XXVI. 5, 6.

394

Miracles and Prophecy confirm each other.

HOMIL. novelty of His doctrine, but also by speaking of Abraham's bosom instead of the kingdom. For neither was that term familiar to them: moreover, the introduction of Abraham would be a sharper sting to them. Wherefore John also spake nothing at first concerning Hell, but, what was most Matr, apt to grieve them, He saith, 1Think not to say, we are children of Abraham.

3, 9.

He is providing for another point also; not to seem in any sense opposed to the ancient polity. For he that admires the Patriarchs, and speaks of their bosom as an inheritance of blessings, doth much more than sufficiently remove also this suspicion.

Let no man therefore suppose that the threat is one only, for both the punishment of the one and the joy of the other is double of the one, not only that they fell away, but that they fell away from their own; of the other, not only that they attained, but that they attained what they had no expectation of: and there is a third together with these, that the one received what pertained to the other. And he calls them children of the kingdom, for whom the kingdom had been prepared: which also more than all was apt to gall them; in that having pointed to them as being in their bosom by His offer and promise, after all He puts them out.

[6.] Then, because what He had said was mere affirmation, He confirms it by the miracle; as indeed He shews the miracles in their turn, by the subsequent accomplishment of the prediction. He accordingly, who disbelieves the health which the servant then received, let him from the prophecy, which hath this day come to pass, believe that other also. For so that prophecy again, even before the event, was made manifest to all by the sign which then took place. To this end, you see, having first uttered that prediction, then and not before He raised up the sick of the palsy; that He might make the future credible by the present, and the less by the greater. Since for virtuous men to enjoy His good things, and for the contrary sort to undergo His penalties, were nothing improbable, but a reasonable event, and according to the tenor of laws: but to brace up the feeble, and to raise the dead, was something beyond nature.

But nevertheless, unto this great and marvellous work the

VIII.

What Dispensation the Centurion's Case illustrated. 395 centurion too contributed no little; which thing, we see, MATT. Christ also declared, saying, Go thy way, and as thou hast 13. believed, so be it done unto thee. Seest thou how the health of the servant proclaimed aloud both Christ's power, and the faith of the centurion, and also became a pledge of the future? Or rather it was all a proclamation of Christ's power. For not only did He quite heal the servant's body, but the soul also of the centurion He did Himself bring over unto the faith by His miracles.

And do thou look not to this only, that the one believed, and the other was healed, but marvel how quickly also. For this too the Evangelist declared, saying, And his servant was healed in the self-same hour: even as of the leper also he said, he was straightway cleansed. For not by healing, but by doing so both in a wonderful manner and in a moment of time, did He display His power. Neither in this way only doth He profit us, but also by his constant practice, in the manifestation of His miracles, of opening incidentally His discourses about His kingdom, and of drawing all men towards it. For those even whom He was threatening to cast out, He threatened not in order to cast them out, but in order that through such fear, He might draw them into it by His words. And if not even hereby were they profited, theirs is the whole blame, as also of all who are in the like distemper.

19, 28.

For not at all among Jews only may one see this taking place, but also among them that have believed. For Judas too was a child of the kingdom, and it was said to him with the disciples, Ye shall sit on twelve thrones1; yet he became Matt. a child of hell; whereas the Ethiopian, barbarian as he was, and of them from the east and west, shall enjoy the crowns with Abraham, and Isaac, and Jacob. This takes place among us also now. For many, saith He, that are first shall be last, and the last first. And this He saith, that 2 ibid. v. neither the one may grow languid, as unable to return; nor the others be confident, as standing fast. This John also declared before from the beginning, when he said, God is able of these stones to raise up children unto Abraham3. Thus, since it was so to come to pass, it is proclaimed long before; that no one may be confounded at the strangeness of the event. But he indeed speaks of it as a possible thing,

30.

3 Matt. 3, 9.

396 Sin proved corrigible, against the Manichæans.

HOMIL. (for he was first;) Christ on the other hand as what will 68. surely be, affording the proof of it from His works.

XXVI.

8, 4.

[7.] Let us not then be confident, who stand, but let us say 11 Cor. to ourselves, 'Let him that thinketh he standeth, take heed lest 10, 12. he fall; neither let us who are fallen despair, but let us say 2 Jer. to ourselves, 2 He that falleth, doth he not arise? For many even who have mounted to the very summit of Heaven, and have shewn forth all austerity, and had made their abode in the deserts, nor saw any woman so much as in a dream; having become a little remiss, have been tripped up, and have come unto the very gulf of wickedness. While others again from thence have gone up to Heaven, and from the stage and orchestra have passed over unto the discipline of Angels, and have displayed so great virtue, as to drive away devils, and to work many other such miracles. And of these examples both the Scriptures are full, and our life is also full. Even whoremongers and effeminate persons stop the mouths of the Manichæans, who say that wickedness is immoveable, enrolling themselves on the Devil's side, and weakening the hands of them that would wish to be in earnest, and overturning all our life.

For they who inculcate these things, not only injure men as to the future, but here also turn all things upside down, for their own part at least. Because when will any regard virtue, from among those that are living in wickedness, so long as he accounts his return that way, and His change for the better, a thing impossible? For if now, when both laws exist, and penalties are threatened, and there is common opinion to recall the ordinary sort, and hell is looked for, and a kingdom promised, and wrong things reproached, and the good praised; hardly do any choose the labours that are to be undergone for virtue's sake: shouldest thou take away all these things, what is there to hinder ruin and corruption universal?

Knowing therefore the Devil's craft, and that as well the lawgivers of the Gentiles as the oracles of God, and the reasonings of nature, and the common opinion of all men, yea Barbarians, and Scythians, and Thracians, and generally all, are directly opposed both to these, and to such as strive to enact the doctrines of fate: let us be sober, beloved, and bidding farewell to all those, let us travel along the

VIII. 13.

narrow way, being both confident and in fear: in fear because MATT. of the precipices on either side, confident because of Jesus our Guide. Let us travel on, sober and wakeful. For though but for a little while one slumber, he is swept away quickly.

[8.] For we are not more perfect than David, who by a little carelessness was hurled into the very gulf of sin. Yet he arose again quickly. Look not then to his having sinned only, but also to his having washed away his sin. For to this end He wrote that history, not that thou shouldest behold him fallen, but admire him risen; to teach thee, when thou art fallen, how thou shouldest arise. Thus, as physicians choose out the most grievous diseases, and write them in their books, and teach their method of cure in similar cases; if so be men having practised on the greater, may easily master the less; even so God likewise hath brought forward the greatest of sins, that they also who offend in small things may find the cure of these easy, by means of the other: since if those admitted of healing, much more the less.

Let us look then to the manner both of the sickness, and of the speedy recovery of that blessed man. What then was the manner of his sickness? He committed adultery and murder. For I shrink not from proclaiming these things with a loud voice. Since if the Holy Ghost thought it no shame to record all this history, much less ought we to v draw any shade over it. Wherefore I not only proclaim "*" it, but I add another circumstance also. For in fact, whosoever hide these things, they most of all men throw his virtue into the shade. And as they that say nothing of the battle with Goliath deprive him of no small crowns, so also they that hurry by this history. Doth not my saying seem a paradox? Nay, wait a little, and then ye shall know that with reason have we said this. For to this end do I magnify the sin, and make my statement stranger, that I may the more abundantly provide the medicines.

2

σονται

What is it then which I add? The man's virtue; which makes the fault also greater. For all things are not judged alike in all men. For mighty men (it is said) shall be2šravlńmightily tormented: and He that knew his Lord's will, Wisdom and doeth it not, shall be beaten with many stripes3. that more knowledge is a ground of more punishment. this same reason the Priest, if he commit the same sin as

So

6, 6. 3 Luke

For 12, 47.

398 David's Sin aggravated, to enhance his Repentance.

HOMIL. those under government, shall not have the same to endure, but things far more grievous.

XXVI. 8, 9.

Perhaps, seeing the charge against him amplified, ye tremble and fear, and marvel at me, as though I were going down a precipice. But I am so confident on that righteous man's behalf, that I will proceed even farther; for the more I aggravate the charge, so much the more shall I be able to shew forth the praise of David.

"And what more than this," you will say," can be uttered?” Abundantly more. For as in the case of Cain, what was done was not a murder only, but worse than even many murders; for it was not a stranger, but a brother, whom he slew; and a brother who had not done but suffered wrong; not after many murderers, but having first originated the horrid crime: so here too that which was perpetrated was not murder only. For it was no ordinary man that did it, but a Prophet: and he slays not him that had done wrong, but him that had suffered wrong; for indeed he had been mortally wronged, by the forcing away his wife: nevertheless after that he added this

also.

[9.] Perceive ye, how I have not spared that righteous one? how without any the least reserve I have mentioned his offences? But yet, so confident am I concerning his defence, that after so great load as this of his sin, I would there were present both the Manichæans who most deride all this, and they that are diseased in Marcion's way', that I might fully stop their mouths. For they indeed say "he committed murder and adultery;" but I say not this only, but have also proved the murder to be twofold, first from him who suffered the wrong, then from the quality of the person who offended. For it is not the same thing, for one to whom the Spirit was vouchsafed, and on whom so great benefits had been conferred, and who had been admitted to such freedom of speech, and at such a time of life, to venture on crimes of that sort; as without all these, to commit this self-same thing. Nevertheless even in this respect is that illustrious man most of all worthy of admiration, that when he had fallen into the very pit of wickedness, he did not sink nor despair, nor cast him

f Both these sects ascribed the Old Testament to an Evil Principle, and argued against it from such cases as

this of David. Of Marcion, see S. Iren. i. 29; iv. 45. Of Manes, St. Aug. contra Faustum, xxii. 5, 66.