And that this is the truth, hear what He saith unto Thomas (St. John xx. 29.) "Blessed are they who have not seen, and yet have believed." Therefore, in proportion to the evidence wherewith the miracle is set forth is the reward of faith lessened. So that if now also miracles were wrought, the same thing would ensue. For that then we shall no longer know Him by faith, Paul hath shewn, saying, "For now we walk by faith, not by sight." (2 Cor. v. 7. nun not in the received text.) As at that time, although thou believe, it shall not be imputed unto thee, because the thing is so palpable; so also now, supposing that such miracles were done as were formerly. For when we admit things which in no degree and in no way can be made out by reasoning, then it is faith. It is for this that hell is threatened, but is not shewn: for if it were shewn, the same would again ensue.
[6.] Besides if signs be what thou seekest after, even now thou mayest see signs, although not of the same kind; the numberless predictions and on an endless variety of subject: the conversion of the world, the self-denying (philosophian) course of the Barbarians, the change from savage customs, the greater intenseness of piety. "What predictions?" you will say. "For all the things just mentioned were written after the present state of things had begun." When? Where? By whom? Tell me. How many years ago? Will you have fifty, or an hundred? They had not then, a hundred years ago, anything written at all. How then did the world retain the doctrines and all the rest, since memory would not be sufficient? How knew they that Peter was crucified? (aneskolopisthe) How could it have entered the minds of men who came after the events had taken place to foretell, for instance, that the Gospel should be preached in every part of the whole world? that the Jewish institutions should cease, and never return again? And they who gave up their lives for the Gospel, how would they have endured to see the Gospel adulterated? And how would the writers have won credit, miracles having ceased? And how could the writings have penetrated to the region of Barbarians, and of Indians, and unto the very bounds of the ocean, if the relators had not been worthy of credit? The writers, too, who were they? When, how, and why, did they write at all? Was it to gain glory to themselves? Why then inscribed they the books with other men's names? "Why, from a wish to recommend the doctrine." As true, or as false? For if you say, they stuck to it, as being false; their joining it at all was out of all likelihood: but if as being truth, there was no need of inventions such as you speak of. And besides, the prophecies are of such a kind, as that even until now time has been unable to force aside the predicted course of things: (hos me dunasthai biazesthai chrono ta eiremena) for the destruction indeed of Jerusalem took place many years ago; but there are also other predictions which extend along from that time until His coming; which examine as you please: for instance, this, "I am with you alway, even unto the end of the world: (St. Matt. xxviii. 20.) and, "Upon this Rock I will build My Church, and the gates of hell shall not prevail against it:" (St. Matt. xvi. 18.) and, "This Gospel shall be preached unto all nations:" (St. Matt. xxiv. 14.) and that which the woman which was an harlot did: [35] and many others more than these. Whence then the truth of this prediction if indeed it were a forgery? How did "the gates of hell" not "prevail" against "the Church?" How is Christ always "with us?" For had He not been "with us," the Church would not have been victorious. How was the Gospel spread abroad in every part of the world? They also who have spoken against us are enough to testify the antiquity of the books; I mean, such as Celsus [36] and he of Batanea [37] , who came after him. For they, I suppose, were not speaking against books composed after their time.
[7] And besides, there is the whole world which with one consent hath received the Gospel. Now there could not have been so great agreement from one end of the earth to the other, unless it had been the Grace of the Spirit; but the authors of the forgery would have been quickly found out. Neither could so great excellencies have originated from inventions and falsehoods. Dost thou not see the whole world coming in; error extinguished; the austere wisdom (philosuphian) of the old monks shining brighter than the sun; the choirs of the virgins; the piety among Barbarians; all men serving under one yoke? For neither by us alone were these things foretold, but also from the beginning, by the Prophets. For you will not, I trow, cavil at their predictions also: for the books are with their enemies, and through the zeal of certain Greeks they have been transferred into the Greek tongue. Many things then do these also foretell concerning these matters, shewing that it was God who should come among us.
[8] Why then do not all believe now? Because things have degenerated: and for this we are to blame. (For from hence the discourse is addressed unto us also.) For surely not even then did they trust to signs alone, but by the mode of life also many of the converts were attracted. For, "Let your light so shine before men," saith He, "that they may see your good works, and glorify your Father which is in heaven." (St. Matt. v. 16.) And, "They were all of one heart and one soul, neither said any man that aught of the things which he possessed was his own, but they had all things common; and distribution was made unto every man, according as he had need;" (Acts iv. 32, 35.) and they lived an angelic life. And if the same were done now, we should convert the whole world, even without miracles. But in the meanwhile, let those who will be saved attend to the Scriptures; for they shall find there both these noble doings, and those which are greater than these. For it may be added that the Teachers themselves surpassed the deeds of the others; living in hunger, in thirst, and nakedness. But we are desirous of enjoying great luxury, and rest, and ease; not so they: they cried aloud, "Even unto the present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place. (1 Cor. iv. 11.) And some ran from Jerusalem unto Illyricum, (Rom. xv. 19.) and another unto the country of the Indians, and another unto that of the Moors, and this to one part of the world, that to another. Whereas we have not the courage to depart even out of our own country; but seek for luxurious living and splendid houses and all other superfluities. For which of us ever was famished for the word of God's sake? Which ever abode in a wilderness? Which ever set out on a distant peregrination? Which of our teachers lived by the labor of his hands to assist others? Which endured death daily? Hence it is that they also who are with us have become slothful. For suppose that one saw soldiers and generals struggling with hunger, and thirst, and death, and with all dreadful things, and bearing cold and dangers and all like lions, and so prospering; then afterwards, relaxing that strictness, and becoming enervated, and fond of wealth, and addicted to business and bargains, and then overcome by their enemies, it were extreme folly to seek for the cause of all this. Now let us reason thus in our own case and that of our ancestors; for we too have become weaker than all, and are nailed down unto this present life.
And if one be found having a vestige of the ancient wisdom, leaving the cities and the market-places, and the society of the world, and the ordering of others, he betakes himself to the mountains: and if one ask the reason of that retirement, he invents a plea which cannot meet with allowance. For, saith he, "lest I perish too, and the edge of my goodness be taken off, I start aside." Now how much better were it for thee to become less keen, and to gain others, than abiding on high to neglect thy perishing brethren?
When, however, the one sort are careless about virtue, and those who do regard it withdraw themselves far from our ranks, how are we to subdue our enemies? For even if miracles were wrought now, who would be persuaded? Or who of those without would give heed unto us, our iniquity being thus prevalent? For so it is, that our upright living seems unto the many the more trustworthy argument of the two: miracles admitting of a bad construction on the part of obstinate bad men: whereas a pure life will have abundant power to stop the mouth of the devil himself.
[9.] These things I say, both to governors and governed; and, before all others, unto myself; to the end that the way of life shown forth in us may be truly admirable, that taking our appropriate stations, we may look down on all things present; may despise wealth, and not despise hell; overlook glory, and not overlook salvation; endure toil and labor here, lest we fall into punishment there. Thus let us wage war with the Greeks; thus let us take them captive with a captivity better than liberty.
But while we say these things without intermission, over and over, they occur very seldom. Howbeit, be they done or not, it is right to remind you of them continually. For if some are engaged in deceiving by their fair speech, so much more is it the duty of those who allure back unto the truth, not to grow weary of speaking what is profitable. Again: if the deceivers make use of so many contrivances--spending as they do money, and applying arguments, and undergoing dangers, and making a parade of their patronage--much more should we, who are winning men from deceit, endure both dangers and deaths, and all things; that we may both gain ourselves and others, and become to our enemies irresistible, and so obtain the promised blessings, through the grace and loving-kindness, etc.
[32] to marturion, the martyrdom, or testimony by death: see 1 Tim. ii. 6.
[33] Here again what is written of St. Peter is taken as if written of St. Paul: see Acts xix. 12; v. 5.
[34] ekkathairon: there seems to be an allusion to the classical fable about Hercules, who is represented as "purging the world" of monsters and oppressors; Soph. Trach. 1078. ed. Musgrave.
[35] Vid. St. Matt. xxvi. 13. and comp. St. Luke vii. 37. which two texts St. Chrys. apparently considers as relating to the same person: but in his commentary on St. Matthew xxvi. 6. he distinctly says they were not the same. The Fathers are divided on this point. Tertullian (de Pudic. 11.) and, St. Augustin (de Consensu Evangelist ii. 79.) consider them as the same, St. Augustin adding , that she was led to repeat the action with circumstances that shewed her increased perfection: Ambrosiaster (in loc.) leaves the matter doubtful.
[36] Celsus, the Epicurean philosopher, against whom Origen wrote about A.D. 170.
[37] Porphyry; so called also by St. Jerome, in the Preface to his Commentary on Galatians where the Editor's conjecture is, that the name was that of Porphyry's residence or birth, but that it was also a term of reproach, alluding to the fat bulls of Basan, Ps. xxii. 12. He is commonly called a Tyrian, but they suppose that Batanea, which is in Syria, was a colony of Tyre.