2. Let no one then, Brethren, say that our Lord Jesus Christ doeth not those things now, and on this account prefer the former to the present ages of the Church. In a certain place indeed the same Lord prefers those who "do not see, and yet believe," [2872] to them who see and therefore believe. For even at that time so irresolute was the infirmity of His disciples, that they thought that He whom they saw to have risen again must be handled, in order that they might believe. It was not enough for their eyes that they had seen Him, unless their hands also were applied to His limbs, and the scars of His recent wounds were touched; that that disciple who was in doubt, might cry out suddenly when he had touched and recognised the scars, "My Lord and my God." [2873] The scars manifested Him who had healed all wounds in others. Could not the Lord have risen again without the scars? Yes, but He knew the wounds which were in the hearts of His disciples, and to heal them He had preserved the scars on His own Body. And what said the Lord to him who now confessed and said, "My Lord and my God"? "Because thou hast seen," He said, "thou hast believed; blessed are they who do not see, and yet believe." Of whom spake He, Brethren, but of us? Not that He spake only of us, but of those also who shall come after us. For after a little while when He had departed from the sight of men, that faith might be established in their hearts, whosoever believed, believed, though they saw Him not, and great has been the merit of their faith; for the procuring of which faith they brought only the movement of a pious heart, and not the touching of their hands.
3. These things then the Lord did to invite us to the faith. This faith reigneth now in the Church, which is spread throughout the whole world. And now He worketh greater cures, on account of which He disdained not then to exhibit those lesser ones. For as the soul is better than the body, so is the saving health of the soul better than the health of the body. The blind body doth not now open its eyes by a miracle of the Lord, but the blinded heart openeth its eyes to the word of the Lord. The mortal corpse doth not now rise again, but the soul doth rise again which lay dead in a living body. The deaf ears of the body are not now opened; but how many have the ears of their heart closed, which yet fly open at the penetrating word of God, so that they believe who did not believe, and they live well, who did live evilly, and they obey, who did not obey; and we say, "Such a man is become a believer;" and we wonder when we hear of them whom once we had known as hardened. Why then dost thou marvel at one who now believes, who is living innocently, and serving God; but because thou dost behold him seeing, whom thou hadst known to be blind; dost behold him living, whom thou hadst known to be dead; dost behold him hearing, whom thou hadst known to be deaf? For consider that there are who are dead in another than the ordinary sense, of whom the Lord spake to a certain man who delayed to follow the Lord, because he wished to bury his father; "Let the dead," said He, "bury their dead." [2874] Surely these dead buriers are not dead in body; for if this were so, they could not bury dead bodies. Yet doth he call them dead; where, but in the soul within? For as we may often see in a household, itself sound and well, the master of the same house lying dead; so in a sound body do many carry a dead soul within; and these the Apostle arouses thus, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." [2875] It is the Same who giveth light to the blind, that awakeneth the dead. For it is with His voice that the cry is made by the Apostle to the dead, "Awake, thou that sleepest." And the blind will be enlightened with light, when he shall have risen again. And how many deaf men did the Lord see before His eyes, when He said, "He that hath ears to hear, let him hear." [2876] For who was standing before Him without his bodily ears? What other ears then did He seek for, but those of the inner man?
4. Again, what eyes did He look for when He spake to those who saw indeed, but who saw only with the eyes of the flesh? For when Philip said to Him, "Lord, show us the Father, and it sufficeth us;" [2877] he understood indeed that if the Father were shown him, it might well suffice him; but how would the Father suffice him whom He that was equal to the Father sufficed not? And why did He not suffice? Because He was not seen. And why was He not seen? Because the eye whereby He might be seen was not yet whole. For this, namely, that the Lord was seen in the flesh with the outward eyes, not only the disciples who honoured Him saw, but also the Jews who crucified Him. He then who wished to be seen in another way, sought for other eyes. And therefore it was that to him who said, "Show us the Father, and it sufficeth us;" He answered, "Have I been so long time with you; and yet hast thou not known Me, Philip? He who hath seen Me, hath seen the Father also." [2878] And that He might in the mean while heal the eyes of faith, he has first of all instructions given him regarding faith, that so he might attain to sight. And lest Philip should think that he was to conceive of God under the same form in which he then saw the Lord Jesus Christ in the body, he immediately subjoined; "Believest thou not that I am in the Father, and the Father in Me?" [2879] He had already said, "He who hath seen Me, hath seen the Father also." But Philip's eye was not yet sound enough to see the Father, nor consequently to see the Son who is Himself Coequal with the Father. And so Jesus Christ took in hand to cure, and with the medicines and salve of faith to strengthen the eyes of his mind, which as yet were weak and unable to behold so great a light, and He said, "Believest thou not that I am in the Father, and the Father in Me?" Let not him then who cannot yet see what the Lord will one day show him, seek first to see what he is to believe; but let him first believe that the eye by which he is to see may be healed. For it was only the form of the servant which was exhibited to the eyes of servants; because if "He who thought it not robbery to be equal with God," [2880] could have been now seen as equal with God by those whom He wished to be healed, He would not have needed to "empty Himself, and to take the form of a servant." But because there was no way whereby God could be seen, but whereby man could be seen, there was; therefore He who was God was made man, that that which was seen might heal that whereby He was not seen. For He saith Himself in another place, "Blessed are the pure in heart, for they shall see God." [2881] Philip might of course have answered and said, "Lord, lo, I see Thee; is the Father such as I see Thee to be? forasmuch as Thou hast said, He who hath seen Me, hath seen the Father also'?" But before Philip answered thus, or perhaps before he so much as thought it, when the Lord had said, "He who hath seen Me, hath seen the Father also;" He immediately added, "Believest thou not that I am in the Father, and the Father in Me?" For with that eye he could, not yet see either the Father, or the Son who is equal with the Father; but that his eye might be healed for seeing, he was to be anointed unto believing. So then before thou seest what thou canst not now see, believe what as yet thou seest not. "Walk by faith," that thou mayest attain to sight. Sight will not gladden him in his home whom faith consoleth not by the way. For so says the Apostle, "As long as we are in the body, we are in pilgrimage from the Lord." [2882] And he subjoins immediately why we are still "in pilgrimage," though we have now believed; "For we walk by faith," He says, "not by sight."
5. Our whole business then, Brethren, in this life is to heal this eye of the heart whereby God may be seen. To this end are celebrated the Holy Mysteries; to this end is preached the word of God; to this end are the moral exhortations of the Church, those, that is, that relate to the correction of manners, to the amendment of carnal lusts, to the renouncing the world, not in word only, but in a change of life: to this end is directed the whole aim of the Divine and Holy Scriptures, that that inner man may be purged of that which hinders us from the sight of God. For as the eye which is formed to see this temporal light, a light though heavenly, yet corporeal, and manifest, not to men only, but even to the meanest animals (for for this the eye is formed, to see this light); if anything be thrown or fall into it, whereby it is disordered, is shut out from this light; and though it encompass the eye with its presence, yet the eye turns itself away from, and is absent from it; and through its disordered condition is not only rendered absent from the light which is present, but the light to see which it was formed, is even painful to it. So the eye of the heart too when it is disordered and wounded turns away from the light of righteousness, and dares not and cannot contemplate it.
6. And what is it that disorders the eye of the heart? Evil desire, covetousness, injustice, worldly concupiscence, these disorder, close, blind the eye of the heart. And yet when the eye of the body is out of order, how is the physician sought out, what an absence of all delay to open and cleanse it, that that may be healed whereby this outward light is seen! There is running to and fro, no one is still, no one loiters, if even the smallest straw fall into the eye. And God it must be allowed made the sun which we desire to see with sound eyes. Much brighter assuredly is He who made it; nor is the light with which the eye of the mind is concerned of this kind at all. That light is eternal Wisdom. God made thee, O man, after His own image. Would He give thee wherewithal to see the sun which He made, and not give thee wherewithal to see Him who made thee, when He made thee after His own image? He hath given thee this also; both hath He given thee. But much thou dost love these outward eyes, and despisest much that interior eye; it thou dost carry about bruised and wounded. Yea, it would be a punishment to thee, if thy Maker should wish to manifest Himself unto thee; it would be a punishment to thine eye, before that it is cured and healed. For so Adam in paradise sinned, and hid himself from the face of God. As long then as he had the sound heart of a pure conscience, he rejoiced at the presence of God; when that eye was wounded by sin, he began to dread the Divine light, he fled back into the darkness, and the thick covert of the trees, flying from the truth, and anxious for the shade.
7. Therefore, my Brethren, since we too are born of him, and as the Apostle says, "In Adam all die;" [2883] for we were all at first two persons if we were loth to obey the physician, that we might not be sick; let us obey Him now, that we may be delivered from sickness. The physician gave us precepts, when we were whole; He gave us precepts that we might not need a physician. "They that are whole," He saith, "need not a physician, but they that are sick." [2884] When whole we despised these precepts, and by experience have felt how to our own destruction we despised His precepts. Now we are sick, we are in distress, we are on the bed of weakness; yet let us not despair. For because we could not come to the Physician, He hath vouchsafed to come Himself to us. Though despised by man when he was whole, He did not despise him when he was stricken. He did not leave off to give other precepts to the weak, who would not keep the first precepts, that he might not be weak; as though He would say, "Assuredly thou hast by experience felt that I spake the truth when I said, Touch not this. Be healed then now at length, and recover the life thou hast lost. Lo, I am bearing thine infirmity; drink thou the bitter cup. For thou hast of thine own self made those my so sweet precepts which were given to thee when whole, so toilsome. They were despised and so thy distress began; cured thou canst not be, except thou drink the bitter cup, the cup of temptations, wherein this life abounds, the cup of tribulation, anguish, and sufferings. Drink then," He says, "drink, that thou mayest live." And that the sick man may not make answer, "I cannot, I cannot bear it, I will not drink;" the Physician, all whole though he be, drinketh first, that the sick man may not hesitate to drink. For what bitterness is there in this cup, which He hath not drunk? If it be contumely; He heard it first when He drove out the devils, "He hath a devil, and by Beelzebub He casteth out devils." [2885] Whereupon in order to comfort the sick, He saith, "If they have called the Master of the house Beelzebub, how much more shall they call them of His household?" [2886] If pains are this bitter cup, He was bound and scourged and crucified. If death be this bitter cup, He died also. If infirmity shrink with horror from any particular kind of death, none was at that time more ignominious than the death of the cross. For it was not in vain that the Apostle, when setting forth His obedience, added, "Made obedient unto death, even the death of the cross." [2887]