But do thou not only from this observe His providence and His beneficence, but also from that other time, during which He allowed the devil to be in him. Since surely, unless the man had been favored with much providential care even then, he would have perished long ago; for "it cast him both into the fire," so it is said, "and into the water." And he that dared this would assuredly have destroyed the man too, unless even in so great madness God had put on him His strong curb: as indeed was the case with those naked men that were running in the deserts and cutting themselves with stones.
And if he call him "a lunatic," trouble not thyself at all, for it is the father of the possessed who speaks the word. How then saith the evangelist also, "He healed many that were lunatic?" [2253] Denominating them according to the impression of the multitude. For the evil spirit, to bring a reproach upon nature, [2254] by wine? For the weaker the vessel, the more entire the shipwreck, whether she be free or a slave. For the free woman behaves herself unseemly in the midst of her slaves as spectators, and the slave again in like manner in the midst of the slaves, and they cause the gifts of God to be blasphemously spoken of by foolish men.
For instance, I hear many say, when these excesses happen, "Would there were no wine." O folly! O madness! When other men sin, dost thou find fault with God's gifts? And what great madness is this? What? did the wine, O man, produce this evil? Not the wine, but the intemperance of such as take an evil delight in it. Say then, "Would there were no drunkenness, no luxury;" but if thou say, "Would there were no wine," thou wilt say, going on by degrees, "Would there were no steel, because of the murderers; no night, because of the thieves; no light, because of the informers; no women, because of adulteries;" and, in a word, thou wilt destroy all.
But do not so; for this is of a satanical mind; do not find fault with the wine, but with the drunkenness; and when thou hast found this self-same man sober, sketch out all his unseemliness, and say unto him, Wine was given, that we might be cheerful, not that we might behave ourselves unseemly; that we might laugh, not that we might be a laughingstock; that we might be healthful, not that we might be diseased; that we might correct the weakness of our body, not cast down the might of our soul.
God honored thee with the gift, why disgrace thyself with the excess thereof? Hear what Paul saith, "Use a little wine for thy stomach's sake, and thine often infirmities." [2255] But if that saint, even when oppressed with disease, and enduring successive sicknesses, partook not of wine, until his Teacher suffered him; what excuse shall we have, who are drunken in health? To him indeed He said, "Use a little wine for thy stomach's sake;" but to each of you who are drunken, He will say, "Use little wine, for thy fornications, thy frequent filthy talking, for the other wicked desires to which drunkenness is wont to give birth." But if ye are not willing, for these reasons, to abstain; at least on account of the despondencies which come of it, and the vexations, do ye abstain. For wine was given for gladness, "Yea, wine," so it is said, "maketh glad the heart of man:" [2256] but ye mar even this excellence in it. For what kind of gladness is it to be beside one's self, and to have innumerable vexations, and to see all things whirling round, and to be oppressed with giddiness, and like those that have a fever, to require some who may drench their heads with oil?
6. These things are not said by me to all: or rather they are said to all, not because all are drunken, God forbid; but because they who do not drink take no thought of the drunken. Therefore even against you do I rather inveigh, that are in health; since the physician too leaves the sick, and addresses his discourse to them that are sitting by them. To you therefore do I direct my speech, entreating you neither to be at any time over-taken by this passion, and to draw up [2258] as by cords those who have been so overtaken, that they be not found worse than the brutes. For they indeed seek nothing more than what is needful, but these have become even more brutish than they, overpassing the boundaries of moderation. For how much better is the ass than these men? how much better the dog! For indeed each of these animals, and of all others, whether it need to eat, or to drink, acknowledges sufficiency for a limit, and goes not on beyond what it needs; and though there are innumerable persons to constrain, it will not endure to go on to excess.
In this respect then we are worse even than the brutes, by the judgment not of them that are in health only, but even by our own. For that ye have judged yourselves to be baser than both dogs and asses, [2259] revealed to Peter, He doth hereby again confirm. And neither at this did He stop, but by His very condescension declares this self-same truth; an instance of exceeding wisdom.
For after thus speaking, He saith, "But lest we should offend them, go thou and cast an hook into the sea, and take up the fish that first cometh up, and thou shalt find therein a piece of money; [2260] that take, and give unto them for me and thee." [2261]
See how He neither declines the tribute, nor simply commands to pay it, but having first proved Himself not liable to it, then He gives it: the one to save the people, the other, those around Him, from offense. For He gives it not at all as a debt, but as doing the best [2262] for their weakness. Elsewhere, however, He despises the offense, when He was discoursing of meats, [2263] teaching us to know at what seasons we ought to consider them that are offended, and at what to disregard them.
And indeed by the very mode of giving He discloses Himself again. For wherefore doth He not command him to give of what they have laid up? That, as I have said, herein also He might signify Himself to be God of all, and the sea also to be under His rule. For He had indeed signified this even already, by His rebuke, and by His commanding this same Peter to walk on the waves; but He now again signifies the self-same thing, though in another way, yet so as to cause herein great amazement. For neither was it a small thing, to foretell that the first, who out of those depths should come in his way, would be the fish that would pay the tribute; and having cast forth His commandment like a net into that abyss, to bring up the one that bore the piece of money; but it was of a divine and unutterable power, thus to make even the sea bear gifts, and that its subjection to Him should be shown on all hands, as well when in its madness it was silent, [2264] and when, though fierce, it received its fellow servant; [2265] as now again, when it makes payment in His behalf to them that are demanding it.
"And give unto them," He saith, "for me and thee." Seest thou the exceeding greatness of the honor? See also the self-command of Peter's mind. For this point Mark, the follower of this apostle, doth not appear to have set down, because it indicated the great honor paid to him; but while of the denial he wrote as well as the rest, the things that make him illustrious he hath passed over in silence, his master perhaps entreating him not to mention the great things about himself. And He used the phrase, "for me and thee," because Peter too was a firstborn child.
Now as thou art amazed at Christ's power, so I bid thee admire also the disciple's faith, that to a thing beyond possibility he so gave ear. For indeed it was very far beyond possibility by nature. Wherefore also in requital for his faith, He joined him to Himself in the payment of the tribute.
3. "In that hour came the disciples unto Jesus, saying, Who then is the greatest in the kingdom of heaven?" [2266]
The disciples experienced some feeling of human weakness; wherefore the evangelist also adds this note, saying, "In that hour;" when He had preferred him to all. For of James too, and John, one was a firstborn son, but no such thing as this had He done for them.
Then, being ashamed to avow their feeling, they say not indeed openly, "Wherefore hast thou preferred Peter to us?" or, "Is he greater than we are?" for they were ashamed; but indefinitely they ask, "Who then is greater?" For when they saw the three preferred, they felt nothing of the kind; but now that the honor had come round to one, they were vexed. And not for this only, but there were many other things which they put together to kindle that feeling. For to him He had said, "I will give thee the keys;" [2267] to him, "Blessed art thou, Simon Barjona;" to him here, "Give unto them for me and thee;" and seeing too in general how freely he was allowed to speak, it somewhat fretted them.
And if Mark saith, [2268] that they did not ask, but reasoned in themselves, that is nothing contrary to this. For it is likely that they did both the one and the other, and whereas before, on another occasion, they had had this feeling, both once and twice, that now they did both declare it, and reason among themselves.
But to thee I say, "Look not to the charge against them only, but consider this too; first, that they seek none of the things of this world; next, that even this passion they afterwards laid aside, and give up the first place one to another." But we are not able to attain so much as unto their faults, neither do we seek, "who is greatest [2269] in the kingdom of heaven;" but, who is greatest [2270] in the earthly kingdom, who is wealthiest, who most powerful.
What then saith Christ? He unveils their conscience, and replies to their feeling, not merely to their words. "For He called a little child unto Him," saith the Scripture, "and said, Except ye be converted, and become as this little child, ye shall not enter into the kingdom of heaven." [2271] "Why, you," He saith, "inquire who is greatest, and are contentious for first honors; but I pronounce him, that is not become lowest of all, unworthy so much as to enter in thither."
And full well doth He both allege that pattern, and not allege it only, but also set the child in the midst, by the very sight abashing them, and persuading them to be in like manner lowly and artless. Since both from envy the little child is pure, and from vainglory, and from longing for the first place; and he is possessed of the greatest of virtues, simplicity, and whatever is artless and lowly.
Not courage then only is wanted, nor wisdom, but this virtue also, humility I mean, and simplicity. Yea, and the things that belong to our salvation halt even in the chiefest point, if these be not with us.
The little child, whether it be insulted and beaten, or honored and glorified, neither by the one is it moved to impatience or envy, nor by the other lifted up.
Seest thou how again He calls us on to all natural excellencies, indicating that of free choice it is possible to attain them, and so silences the wicked frenzy of the Manichæans? For if nature be an evil thing, wherefore doth He draw from hence His patterns of severe goodness?
And the child which He set in the midst I suppose to have been a very young child indeed, free from all these passions. For such a little child is free from pride and the mad desire of glory, and envy, and contentiousness, and all such passions, and having many virtues, simplicity, humility, unworldliness, [2272] prides itself upon none of them; which is a twofold severity of goodness; to have these things, and not to be puffed up about them.
Wherefore He brought it in, and set it in the midst; and not at this merely did He conclude His discourse, but carries further this admonition, saying, "And whoso shall receive such a little child in my name, receiveth me." [2273]
"For know," saith He, "that not only, if ye yourselves become like this, shall ye receive a great reward; but also if for my sake ye honor others who are such, even for your honor to them do I appoint unto you a kingdom as your recompence." Or rather, He sets down what is far greater, saying, "he receiveth me. So exceedingly dear to me is all that is lowly and artless." For by "a little child," here, He means the men that are thus simple and lowly, and abject and contemptible in the judgment of the common sort.