Homilies on the Gospel of St. Matthew

^5. Where now is Plato? Where Pythagoras? Where the long chain of the Stoics? For the first, after having enjoyed great honor, was so practically refuted, as even to be sold out of the country, and to succeed in none of his objects, no, not go much as in respect of one tyrant: yea, he betrayed his disciples, and ended his life miserably. And the Cynics, mere pollutions as they were, have all passed by like a dream and a shadow. And yet assuredly no such thing ever befell them, but rather they were accounted glorious for their heathen philosophy, and the Athenians made a public monument of the epistles of Plato, sent them by Dion; and they passed all their time at ease, and abounded in wealth not a little. Thus, for instance, Aristippus was used to purchase costly harlots; and another made a will, leaving no common inheritance; and another, when his disciples had laid themselves down like a bridge, walked on them; and he of Sinope, they say, even behaved himself unseemly in the market place.

Yea, these are their honorable things. But there is no such thing here, but a strict temperance, and a perfect decency, and a war against the whole world in behalf of truth and godliness, and to be slain every day, and not until hereafter their glorious trophies.

But there are some also, one may say, skilled in war among them; as Themistocles, Pericles. But these things too are children's toys, compared with the acts of the fishermen. For what can you say? That he persuaded the Athenians to embark in their ships, when Xerxes was marching upon Greece? Why in this case, when it is not Xerxes marching, but the devil with the whole world, and his evil spirits innumerable assailing these twelve men, not at one crisis only, but throughout their whole life, they prevailed and vanquished; and what was truly marvellous, not by slaying their adversaries, but by converting and reforming them.

For this especially you should observe throughout, that they slew not, nor destroyed such as were plotting against them, but having found them as bad as devils, they made them rivals of angels, enfranchising human nature from this evil tyranny, while as to those execrable demons that were confounding all things, they drove them out of the midst of markets, and houses, or rather even from the very wilderness. And to this the choirs of the monks bear witness, whom they have planted everywhere, clearing out not the habitable only, but even the uninhabitable land. And what is yet more marvellous, they did not this in fair conflict, but in the enduring of evil they accomplished it all. Since men actually had them in the midst, twelve unlearned persons, binding, scourging, dragging them about, and were not able to stop their mouths; but as it is impossible to bind the sunbeam, so also their tongue. And the reason was, “it was not they” themselves “that spoke,” but the power of the Spirit. Thus for instance did Paul overcome Agrippa, and Nero, who surpassed all men in wickedness. “For the Lord,” says he, “stood with me, and strengthened me, and delivered me out of the mouth of the lion.”

But do thou also admire them, how when it was said to them, “Take no thought,” they yet believed, and accepted it, and none of the terrors amazed them. And if you say, He gave them encouragement enough, by saying, “It shall be the Spirit of your Father that shall speak;” even for this am I most amazed at them, that they doubted not, nor sought deliverance from their perils; and this, when not for two or three years were they to suffer these things, but all their life long. For the saying, “He that endures to the end, the same shall be saved,” is an intimation of this.

For His will is, that not His part only should be contributed, but that the good deeds should be also done of them. Mark, for instance, how from the first, part is His, part His disciples'. Thus, to do miracles is His, but to provide nothing is theirs. Again, to open all men's houses, was of the grace from above; but to require no more than was needful, of their own self-denial. “For the workman is worthy of his hire.” Their bestowing peace was of the gift of God, their inquiring for the worthy, and not entering in without distinction unto all, of their own self command. Again, to punish such as received them not was His, but to retire with gentleness from them, without reviling or insulting them, was of the apostles' meekness. To give the Spirit, and cause them not to take thought, was of Him that sent them, but to become like sheep and doves, and to bear all things nobly, was of their calmness and prudence. To be hated and not to despond, and to endure, was their own; to save them that endured, was of Him who sent them.

Wherefore also He said, “He that endures to the end, the same shall be saved.” That is, because the more part are wont at the beginning indeed to be vehement, but afterwards to faint, therefore says He, “I require the end.” For what is the use of seeds, flourishing indeed at first, but a little after fading away? Therefore it is continued patience that He requires of them. I mean, lest any say, He wrought the whole Himself, and it was no wonder that they should prove such, suffering as they did nothing intolerable; therefore He says unto them, “There is need also of patience on your part. For though I should rescue you from the first dangers, I am reserving you for others more grievous, and after these again others will succeed; and you shall not cease to have snares laid for you, so long as you have breath.” For this He intimated in saying, “But he that endures to the end, the same shall be saved.”

For this cause then, though He said, “Take no thought what you shall speak;” yet elsewhere He says, “Be ready to give an answer to every man that asks you a reason of the hope that is in you.” That is, as long as the contest is among friends, He commands us also to take thought; but when there is a terrible tribunal, and frantic assemblies, and terrors on all sides, He bestows the influence from Himself, that they may take courage and speak out, and not be discouraged, nor betray the righteous cause.

For in truth it was a very great thing, for a man occupied about lakes, and skins, and receipt of custom, when tyrants were on their thrones, and satraps, and guards standing by them, and the swords drawn, and all standing on their side; to enter in alone, bound, hanging down his head, and yet be able to open his mouth. For indeed they allowed them neither speech nor defense with respect to their doctrines, but set about torturing them to death, as common pests of the world. For “They,” it is said, “that have turned the world upside down, have come hither also;” and again, “They preach things contrary to the decrees of Cæsar, saying that Jesus Christ is king.” And everywhere the courts of justice were preoccupied by such suspicions, and much influence from above was needed, for their showing both the truth of the doctrine they preached, and that they are not violating the common laws; so that they should neither, while earnest to speak of the doctrine, fall under suspicion of overturning the laws; nor again, while earnest to show that they were not overturning the common government, corrupt the perfection of their doctrines: all which you will see accomplished with all due consideration, both in Peter and in Paul, and in all the rest. Yea, and as rebels and innovators, and revolutionists, they were accused all over the world; yet nevertheless they both repelled this impression, and invested themselves with the contrary, all men celebrating them as saviors, and guardians, and benefactors. And all this they achieved by their much patience. Wherefore also Paul said, “I die daily;” and he continued to “stand in jeopardy” unto the end.