingly, they
are strengthening my cause. Seest thou how great is Paul's power?
how he is caught by no one of the devil's machinations? And not only
is he not caught; but also by these themselves he subdues him. For
great indeed is both the devil's craftiness, and the wickedness of
those who minister to him; for under pretence of being of the same
mind, they desired to extinguish the proclamation But "he who seizes
the cunning in their craftiness" did not permit that this should take
place then. By way of declaring this very thing at least Paul said
"But the continuing in the flesh is the more necessary for your sake;
and this I confidently know, that I shall continue and remain in
company with you all." For those men indeed set their mind on casting
me out of the present life, and are ready to endure anything for this
object; but God does not permit it on your account.
11. These things therefore, all of them, remember with exactness
in order that you may be able with all wisdom to correct those who use
the Scriptures without reference to circumstances and at hap-hazard,
and for the destruction of their neighhours. And we shall be able both
to remember what has been said, and to correct others, if we always
betake ourselves to prayers as a refuge, and beseech the God who gives
the word of wisdom to grant both intelligence in hearing, and a careful
and unconquerable guardianship of this spiritual deposit in our hands.
For things which often we have not strength to perform successfully
from our own exertions, these we shall have power to accomplish easily
through prayers. I mean prayers which are persevering. For always
and without intermission it is a duty to pray, both for him who is in
affliction, and him who is in relief from it, and him who is in
dangers, and him who is in prosperity--for him who is in relief and
much prosperity, that these may remain unmoved and without
vicissitude, and may never change; and for him who is in affliction
and his many dangers, that he may see some favourable change brought
about to him, and be transported into a calm of consolation. Art thou
in a calm? Then beseech God that this calm may continue settled to
thee. Hast thou seen a storm risen up against thee? Beseech God
earnestly to cause the billow to pass, and to make a calm out of the
storm. "Hast thou been heard? Be heartily thankful for this;
because thou hast been heard. Hast thou not been heard? Persevere in
order that thou mayest be heard. For even if God at any time delay
the giving, it is not in hatred and aversion; but from the desire by
the deferring of the giving perpetually to retain thee with himself;
just in the way also that affectionate fathers do; for they also
adroitly manage the perpetual and assiduous attendance of children who
are rather indolent by the delay of the giving. There is to thee no
need of mediators in audience with God; nor of that much canvassing;
nor of the fawning upon others; but even if thou be destitute, even if
bereft of advocacy, alone, by thyself, having called on God for
help, thou wilt in any case succeed. He is not so wont to assent when
entreated by others on our behalf, as by ourselves who are in need;
even if we be laden with ten thousand evil deeds. For if in the case
of men, even if we have come into countless collisions with them, when
both at dawn and at mid-day and in the evening we show ourselves to
those who are aggrieved against us, by the unbroken continuance and the
persistent meeting and interview we easily demolish their enmity--far
more in the case of God would this be effected.
12. But thou art unWorthy. Become worthy by thy assiduity. For
that it both is possible that the unworthy should become worthy from his
assiduity; and that God assents more when called on by ourselves than
by others; and that he often delays the giving, not from the wish that
we should be utterly perplexed, nor to send us out with empty hands;
but in order that he may become the author of greater good things to
us--these three points I will endeavour to make evident by the
parable which has to-day been read to you. The woman of Chanaan had
come to Christ praying on behalf of a daughter possessed by a demon,
and crying out with much earnestness, (it says, "Have pity on me,
Lord, my daughter is badly possessed by a demon." See, the woman
of a strange nation, and a barbarian, and outside of the Jewish
commonwealth. For indeed what else (was she) than a dog, and
unworthy of the receiving her request? For "it is not," he says,
"good to take the children's bread, and to give it to the dogs."
But, all the same, from her assiduity, she became worthy. For not
only did he admit her into the nobility of children, dog as she was;
but also he sent her off with that high encomium saying, "O woman
great is thy faith; be it done to thee as thou wilt." Now when the
Christ says, "great is thy faith," seek thou no other demonstration
of the greatness of soul which was in the woman. Seest thou how, from
her assiduity the woman, being unworthy, became worthy? Desirest
thou also to learn that we accomplish (our wish) by calling on him by
ourselves more than by others? She cried out, and the disciples
having come to him say, "Let her go away, for she is crying after
us:" and to them he says, "I am not sent, unless to the lost sheep
of the house of Israel." But when she had come to him by herself and
continued crying, and saying, "Yes, Lord, for even the dogs eat
from the table of their masters," then he granted the favour and
says, "Be it done unto thee as thou wilt." Seest thou how, when
they were entreating him, he repelled; but when she who needed the
gift herself cried out, he assented? For to them he says, "I am
not sent, unless to the lost sheep of the house of Israel;" but to
her he said, "Great is thy faith; be it done unto thee as thou
wilt." Again, at the beginning and in the prelude of her request he
answered nothing; but when both once and twice and thrice she had come
to him, then he granted the boon; by the issue making us believe that
he had delayed the giving, not that be might repel her but that he
might display to us all the woman's endurance. For if he had delayed
in order that he might repel her, he would not have granted it even at
the end; but since he was waiting to display to all her spiritual
wisdom, on this accouter he was silent. For if he had granted it
immediately and at the beginning, we should not have known the woman's
virtue. "Let her go" it says, "because she is clamouring behind
us." But what (says) the Christ? "Ye hear a voice, but I see
the mind: I know what she is going to say. I choose not to permit
the treasure hidden in her mind to escape notice; but I am waiting and
keeping silence; in order that having discovered it I may lay it down
in publicity, and make it manifest to all.
13. Having therefore learned all these things, even if we be in
sins, and unworthy of receiving, let us not despair; knowing, that
by assiduity of soul we shall be able to become worthy of the request.
Even if we be unaided by advocate and destitute, let us not faint;
knowing that it is a strong advocacy--the coming to God one's self
by one's self with much eagerness. Even if he delay and defer with
respect to the giving, let us not be dispirited; having learned that
the putting it off and delay is a sure proof of caring and love for
mankind. If we have thus persuaded ourselves; and with a soul deeply
pained and fervent, and thoroughly roused purpose; and such as that
with which the woman of Chanaan approached, we too come to him, even
if we be dogs; even if we have done anything whatever dreadful; we
shall both rebut our own crimes, and obtain so great liberty of speech
as also to be advocates for others; in the way in which also this woman
of Chanaan not only herself enjoyed liberty of speech and ten thousand
encomiums, but had power to snatch her dear daughter out of her
intolerable sufferings.
For nothing -- nothing -- is more powerful than fervent and genuine
prayer. This both disperses present dangers, and rescues from the
penalties which take place at that hour. That therefore we may both
complete our passage through the present life with ease, and depart
thither with confidence, with much zeal and eagerness let us perform
this perpetually. For thus shall we be able both to attain the good
things which are in store, and to enjoy those excellent hopes; which
God grant that we may all attain; by the grace and loving kindness and
compassion of our Lord Jesus Christ, with whom to the Father
together with the Holy Spirit be glory, honour, dominion, to the
ages of the ages. Amen.
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