{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/110/1100040.htm","path":"chr/ecf/110/1100040.htm","source_url":"https://sacred-texts.com/chr/ecf/110/1100040.htm","text":"\u201cAnd when Jesus departed thence, two blind men followed Him, crying, and saying, Thou Son of David, have mercy on us. 1334 And when He was come into the house, the blind men came to Him: and Jesus saith unto them, Believe ye that I am able to do this? They say unto Him, Yea, Lord. Then touched He their eyes, saying, According to your faith be it 1335 unto you. And their eyes were opened.\u201d\nWherefore can it be that He puts them off, 1336 and they crying out? Here again teaching us utterly to repel the glory that cometh from the multitude. For because the house was near, He leads them thither to heal them in private. And this is evident from the fact, that He charged them moreover to tell no man.\nBut this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but \u201cmercy.\u201d\nAnd they called Him \u201cSon of David,\u201d because the name was thought to be honorable. In many passages, for instance, did the prophets 1337 likewise so call the kings, whom p. 206 they wished to honor, and to declare great.\nAnd having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to be rushing 1338 upon these miracles through vainglory: and not on this account alone, but to indicate also that they deserve healing, and that no one should say, \u201cIf it was of mere mercy that He saved, all men ought to be saved.\u201d For even His love to man hath a kind of proportion; depending on the faith of them that are healed. But not for these causes only doth He require faith of them, but forasmuch as they called Him \u201cSon of David,\u201d He to lead them up to what is higher, and to teach them to entertain the imaginations they ought of Himself, saith, \u201cBelieve ye that I am able to do this?\u201d He did not say, \u201cBelieve ye that I am able to entreat my Father, that I am able to pray\u201d but, \u201cthat I am able to do this?\u201d\nWhat then is their word? \u201cYea, Lord.\u201d They call Him no more Son of David, but soar higher, and acknowledge His dominion.\nAnd then at last He for His part lays His hand upon them, saying, \u201cAccording to your faith be it unto you.\u201d And this He doth to confirm their faith, and to show that they are participators in the good work, and to witness that their words were not words of flattery. For neither did He say, \u201cLet your eyes be opened,\u201d but, \u201cAccording to your faith be it unto you;\u201d which He saith to many of them that came unto Him; before the healing of their bodies, hastening to proclaim the faith in their soul; so as both to make them more approved, and to render others more serious.\nThus with respect to the sick of the palsy also; for there too before giving nerve to the body, He raises up the fallen soul, saying, \u201cSon, be of good cheer, thy sins be forgiven thee.\u201d 1339 And the young damsel too, when He had raised her up, He detained, and by the food taught her her Benefactor; and in the case of the centurion also He did in like manner, leaving the whole to his faith; and as to His disciples again, when delivering them from the storm on the sea, He delivered them first from their want of faith. Just so likewise in this case: He knew indeed, even before their cry, the secrets of their mind; but that He might lead on others also to the same earnestness, He makes them known to the rest as well, by the result of their cure proclaiming their hidden faith.\nThen after their cure He commands them to tell no man; neither doth He merely command them, but with much strictness.\n\u201cFor Jesus,\u201d it is said, \u201cstraitly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country.\u201d 1340\nThey however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not.\nAnd if in another place we find Him saying, \u201cGo thy way, and declare the glory of God,\u201d 1341 that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this.\n2. \u201cAnd as they went out,\u201d it is said, \u201cbehold, they brought unto Him a dumb man possessed with a devil.\u201d 1342\nFor the affliction was not natural, but the device of the evil spirit; wherefore also he needs others to bring him. For he could neither make entreaty himself, being speechless, nor supplicate others, when the evil spirit had bound his tongue, and together with his tongue had fettered his soul.\nFor this cause neither doth He require faith of him, but straightway heals the disease.\n\u201cFor when the devil was cast out,\u201d it saith, \u201cthe dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.\u201d 1343\nNow this especially vexed the Pharisees, that they preferred Him to all, not only that then were, but that had ever been. And they preferred Him, not for His healing, but for His doing it easily and quickly, and to diseases innumerable and incurable.\nAnd thus the multitude; but the Pharisees quite contrariwise; not only disparaging the works, but saying things contradictory to themselves, and not ashamed. Such a thing is wickedness. For what say they?\n\u201cHe casteth out devils through the prince of the devils.\u201d 1344\nWhat can be more foolish than this? For in the first place, as He also saith further on, it is impossible that a devil should cast out a devil, for that being is wont to repair what belongs to himself, not to pull it down. But p. 207 He did not cast out devils only, but also cleansed lepers, and raised the dead, and curbed the sea, and remitted sins, and preached the kingdom, and brought men unto the Father; things which a demon would never either choose, or at any time be able to effect. For the devils bring men to idols, and withdraw them from God, and persuade them to disbelieve the life to come. The devil doth not bestow kindness when he is insulted; forasmuch as even when not insulted, he harms those that court and honor him.\nBut He doeth the contrary. For after these their insults and revilings,\n3. \u201cHe went about,\u201d it is said, \u201call the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease.\u201d 1345\nAnd so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs which followed to exhibit His proof more completely: and then to adduce also the refutation by words. He went about therefore both in cities, and in countries, and in their synagogues; instructing us to requite our calumniators, not with fresh calumnies, but with greater benefits. Since, if not for man\u2019s sake, but God\u2019s, thou doest good to thy fellow-servants; whatsoever they may do, leave not thou off doing them good, that thy reward may be greater; since he surely, who upon their calumny leaves off his doing good, signifies that for their praise\u2019 sake, not for God\u2019s sake, he applies himself to that kind of virtue.\nFor this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place.\n4. And not even at this doth He stop, but He exhibits also another instance of His forethought. That is,\n\u201cWhen He saw,\u201d it is said, \u201cthe multitudes, He was moved with compassion on them, because they were troubled, 1346 and scattered abroad, as sheep having no shepherd. Then saith He unto His disciples, The harvest truly is plenteous, but the laborers are few, pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.\u201d 1347\nSee again His freedom from vainglory. That He may not draw all men unto Himself, He sends out His disciples.\nAnd not with this view only, but that He might also teach them, after practising in Palestine, as in a sort of training-school, to strip themselves for their conflicts with the world. For this purpose then He makes the exercises even more serious than the actual conflicts, so far as pertained to their own virtue; that they might more easily engage in the struggles that were to ensue; as it were a sort of tender nestlings whom He was at length leading out to fly. And for the present He makes them physicians of bodies, dispensing to them afterwards the cure of the soul, which is the principal thing.\nAnd mark how He points out the facility and necessity of the thing. For what saith He? \u201cThe harvest truly is plenteous, but the laborers are few.\u201d That is, \u201cnot to the sowing,\u201d saith He, \u201cbut to the reaping do I send you.\u201d Which in John He expressed by, \u201cOther men labored, and ye are entered into their labors.\u201d 1348\nAnd these things he said, at once repressing their pride, and preparing them to be of good courage, and signifying that the greater part of the labor came first.\nAnd contemplate Him here too beginning from love to man, not with any requital. \u201cFor He had compassion, because they were troubled and scattered abroad as sheep having no shepherd.\u201d This is His charge against the rulers of the Jews, that being shepherds they acted the part of wolves. For so far from amending the multitude, they even marred their progress. For instance, when they were marvelling and saying, \u201cIt was never so seen in Israel:\u201d these were affirming the contrary, \u201cHe casteth out devils through the prince of the devils.\u201d 1349\nBut of what laborers doth He speak here? Of the twelve disciples. What then? whereas He had said, \u201cBut the laborers are few,\u201d did He add to their number? By no means, but He sent them out alone. Wherefore then did He say, \u201cPray ye the Lord of the harvest, that He would 1350 send forth laborers into His harvest;\u201d and made no addition to their number? Because though they were but twelve, He made them many from that time p. 208 forward, not by adding to their number, but by giving them power.\nThen to signify how great the gift is, He saith, \u201cPray ye the Lord of the harvest;\u201d and indirectly declares it to be His own prerogative. For after having said, \u201cPray ye the Lord of the harvest;\u201d when they had not made any entreaty nor prayer, He Himself at once ordains them, reminding them also of the sayings of John, 1351 of the threshing floor, and of the Person winnowing, and of the chaff, and of the wheat. Whence it is evident that Himself is the husbandman, Himself the Lord of the harvest, Himself the master and owner of the prophets. For if He sent them to reap, clearly it was not to reap what belongs to another, but what Himself had sown by the prophets.\nBut not in this way only was He indirectly encouraging them, in calling their ministry a harvest; but also by making them able for the ministry.\n\u201cAnd when He had called unto Him,\u201d it saith, \u201cHis twelve disciples, He gave them power against 1352 unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease.\u201d 1353\nStill the Spirit was not yet given. For \u201cthere was not yet,\u201d it saith, \u201ca Spirit, because that Jesus was not yet glorified.\u201d 1354 How then did they cast out the spirits? By His command, by His authority.\nAnd mark, I pray thee, also, how well timed was the mission. For not at the beginning did He send them; but when they had enjoyed sufficiently the advantage of following Him, and had seen a dead person raised, and the sea rebuked, and devils expelled, and a paralytic new-strung, and sins remitted, and a leper cleansed, and had received a sufficient proof of His power, both by deeds and words, then He sends them forth: and not to dangerous acts, for as yet there was no danger in Palestine, but they had only to stand against evil speakings. However, even of this He forewarns them, I mean of their perils; preparing them even before the time, and making them feel as in conflict by His continual predictions of that sort.\n5. Then, since He had mentioned to us two pairs of apostles, that of Peter, and that of John, and after those had pointed out the calling of Matthew, but had said nothing to us either of the calling or of the name of the other apostles; here of necessity He sets down the list of them, and their number, and makes known their names, saying thus:\n\u201cNow the names of the twelve apostles are these; first, Simon, who is called Peter.\u201d 1355\nBecause there was also another Simon, the Canaanite; and there was Judas Iscariot, and Judas the brother of James; and James the son of Alph\u00e6us, and James the son of Zebedee.\nNow Mark doth also put them according to their dignity; for after the two leaders, He then numbers Andrew; but our evangelist not so, but without distinction; or rather He sets before himself even Thomas who came far short of him.\nBut let us look at the list of them from the beginning.\n\u201cFirst, Simon, who is called Peter, and Andrew his brother.\u201d\nEven this is no small praise. For the one he named from his virtue, the other from his high kindred, which was in conformity to his disposition.\nThen, \u201cJames the son of Zebedee, and John his brother.\u201d\nSeest thou how He arranges them not according to their dignity. For to me John seems to be greater, not only than the others, but even than his brother.\nAfter this, when he had said, \u201cPhilip, and Bartholomew,\u201d he added, \u201cThomas, and Matthew the Publican.\u201d 1356\nBut Luke not so, but in the opposite order, and he puts him before Thomas.\nNext, \u201cJames the son of Alph\u00e6us.\u201d For there was, as I have already said, the son of Zebedee also. Then after having mentioned \u201cLebb\u00e6us, whose surname was Thadd\u00e6us,\u201d 1357 and \u201cSimon\u201d Zelotes, whom he calls also \u201cthe Canaanite,\u201d he comes to the traitor. And not as a sort of enemy or foe, but as one writing a history, so hath he described him. He saith not, \u201cthe unholy, the all unholy one,\u201d but hath named him from his city, \u201cJudas Iscariot.\u201d Because there was also another Judas, \u201cLebb\u00e6us, whose surname was Thadd\u00e6us,\u201d who, Luke saith, was the brother of James, saying, \u201cJudas the brother of James.\u201d 1358 Therefore to distinguish him from this man, it saith, \u201cJudas Iscariot, who also betrayed Him.\u201d 1359 And he is not ashamed to say, \u201cwho also betrayed Him.\u201d So far were they from ever disguising aught even of p. 209 those things that seem to be matters of reproach.\nAnd first of all, and leader of the choir, 1360 is the \u201cunlearned, the ignorant man.\u201d 1361\nBut let us see whither, and to whom, He sends them.\n\u201cThese twelve,\u201d it is said, \u201cJesus sent forth.\u201d 1362\nWhat manner of men were these? The fishermen, the publicans: for indeed four were fishermen and two publicans, Matthew and James, and one was even a traitor. And what saith He to them? He presently charges them, saying,\n\u201cGo not into the way 1363 of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel.\u201d 1364\n\u201cFor think not at all,\u201d saith He, \u201cbecause they insult me, and call me demoniac, that I hate them and turn away from them. Nay, as I sought earnestly to amend them in the first place, so keeping you away from all the rest, to them do I send you as teachers and physicians. And I not only forbid you to preach to others before these, but I do not suffer you so much as to touch upon the road that leads thither, nor to enter into such a city.\u201d Because the Samaritans too are in a state of enmity with the Jews. And yet it was an easier thing to deal with them, for they were much more favorably disposed to the faith; but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for \u201centering in to men uncircumcised,\u201d 1365 and think they had a just cause for shunning and abhorring them. And he calls them \u201clost,\u201d not \u201cstray,\u201d \u201csheep,\u201d in every way contriving how to excuse them, and winning their mind to himself.\n6. \u201cAnd as ye go,\u201d saith He, \u201cpreach, saying, The kingdom of Heaven is at hand.\u201d 1366\nSeest thou the greatness of their ministry? Seest thou the dignity of apostles? Of nothing that is the object of sense are they commanded to speak, nor such as Moses spake of, and the prophets before them, but of some new and strange things. For while the former preached no such things, but earth, and the good things in the earth, these preached the kingdom of Heaven, and whatever is there.\nAnd not from this circumstance only were these the greater, but also from their obedience: in that they shrink not, nor are they backward, like those of old; 1367 but, warned as they are of perils, and wars, and of those insupportable evils, they receive with great obedience His injunctions, as being heralds of a kingdom.\n\u201cAnd what marvel,\u201d saith one, \u201cif having nothing to preach that is dismal or grievous, they readily obeyed?\u201d What sayest thou? nothing grievous enjoined them? Dost thou not hear of the prisons, the executions, the civil wars, the hatred of all men? all which, He said a little while after, they must undergo. True, as to other men, He sent them to be procurers and heralds of innumerable blessings: but for themselves, He said and proclaimed beforehand, that they were to suffer terrible and incurable ills.\nAfter this, to make them trustworthy, 1368 He saith,\n\u201cHeal the sick, cleanse the lepers, 1369 cast out devils: freely ye have received, freely give.\u201d\nSee how He provides for their conduct, and that no less than for their miracles, implying that the miracles without this are nothing. Thus He both quells their pride by saying, \u201cFreely ye have received, freely give;\u201d and takes order for their being clear of covetousness. Moreover, lest it should be thought their own work, 1370 and they be lifted up by the signs that were wrought, He saith, \u201cfreely ye have received.\u201d \u201cYe bestow no favor on them that receive you, for not for a price did ye receive these things, nor after toil: for the grace is mine. In like manner therefore give ye to them also, for there is no finding a price worthy of them.\u201d\n7. After this plucking up immediately the root of the evils, 1371 He saith,\n\u201cProvide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet a staff.\u201d 1372\nHe said not, \u201ctake them not with you,\u201d but, \u201ceven if you can obtain them from another, flee the evil disease.\u201d And you see that hereby He was answering many good pur p. 210 poses; first setting His disciples above suspicion; secondly, freeing them from all care, so that they might give all their leisure to the word; thirdly, teaching them His own power. Of this accordingly He quite speaks out to them afterwards, \u201cLacked ye anything, when I sent you naked and unshod?\u201d 1373\nHe did not at once say, \u201cProvide not,\u201d but when He had said, \u201cCleanse the lepers, cast out devils,\u201d then He said, \u201cProvide nothing; freely ye have received, freely give;\u201d by His way of ordering things consulting at once for their interest, their credit, and their ability.\nBut perhaps some one may say, that the rest may not be unaccountable, but \u201cnot to have a scrip for the journey, neither two coats, nor a staff, nor shoes,\u201d why did He enjoin this? Being minded to train them up unto all perfection; since even further back, He had suffered them not to take thought so much as for the next day. For even to the whole world He was to send them out as teachers. Therefore of men He makes them even angels (so to speak); releasing them from all worldly care, so that they should be possessed with one care alone, that of their teaching; or rather even from that He releases them, saying, \u201cTake no thought how or what ye shall speak.\u201d 1374\nAnd thus, what seems to be very grievous and galling, this He shows to be especially light and easy for them. For nothing makes men so cheerful as being freed from anxiety and care; and especially when it is granted them, being so freed, to lack nothing, God being present, and becoming to them instead of all things.\nNext, lest they should say, \u201cwhence then are we to obtain our necessary food?\u201d He saith not unto them, \u201cYe have heard that I have told you before, \u2018Behold the fowls of the air;\u2019\u201d 1375 (for they were not yet able to realise 1376 this commandment in their actions); but He added what came far short of this, saying, \u201cFor the workman is worthy of his meat;\u201d 1377 declaring that they must be nourished by their disciples, that neither they might be high minded towards those whom they were teaching, as though giving all and receiving nothing at their hands; nor these again break away, as being despised by their teachers.\nAfter this, that they may not say, \u201cDost thou then command us to live by begging?\u201d and be ashamed of this, He signifies the thing to be a debt, both by calling them \u201cworkmen,\u201d and by terming what was given, \u201chire.\u201d 1378 For \u201cthink not,\u201d saith He, \u201cbecause the labor is in words, that the benefit conferred by you is small; nay, for the thing hath much toil; and whatsoever they that are taught may give, it is not a free gift which they bestow, but a recompence which they render: \u201cfor the workman is worthy of his meat.\u201d But this He said, not as declaring so much to be the worth of the apostles\u2019 labors, far from it; God forbid: but as both making it a law for them to seek nothing more, and as convincing the givers, that what they do is not an act of liberality, but a debt.\n8. \u201cAnd into whatsoever city or town ye shall enter, inquire who in it is worthy: and there abide till ye go thence.\u201d 1379\nThat is, \u201cit follows not,\u201d saith He, \u201cfrom my saying, \u2018The workman is worthy of his meat,\u2019 that I have opened to you all men\u2019s doors: but herein also do I require you to use much circumspection. For this will profit you both in respect of your credit, and for your very maintenance. For if he is worthy, he will surely give you food; more especially when ye ask nothing beyond mere necessaries.\u201d\nAnd He not only requires them to seek out worthy persons, but also not to change house for house, whereby they would neither vex him that is receiving them, nor themselves get the character of gluttony and self-indulgence. 1380 For this He declared by saying, \u201cThere abide till ye go thence.\u201d And this one may perceive from the other evangelists also. 1381\nSeest thou how He made them honorable by this also, and those that received them careful; by signifying that they rather are the gainers, both in honor, and in respect of advantage?\nThen pursuing again the same subject, He saith,\n\u201cAnd when ye come into an house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.\u201d 1382\nSeest thou how far He declines not to carry His injunctions? And very fitly. For as champions of godliness, and preachers to the whole world, was He training them. And in that regard disposing them to practise moderation, and making them objects of love, He saith,\n\u201cAnd whosoever shall not receive you, nor hear your words, when ye depart out of that p. 211 house or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.\u201d 1383\nThat is, \u201cdo not,\u201d saith He, \u201cbecause ye are teachers, therefore wait to be saluted by others, but be first in showing that respect.\u201d Then, implying that this is not a mere salutation, but a blessing, He saith, \u201cIf the house be worthy, it shall come upon it,\u201d but if it deal insolently, its first punishment will be, not to have the benefit of your peace; and the second, that it shall suffer the doom of Sodom.\u201d \u201cAnd what,\u201d it will be said, \u201cis their punishment to us?\u201d Ye will have the houses of such as are worthy.\nBut what means, \u201cShake off the dust of your feet?\u201d It is either to signify their having received nothing of them, or to be a witness to them of the long journey, which they had travelled for their sake.\nBut mark, I pray thee, how He doth not even yet give the whole to them. For neither doth He as yet bestow upon them foreknowledge, so as to learn who is worthy, and who is not so; but He bids them inquire, and await the trial. How then did He Himself abide with a publican? Because he was become worthy by his conversion.\nAnd mark, I pray thee, how when He had stripped them of all, He gave them all, by suffering them to abide in the houses of those who became disciples, and to enter therein, having nothing. For thus both themselves were freed from anxiety, and they would convince the others, that for their salvation only are they come; first by bringing in nothing with them, then by requiring no more of them than necessaries, lastly, by not entering all their houses without distinction.\nSince not by the signs only did He desire them to appear illustrious, but even before the signs, by their own virtue. For nothing so much characterizes strictness of life, 1384 as to be free from superfluities, and so far as may be, from wants. This even the false apostles knew. Wherefore Paul also said, \u201cThat wherein they glory, they may be found even as we.\u201d 1385\nBut if when we are in a strange country, and are going unto persons unknown to us, we must seek nothing more than our food for the day, much more when abiding at home.\n9. These things let us not hear only, but also imitate. For not of the apostles alone are they said, but also of the saints afterwards. Let us therefore become worthy to entertain them. For according to the disposition of the entertainers this peace both comes and flies away again. For not only on the courageous speaking of them that teach, but also on the worthiness of them that receive, doth this effect follow.\nNeither let us account it a small loss, not to enjoy such peace. For this peace the prophet also from of old proclaims, saying, \u201cHow beautiful are the feet of them that bring good tidings of peace.\u201d 1386 Then to explain the value thereof he added, \u201cThat bring good tidings of good things.\u201d\nThis peace Christ also declared to be great, when He said, \u201cPeace I leave with you, my peace I give unto you.\u201d 1387 And we should do all things, so as to enjoy it, both at home and in church. For in the very church too the presiding minister gives peace. 1388 And this which we speak of is a type of that. And you should receive it with all alacrity, in heart 1389 before the actual communion. 1390 For if not to impart it after the communion 1391 be disgusting, how much more disgusting to repel from you him that pronounces it!\nFor thee the presbyter sits, for thee the teacher stands, laboring and toiling. What plea then wilt thou have, for not affording him so much welcome as to listen to Him? For indeed the church is the common home of all, and when ye have first occupied it, we enter in, strictly observing the type which they exhibited. For this cause we also pronounce \u201cpeace\u201d in common to all, directly as we enter, according to that law.\nLet no one therefore be careless, no one inattentive, 1392 when the priests have entered in and are teaching; for there is really no small punishment appointed for this. Yea, and I for one would rather enter into any of your houses ten thousand times, and find myself p. 212 baffled, than not be heard when I speak here. This latter is to me harder to bear than the other, by how much this house is of greater dignity; our great possessions being verily laid up here, here all the hopes we have. For what is here, that is not great and awful? Thus both this table is far more precious and delightful than the other, 1393 and this candlestick than the candlestick there. And this they know, as many as have put away diseases by anointing themselves with oil 1394 in faith and in due season. And this coffer too is far better and more indispensable than that other chest; for it hath not clothes but alms shut up in it; even though they be few that own them. Here too is a couch better than that other; for the repose of the divine Scriptures is more delightful than any couch.\nAnd had we attained to excellence in respect of concord, then had we no other home beside this. And that there is nothing over-burdensome in this saying, the \u201cthree thousand,\u201d 1395 bear witness, and the \u201cfive thousand,\u201d 1396 who had but one home, one table, one soul; for \u201cthe multitude of them that believed,\u201d we read, \u201cwere of one heart and of one soul.\u201d 1397 But since we fall far short of their virtue, and dwell scattered in our several homes, let us at least, when we meet here, be earnest in so doing. Because though in all other things we be destitute and poor, yet in these we are rich. Wherefore here at least receive us with love when we come in unto you. And when I say, \u201cPeace be unto you,\u201d 1398 and ye say, \u201cAnd with thy spirit,\u201d say it not with the voice only, but also with the mind; not in mouth, but in understanding also. But if, while here thou sayest, \u201cPeace also to thy spirit,\u201d out of doors thou art mine enemy, spitting at and calumniating me, and secretly aspersing me with innumerable reproaches; what manner of peace is this?\nFor I indeed, though thou speak evil of me ten thousand times, give thee that peace with a pure heart, with sincerity of purpose, and I can say nothing evil at any time of thee; for I have a father\u2019s bowels. And if I rebuke thee at any time, I do it out of concern for thee. But as for thee, by thy secret carping at me, and not receiving me in the Lord\u2019s house, I fear lest thou shouldest in return add to my despondency; not for thine insulting me, not for thy casting me out, but for thy rejecting our peace, and drawing down upon thyself that grievous punishment.\nFor though I shake not off the dust, though I turn not away, what is threatened remains unchanged. For I indeed oftentimes pronounce peace to you, and will not cease from continually speaking it; and if, besides your insults, ye receive me not, even then I shake not off the dust; not that I am disobedient to our Lord, but that I vehemently burn for you. And besides, I have suffered nothing at all for you; I have neither come a long journey, nor with that garb and that voluntary poverty am I come (therefore we first blame ourselves), nor without shoes and a second coat; and perhaps this is why ye also fail of your part. However, this is not a sufficient plea for you; but while our condemnation is greater, to you it imparts no excuse.\n10. Then the houses were churches, but now the church is become a house. Then one might say nothing worldly in a house, now one may say nothing spiritual in a church, but even here ye bring in the business from the market place, and while God is discoursing, ye leave off listening in silence to His sayings, and bring in the contrary things, and make discord. And I would it were your own affairs, but now the things which are nothing to you, those ye both speak and hear.\nFor this I lament, and will not cease lamenting. For I have no power to quit this house, but here we must needs remain until we depart from this present life. \u201cReceive us\u201d 1399 therefore, as Paul commanded. For his language in that place related not to a meal, but to the temper and mind. This we also seek of you, even love, that fervent and genuine affection. But if ye endure not even this, at least love yourselves, and lay aside your present remissness. This is sufficient for our consolation, if we see you approving yourselves, and becoming better men. So will I also myself show forth increased love, even \u201cthough the more abundantly I love you, the less I be loved.\u201d 1400\nFor indeed there are many things to bind us together. One table is set before all, one p. 213 Father begat us, we are all the issue of the same throes, the same drink hath been given to all; or rather not only the same drink, but also to drink out of one cup. For our Father desiring to lead us to a kindly affection, hath devised this also, that we should drink out of one cup; a thing which belongs to intense love.\nBut \u201cthere is no comparison between the apostles and us.\u201d I confess it too, and would never deny it. For I say not, to themselves, but not even to their shadows are we comparable.\nBut nevertheless, let your part be done. This will have no tendency to disgrace you but rather to profit you the more. For when even to unworthy persons ye show so much love and obedience, then shall ye receive the greater reward.\nFor neither are they our own words which we speak, since ye have no teacher at all on earth; but what we have received, that we also give, and in giving we seek for nothing else from you, but to be loved only. And if we be unworthy even of this, yet by our loving you we shall quickly be worthy. Although we are commanded to love not them only that love us, but even our enemies. Who then is so hardhearted, who so savage, that after having received such a law, he should abhor and hate even them that love him, full as he may be of innumerable evils?\nWe have partaken of a spiritual table, let us be partakers also of spiritual love. For if robbers, on partaking of salt, forget their character; what excuse shall we have, who are continually partaking of the Lord\u2019s body, and do not imitate even their gentleness? And yet to many, not one table only, but even to be of one city, hath sufficed for friendship; but we, when we have the same city, and the same house, and table, and way, and door, and root, and life, and head, and the same shepherd, and king, and teacher, and judge, and maker, and father, and to whom all things are common; what indulgence can we deserve, if we be divided one from another?\n11. But the miracles, perhaps, are what ye seek after, such as they wrought when they entered in; the lepers cleansed, the devils driven out, and the dead raised? Nay, but this is the great indication of your high birth, and of your love, that ye should believe God without pledges. And in fact this, and one other thing, were the reasons why God made miracles to cease. I mean, that if when miracles are not performed, they that plume themselves on other advantages,\u2014for instance, either on the word of wisdom, or on show of piety,\u2014grow vainglorious, are puffed up, are separated one from another; did miracles also take place, how could there but be violent rendings? And that what I say is not mere conjecture, the Corinthians bear witness, who from this cause were divided into many parties.\nDo not thou therefore seek signs, but the soul\u2019s health. Seek not to see one dead man raised; nay, for thou hast learnt that the whole world is arising. Seek not to see a blind man healed, but behold all now restored unto that better and more profitable sight; and do thou too learn to look chastely, and amend thine eye.\nFor in truth, if we all lived as we ought, workers of miracles would not be admired so much as we by the children of the heathen. For as to the signs, they often carry with them either a notion of mere fancy, or another evil suspicion, although ours be not such. But a pure life cannot admit of any such reproach; yea, all men\u2019s mouths are stopped by the acquisition of virtue.\nLet virtue then be our study: for abundant are her riches, and great the wonder wrought in her. She bestows the true freedom, and causes the same to be discerned even in slavery, not releasing from slavery, but while men continue slaves, exhibiting them more honorable than freemen; which is much more than giving them freedom: not making the poor man rich, but while he continues poor, exhibiting him wealthier than the rich.\nBut if thou wouldest work miracles also, be rid of transgressions, and thou hast quite accomplished it. Yea, for sin is a great demon, beloved; and if thou exterminate this, thou hast wrought a greater thing than they who drive out ten thousand demons. Do thou listen to Paul, how he speaks, and prefers virtue to miracles. \u201cBut covet earnestly,\u201d saith he, \u201cthe best gifts: and yet show I unto you a more excellent way.\u201d 1401 And when he was to declare this \u201cway,\u201d he spoke not of raising the dead, not of cleansing of lepers, not of any other such thing; but in place of all these he set charity. Hearken also unto Christ, saying, \u201cRejoice not that the demons obey you, but that your names are written in Heaven.\u201d 1402 And again before this, \u201cMany will say to me in that day, Have we not prophesied in Thy name, and cast out devils, and done many mighty works, and then I will profess unto them, I know you not.\u201d 1403 And when He was about to be crucified, He called His disciples, and said unto them, \u201cBy this shall all men know that ye p. 214 are my disciples,\u201d not \u201cif ye cast out devils,\u201d but \u201cif ye have love one to another.\u201d 1404 And again, \u201cHereby shall all men know that Thou hast sent me;\u201d not \u201cif these men raise the dead,\u201d but, \u201cif they be one.\u201d 1405\nFor, as to miracles, they oftentimes, while they profited another, have injured him who had the power, by lifting him up to pride and vainglory, or haply in some other way: but in our works there is no place for any such suspicion, but they profit both such as follow them, and many others.\nThese then let us perform with much diligence. For if thou change from inhumanity to almsgiving, thou hast stretched forth the hand that was withered. If thou withdraw from theatres and go to the church, thou hast cured the lame foot. If thou draw back thine eyes from an harlot, and from beauty not thine own, thou hast opened them when they were blind. If instead of satanical songs, thou hast learnt spiritual psalms, being dumb, thou hast spoken.\nThese are the greatest miracles, these the wonderful signs. If we go on working these signs, we shall both ourselves be a great and admirable sort of persons through these, and shall win over all the wicked unto virtue, and shall enjoy the life to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.\n[R.V. (and Chrysostom), \u201cHave mercy on us, thou Son of David.\u201d]\n205:1335 205:1336 205:1337\nPerhaps Isa. xxxvii. 35.\n206:1338 206:1339\nMatt. ix. 2. [\u201cThy sins are forgiven.\u201d Comp. Homily XXIX. 1.\u2014R.]\n206:1340\nMatt. 9:30, 31.\n206:1341 206:1342\nMatt. ix. 32. [\u201cDemon\u201d is more correct, here and throughout the passage.\u2014R.]\n206:1343 206:1344\nMatt. ix. 34. [R.V., \u201cBy (or, in) the prince of the devils (Greek, demons) he casteth out devils.\u201d]\n207:1345\nMatt. ix. 35. [R.V., \u201call manner of disease and all manner of sickness.\u201d In the Homily, as in the best New Testament mss. \u1f10\u03c5 \u03c4 \u03bb\u03b1 is not found.\u2014R.]\n207:1346\n\u1f10\u03c3\u03ba\u03c5\u03bb\u03bc\u03bd\u03bf\u03b9, vexati, the reading of the Vulgate, and of most mss. and Fathers: adopted by Griesbach into the text. [The R.V. renders this \u201cdistressed.\u201d]\n207:1347\nMatt. ix. 36-38. [\u201cwill\u201d is unnecessary.\u2014R.]\n207:1348 207:1349\nMatt. 12:23, 24. [See on verse 34, in sec. 2.]\n207:1350 208:1351 208:1352 208:1353\nMatt. x. 1. [\u201cSickness\u201d and \u201cdisease\u201d should be transposed. Comp. on chap. ix. 35, and R.V.\u2014R.]\n208:1354\nJohn vii. 39. [Chrysostom accepts the reading sustained by our best authorities; but the literal rendering given above does not represent his view. In Homily LI., in John, he distinctly says: \u201cFor the Holy Ghost was not yet, that is, \u2018was not yet given.\u2019\u201d\u2014R.]\n208:1355 208:1356 208:1357\n[R.V., \u201cThadd\u00e6us.\u201d The longer reading arose quite early. Tischendorf accepts \u201cLebb\u00e6us,\u201d though it is not strongly supported, mainly because Mark has \u201cThadd\u00e6us.\u201d\u2014R.]\n208:1358 208:1359 209:1360 209:1361 209:1362 209:1363 209:1364\nMatt. 10:5, 6.\n209:1365 209:1366 209:1367\nSee Exod. 4:10, Jer. 1:6.\n209:1368\n[\u1f00\u03be\u03b9\u03bf\u03c0\u03c3\u03c4\u03bf\u03c5, worthy of the confidence of those to whom they preached.\u2014R.]\n209:1369\nMatt. x. 8. \u201cRaise the dead,\u201d is added in our copies. [There is some authority for omitting this clause in the New Testament, but recent critical editors retain it.\u2014R.]\n209:1370\n\u03ba\u03b1\u03c4\u03c1\u03b8\u03c9\u03bc\u03b1; nearly answering, perhaps, both here and in other places, to meritum.\n209:1371 209:1372\nMatt. 10:9, 10. [R.V., \u201cGet you no gold nor silver, nor brass in your purses (Greek, girdles); no wallet for your journey, neither two coats, nor shoes, nor staff.\u201d]\n210:1373\nLuke xxii. 35. [The passage is paraphrased by Chrysostom.\u2014R.]\n210:1374\nMatt. x. 19. [R.V., \u201cBe not anxious,\u201d etc.]\n210:1375 210:1376 210:1377\nMatt. x. 10. [R.V., \u201cFor the laborer is worthy of his food.\u201d]\n210:1378\nSee Luke x. 7.\n210:1379\nMatt. x. 11. [R.V., \u201cSearch out who,\u201d etc.]\n210:1380 210:1381 210:1382 211:1383 211:1384 211:1385 211:1386 211:1387 211:1388\nSee Bingham 13, 10, 8, quoting St. Chrys. Hom. in eos qui primum Pascha jejunant, P. vi. 383. Sav. \u201cThere is nothing like peace and harmony. Therefore our Father (the Bishop) mounts not up to this throne, until he have invoked peace upon you all: nor when he stands up, doth he begin his instruction to you, until he have given peace to all; and the priests, when about to consecrate, first make this prayer for you, and so begin the blessing: and the deacon also, when he bids you pray, joins this with the rest as matter of your prayer, that you should ask for the angel of peace, and that all the things set before you should be for your peace: also in dismissing you from this assembly, this is what he implores for you, saying, \u2018Depart in peace.\u2019 And in a word, we may not say or do any thing without this peace.\u201d See also Bingham, 14, 4, 6; 4, 14; 15, 3, 1, 2; and the authors quoted by him, especially St. Chrysostom in various places: from which it is evident that \u201cthe table\u201d here means the holy table, and that his argument is, \u201cWe should receive our brethren\u2019s salutations as home and elsewhere with a brotherly mind, that we may be fit to impart to him the kiss of peace in the holy mysteries: the one is a type of, and a preparation for, the other: as was the salutation here enjoined to the apostles. Especially ought we to be ready and attentive at the many salutations which the ministers offer to us in the earlier part of the service, that we may lose none of the benefit of that mysterious salutation which we know will come in the end and most awful part of it.\u201d\n211:1389 211:1390 211:1391\ni.e., to refuse the kiss of peace, which was always a part of the altar service.\n211:1392 212:1393\ni.e., than the common tables in your own houses.\n212:1394\nSee Jas. 5:14, 15. Tertull. ad Scapul. c. 4. \u201cSeverus sought out one Proculus, a Christian, who had cured him at a certain time with oil, and kept him in his court until he died.\u201d St. Jerome, vit. St. Hilarion, c. 32. \u201cVery many, wounded by serpents, having had recourse to Hilarion, indeed all the husbandmen and shepherds, upon touching their wounds with consecrated oil, recovered lasting health.\u201d Other cases occur in church history, and illustrate the importance which the early writers attribute to the sacred oil in the church ritual, and the account of the miracle of St. Narcissus in Euseb. E. H. vi. 9. This statement of St. Chrysostom should be borne in mind, as qualifying what he so often seems to affirm or imply, that miraculous gifts had been withdrawn.\n212:1395 212:1396 212:1397 212:1398\nSee St. Chrys. on Coloss. Hom. III. (as quoted by Mr. Field). \u201cWhen the bishop enters the church, immediately he says, \u2018Peace be to all;\u2019 when he exhorts, \u2018Peace to all;\u2019 when he consecrates, \u2018Peace to all,\u2019 when he enjoins the salutation, \u2018Peace to all;\u2019 when the sacrifice is ended, \u2018Peace to all;\u2019 and at intervals again, \u2018Grace to you and Peace.\u2019\u201d\n212:1399 212:1400\n2 Cor. xii. 15. [R.V., \u201cAm I loved the less?\u201d The reading accepted by Chrysostom agrees better with this interpretation.]\n213:1401 213:1402 213:1403\nMatt. 7:22, 23.\n214:1404 214:1405\nJohn 17:23, 22.","title":"Nicene and Post-Nicene Fathers, Vol. X: The Homilies of S...","type":"page"}