3. Moreover it is possible to discern His forethought and consideration not only from this, but also from that which seems to be a rebuke. For He did not make a public exposure of his sins, but yet He told him that he suffered what he did suffer on account of his sins, but what those sins were He did not disclose; nor did He say "thou hast sinned" or "thou hast transgressed," but He indicated the fact by one simple utterance "sin no more;" and having said so much as just to remind him of it He put him more on the alert against future events, and at the same time He made manifest to us all his patience and courage and wisdom, having reduced him to the necessity of publicly lamenting his calamity, and having displayed his own earnestness on the man's behalf, "for while I am coming," he says, "another steppeth down before me:" [707] yet he did not publicly expose his sins. For just as we ourselves desire to draw a veil over our sins even so does God much more than we: on this account He wrought the cure in the presence of all, but He gives the exhortation or the advice privately. For He never makes a public display of our sins, except at any time He sees men insensible to them. For when He says "ye saw me hungry, and fed me not: and thirsty and gave me no drink," [708] He speaks thus at the present time in order that we may not hear these words in time to come. He threatens, He exposes us in this world, that He may not have to expose us in the other: even as He threatened to overthrow the city of the Ninevites [709] for the very reason that He might not overthrow it. For if He wished to publish our sins He would not announce beforehand that He would publish them: but as it is He does make this announcement in order that being sobered by the fear of exposure, if not also by the fear of punishment we may purge ourselves from them all. This also is what takes place in the case of baptism: for He conducts the man to the pool of water without disclosing his sins to any one; yet He publicly presents the boon and makes it manifest to all, while the sins of the man are known to no one save God Himself and him who receives the forgiveness of them. This also was what took place in the case of this paralytic, He makes the reproof without the presence of witnesses, or rather the utterance is not merely a reproof but also a justification; He justifies Himself as it were for evil-entreating him so long, telling him and proving to him that it was not without cause and purpose that He had suffered him to be so long afflicted, for He reminded him of his sins, and declared the cause of his infirmity. "For having found him," we read, "in the temple, He said unto him, sin no more lest some worse thing happen unto thee."
And now since we have derived so much profit from the account of the former paralytic let us turn to the other who is presented to us in St. Matthew's Gospel. For in the case of mines where any one happens to find a piece of gold he makes a further excavation again in the same place: and I know that many of those who read without care imagine that one and the same paralytic is presented by the four evangelists: but it is not so. Therefore you must be on the alert, and pay careful attention to the matter. For the question is not concerned with ordinary matters, and this discourse when it has received its proper solution will be serviceable against both Greeks and Jews and many of the heretics. For thus all find fault with the evangelists as being at strife and variance: yet this is not the fact, Heaven forbid! but although the outward appearance is different, the grace of the Spirit which works upon the soul of each is one, and where the grace of the Spirit is, there is love, joy, and peace; and there war and disputation, strife and contention are not. How then shall we make it clear that this paralytic is not the same as the other, but a different man? By many tokens, both of place and time, and season, and day, and from the manner of the cure, and the coming of the physician and the loneliness of the man who was healed. And what of this? some one will say: for have not many of the evangelists given diverse accounts of other signs? Yes, but it is one thing to make statements which are diverse, and another, statements which are contradictory; for the former causes no discord or strife: but that which is now presented to us is a strong case of contradiction unless it be proved that the paralytic at the pool was a different man from him who is described by the other three evangelists. Now that you may understand what is the difference between statements which are diverse and contradictory, one of the evangelists has stated that Christ carried the cross, [710] another that Simon the Cyrenian carried it: [711] but this causes no contradiction or strife. "And how," you say, "is there no contradiction between the statements that he carried and did not carry?" Because both took place. When they went out of the Prætorium Christ was carrying it: but as they proceeded Simon took it from Him and bore it. Again in the case of the robbers, one says that the two blasphemed: [712] another that one of them checked him who was reviling the Lord. [713] Yet in this again there is no contradiction: because here also both things took place, and at the beginning both the men behaved ill: but afterwards when signs occurred, when the earth shook and the rocks were rent, and the sun was darkened, one of them was converted, and became more chastened, and recognized the crucified one and acknowledged his kingdom. For to prevent your supposing that this took place by some constraining force of one impelling him from within, and to remove your perplexity, he exhibits the man to you on the cross while he is still retaining his former wickedness in order that you may perceive that his conversion was effected from within and out of his own heart assisted by the grace of God and so he became a better man.
4. And it is possible to collect many other instances of this kind from the Gospels, which seem to have a suspicion of contradiction, where there is no real contradiction, the truth being that some incidents have been related by this writer, others by that; or if not occurring at the same hour one author has related the earlier event, another the later; but in the present case there is nothing of this kind, but the multitude of the evidences which I have mentioned proves to those who pay any attention whatever to the matter, that the paralytic was not the same man in both instances. And this would be no slight proof to demonstrate that the evangelists were in harmony with each other and not at variance. For if it were the same man the discord is great between the two accounts: but if it be a different one all material for dispute has been destroyed.
Well then let me now state the actual reasons why I affirm that this man is not the same as that. What are they? The one is cured in Jerusalem, the other in Capernaum; the one by the pool of water, the other in some house; there is the evidence from place: the former during the festival: there is the evidence from the special season: the former had been thirty and eight years suffering from infirmity: concerning the other the evangelist relates nothing of that kind: there is the evidence from time: the former was cured on the Sabbath: there is the evidence from the day: for had this man also been cured on the Sabbath Matthew would not have passed by the fact in silence nor would the Jews who were present have held their peace: for they who found fault for some other reason even when a man was not cured on the Sabbath would have been yet more violent in their accusation against Christ if they had got an additional handle from the argument of the special day. Moreover this man was brought to Christ: to the other Christ Himself came, and there was no man to assist him. "Lord," said he, "I have no man:" whereas this man had many who came to his aid, who also let him down through the roof. And He healed the body of the other man before his soul: for after he had cured the paralysis He then said "Behold thou art made whole, sin no more:" but not so in this case, but after He had healed his soul, for He said to him "Son be of good cheer thy sins be forgiven thee," He then cured his paralysis. That this man then is not the same as the other has been clearly demonstrated by these proofs, but it now remains for us to turn to the beginning of the narrative and see how Christ cured the one and the other, and why differently in each case: why the one on the Sabbath and the other not on the Sabbath, why He came Himself to the one but waited for the other to be brought to Him, why He healed the body of the one and the soul of the other first. For He does not these things without consideration and purpose seeing that He is wise and prudent. Let us then give our attention and observe Him as He performs the cure. For if in the case of physicians when they use the knife or cautery or operate in any other way upon a maimed and crippled patient, and cut off a limb, many persons crowd round the invalid and the physician who is doing these things, much more ought we to act thus in this case, in proportion as the physician is greater and the malady more severe, being one which cannot be corrected by human art, but only by divine grace. And in the former case we have to see the skin being cut, and matter discharging, and gore set in motion, and to endure much discomfort produced by the spectacle, and great pain and sorrow not merely from the sight of the wounds, but also from the suffering undergone by those who are subjected to this burning or cutting: for no one is so stony-hearted as to stand by those who are suffering these things, and hear them shrieking, without being himself overcome and agitated, and experiencing much depression of spirit; but yet we undergo all this owing to our desire to witness the operation. But in this case nothing of that kind has to be seen, no application of fire, no plunging in of an instrument, no flowing of blood, no pain or shrieking of the patient; and the reason of this is, the wisdom of the healer, which needs none of these external aids, but is absolutely self-sufficient. For it is enough that He merely utters a command and all distress ceases. And the wonder is not only that He effects the cure with so much ease, but also without pain, causing no trouble to those who are being healed.
Seeing then that the marvel is greater and the cure more important, and the pleasure afforded to the spectators unalloyed by any kind of sorrow, let us now carefully contemplate Christ in the act of healing. "And He entered into a boat and crossed over and came into His own city: and behold they brought to him a man sick of the palsy lying on a bed: and Jesus seeing their faith said unto the sick of the palsy "Son! be of good cheer: thy sins are forgiven." [714] Now they were inferior to the centurion in respect of their faith, but superior to the impotent man by the pool. For the former neither invited the physician nor brought the sick man to the physician; but approached Him as God and said "Speak the word only and my servant shall be healed." [715] Now these men did not invite the physician to the house, and so far they are on an equality with the centurion: but they brought the sick man to the physician and so far they are inferior, because they did not say "speak the word only." Yet they are far better than the man lying by the pool. For he said "Lord I have no man when the water is troubled to put me into the pool:" but these men knew that Christ had no need either of water, or pool, or anything else of that kind: nevertheless Christ not only released the servant of the centurion but the other two men also from their maladies, and did not say: "because thou hast proffered a smaller degree of faith the cure which thou receivest shall be in proportion;" but He dismissed the man who displayed the greater faith with eulogy and honour, saying "I have not found so great faith, no, not in Israel." [716] On the man who exhibited less faith than this one he bestowed no praise yet He did not deprive him of a cure, no! not even him who displayed no faith at all. But just as physicians when curing the same disorder receive from some person a hundred gold pieces, from others half, from others less and from some nothing at all: even so Christ received from the centurion a large and unspeakable degree of faith, but from this man less and from the other not even an ordinary amount, and yet He healed them all. For what reason then did He deem the man who made no deposit of faith worthy of the benefit? Because his failure to exhibit faith was not owing to indolence, or to insensibility of soul, but to ignorance of Christ and having never heard any miracle in which He was concerned either small or great. On this account therefore the man obtained indulgence: which in fact the evangelist obscurely intimates when he says, "for he wist not who it was," [717] but he only recognized Him by sight when he lighted upon Him the second time.