And indeed of the arts of this life, each severally takes and keeps one good work; as agriculture the feeding us; weaving the clothing us; or rather not so much as this; for it is in no wise sufficient alone to contribute to us its own part. And, if thou wilt, let us try agriculture first. Why, if it hath not the smith's art, that it may borrow from it spade, and ploughshare, and sickle, and axe, and other things besides; and that of the carpenter, so as both to frame a plough, and to prepare a yoke and a cart to bruise the ears; and the currier's, to make also the leathern harness; and the builder's, to build a stable for the bullocks that plough, and houses for the husbandmen that sow; and the woodman's, to cut wood; and the baker's after all these, it is found nowhere.
So also the art of weaving, when it produces anything, calls many arts, together with itself, to assist it in the works set before it; and if they be not present and stretch forth the hand, this too stands, like the former, at a loss. And indeed every one of the arts stands in need of the other.
But when alms is to be given, we want nothing else, but the disposition only is required. And if thou say that money is needed, and houses and clothes and shoes; read those words of Christ, which He spake concerning the widow, and cease from this anxiety. For though thou be exceedingly poor, and of them that beg, if thou cast in two mites, thou hast effected all; though thou give but a barley cake, having only this, thou art arrived at the end of the art.
This science then let us receive, and bring to perfection. For truly it is a better thing to know this, than to be a king, and to wear a diadem. For this is not its only advantage, that it needs not other things, but it is also able to accomplish a variety of objects, both many and of all kinds. Thus, it both builds houses that continue forever in Heaven; and teaches them that have brought it to perfection, how they may escape the never-dying death; and bestows on thee treasures that are never spent, but escape all injury, both from robbers, and from worms, and from moths, and from time.
And yet, were it but for the preservation of wheat that any one had taught thee this, what wouldest thou not have given, to be able to preserve thy grain unconsumed for many years? But behold, this teaches thee the same not concerning wheat only, but concerning all things, and shows how both thy goods and thy soul and thy body may remain unconsumed.
And why should we rehearse particularly all the good effects of this art? For this teaches thee how thou mayest become like God, which is the sum of all good things whatsoever.
Seest thou how the work thereof is not one, but many? Without needing any other art, it builds houses, it weaves garments, it stores up treasures which cannot be taken from us, it makes us get the better of death, and prevail over the devil; it renders us like God.
What now can be more profitable than this art? For while the other arts, as well as what I have mentioned, both end with our present life, and when the artists are diseased, are found nowhere; and their works have no power to endure, and they need much labor and time, and innumerable other things; this one, when the world hath passed away, then it becomes more than ever conspicuous; when we are dead, then it shines out brighter than ever, and exhibits the works which it hath accomplished. And neither time nor labor, nor any such travail, doth it need; but is active even in thy sickness, and in thine old age, and migrates with thee into the life to come, and never forsakes thee. This makes thee to surpass in ability both sophists and rhetoricians. For such as are approved in those arts have many to envy them, but they who shine in this have thousands to pray for them. And those indeed stand at men's judgment seat, pleading for them that are wronged, and often too for them that do wrong; but this virtue stands by the judgment seat of Christ, not only pleading, but persuading the judge Himself to plead for him that is judged, and to give sentence in his favor: though his sins have been very many, almsgiving doth both crown and proclaim him. For "give alms, and all things shall be clean."
And why do I speak of the things to come? Since in our present life, should we ask men which they would rather, that there should be many sophists and rhetoricians, or many that give alms, and love their fellow men, thou wilt hear them choose the latter; and very reasonably. For if oratory were taken away, our life will be nothing the worse; for indeed even before this, it had continued a long time; but if thou take away the showing of mercy, all is lost and undone. And as men could not sail on the sea, if harbors and roadsteads were blocked up; so neither could this life hold together, if thou take away mercy, and compassion, and love to man.
6. Therefore God hath not at all left them to reasoning only, but many parts thereof He hath implanted by the absolute power of nature herself. Thus do fathers pity children, thus mothers, thus children parents; and not in the case of men only, but of all the brutes also; thus brothers pity brothers, and kinsmen, and connexions; thus man pities man. For we have somewhat even from nature prone to mercy.
Therefore also we feel indignation in behalf of them that are wronged, and seeing men killed we are overcome, and beholding them as they mourn, we weep. For because it is God's will that it should be very perfectly performed, He commanded nature to contribute much hereunto, signifying that this is exceedingly the object of His care.
Considering then these things, let us bring both ourselves and our children and them that pertain to us unto the school of mercy, and this above all things let man learn, since even this is man. "For a man is a great thing, and a merciful man a precious thing;" so that unless one hath this, one hath fallen away even from being a man. This renders them wise. And why marvel at this being man? This is God. For, "be ye," saith He, "merciful as your Father?"
Let us learn therefore to be merciful on all accounts, but chiefly, because we too need much mercy. And let us reckon ourselves as not even living, at such time as we are not showing mercy. But by mercy, I mean that which is free from covetousness. For if he that is contented with his own, and imparts to no man, is not merciful, how is he that takes the goods of other men merciful, though he give without limit? For if merely to enjoy one's own be inhumanity, much more to defraud others. If they that have done no wrong are punished, because they imparted not, much more they, who even take what is others.
Say not therefore this, "One is injured, another receives mercy." For this is the grievous thing. Since it were meet that the injured should be the same with the receiver of the mercy: but now, while wounding some, thou art healing them whom thou hast not wounded, when thou oughtest to heal the same; or rather not so much as to wound them. For he is not humane who smites and heals, but he that heals such as have been smitten by others. Heal therefore thine own evil acts, not another's; or rather do not smite at all, nor cast down (for this is the conduct of a mocker), but raise up them that are cast down.
For neither is it possible by the same measure of almsgiving to cure the evil result of covetousness. For if thou hast unjustly gotten a farthing, it is not a farthing that thou needest again for almsgiving, to remove the sin that comes of thine unjust gain, but a talent. Therefore the thief being taken pays fourfold, but he that spoils by violence is worse than he that steals. And if this last ought to give fourfold what he stole, the extortioner should give tenfold and much more; and it is much if even so he can make atonement for his injustice; for of almsgiving not even then will he receive the reward. Therefore saith Zacchaeus, "I will restore what I have taken by false accusation fourfold, and the half of my goods I will give to the poor." And if under the law one ought to give fourfold, much more under grace; if he that steals, much more he that spoils by violence. For besides the damage, in this case the in-suit too is great. So that even if thou give an hundredfold, thou hast not yet given the whole.
Seest thou how not without cause I said, If thou take but a farthing by violence, and pay back a talent, scarcely even so dost thou remedy it? But if scarcely by doing this; when thou reversest the order, and hast taken by violence whole fortunes, yet bestowest but little, and not to them either that have been wronged, but to others in their stead; what kind of plea wilt thou have? what favor? what hope of salvation?
Wouldest thou learn how bad a deed thou doest in so giving alms? Hear the Scripture that saith, "As one that killeth the son before his father's eyes, so is he that bringeth a sacrifice of the goods of the poor."
This denunciation then let us write in our minds before we depart, this let us write on our walls, this on our hands, this in our conscience, this everywhere; that at least the fear of it being vigorous in our minds, may restrain our hands from daily murders. For extortion is a more grievous thing than murder, consuming the poor man by little and little.
In order then that we may be pure from this pollution, let us exercise ourselves in these thoughts, both by ourselves and to one another. For so shall we both be more forward to show mercy, and receive undiminished the reward for it, and enjoy the eternal good things, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might with the Father, and the Holy Ghost, now and always, and world without end. Amen.