But mark thou his folly, even by the very testimony which he produced. For while the testimonies cited by the Lord were both of them spoken with exceeding fitness: his, on the other hand, were chance and random sayings, neither did he bring forward on his par that which applied to the matter in hand. For that it is written, "He shall give His angels charge concerning Thee," this surely is not advice to dash and toss one's self down headlong; and moreover, this was not so much as spoken concerning the Lord. However, this for the time He did not expose, although there was both insult in his manner of speech, and great inconsistency. For of God's Son no man requires these things: but to cast one's self down is the part of the devil, and of demons. Whereas God's part is to raise up even them that are down. And if He ought to have displayed His own power, it would not have been by casting and tossing Himself down at random, but by saving others. But to cast ourselves down precipices, and into pits, pertains properly to his troop. Thus, for example, the juggler among them doth everywhere.
But Christ, even when these things are said, doth not yet reveal Himself, but as man for a while discourses with him. For the sayings, "Man shall not live by bread alone;" and, "Thou shalt not tempt the Lord thy God," suited one not greatly revealing Himself, but representing Himself as one of the many.
But marvel thou not, if he in reasoning with Christ oftentimes turn himself about. For as pugilists, when they have received deadly blows, reel about, drenched in much blood, and blinded; even so he too, darkened by the first and the second blow, speaks at random what comes uppermost: and proceeds to his third assault.
5. "And he leadeth Him up into a high mountain, and showeth Him all the Kingdoms, and saith, All these things will I give Thee, if Thou wilt fall down and worship me. Then saith He, Get thee behind me, Satan, for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."
For since he was now come to sinning against the Father, saying, that all that is the Fathers was his, and was endeavoring to make himself out to be God, as artificer of the universe; He then rebuked him: but not even then with vehemence, but simply, "Get thee hence, Satan;" which itself had in it something of command rather than of rebuke. For as soon as He had said to him, "Get thee hence," He caused him to take to flight; since he brought not against Him any other temptations.
And how saith Luke, that "he ended all temptation." To me it seems that in mentioning the chief of the temptations, he had spoken of all, as though the rest too were included in these. For the things that form the substance of innumerable evils are these: to be a slave to the belly, to do anything for vainglory, to be in subjection to the madness of riches Which accordingly that accursed one considering, set last the most powerful of all, I mean the desire of more: and though originally, and from the beginning, he was travailing to come to this, yet he kept it for the last, as being of more force than the rest. For in fact this is the manner of his wrestling, to apply those things last, which seem more likely to overthrow. And this sort of thing he did with respect to Job likewise. Wherefore in this instance too, having begun with the motives which seem to be viller and weaker, he goes on to the more prevailing.
How then are we to get the better of him? In the way which Christ that taught us, by fleeing to God for refuge; and neither to be depressed in famine, as believing in God who is able to feed even with a word; nor amidst whatever good things we may receive to tempt Him who gave them, but to be content with the glory which is from above, making no account of that which is of men, and on every occasion to despise what is beyond our need. For nothing doth so make us fall under the power of the devil, as longing for more, and loving covetousness. And this we may see even by what is done now. For now also there are those who say, "All these things will we give thee, if thou wilt fall down and worship;" who are indeed men by nature, but have become his instruments. Since at that time too he approached Him, not by himself only, but also by others. Which Luke also was declaring, when he said, that "he departed from Him for a season;" showing that hereafter he approached Him by his proper instruments.
"And, behold, angels came and ministered unto Him." For when the assault was going on, He suffered them not to appear, that He might not thereby drive away the prey; but after He had convicted him in all points, and caused him to take to flight, then they appear: that thou also mayest learn, that after thy victories which are copied from His, angels will receive thee also applauding thee, and waiting as guards on thee in all things. Thus, for example, angels take Lazarus away with them, after the furnace of poverty and of famine and of all distress. For as I have already said, Christ on this occasion exhibits many things, which we ourselves are to enjoy.
6. Forasmuch then as all these things have been done for thee, do thou emulate and imitate His victory. And should any one approach thee of those who are that evil spirit's servants, and savor the things that be of him, upbraiding thee and saying, "If thou art marvellous and great, remove the mountain;" be not troubled, nor confounded, but answer with meekness, and say some such thing as thou hast heard thy Lord say: "Thou shalt not tempt the Lord thy God."
Or should he, offering glory and dominion, and an endless amount of wealth, enjoin thee to worship him, do thou stand again manfully. For neither did the devil deal so with the common Lord of us all only, but every day also he brings these his machinations to bear on each of His servants, not in mountains only and in wildernesses, nor by himself: but in cities likewise, in market-places, and in courts of justice, and by means of our own kindred, even men. What then must we do? Disbelieve him altogether, and stop our ears against him, and hate him when he flatters, and when he proffers more, then so much the more shun him. Because in Eve's case also, when he was most lifting her up with hopes, then he cast her down, and did her the greatest evils. Yea, for he is an implacable enemy, and hath taken up against us such war as excludes all treaty. And we are not so earnest for our own salvation, as he is for our ruin. Let us then shun him, not with words only, but also with works; not in mind only, but.also in deed; and let us do none of the things which he approves, for so shall we do all those which God approves. Yea, for he makes also many promises, not that he may give, but that he may take. He promises by rapine, that he may deprive us of the kingdom, and of righteousness; and sets treasures in the earth as a kind of gins or traps, that he may deprive us both of these and of the treasures in Heaven, and he would have us be rich here, that we may not be rich there.
And if he should not be able by wealth to cast us out of our portion there, he comes another way, the way of poverty; as he did with respect to Job. That is, when he saw that wealth did him no harm, he weaves his toils by poverty, expecting on that side to get the better of him. But what could be more foolish than this? Since he that hath been able to bear wealth with moderation, much more will he bear poverty with manliness; and he who desires not riches when present, neither will he seek them when absent; even as that blessed man did not, but by his poverty, on the other hand, he became still more glorious. For of his possesions that wicked demon had power indeed to deprive him, but his love toward God he not only could not take away, but made it even stronger, and when he had stripped him of all, he caused him to abound with more blessings; wherefore also he was in perplexity. For the more plagues he brought upon him, the more mighty he then saw him become. And therefore, as you know, when he had gone through all, and had thoroughly tried his metal, because he made no way, he ran to his old weapon, the woman, and assumes a mask of concern, and makes a tragical picture of his calamities in most pitiable tone, and feigns that for removal of his evil he is introducing that deadly counsel. But neither so did he prevail; nay, for his bait was perceived by that wondrous man, who with much wisdom stopped the mouth of the woman speaking at his instigation.
Just so we likewise must act: though it be a brother, a tried friend, a wife, whom you will of those nearest to us, whom he hath entered into, and so utters something not convenient, we must not receive the counsel for the person of him who so speaks, but for the deadly counsel turn away from the speaker. Since in fact now also he doth many such things, and puts before him a mask of sympathy, and while he seems to be friendly, he is instilling his pernicious words, more grievous than poisons. Thus, as to flatter for evil is his part, so to chastise for our good, is God's.
7. Let us not then be deceived, neither let us by every mean seek after the life of ease. For "whom the Lord loveth," it is said, "He chasteneth." Wherefore when we enjoy prosperity, living in wickedness, then most of all should we grieve. For we ought ever to be afraid while we sin, but especially when we suffer no ill. For when God exacts our penalties by little and little, he makes our payment for these things easy to us; but when he is long-suffering for each of our negligences, He is storing us up, if we continue in such things, unto a great punishment. Since, if for the well-doers affliction be a necessary thing, much more for them that sin.
See for instance how much long-suffering Pharaoh met with, and afterwards underwent for all most extreme punishment: in how many things Nebuchadnezzar offended, yet at the end expiated all; and the rich man, because he had suffered no great ill here, for this very cause chiefly became miserable, for that having lived in luxury in the present life, he departed to pay the penalty of all these things there, where he could not obtain anything at all to soothe his calamity.
Yet for all this some are so cold and senseless, as to be always seeking only the things that are here, and uttering those absurd sayings, "Let me enjoy all things present for a time, and then I will consider about things out of sight: I will gratify my belly, I will be a slave to pleasures, I will make full use of the present life; give me to-day, and take tomorrow." Oh excess of folly! Why, wherein do they who talk so differ from goats and swine? For if the prophet permits not them to be accounted men, that "neigh after their neighbors wife," who shall blame us for esteeming these to be goats and swine, and more insensible than assess, by whom those things are held uncertain, which are more evident than what we see? Why, if thou believest nothing else, attend to the devils in their scourging, to them who had our hurt for their object in all their practice, both in word and deed. For thou wilt not, I am sure, contradict this, that they do all to increase our security, and to do away with the fear of hell, and to breed disbelief of the tribunals in that world. Nevertheless, they that are so minded, by cryings and wailings do oftentimes proclaim the torments that are there. Whence is it then that they so speak, and utter things contrary to their own will? From no other cause, but because they are under the pressure of stronger compulsion. For they would have not been minded of their own accord to confess either that they are tormented by dead men, or that they at all suffer anything dreadful.
Wherefore now have I said this? Because evil demons confess hell, who would fain have hell disbelieved; but thou who enjoyest honor so great, and hast been a partaker in unutterable mysteries, dost not so much as imitate them, but art become more hardened even than they.
8. "But who," one will say, "hath come from those in hell, and hath declared these things?" Why, who hath arrived here from heaven, and told us that there is a God who created all things? And whence is it Gear that we have a soul? For plainly, if thou art to believe the things only that are in sight, both God and angels, and mind and soul, will be matter of doubting to thee, and in this way thou wilt find all the doctrines of the truth gone.
Yet surely, if thou art willing to believe what is evident, the things invisible ought to be believed by thee, rather than those which are seen. Even though what I say be a paradox, nevertheless it is true, and among men of understanding is fully acknowledged. For whereas the eyes are often deceived, not in the things unseen only (for of those they do not so much as take cognizance), but even in those which men think they actually see, distance and atmosphere, and absence of mind, and anger, and care, and ten thousand other things impeding their accuracy; the reasoning power of the soul on the other hand, if it receive the light of the divine Scriptures, will prove a more accurate, an unerring standard of realities.
Let us not then vainly deceive ourselves, neither in addition to the carelessness of our life, which is the offspring of such doctrines as these, heap up to ourselves, for the very doctrines themselves, a more grievous fire. For if there be no judgment, and we are not to give account of our deeds, neither shall we receive rewards for our labors. Observe which way your blasphemies tend, when ye say, that God, who is righteous, and loving, and mild, overlooks so great labors and toils. And how can this be reasonable? Why, if by nothing else, at any rate by the circumstances of thine own house, I bid thee weigh these things, and then thou wilt see the savage and inhuman beyond measure, and wilder than the very wild beasts, thou wouldest not choose at thy death to leave unhonored the servant that had been affectionate to thee, but requitest him both with freedom, and with a gift of money; and forasmuch as in thine own person hereafter, having departed, thou wilt be able to do him no good, thou givest charge concerning him to the future inheritors of thy substance, beseeching, exhorting, doing everything, so that he may not remain unrewarded.
So then thou, who art evil, art so kind and loving towards thy servant; and will the Infinite Goodness, that is, God, the Unspeakable Love to man, the kindness so vast: will He overlook and leave uncrowned His own servants, Peter and Paul, and James, and John, those who every day for His sake suffered hunger, were bound, were scourged, were drowned in the sea, were given up to wild beasts, were dying, were suffering so great things as we cannot o much a reckon up? And whereas the Olympic judge proclaims and crowns the victor, and the master rewards the servant, and the king the soldier, and each in general him that hath done him service, with what good things he can; shall God alone, after those so great toils and labors, repay them with no good thing great or small? shall those just and pious men, who have walked in every virtue, lie in the same state with adulterers, and parricides, and manslayers, and violators of tombs? And in what way can this be reasonable? Since, if there be nothing after our departure hence, and our interests reach no further than things present, those are in the same the same. For what though hereafter, as thou sayest, they fare alike? yet here, the whole of their time, the wicked have been at ease, the righteous in chastisement. And this what sort of tyrant, what savage and relentless man did ever so devise, touching his own servants and subjects?
Didst thou mark the exceeding greatness of the absurdity, and in what this argument issues? Therefore if thou wilt not any other way, yet by these reasonings be instructed to rid thyself of this wicked thought, and to flee from vice, and cleave to the toils which end in virtue: and then shalt thou know certainly that our concerns are not bounded by the present life. And if any one ask thee, "Who hath come from thence and brought word what is there?" say unto him, "of men not one; for surely he would have been often disbelieved, as vaunting, and exaggerating the thing; but the Lord of the angels hath brought word with exactness of all those things. What need then have we of any man, seeing He, that will demand account of us, crieth aloud every day, that He hath both made ready a hell, and prepared a kingdom; and affords us Gear demonstrations of these things? For if He were not hereafter to judge, neither would he have exacted any penalty here.
9. "Well, but as to this very point how can it be reasonable? that of the wicked some should be punished, others not? I mean, if God be no respecter of persons, as surely He is not why can it be that of one He exacts a penalty, but another He suffers to go away unpunished? Why, this is again more inexplicable than the former."
Yet if you are willing to hear what we say with candor, we will solve this difficulty also.
What then is the solution? He neither exacts penalty of all here, lest thou shouldest despair of the resurrection, and lose all expectation of the judgment, as though all were to give account here; nor doth He suffer all to go away unpunished, lest on the other hand thou shouldest account all to be without His providence; but He both punishes and abstains from punshing: by those whom He punishes, signifying that in that world also He will exact a penalty of such as are unpunished here; and by those whom He doth not punish, working upon thee to believe that there is some fearful trial after our departure hence.
But if He were altogether indifferent about our former deeds, He neither would have punished any here, nor have conferred benefits. But now thou seest Him for thy sake stretching out the heaven, kindling the sun, founding the each, pouting forth the sea, expanding the air, and appointing for the moon her courses, setting unchangeable laws for the seasons of the years, and all other things too performing their own courses exactly at a sign from Him. For both our nature, and that of creatures irrational, of them that creep, that walk, that fly, that swim, in marshes, in springs, in rivers, in mountains, in forests, in houses, in the air, in plains; plants also, and seeds, and trees, both wild and cultivated, both fruitful and unfruitful; and all things in general, moved by that unwearied Hand, make provision for our life, affording to us of themselves their ministry, not for our need only, but also for our feeling of high station.