How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, "For neither did His brethren believe in Him." [245]
6. Nevertheless they, who did not believe at first, became afterwards admirable, and illustrious. At least when Paul and they that were of his company were come up to Jerusalem about decrees, [246] they went in straightway unto James. For he was so admired as even to be the first to be entrusted with the bishop's office. And they say he gave himself up to such great austerity, that even his members became all of them as dead, and that from his continual praying, and his perpetual intercourse with the ground, his forehead became so callous as to be in no better state than a camel's knees, simply by reason of his striking it so against the earth. [247] This man gives directions to Paul himself, when he was after this come up again to Jerusalem, saying, [248] "Thou seest, brother, how many thousands there are of them that are come together." So great was his understanding and his zeal, or rather so great the power of Christ. For they that mock Him when living, after His death are so filled with awe, as even to die for Him with exceeding readiness. Such things most of all show the power of His resurrection. For this, you see, was the reason of the more glorious things being kept till afterwards, viz. that this proof might become indisputable. For seeing that even those who are admired amongst us in their life, when they are gone, are apt to be forgotten by us; how was it that they, who made light of this Man living, afterwards thought Him to be God, if He was but one of the many? How was it that they consented even to be slain for His sake, unless they received His resurrection on clear proof?
7. And these things we tell you, that ye may not hear only, but imitate also his manly severity, [249] his plainness of speech, his righteousness in all things; that no one may despair of himself, though hitherto he have been careless, that he may set his hopes on nothing else, after God's mercy, but on his own virtue. For if these were nothing the better for such a kindred, though they were of the same house and lineage with Christ, until they gave proof of virtue; what favor can we possibly receive, when we plead righteous kinsmen and brethren, unless we be exceeding dutiful, [250] and have lived in virtue? As the prophet too said, intimating the selfsame thing, "A brother redeemeth not, shall a man redeem?" [251] No, not although it were [252] Moses, Samuel, Jeremiah. Hear, for example, what God saith unto this last, "Pray not thou for this people, for I will not hear thee." [253] And why marvellest thou if I hear not thee? "Though Moses himself and Samuel stood before me," [254] I would not receive their supplication for these men." Yea, if it be Ezekiel who entreats, he will be told, "Though Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor daughters." [255] Though the patriarch Abraham be supplicating for them that are most incurably diseased, and change not, God will leave him and go His way, [256] that he may not receive his cry in their behalf. Though again it be Samuel who is doing this, He saith unto him, "Mourn not thou for Saul." [257] Though for his own sister one entreat, when it is not fitting, he again shall have the same sort of answer as Moses, "If her father had but spit in her face."
Let us not then be looking open-mouthed towards others. For it is true, the prayers of the saints have the greatest power; on condition however of our repentance and amendment. Since even Moses, who had rescued his own brother and six hundred thousand men from the wrath that was then coming upon them from God, had no power to deliver his sister; [259] and yet the sin was not equal; for whereas she had done despite but to Moses, in that other case it was plain impiety, what they ventured on. But this difficulty I leave for you; while that which is yet harder, I will try to explain.
For why should we speak of his sister? since he who stood forth the advocate of so great a people had not power to prevail for himself, but after his countless toils, and sufferings, and his assiduity for forty years, was prohibited from setting foot on that land, touching which there had been so many declarations and promises. What then was the cause? To grant this favor would not be profitable, but would, on the contrary, bring with it much harm, and would be sure to prove a stumbling-block to many of the Jews. For if when they were merely delivered from Egypt, they forsook God, and sought after Moses, and imputed all to him; had they seen him also lead them into the land of promise, to what extent of impiety might they not have been cast away? And for this reason also, let me add, neither was his tomb made known.
And Samuel again was not able to save Saul from the wrath from above, yet he oftentimes preserved the Israelites. And Jeremiah prevailed not for the Jews, but some one else he did haply cover from evil by his prophecy. [260] And Daniel saved the barbarians from slaughter, [261] but he did not deliver the Jews from their captivity.
And in the Gospels too we shall see both these events come to pass, not in the case of different persons, but of the same; and the same man now prevailing for himself and now given up. For he who owed the ten thousand talents, though he had delivered himself from the danger by entreaty, yet again he prevailed not, [262] and another on the contrary, who had before thrown himself away, afterwards had power to help himself in the greatest degree. [263] But who is this? He that devoured his Father's substance.
So that on the one hand, if we be careless, we shall not be able to obtain salvation, no not even by the help of others; if, on the other hand, we be watchful, we shall be able to do this by ourselves, and by ourselves rather than by others. Yes; for God is more willing to give His grace to us, than to others for us; that we by endeavoring ourselves to do away His wrath, may both enjoy confidence towards Him, and become better men. Thus He had pity on the Canaanitish woman, thus He saved the harlot, thus the thief, when there was none to be mediator nor advocate.
8. And this I say, not that we may omit supplicating the saints, but to hinder our being careless, and entrusting our concerns to others only, while we fall back and slumber ourselves. For so when He said, "make to yourselves friends," [264] he did not stop at this only, but He added, "of the unrighteous mammon;" that so again the good work may be thine own; for it is nothing else but almsgiving which He hath here signified. And, what is marvellous, neither doth He make a strict account with us, if we withdraw ourselves from injustice. For what He saith is like this: "Hast thou gained ill? spend well. Hast thou gathered by unrighteousness? scatter abroad in righteousness." And yet, what manner of virtue is this, to give out of such gains? God, however, being full of love to man, condescends even to this and if we thus do, promises us many good things. But we are so past all feeling, as not to give even of our unjust gain, but while plundering without end, if we contribute the smallest part, we think we have fulfilled all. Hast thou not heard Paul saying, "He which soweth sparingly, shall reap also sparingly"? [265] Wherefore then dost thou spare? What, is the act an outlay? is it an expense? Nay, it is gain and good merchandise. Where there is merchandise, there is also increase; where there is sowing, there is also reaping. But thou, if thou hadst to till a rich and deep soil, and capable of receiving much seed, wouldest both spend what thou hadst, and wouldest borrow of other men, accounting parsimony in such cases to be loss; but, when it is Heaven which thou art to cultivate, which is exposed to no variation of weather, and will surely repay thine outlay with abundant increase, thou art slow and backward, and considerest not that it is possible by sparing to lose, and by not sparing to gain.
9. Disperse therefore, that thou mayest not lose; keep not, that thou mayest keep; lay out, that thou mayest save; spend, that thou mayest gain. If thy treasures are to be hoarded, do not thou hoard them, for thou wilt surely cast them away; but entrust them to God, for thence no man makes spoil of them. Do not thou traffic, for thou knowest not at all how to gain; but lend unto Him who gives an interest greater than the principal. Lend, where is no envy, no accusation, nor evil design, nor fear. Lend unto Him who wants nothing, yet hath need for thy sake; who feeds all men, yet is an hungered, that thou mayest not suffer famine; who is poor, that thou mayest be rich. Lend there, where thy return cannot be death, but life instead of death. For this usury is the harbinger of a kingdom, that, of hell; the one coming of covetousness, the other of self-denial; the one of cruelty, the other of humanity. What excuse then will be ours, when having the power to receive more, and that with security, and in due season, and in great freedom, without either reproaches, or fears, or dangers, we let go these gains, and follow after that other sort, base and vile as they are, insecure and perishable, and greatly aggravating the furnace for us? For nothing, nothing is baser than the usury of this world, nothing more cruel. Why, other persons' calamities are such a man's traffic; he makes himself gain of the distress of another, and demands wages for kindness, as though he were afraid to seem merciful, and under the cloak of kindness he digs the pitfall deeper, by the act of help galling a man's poverty, and in the act of stretching out the hand thrusting him down, and when receiving him as in harbor, involving him in shipwreck, as on a rock, or shoal, or reef.
"But what dost thou require?" saith one; "that I should give another for his use that money which I have got together, and which is to me useful, and demand no recompense?" Far from it: I say not this: yea, I earnestly desire that thou shouldest have a recompense; not however a mean nor small one, but far greater; for in return for gold, I would that thou shouldest receive Heaven for usury. Why then shut thyself up in poverty, crawling about the earth, and demanding little for great? Nay, this is the part of one who knows not how to be rich. For when God in return for a little money is promising thee the good things that are in Heaven, and thou sayest, "Give me not Heaven, but instead of Heaven the gold that perisheth," this is for one who wishes to continue in poverty. Even as he surely who desires wealth and abundance will choose things abiding rather than things perishing; the inexhaustible, rather than such as waste away; much rather than little, the incorruptible rather than the corruptible. For so the other sort too will follow. For as he who seeks earth before Heaven, will surely lose earth also, so he that prefers Heaven to earth, shall enjoy both in great excellency. And that this may be the case with us, let us despise all things here, and choose the good things to come. For thus shall we obtain both the one and the other, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might for ever and ever. Amen.
[225] [t sunxeo, the technical term for a religious service among Christians. It does not of itself imply a Eucharistic service, as the above rendering seems to suggest. Indeed, the exordium of this Homily points directly to a service in which the sermon was prominent, making no allusion to the Lord's Supper. For a wider use, see the close of Homily LXXXVIII.--R.]
[226] Comp. Herbert's Country Parson, c. 10. "He himself, or his wife, takes account of sermons, and how every one profits, comparing this year with the last."