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