John Chrysostom

"Give not that which is holy unto the dogs, neither cast ye your pearls before swine."

"Yet surely further on," it will be said, "He commanded, 'What ye have heard in the ear, that preach ye upon the housetops.'" But this is in no wise contrary to the former. For neither in that place did He simply command to tell all men, but to whom it should be spoken, to them He bade speak with freedom. And by "dogs" here He figuratively described them that are living in incurable ungodliness, and affording no hope of change for the better; and by "swine," them that abide continually in an unchaste life, all of whom He hath pronounced unworthy of hearing such things. Paul also, it may be observed, declared this when He said, "But a natural man receiveth not the things of the Spirit, for they are foolishness unto him." And in many other places too He saith that corruption of life is the cause of men's not receiving the more perfect doctrines. Wherefore He commands not to open the doors to them; for indeed they become more insolent after learning. For as to the well-disposed and intelligent, things appear venerable when revealed, so to the insensible, when they are unknown rather. "Since then from their nature, they are not able to learn them, let the thing be hidden," saith He, "that at least for ignorance they may reverence them. For neither doth the swine know at all what a pearl is. Therefore since he knows not, neither let him see it, lest he trample under foot what he knows not."

For nothing results, beyond greater mischief to them that are so disposed when they hear; for both the holy things are profaned by them, not knowing what they are; and they are the more lifted up and armed against us. For this is meant by, "lest they trample them under their feet, and turn again and rend you."

Nay, "surely," saith one, "they ought to be so strong as to remain equally impregnable after men's learning them, and not to yield to other people occasions against us." But it is not the things that yield it, but that these men are swine; even as when the pearl is trampled under foot, it is not so trampled, because it is really contemptible, but because it fell among swine.

And full well did He say, "turn again and rend you:" for they feign gentleness, so as to be taught: then after they have learnt, quite changing from one sort to another, they jeer, mock and deride us, as deceived persons. Therefore Paul also said to Timothy, "Of whom be thou ware also; for he hath greatly withstood our words;" and again in another place, "From such turn away," and, "A man that is an heretic, after the first and second admonition, reject."

It is not, you see, that those truths furnish them with armor, but they become fools in this way of their own accord, being filled with more willfulness. On this account it is no small gain for them to abide in ignorance, for so they are not such entire scorners. But if they learn, the mischief is twofold. For neither will they themselves be at all profited thereby, but rather the more damaged, and to thee they will cause endless difficulties.

Let them hearken, who shamelessly associate with all, and make the awful things contemptible. For the mysteries we too therefore celebrate with closed doors, and keep out the uninitiated, not for any weakness of which we have convicted our rites, but because the many are as yet imperfectly prepared for them. For this very reason He Himself also discoursed much unto the Jews in parables, "because they seeing saw not." For this, Paul likewise commanded "to know how we ought to answer every man."

"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you."

For inasmuch as He had enjoined things great and marvellous, and had commanded men to be superior to all their passions, and had led them up to Heaven itself, and had enjoined them to strive after the resemblance, not of angels and archangels, but as far as was possible of the very Lord of all; and had bidden His disciples not only themselves duly to perform all this, but also to correct others, and to distinguish between the evil and them that are not such, the dogs and them that are not dogs, although there be much that is hidden in men: that they might not say, "these things are grievous and intolerable," for indeed in the sequel Peter did utter some such things, saying, "Who can be saved?" and again, "If the case of the man be so, it is not good to marry": in order therefore that they might not now likewise say so; as in the first place even by what had gone before He had proved it all to be easy, setting down many reasons one upon another, of power to persuade men: so after all He adds also the pinnacle of all facility, devising as no ordinary relief to our toils, the assistance derived from persevering prayers. Thus, we are not ourselves, saith He, to strive alone, but also to invoke the help from above: and it will surely come and be present with us, and will aid us in our struggles, and make all easy. Therefore He both commanded us to ask, and pledged Himself to the giving.

However, not simply to ask did He command us, but with much assiduity and earnestness. For this is the meaning of "seek." For so he that seeks, putting all things out of his mind, is taken up with that alone which is sought, and forms no idea of any of the persons present. And this which I am saying they know, as many as have lost either gold, or servants, and are seeking diligently after them.

By "seeking," then, He declared this; by "knocking," that we approach with earnestness and a glowing mind.

Despond not therefore, O man, nor show less of zeal about virtue, than they do of desire for wealth. For things of that kind thou hast often sought and not found, but nevertheless, though thou know this, that thou art not sure to find them, thou puttest in motion every mode of search; but here, although having a promise that thou wilt surely receive, thou dost not show even the smallest part of that earnestness. And if thou dost not receive straightway, do not even thus despair. For to this end He said, "knock," to signify that even if He should not straightway open the door, we are to continue there.

And if thou doubt my affirmation, at any rate believe His example.

"For what man is there of you," saith He, "whom if his son ask bread, will he give him a stone?"

Because, as among men, if thou keep on doing so, thou art even accounted troublesome, and disgusting: so with God, when thou doest not so, then thou dost more entirely provoke Him. And if thou continue asking, though thou receive not at once, thou surely wilt receive. For to this end was the door shut, that He may induce thee to knock: to this end He doth not straightway assent, that thou mayest ask. Continue then to do these things, and thou wilt surely receive. For that thou mightest not say, "What then if I should ask and not receive?" He hath blocked up thy approach with that similitude, again framing arguments, and by those human things urging us to be confident on these matters; implying by them that we must not only ask, but ask what we ought.

"For which of you is there, a father, of whom if his son shall ask bread, will he give him a stone?" So that if thou receive not, thy asking a stone is the cause of thy not receiving. For though thou be a son, this suffices not for thy receiving: rather this very thing even hinders thy receiving, that being a son, thou askest what is not profitable.

Do thou also therefore ask nothing worldly, but all things spiritual, and thou wilt surely receive. For so Solomon, because he asked what he ought, behold how quickly he received. Two things now, you see, should be in him that prays, asking earnestly, and asking what he ought: "since ye too," saith He, "though ye be fathers, wait for your sons to ask: and if they should ask of you anything inexpedient, ye refuse the gifts; just as, if it be expedient, ye consent and bestow it." Do thou too, considering these things, not withdraw until thou receive; until thou have found, retire not; relax not thy diligence, until the door be opened. For if thou approach with this mind, and say, "Except I receive, I depart not;" thou wilt surely receive, provided thou ask such things, as are both suitable for Him of whom thou askest to give, and expedient for thee the petitioner. But what are these? To seek the things spiritual, all of them; to forgive them that have trespassed, and so to draw nigh asking forgiveness; "to lift up holy hands without wrath and doubting." If we thus ask, we shall receive. As it is, surely our asking is a mockery, and the act of drunken rather than of sober men.

"What then," saith one, "if I ask even spiritual things, and do not receive?" Thou didst not surely knock with earnestness; or thou madest thyself unworthy to receive; or didst quickly leave off.

"And wherefore," it may be inquired, "did He not say, what things we ought to ask"? Nay verily, He hath mentioned them all in what precedes, and hath signified for what things we ought to draw nigh. Say not then, "I drew nigh, and did not receive." For in no case is it owing to God that we receive not, God who loves us so much as to surpass even fathers, to surpass them as far as goodness doth this evil nature.

"For if ye, being evil, know how to give good gifts unto your children, how much more your heavenly Father."

Now this He said, not to bring an evil name on man's nature, nor to condemn our race as bad; but in contrast to His own goodness He calls paternal tenderness evil, so great is the excess of His love to man.

Seest thou an argument unspeakable, of power to arouse to good hopes even him that hath become utterly desperate?

After this, to indicate that we ought neither to feel confidence in prayer, while neglecting our own doings; nor, when taking pains, trust only to our own endeavors; but both to seek after the help from above, and contribute withal our own part; He sets forth the one in connection with the other. For so after much exhortation, He taught also how to pray, and when He had taught how to pray, He proceeded again to His exhortation concerning what we are to do; then from that again to the necessity of praying continually, saying, "Ask," and "seek," and "knock." And thence again, to the necessity of being also diligent ourselves.

"For all things," saith He, "whatsoever ye would that men should do to you, do ye also to them."

Summing up all in brief, and signifying, that virtue is compendious, and easy, and readily known of all men.

And He did not merely say, "All things whatsoever ye would," but, "Therefore all things whatsoever ye would." For this word, "therefore," He did not add without purpose, but with a concealed meaning: "if ye desire," saith He, "to be heard, together with what I have said, do these things also." What then are these? "Whatsoever ye would that men should do to you." Seest thou how He hath hereby also signified that together with prayer we need exact conversation? And He did not say, "whatsoever things thou wouldest to be done unto thee of God, those do unto thy neighbor;" lest thou should say, "But how is it possible? He is God and I am man:" but, "whatsoever thou wouldest to be done unto thee of thy fellow servant, these things do thou also thyself show forth towards thy neighbor." What is less burdensome than this? what fairer?

Then the praise also, before the rewards, is exceeding great. "For this is the law and the prophets." Whence it is evident, that virtue is according to our nature; that we all, of ourselves, know our duties; and that it is not possible for us ever to find refuge in ignorance.

"Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: and strait is the gate and narrow is the way which leadeth unto life. and few there be that find it."

And yet after this He said, "My yoke is easy, and my burden is light." And in what He hath lately said also, He intimated the same: how then doth He here say it is strait and confined? In the first place, if thou attend, even here He points to it as very light, and easy, and accessible. "And how," it may be said, "is the narrow and confined way easy?" Because it is a way and a gate; even as also the other, though it be wide, though spacious, is also a way and a gate. And of these there is nothing permanent, but all things are passing away, both the pains and the good things of life.

And not only herein is the part of virtue easy, but also by the end again it becomes yet easier. For not the passing away of our labors and toils, but also their issuing in a good end (for they end in life) is enough to console those in conflict. So that both the temporary nature of our labors, and the perpetuity of our crowns, and the fact that the labors come first, and the crowns after, must prove a very great relief in our toils. Wherefore Paul also called their affliction "light"; not from the nature of the events, but because of the mind of the combatants, and the hope of the future. "For our light affliction," saith he, "worketh an eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen." For if to sailors the waves and the seas, to soldiers their slaughters and wounds, to husbandmen the winters and the frosts, to boxers the sharp blows, be light and tolerable things, all of them, for the hope of those rewards which are temporary and perishing; much more when heaven is set forth, and the unspeakable blessings, and the eternal rewards, will no one feel any of the present hardships. Or if any account it, even thus, to be toilsome, the suspicion comes of nothing but their own remissness.

See, at any rate, how He on another side also makes it easy, commanding not to hold intercourse with the dogs, nor to give one's self over to the swine, and to "beware of the false prophets;" thus on all accounts causing men to feel as if in real conflict. And the very fact too of calling it narrow contributed very greatly towards making it easy; for it wrought on them to be vigilant. As Paul then, when he saith, "We wrestle not against flesh and blood," doth so not to cast down, but to rouse up the spirits of the soldiers: even so He also, to shake the travellers out of their sleep, called the way rough. And not in this way only did He work upon men, to be vigilant, but also by adding, that it contains likewise many to supplant them; and, what is yet more grievous, they do not even attack openly, but hiding themselves; for such is the race of the false prophets. "But look not to this," saith He, "that it is rough and narrow, but where it ends; nor that the opposite is wide and spacious, but where it issues."

And all these things He saith, thoroughly to awaken our alacrity; even as elsewhere also He said, "Violent men take it by force." For whoever is in conflict, when he actually sees the judge of the lists marvelling at the painfulness of his efforts, is the more inspirited.

Let it not then bewilder us, when many things spring up hence, that turn to our vexation. For the way is strait, and the gate narrow, but not the city. Therefore must one neither look for rest here, nor there expect any more aught that is painful.

Now in saying, "Few there be that find it," here again He both declared the carelessness of the generality, and instructed His hearers not to regard the felicities of the many, but the labors of the few. For the more part, saith He, so far from walking this way, do not so much as make it their choice: a thing of most extreme criminality. But we should not regard the many, nor be troubled thereat, but emulate the few; and, by all means equipping ourselves, should so walk therein.

For besides that it is strait, there are also many to overthrow us in the way that leads thither.

But seeing He declares below, My yoke is pleasant, and my burden light, how is it that He says here that the way is strait and narrow? Even here He teaches that it is light and pleasant; for here is a way and a gate as that other, which is called the wide and broad, has also a way and a gate. Of these nothing is to remain; but all pass away. But to pass through toil and sweat, and to arrive at a good end, namely life, is sufficient solace to those who undergo these struggles. For if sailors can make light of storms and soldiers of wounds in hope of perishable rewards, much more when Heaven lies before, and rewards immortal, will none look to the impending dangers. Moreover the very circumstance that He calls it strait contributes to make it easy; by this He warned them to be always watching; this the Lord speaks to rouse our desires. He who strives in a combat, if he sees the prince admiring the efforts of the combatants, gets greater heart. Let us not therefore be sad when many sorrows befal us here, for the way is strait, but not the city; therefore neither need we look for rest here, nor expect any thing of sorrow there. When He says, Few there be that find it, He points to the sluggishness of the many, and instructs His hearers not to look to the prosperity of the many, but to the toils of the few.

Having taught that the gate is strait, because there are many that pervert the way that leads to it, He proceeds, Take heed of false prophets. In the which that they might be the more careful, He reminds them of the things that were done among their fathers, calling them false prophets; for even in that day the like things fell out.

Yet He may seem here to have aimed under the title of false prophets, not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, By their fruits ye shall know them. For among heretics it is possible many times to find a good life, but among those I have named never.

And a hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by example from men, saying, Do men gather grapes of thorns, or figs of thistles?

But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.

He had not enjoined them to punish the false prophets, and therefore shows them the terrors of that punishment that is of God, saying, Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire. In these words He seems to aim also at the Jews, and thus calls to mind the word of John the Baptist, denouncing punishment against them in the very same words. For he had thus spoken to the Jews, warning them of the axe impending, the tree that should be cut down, and the fire that could not be extinguished. But if one will examine somewhat closely, here are two punishments, to be cut down, and to be burned; and he that is burned is also altogether cut out of the kingdom; which is the harder punishment. Many indeed fear no more than hell; but I say that the fall of that glory is a far more bitter punishment, than the pains of hell itself. For what evil great or small would not a father undergo, that he might see and enjoy a most dear son? Let us then think the same of that glory; for there is no son so dear to his father as is the rest of the good, to be deceased and to be with Christ. The pain of hell is indeed intolerable, yet are ten thousand hells nothing to falling from that blessed glory, and being held in hate by Christ.

"Beware of false prophets, for they will come to you in sheep's clothing, but inwardly they are ravening wolves." Behold together with the dogs and swine another kind of ambush and conspiracy, far more grievous than that. For those are acknowledged and open, but these shaded over. For which cause also, while from those He commanded to hold off, these He charged men to watch with exact care, as though it were not possible to see them at the first approach. Wherefore He also said, "beware"; making us more exact to discern them.

Then, lest when they had heard that it was narrow and strait, and that they must walk on a way opposite to the many, and must keep themselves from swine and dogs, and together with these from another more wicked kind, even this of wolves; lest, I say, they should sink down at this multitude of vexations, having both to go a way contrary to most men, and therewith again to have such anxiety about these things: He reminded them of what took place in the days of their fathers, by using the term, "false prophets," for then also no less did such things happen. Be not now, I pray you, troubled (so He speaks), for nothing new nor strange is to befall you. Since for all truth the devil is always secretly substituting its appropriate deceit.

And by the figure of "false prophets," here, I think He shadows out not the heretics, but them that are of a corrupt life, yet wear a mask of virtue; whom the generality are wont to call by the name of impostors. Wherefore He also said further,

"By their fruits ye shall know them."

For amongst heretics one may often find actual goodness, but amongst those whom I was mentioning, by no means.

"What then," it may be said, "if in these things too they counterfeit?" "Nay, they will be easily detected; for such is the nature of this way, in which I commanded men to walk, painful and irksome; but the hypocrite would not choose to take pains, but to make a show only; wherefore also he is easily convicted." Thus, inasmuch as He had said, "there be few that find it," He clears them out again from among those, who find it not, yet feign so to do, by commanding us not to look to them that wear the masks only, but to them who in reality pursue it.

"But wherefore," one may say, "did He not make them manifest, but set us on the search for them?" That we might watch, and be ever prepared for conflict, guarding against our disguised as well as against our open enemies: which kind indeed Paul also was intimating, when he said, that "by their good words they deceive the hearts of the simple." Let us not be troubled therefor, when we see many such even now. Nay, for this too Christ foretold from the beginning.

And see His gentleness: how He said not, "Punish them," but, "Be not hurt by them," "Do not fall amongst them unguarded." Then that thou mightest not say, "it is impossible to distinguish that sort of men," again He states an argument from a human example, thus saying,

"Do men gather grapes of thorns, or figs of thistles? even so every good tree bringeth forth good fruit, but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit."

Now what He saith is like this: they have nothing gentle nor sweet; it is the sheep only so far as the skin; wherefore also it is easy to discern them. And lest thou shouldest have any the least doubt, He compares it to certain natural necessities, in matters which admit of no result but one. In which sense Paul also said, "The carnal mind is death; for it is not subject to the law of God, neither indeed can be."

And if He states the same thing twice, it is not tautology. But, lest any one should say, "Though the evil tree bear evil fruit, it bears also good, and makes the distinction difficult, the crop being twofold:" "This is not so," saith He, "for it bears evil fruit only, and never can bear good: as indeed in the contrary case also."

"What then? Is there no such thing as a good man becoming wicked? And the contrary again takes place, and life abounds with many such examples."

But Christ saith not this, that for the wicked there is no way to change, or that the good cannot fall away, but that so long as he is living in wickedness, he will not be able to bear good fruit. For he may indeed change to virtue, being evil; but while continuing in wickedness, he will not bear good fruit.

What then? did not David, being good, bear evil fruit? Not continuing good, but being changed; since, undoubtedly, had he remained always what he was, he would not have brought forth such fruit. For not surely while abiding in the habit of virtue, did he commit what he committed.

Now by these words He was also stopping the mouths of those who speak evil at random, and putting a bridle on the lips of all calumniators. I mean, whereas many suspect the good by reason of the bad, He by this saying hath deprived them of all excuse. "For thou canst not say, 'I am deceived and beguiled;' since I have given thee exactly this way of distinguishing them by their works, having added the injunction to go to their actions, and not to confound all at random."

Then forasmuch as He had not commanded to punish, but only to beware of them, He, at once both to comfort those whom they vex, and to alarm and change them, set up as a bulwark against them the punishment they should receive at His hands, saying,

"Every tree that bringeth not forth good fruit is hewn down, and cast into the fire."

Then, to make the saying less grievous, He added,

"Wherefore by their fruits ye shall know them."

That He might not seem to introduce the threatening as His leading topic, but to be stirring up their mind in the way of admonition and counsel.

Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an "axe," and of a "tree cut down," and of "unquenchable fire."

And though it appear indeed to be some single judgment, the being burnt up, yet if one examine carefully, these are two punishments. For he that is burnt is also cast of course out of God's kingdom; and this latter punishment is more grievous than the other. Now I know indeed that many tremble only at hell, but I affirm the loss of that glory to be a far greater punishment than hell. And if it be not possible to exhibit it such in words, this is nothing marvellous. For neither do we know the blessedness of those good things, that we should on the other hand clearly perceive the wretchedness ensuing on being deprived of them; since Paul, as knowing these things clearly, is aware, that to fall from Christ's glory is more grievous than all. And this we shall know at that time, when we shall fall into the actual trial of it.

But may this never be our case, O thou only-begotten Son of God, neither may we ever have any experience of this irremediable punishment. For how great an evil it is to fall from those good things, cannot indeed be accurately told: nevertheless, as I may be able, I will labor and strive by an example to make it clear to you, though it be but in some small degree.

Let us then imagine a wondrous child, having besides His virtue the dominion of the whole world, and in all respects so virtuous, as to be capable of bringing all men to the yearning of a father's affection. What theft do you think the father of this child would not gladly suffer, not to be cast out of His society? And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and "to depart and be with Christ."

No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear "I know you not," to be accused for not feeding Him when we saw Him an hungered. Yea, better surely to endure a thousand thunderbolts, than to see that face of mildness turning away from us, and that eye of peace not enduring to look upon us. For if He, while I was an enemy, and hating Him, and turning from Him, did in such wise follow after me, as not to spare even Himself, but to give Himself up unto death: when after all this I do not vouchsafe to Him so much as a loaf in His hunger, with what kind of eyes shall I ever again behold Him?

(Hom. xxiv.) Wherein He seems to touch the Jews chiefly who placed every thing in dogmas; as Paul accuses them, If thou art called a Jew, and restest in the Law. (Rom. 2:17.)

He said not he that doth My will, but the will of my Father, for it was fit so to adapt it in the mean while to their weakness. But the one secretly implied the other, seeing the will of the Son is no other than the will of the Father.

See how He thus secretly brings in Himself. Here in the end of His Sermon He shows Himself as the Judge. The punishment that awaits sinners He had shown before, but now only reveals who He is that shall punish, saying, Many shall say to me in that day.

But there are that say that they spoke this falsely, and therefore were not saved. But they would not have dared to say this to the Judge in His presence. But the very answer and question prove that it was in His presence that they spoke thus. For having been here wondered at by all for the miracles which they wrought, and there seeing themselves punished, they say in wonderment, Lord, have we not prophesied in thy name? Others again say, that they did sinful deeds not while they thus were working miracles, but at a time later. But if this be so, that very thing which the Lord desired to prove would not be established, namely, that neither faith nor miracles avail ought where there is not a good life; as Paul also declares, If I have faith that I may remove mountains, but have not charity, I am nothing. (1 Cor. 13:2.)

For all are not alike fit for all things; these are of pure life, but have not so great faith; those again have the reverse. Therefore God converted these by the means of those to the showing forth much faith; and those that had faith He called by this unspeakable gift of miracles to a better life; and to that end gave them this grace in great richness. And they say, We have done many mighty works. But because they were ungrateful towards those who thus honoured them, it follows rightly, Then will I confess unto you, I never knew you.

He says to them, I never knew you, as it were, not at the day of judgment only, but not even then when ye were working miracles. For there are many whom He has now in abhorrence, and yet turns away His wrath before their punishment.

"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name?" For "not only," saith He, "is he that hath faith, if his life be neglected, cast out of Heaven, but though, besides his faith, he have wrought many signs, yet if he have done nothing good, even this man is equally shut out from that sacred porch." "For many will say unto me in that day, Lord, Lord, have we not prophesied in thy name?" Seest thou how He secretly brings in Himself also here and afterwards, having now finished His whole exhortation? how He implies Himself to be judge? For that punishment awaits such as sin, He hath signified in what precedes; and now who it is that punishes, He here proceeds to unfold.

And He said not openly, I am He, but, "Many will say unto me;" making out again the same thing. Since were He not the judge, how could He have told them, "And then will I profess unto them, depart from me, I never knew you?"

But there are some who say, "they made this assertion falsely;" and this is their account why such men are not saved. Nay then it follows that His conclusion is the contrary of what He intends. For surely His intention is to make out that faith is of no avail without works. Then, enhancing it, He added miracles also, declaring that not only faith, but the exhibiting even of miracles, avails nothing for him who works such wonders without virtue. Now if they had not wrought them, how could this point have been made out here? And besides, they would not have dared, when the judgment was come, to say these things to His face: and the very reply too, and their speaking in the way of question, implies their having wrought them: I mean, that they, having seen the end contrary to their expectation, and after they had been here admired among all for their miracles, beholding themselves there with nothing but punishment awaiting them; as amazed and marvelling they say, "Lord, have we not prophesied in thy name?" how then dost thou turn from us now? What means this strange and unlooked-for end?

But though they marvel because they are punished after working such miracles, yet do not thou marvel. For all the grace was of the free gift of Him that gave it, but they contributed nothing on their part; wherefore also they are justly punished, as having been ungrateful and without feeling towards Him that had so honored them as to bestow His grace upon them though unworthy.

"What then," saith one, "did they perform such things while working iniquity?" Some indeed say that it was not at the time when they did these miracles that they also committed iniquity, but that they changed afterwards, and wrought their iniquity. But if this be so, a second time the point at which He is laboring fails to be established. For what He took pains to point out is this, that neither faith nor miracles avail where practise is not: to which effect Paul also said, "Though I have faith, so that I could remove mountains, and understand all mysteries, and all knowledge, and have not charity, I am nothing." "Who then are these men?" you ask. Many of them that believed received gifts such as He that was casting out devils, and was not with Him; such as Judas; for even he too, wicked as he was, had a gift.

"Not only in the time of the judgment, but not even then, when ye were working miracles," saith He. Therefore He said also to His disciples, "Rejoice not, that the devils are subject unto you, but because your names are written in Heaven." And everywhere He bids us practise great care of our way of life. For it is not possible for one living rightly, and freed from all the passions, ever to be overlooked; but though he chance to be in error, God will quickly draw him over to the truth.

And why marvel if He hath bestowed gifts on men that have believed on Him, though without life suitable to their faith, when even on those who have fallen from both these, He is unquestionably found working? For so Balaam was an alien both from faith and from a truly good life; nevertheless grace wrought on him for the service of other men. And Pharaoh too was of the same sort: yet for all that even to him He signified the things to come. And Nebuchadnezzar was very full of iniquity; yet to him again He revealed what was to follow after many generations. And again to the son of this last, though surpassing his father in iniquity, He signified the things to come, ordering a marvellous and great dispensation. Accordingly because then also the beginnings of the gospel were taking place, and it was requisite that the manifestation of its power should be abundant, many even of the unworthy used to receive gifts. Howbeit, from those miracles no gain accrued to them; rather they are the more punished. Wherefore unto them did He utter even that fearful saying, "I never knew you:" there being many for whom His hatred begins already even here; whom He turns away from, even before the judgment.

Let us fear therefore, beloved; and let us take great heed to our life, neither let us account ourselves worse off, in that we do not work miracles now. For that will never be any advantage to us, as neither any disadvantage in our not working them, if we take heed to all virtue. Because for the miracles we ourselves are debtors, but for our life and our doings we have God our debtor.