Where now are the philosophers of the Greeks, who at random and for nought emulated the shamelessness of the Cynics (for what is the profit of being shut up in a tub, and afterwards running into such wantonness)? they who encompassed themselves with rings and cups, and men servants and maid servants, and with much pomp besides, falling into either extreme. But this man was not so; but he dwelt in the wilderness as in Heaven, showing forth all strictness of self-restraint. And from thence, like some angel from Heaven, he went down unto the cities, being a champion of godliness, and a crowned victor over the world, and a philosopher of that philosophy which is worthy of the heavens. And these things were, when sin was not yet put away, when the law had not yet ceased, when death was not yet bound, when the brazen gates were not yet broken up, but while the ancient polity still was in force.
Such is the nature of a noble and thoroughly vigilant soul, for it is everywhere springing forward, and passing beyond the limits set to it; as Paul also did with respect to the new polity.
But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter appears to have been "girded," and Paul; for it saith, "the man that owneth this girdle." And Elijah too was thus strayed, and every one of the saints, because they were at work continually, laboring, and busying themselves either in journeyings, or about some other necessary matter; and not for this cause only, but also with a view of trampling under foot all ornaments, and practising all austerity. This very kind of thing accordingly Christ declares to be the greatest praise of virtue, thus saying, "What went ye out for to see? a man clothed in soft raiment? behold, they that wear soft clothing are in king's houses."
But if he, who was so pure, and more glorious than the heaven, and above all prophets, than whom none greater was born, and who had such great boldness of speech, thus exercised himself in austerity, scorning so exceedingly all dissolute delicacy, and training himself to this hard life; what excuse shall we have, who after so great a benefit, and the unnumbered burdens of our sins, do not show forth so much as the least part of his penance, but are drinking and surfeiting, and smelling of perfumes, and in no better trim than the harlot women on the stage, and are by all means softening ourselves, and making ourselves an easy prey to the devil?
5." Then went out to him all Judea, and Jerusalem, and all the region round about Jordan, and were baptized of him, confessing their sins."
Seest thou how great power was in the coming of the prophet? how he stirred up all the people; how he led them to a consideration of their own sins? For it was indeed worthy of wonder to behold him in human form showing forth such things and using so great freedom of speech, and rising up in condemnation of all as children, and having his great grace beaming out from his countenance. And, moreover, the appearance of a prophet after the great interval of time contributed to their amazement, because the gift had failed them, and returned to them after a long time. And the nature of his preaching too was strange and unusual For they heard of none of those things to which they were accustomed; such as wars and battles and victories below, and famine and pestilence, and Babylonians and Persians, and the taking of the city, and the other things with which they were familiar, but of Heaven and of the kingdom there, and of the punishment in hell. And it was for this cause, let me add, that although they that committed revolt in the wilderness, those in the company of Judas, and of Theudas, had been all of them slain no great while before, yet they were not the more backward to go out thither. For neither was it for the same objects that he summoned them, as for dominion, or revolt, or revolution; but in order to lead them by the hand to the kingdom on high. Wherefore neither did he keep them in the wilderness. to take them about with him, but baptizing them, and teaching them the rules concerning self-denial, he dismissed them; by all means instructing them to scorn whatever things are on earth, and to raise themselves up to the things to come, and press on every day.
6. This man then let us also emulate, and forsaking luxury and drunkenness let us go over unto the life of restraint. For this surely is the time of confession both for the uninitiated and for the baptized; for the one, that upon their repentance they may partake of the sacred mysteries; for the others, that having washed away their stain after baptism, they may approach the table with a clean conscience. Let us then forsake this soft and effeminate way of living. For it is not, it is not possible at once both to do penance and to live in luxury. And this let John teach you by his raiment, by his food, by his abode. What then? dost thou require us, you may say, to practise such self-restraint as this? I do not require it, but I advise and recommend it. But if this be not possible to you, let us at least, though in cities, show forth repentance, for the judgment is surely at our doors. But even if it were further off, we ought not even so to be emboldened, for the term of each man's life is the end of the world visually to him that is summoned. But that it is even at the doors, hear Paul saying, "The night is far spent, the day is at hand;" and again, "He that cometh will come, and will not tarry."
For the signs too are now complete, which announce that day. For "this Gospel of the Kingdoms" saith He, "shall be preached in all the world for a witness unto all nations; and then shah the end come." Attend with care to what is said. He said not, "when it hath been believed by all men," but "when it hath been preached to all." For this cause he also said, "for a witness to the nations," to show, that He doth not wait for all men to believe, and then for Him to come. Since the phrase, "for a witness," hath this meaning, "for accusation," "for reproof," "for condemnation of them that have not believed."
But we, while hearing these things and seeing them, slumber, and see dreams, sunk in a lethargy, as in some very deepest night. For the things present are nothing better than dreams, whether they be prosperous, or whether they be painful. Wherefore I entreat you now at length to be awakened, and to look another way, unto the Sun of Righteousness. For no man while sleeping can see the sun, nor delight his eyes with the beauty of its beams; but whatever he may see, he beholds all as in a dream. For this cause we need much penance, and many tears; both as being in a state of insensibility while we err, and because our sins are great, and beyond excuse. And that I lie not, the more part of them that hear me are witnesses. Nevertheless, although they be beyond excuse, let us repent, and we shall receive crowns.
7. But by repentance I mean, not only to forsake our former evil deeds, but also to show forth good deeds greater than those. For, "bring forth," saith he, "fruits meet for repentance." But how shall we bring them forth? If we do the opposite things: as for instance, hast thou seized by violence the goods of others? henceforth give away even thine own. Hast thou been guilty of fornication for a long time? abstain even from thy wife for certain appointed days; exercise continence. Hast thou insulted and stricken such as were passing by? Henceforth bless them that insult thee, and do good to them that smite thee. For it sufficeth not for our health to have plucked out the dart only, but we must also apply remedies to the wound. Hast thou lived in self-indulgence, and been drunken in time past? Fast, and take care to drink water, in order to destroy the mischief that hath so grown up within thee. Hast thou beheld with unchaste eyes beauty that belonged to another? Henceforth do not so much as look upon a woman at all, that thou mayest stand in more safety. For it is said, "Depart from evil, and do good;" and again, "Make thy tongue to cease from evil, and thy lips that they speak no guile." "But tell me the good too." "Seek peace, and pursue it:" I mean not peace with man only, but also peace with God. And he hath well said, "pursue" her: for she is driven away, and cast out; she hath left the earth, and is gone to sojourn in Heaven. Yet shall we be able to bring her back again, if we will put away pride and boasting, and whatsoever, things stand in her away, and will follow this temperate and frugal life. For nothing is more grievous than wrath and fierce anger. This renders men both puffed up and servile, by the former making them ridiculous, by the other hateful; and bringing in opposite vices, pride and flattery, at the same time. But if we will cut off the greediness of this passion, we shall be both lowly with exactness, and exalted with safety. For in our bodies too all distempers arise from excess; and when the elements thereof leave their proper limits, and go on beyond moderation, then all these countless diseases are generated, and grievous kinds of death. Somewhat of the same kind one may see take place with respect to the soul likewise
8. Let us therefore cut away excess, and drinking the salutary medicine of moderation, let us abide in our proper temperament, and give careful heed to our prayers. Though we receive not, let us persevere that we may receive; and if we do receive, then because we have received. For it is not at all His wish to defer giving, but by such delay He is contriving for us to persevere. With this intent He doth also lengthen out our supplication, and at times permits a temptation to come upon us, that we may continually flee for refuge unto Him, and where we have fled for refuge, may there abide. Thus also do affectionate fathers act, and mothers that love their children; when they see their tittle children forsake their society, and playing with those of their own age, they cause their servants to enact many fearful things, that by such fear they may be constrained to flee for refuge to their mother's bosom. Even so doth God oftentimes hold out some kind of threat; not that He may bring it upon us, but that He may draw us unto Himself. At any rate, when we return, he doth away with our fear at once; since assuredly, if we were alike in temptations and at ease, there would have been no need o[ temptations.
But why do I speak of us? Since even to those saints of old great was the lesson of that Thou hast humbled me." And He Himself likewise said to the apostles, "In the world ye shall have tribulation." And Paul signifies this self-same thing, when he saith, "There was given to me a thorn in the Wherefore also when he sough to me a thorn in the flesh, he messenger of Satan to buffet me." Wherefore also when he sought to be delivered from the temptation, he obtained it not, by reason of the great benefit thence ensuing. And if we should go over the whole life of David, we shall find him more glorious in his dangers; both himself and all the others that were like him. For so Job at that season shone forth the more abundantly, and Joseph too in this way became the more approved, and Jacob also, and his father likewise, and his father's father; and all as many as ever put on crowns of peculiar glory, it was by tribulations and temptations that they first won their crowns, then had their names recited.
Being conscious of alI these things, according to the wise saying, let us "not make haste in time of trouble" but let us teach ourselves one thing only, how to bear all nobly, and not to be curious or inquisitive about any of the things that are coming to pass. For to know when our tribulations should be done away, belongs to God who permits them to befall us; but to bear them, brought upon us, with all thankfulness, all that is the work of a good disposition on our par; and if this be so, then all our blessings will follow. In order therefore that these may follow, and that we may become better approved here, and more glorious in that world, let us submit to all, whatever may be brought upon us, for all thanking Him who knows what is good for us better than we do, and loves us more ardently than those who gave us birth. And let both these considerations be a charm for us to chant to ourselves in every terror that occurs, that so we may quell our despondency, and in all things glorify Him, who on our behalf doeth and ordereth all, even God.
For so we shall both easily repulse all hostile devices, and attain unto the incorruptible crowns: by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father glory, might, and honor, together with the Holy Ghost, now, and always, even for ever and ever. Amen.
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